Master Yuanyin, Published in Chan, 1993 Issue 3; 1994 Issues 1–4; and 1995 Issue 3 | 1993-06-07 | Download | AI assisted translation
| 僧问大随禅师（沩山灵佑禅师法嗣）：“大千坏时，法身坏不坏？”随曰：“法身也坏。”此语疑煞天下人。但投子青禅师闻之，便装香作礼，称大随乃古佛出世。 | A monk asked Chan Master Dasui, a Dharma heir of Chan Master Weishan Lingyou: “When the great thousand-world system is destroyed, is the dharmakāya destroyed or not?” Dasui said, “The dharmakāya too is destroyed.” These words left people everywhere deeply perplexed. Yet when Chan Master Touzi Qing heard them, he burned incense and made prostrations, declaring that Dasui was an ancient Buddha appearing in the world. |
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| 法身真如妙体乃不生不灭，不来不去，不动不摇，不变不易，亘古常青之妙体，如何随大千世间坏时而毁灭？此语与佛所说大相径庭，莫非错下名言，淆惑世人，要落金刚地狱么？但如真错了，投子青是大禅德，为什么要装香作礼，赞他是古佛再世呢？ | The wondrous essence of the dharmakāya, suchness, is unborn and unceasing, neither coming nor going, neither moving nor wavering, neither changing nor altering—a wondrous essence ever fresh throughout the ages. How could it perish when the great thousand-world system is destroyed? These words are utterly at variance with what the Buddha taught. Could it be that he carelessly uttered false words, thereby confusing the world and inviting descent into the Vajra Hell? Yet if he was truly mistaken, Touzi Qing was a great Chan master; why did he burn incense and make prostrations, praising him as an ancient Buddha reborn? |
| 原来所谓世间者，不论什么事物，都是我们广大众生的佛性——法身——所变化显现，离开法身，什么也没有。《法华经》说：“是法住法位，世间相常住。”就是说世间的一切事物无一不是依法身显现而建立的。以“是法”就是不论什么事物，而“法位”就是一真法界，也就是说世间相就是法身，法身就是世间相。 | What is called the world is, in whatever form, a manifestation transformed by the Buddha-nature—the dharmakāya—of all sentient beings. Apart from the dharmakāya, nothing exists. The Lotus Sūtra says: “Dharmas abide in their dharma positions; the characteristics of the world are ever abiding.” This means that every phenomenon in the world is manifested and established in reliance on the dharmakāya. “Dharmas” means all things whatsoever, while “dharma positions” means the One True Dharma Realm. Thus, the characteristics of the world are the dharmakāya, and the dharmakāya is the characteristics of the world. |
| 我们知道，理以事显，事以理成，理和事是分不开的。理事既无可分，故经云：“性相不二、心境一体。”既然心——法身常住不坏，那么世间相也就自然常住了。 | We know that principle is revealed through phenomena, and phenomena are constituted through principle; principle and phenomena cannot be separated. Since principle and phenomena are inseparable, the sūtras say: “Nature and appearance are nondual; mind and its objects are one entity.” Since mind—the dharmakāya—is ever abiding and indestructible, the characteristics of the world naturally abide forever as well. |
| 从世间相的表面上看，似乎是沧海桑田，瞬息万变不久长的，但事物的本体实无坏灭，不过在这边坏了，到那边又生了，搬了一个场而已。 | From the surface appearance of the world, it seems that seas turn into mulberry fields and that everything changes in an instant, never enduring for long. Yet the essential substance of things does not truly perish. They merely cease here and arise there; they have only changed locations. |
| 苏东坡先生在《前赤壁赋》中说：“客亦知夫水与月乎？逝者如斯，而未尝往也；盈虚者如彼而卒莫消长也。盖将自其变者而观之，则天地曾不能以一瞬；自其不变者而观之，则物与我皆无尽也。 | In his “Former Red Cliff Fu,” Su Dongpo said: “Do you also understand water and the moon? That which passes on is like this, yet it has never truly gone away; that which waxes and wanes is like that, yet in the end it neither increases nor decreases. Viewed from their changing aspect, heaven and earth cannot remain unchanged even for an instant; viewed from their unchanging aspect, things and I alike are inexhaustible. |
| ”他假水和月说明万物的假相在变化而实体未尝变易。同时又进一步说明心情不豁达执假相的人看世间是沧海桑田，瞬息万变的，而开朗明智之士识得事物与众生一致的真体，就知道天地间的一切一切皆是长住不变的了。 | ”Using water and the moon as illustrations, he explained that the illusory appearances of all things change, whereas their essential substance has never changed. He further explained that those whose minds are not open and who cling to illusory appearances see the world as seas changing into mulberry fields, changing from moment to moment. But those of open and clear understanding recognize the one true substance shared by things and sentient beings, and thus know that everything between heaven and earth ever abides without change. |
| 肇法师在《物不迁论》中也举数例详论了事物毫无变迁的真理，就不一一例举，请诸仁自己去检阅吧。 | Dharma Master Sengzhao, in his Treatise on the Immutability of Things, likewise cited several examples and discussed in detail the truth that things do not undergo change. I will not enumerate them one by one; please consult the work yourselves. |
| 事物之所以不变迁，不消灭，究其实际，就在显现、建立这些事物的根本——法身——是法尔不生不灭，亘古常存的。 | The reason things neither change nor perish, when examined in actuality, is that the root which manifests and establishes them—the dharmakāya—is naturally unborn and unceasing, ever abiding throughout the ages. |
| 今僧问：“大千坏时法身也坏了吗？”大千若真个坏了，法身岂不也坏了吗？问话之僧因不明物我不二之理而有此问。 | Now the monk asked, “When the great thousand-world system is destroyed, is the dharmakāya also destroyed?” If the great thousand-world system were truly destroyed, would not the dharmakāya likewise be destroyed? The monk asked this because he did not understand the principle that things and self are nondual. |
| 大随乃大手笔宗师，不和你说长道短，大谈佛理，只顺其语脉上下搭，叫你知痛觉痒，于心念不行处，蓦然回首，瞥见本性。乃随声答曰：“法身也坏。 | Dasui was a master of great stature. Rather than engaging in lengthy discussion or expounding Buddhist doctrine at length, he followed the course of the monk’s words, so that he might feel the pain and itch for himself and, where mental activity cannot proceed, suddenly turn back and catch a glimpse of his true nature. He therefore answered in accordance with the question: “The dharmakāya too is destroyed.” |
| ”这一答大有雷霆万钧之重，因尽人皆知法身是不生不灭、不变不易的，怎么说法身也坏呢？难道是醉汉说胡话吗？但大随是当代大德呀，怎么如是说呢？这一突如其来的雷震，就将学人平时义解、妄想全盘震落。在这急如闪电的一念不生的刹那，这僧如皮下有血，即将于斯得个消息去归家稳坐。 | This reply carried the weight of thunder. Everyone knows that the dharmakāya is unborn and unceasing, unchanging and unalterable; how, then, could one say that the dharmakāya too is destroyed? Was this the incoherent speech of a drunkard? But Dasui was a great master of his age—how could he speak this way? This sudden thunderclap shook away all the student’s usual conceptual interpretations and deluded thoughts. In that instant, swift as lightning, when not a single thought arose, if this monk had life beneath his skin, he would gain a message here and return home to sit securely. |
| 禅师家答话有正说，有直指，有旁敲，有反激等等不同的手法。其目的不外使来问者于言下知机，语端省悟。故皆就来者之机，施以适宜的指示或恶辣的钳锤，以剿绝学人粘缚而亲证本来，此即宗下所谓大机大用也。 | Chan masters answer questions through direct explanation, direct pointing, indirect prompting, contrary provocation, and other methods. Their purpose is simply to enable the questioner to recognize the opportunity upon hearing the words and awaken at the point where the words end. Thus, in accordance with each visitor’s capacity, they offer suitable instruction or fierce hammer-and-tongs in order to cut off the student’s attachments and bonds, so that the student may directly realize the original nature. This is what the Chan school calls great capacity and great function. |
| 如严阳尊者参赵州问：“一物不将来时如何？”州曰：“放下着。”尊者曰：“既是一物不将来，放下个什么？”州曰：“放不下，担起去。”尊者言下大悟。 | For example, Venerable Yanyang visited Zhaozhou and asked, “What is it like when one does not bring a single thing?” Zhaozhou said, “Put it down.” The Venerable said, “Since I have not brought a single thing, what is there to put down?” Zhaozhou said, “If you cannot put it down, carry it away.” The Venerable was greatly awakened upon hearing these words. |
| 这“担起去”一语常常使人发生争论。有人说担起去是反激法，你不知过错，放不下就让你挑着走，从而使你反省，没东西不用挑，挑着走还是有东西，逼你认识放不下的东西，放下而开悟；有的说担起去是呵斥句。 | The words “carry it away” have often provoked debate. Some say that this is a method of contrary provocation: because you do not recognize your error, if you cannot put it down, he lets you carry it along, thereby causing you to reflect. If there is nothing, there is no need to carry anything; if you carry it along, there is still something. He compels you to recognize what you cannot put down, so that you put it down and awaken. Others say that “carry it away” is a rebuking statement. |
| 你问一物不将来时如何？你心中明明有一个“一物不将来”在，这等于心中还有个“空”在，有个空，还是有住，应该放下，空也不住才是。 | You ask, “What is it like when one does not bring a single thing?” Yet in your mind there is clearly still an idea of “not bringing a single thing.” This means that there is still an emptiness in your mind. If there is an emptiness, there is still abiding; you should put it down. One must not abide even in emptiness. |
| 你强调“放下个什么？”不认账，就浇你一盆恶水，呵斥你，担起去！这等于云际参南泉，虽累经开示而不开悟，南泉呵斥曰“去！你不会我话”一样，叫他言下知痛，回头自荐也。更有人说：这是直指法。 | You insist, “What is there to put down?” and refuse to acknowledge it, so he pours a basin of foul water over you and rebukes you: “Carry it away!” This is like Yunji’s visit to Nanquan. Although Yunji had received repeated instruction, he did not awaken, and Nanquan rebuked him: “Go! You do not understand my words.” It was meant to make him feel the pain upon hearing the words, turn back, and recognize himself. Still others say that this is a method of direct pointing. |
| 本性空灵，一丝不挂，一尘不染，这一物不将来正是本性显现时。这个心无可心，放无可放的正是当人安身立命处，故叫他担起去，也就是嘱咐他当仁不让，当下承当也。所以严阳尊者当下大悟。 | The original nature is empty and numinous, utterly bare and unstained by a single speck of dust. “Not bringing a single thing” is precisely the time when the original nature manifests. This state, in which there is no mind to be minded and nothing to be put down, is precisely where a person finds the ground on which to stand and live. Thus Zhaozhou told him to carry it away—in other words, he instructed him not to yield to anyone and to undertake it directly. Therefore Venerable Yanyang was greatly awakened at once. |
| 这三种说法各说各有理，各不相让，各有千秋。真是一点水墨三处成龙。但依拙见，反激也好，呵斥也好，直指也好，会得的自可横弄竖拈皆成妙谛，但如认着个“一物不将来”，有个空境在，则失之远矣。 | Each of these three explanations has its own rationale, and none yields to the others; each has its own merits. Truly, one drop of ink becomes dragons in three places. Yet in my humble view, whether it is contrary provocation, rebuke, or direct pointing, one who understands may wield it freely in every direction and find each a wondrous truth. But if one grasps at “not bringing a single thing” and retains an experience of emptiness, one has missed the mark by far. |
| 大随答此僧之问，欲其在已明白的常理上反省其未明之事理。因学佛者，人人都知道佛说法身常住不坏，今闻“法身也坏”之说与佛相违，何能接受？这就逼令其生疑。 | In answering this monk’s question, Dasui wished him to reflect, on the basis of what he already understood as ordinary truth, upon the principle and phenomena that he had not yet understood. For all Buddhist practitioners know that the Buddha taught that the dharmakāya ever abides and is indestructible. Now, hearing the statement that “the dharmakāya too is destroyed,” which contradicts the Buddha’s teaching, how could he accept it? Thus he was forced to give rise to doubt. |
| 在他欲进不能，欲罢不得之际，蓦然冷灰爆豆，猛省尽十方世界是自己全身，尽十方世界是自己光明。大千原与法身共一体，从不相离，大千若坏，法身岂不也坏！但法身是亘古常存永不败坏的，那么，大千也不坏了，使此僧从反面证得真理。一言之下使人悟得法华真谛，大随真是狮子儿，接人之手段微妙如此，真令人景仰赞叹之至。 | When he could neither advance nor withdraw, the cold ashes suddenly burst like beans in a firecracker, and he abruptly realized that the worlds of the ten directions were his own entire body, and that the worlds of the ten directions were his own luminosity. The great thousand-world system and the dharmakāya have always been one body and have never been apart. If the great thousand-world system were destroyed, would not the dharmakāya also be destroyed? Yet the dharmakāya abides throughout the ages and never decays; therefore the great thousand-world system too is not destroyed. In this way, the monk realized the truth from the reverse side. With one statement, Dasui enabled him to awaken to the true meaning of the Lotus Sūtra. Dasui was truly a lion’s cub; his means of receiving people were so subtle that one cannot but admire and praise him deeply. |
| 古德颂法华世间相常住云： | An ancient worthy praised the Lotus Sūtra’s teaching that the characteristics of the world are ever abiding: |
| “世间相常住，黄莺啼绿树；真个可怜生，动着便飞去！” | “The characteristics of the world are ever abiding; / A yellow oriole sings amid green trees. / How pitiable indeed— / At the slightest movement, it flies away!” |
| 我们的法身就是这么瑰丽潇洒，是无物不具，无所不知的。但这无尽的艳丽的风光是无法将它描绘出来的。正如禅师家所说“好个风流画不成！”今这位大禅德仅淡淡地用了“黄莺啼绿树”就将这一派无尽风流的美丽春光全盘勾勒出来，真不愧是画龙点睛之笔。 | Our dharmakāya is so splendid and free: nothing is absent from it, and there is nothing it does not know. Yet this boundless, beautiful scene cannot be portrayed. As Chan masters say, “What a fine scene—impossible to paint!” This great Chan master, with only the plain words “a yellow oriole sings amid green trees,” fully sketched this endlessly graceful and beautiful spring landscape. Truly, it is a stroke that paints the dragon’s eyes. |
| 我们用功修法识得这无限美好风光，初见本性后务须善于保任。时时处处观照，外不为事境所牵，内不被见闻觉知所染，时时空净无住。万万不可轻狂，以为到家了事。 | Having cultivated the Dharma and recognized this infinitely beautiful scene, we must be skilled in safeguarding realization after our initial glimpse of the original nature. At all times and in all places, contemplate continuously: outwardly, do not be drawn away by circumstances; inwardly, do not be tainted by seeing, hearing, feeling, and knowing. Remain empty, pure, and non-abiding at all times. Never become frivolous and arrogant, imagining that you have arrived home and finished the matter. |
| 须知初见本性只如初生婴儿，不能自立起用，须在境上磨练，勤除旧习，保养圣胎，迨其成长方能起用。否则，狂妄放纵，即将夭折于襁褓中。所以此颂于“黄莺啼绿树”后接下来就说：“真个可怜生，动着便飞去。”你不妥善保护，狂妄乱动，虽然已初见本性也将落个悟后迷。 | You must know that an initial glimpse of the original nature is like a newborn infant: it cannot yet stand independently or function freely. One must temper oneself amid circumstances, diligently remove old habitual tendencies, and nurture the sacred embryo; only when it has matured can it function. Otherwise, through arrogance and indulgence, it will perish while still in swaddling clothes. Therefore, after “a yellow oriole sings amid green trees,” the verse continues: “How pitiable indeed—at the slightest movement, it flies away!” If you do not protect it properly and instead act wildly and recklessly, then even though you have initially seen the original nature, you will become deluded after awakening. |
| 有人问，学佛者于修法外是否还须习气功以补助之？我曾赋一颂。其中也曾谈到悟后保任的问题，今录之如下： | Someone asked whether Buddhist practitioners, in addition to cultivating the Dharma, also need to practice qigong as an aid. I once composed a verse that also addresses safeguarding realization after awakening. I record it here: |
| 心地法门诞生王，岂假气功助锋芒！ | The Mind-Ground Dharma Gate gives birth to the sovereign; why borrow qigong to sharpen its edge? |
| 心外取法求有得，徒自辛劳落空亡。 | Seeking Dharma outside the mind in hopes of gaining something brings only futile toil and ends in emptiness. |
| 根尘脱处自性现，绵密保任莫轻忘； | When faculties and objects fall away, intrinsic nature appears; do not lightly forget continuous and seamless safeguarding realization. |
| 立定脚跟毋偏颇，一无所求道真常。 | Stand firm without deviation; seeking nothing at all, the Way is truly ever abiding. |
| 大随禅师答此僧问是令其反躬自穷而悟物我不二之理，大师若不彻悟性相一体焉能顺其语脉下搭，轻令此僧言下知归。故投子装香作礼而称其为古佛再世也。 | Dasui’s answer to this monk was meant to make him turn inward and investigate to the end, thereby awakening to the principle that things and self are nondual. If the master had not thoroughly awakened to the unity of nature and appearance, how could he have followed the course of the monk’s words and so lightly enabled him to know his home upon hearing them? This is why Touzi burned incense and made prostrations, calling him an ancient Buddha reborn. |
| 禅师家如功夫未到物我不二之地，出言吐语难免不闹笑话。 | If Chan masters have not yet reached the level at which things and self are nondual, they can scarcely avoid making themselves ridiculous when they speak. |
| 兹举一例： | Here is an example: |
| 昔禅者冯济川见明月庵壁间画一髑髅，乃于旁题一颂云： | Long ago, the Chan practitioner Feng Jichuan saw a painting of a skull on the wall of Mingyue Hermitage. He inscribed a verse beside it: |
| “尸在这里，其人何在？乃知一灵，不居皮袋。” | “The corpse is here; where is the person? / Thus I know that the numinous spirit does not dwell in this bag of skin.” |
| 观其颂彼只悟常理色身不是真我，性灵乃真我。性灵是常住不灭，可以离开肉体自由来去，不为肉体所拘的。所以说：“乃知一灵，不居皮袋。”尚未悟物我不二，性相一体之秘。大慧杲禅师来庵，见之不肯，另作一颂云： | From this verse, we can see that he understood only the ordinary principle that the physical body is not the true self, while the numinous spirit is the true self. The numinous spirit is ever abiding and imperishable; it can come and go freely apart from the fleshly body and is not constrained by it. Therefore he said, “Thus I know that the numinous spirit does not dwell in this bag of skin.” He had not yet awakened to the secret that things and self are nondual, and that nature and appearance are one entity. When Chan Master Dahui Gao came to the hermitage and saw it, he did not approve, and composed another verse: |
| “即此形骸，即是其人；一灵皮袋，皮袋一灵。” | “This very physical frame is the person himself; / The numinous spirit is the bag of skin, and the bag of skin is the numinous spirit.” |
| 真悟道人，深知一即一切，一切即一，无自他之分，物我之隔。故宗下常言“拈一茎草作丈六金身”，即此意也。 | Those who have truly awakened know deeply that one is all and all is one, with no distinction between self and other and no separation between things and self. Therefore, the Chan school often says, “Take up a blade of grass and make it a sixteen-foot golden body.” This is precisely the meaning. |
| 同样一个案例，在悟道人指授下，风光即迥不相同。昔裴休相国随侍黄檗禅师次，见壁间达摩大师像问禅师曰：“像在这里，人今何在？”师召裴休曰：“裴休。”休应诺。师曰：“不在别处。”休当下有省。在明眼大师指授下悟来多少庆快！此参禅所以贵有明师指授也。 | The very same case, when explained by one who has realized the Way, presents an altogether different scene. Once, while the Minister Pei Xiu was attending Chan Master Huangbo, he saw a portrait of Master Bodhidharma on the wall and asked, “The portrait is here, but where is the person now?” The master called, “Pei Xiu.” Pei answered. The master said, “He is not elsewhere.” Pei immediately had an awakening. How joyous it is to awaken under the guidance of a clear-eyed master! This is why, in practicing Chan, the instruction of an enlightened teacher is so highly valued. |
| 从此可知悟道就是悟物我不二。如果尚存向外驰求之意，希望有得之心，常在揣摩法身如何才是，拟度报身、化身如何获得，那就还在弄影，未曾真悟本来，不名道人。 | From this we may know that realizing the Way is realizing the nonduality of things and oneself. If one still harbors the intention of seeking outwardly, hopes to gain something, and constantly speculates about what the dharmakāya is like or how the sambhogakāya and nirmāṇakāya may be obtained, one is still playing with shadows. One has not truly awakened to one’s original nature and cannot be called a person of the Way. |
| 不见临济祖师道：你一念清净心光是你屋里法身佛；一念无分别心光是你屋里报身佛；一念无差别心光是你屋里化身佛。在教家论此三身为极则，在山僧见处则不然，此三种身是名言，亦是三种依明，都是光影。 | Have you not seen what Patriarch Linji said? “The pure light of mind in a single thought is the dharmakāya Buddha within your own house. The non-discriminating light of mind in a single thought is the sambhogakāya Buddha within your own house. The non-differentiating light of mind in a single thought is the nirmāṇakāya Buddha within your own house.” In the doctrinal schools, these three bodies are regarded as the ultimate standard. But from the viewpoint of this mountain monk, it is not so: these three bodies are merely names, and also three kinds of dependent luminosity; all are but light and shadows. |
| 大德，你且认取弄影的“人”是诸佛之本源。识得此人，一切处是你归舍处。可见三身人人本具，清净无染就是法身；光明朗照就是报身；事物变现无著就是化身。不须拟摸求取，只于识得本有后，息妄除习，念念不忘此真人便是佛祖。 | Virtuous ones, you should recognize that the “person” who plays with shadows is the source of all Buddhas. Once you recognize this person, every place is your homeward resting place. Thus, the three bodies are inherently complete in everyone: purity free from defilement is the dharmakāya; radiant illumination is the sambhogakāya; the manifestation of things without attachment is the nirmāṇakāya. There is no need to speculate or seek after them. Once you recognize what is originally present, cease deluded thoughts and remove habitual tendencies. If, thought after thought, you do not forget this True Person, you are Buddha and patriarch. |
| 憨山大师云：“般若所以收功之速者，以人人本具此心光也。”圭峰大师云：“真理可以顿达，惟多生积习难以卒除，长须觉察，损之又损，方能圆证。”可见悟道不难，难在悟后不忘保任耳。今人聪明有余，老实不足。 | Master Hanshan said, “The reason prajñā brings results so swiftly is that everyone inherently possesses this light of mind.” Master Guifeng said, “True principle may be realized suddenly, but the accumulated habits of many lifetimes are difficult to eradicate all at once. One must constantly remain aware, diminishing them again and again, before one can attain complete realization.” Thus, realizing the Way is not difficult; what is difficult is not forgetting it after awakening and safeguarding realization. People today have more than enough cleverness but not enough sincerity. |
| 尝见已悟本有之人，以习气重故，往往为境所夺，随妄念流浪而不知止，以致功夫不能上进，落得个半青半黄或者悟后迷的下场，诚可哀也。其未悟者固无论矣，已悟之人不知念念归真，严密保护，任其流浪沉沦，不亦冤乎？！ | I have often seen people who have awakened to what is originally present. Because their habitual tendencies are strong, they are often carried away by circumstances and drift along with deluded thoughts without knowing to stop. Consequently, their practice cannot advance, and they end up half-ripe and half-green, or lost in confusion after awakening. This is truly lamentable. Those who have not awakened need hardly be mentioned; but is it not a great injustice when those who have awakened do not know to return to the true reality thought after thought, to protect it closely and carefully, and instead allow themselves to drift and sink? |
| 吾人苟能于悟后念念不忘照顾此无位真人，如《弥陀经》所说专心致志念佛一样，若一日，若二日乃至七日念念相续不忘地保护本真，则智慧日生。何况一年二年，必然打成一片。 | If, after awakening, we can attend to this True Person of No Rank without forgetting it in each thought—as the Amitābha Sūtra teaches one to recite the Buddha with single-minded concentration—and if for one day, two days, or even seven days we continuously protect our original reality without forgetting it, wisdom will increase day by day. How much more so after one or two years: it will surely become continuous and undivided. |
| 综上所述，我们只要不畏艰难，不怕路遥，端正观念，精进修习，识得此离念的灵知便是我人的本来面目，然后严加保护，在事境上不懈地锻炼，勤除妄习，则会万物归自己，亲证物我不二的圆满圣果，绝非难事。 | In sum, so long as we do not fear hardship or the long road ahead, but set our understanding straight, cultivate diligently, and recognize that this numinous knowing free from thoughts is our Original Face, then carefully protect it, temper ourselves tirelessly amid circumstances, and diligently remove deluded habits, all things will return to ourselves. To directly realize the perfect sacred fruition of the nonduality of things and oneself is by no means difficult. |
| 谚云：天下无难事，只怕有心人。既然不论什么难事，只要肯攀登的有心人皆能成办，那么，彼丈夫，我亦丈夫；彼能成，我亦能成，何畏患之有哉？请与诸仁共勉。 | A proverb says: “Nothing in the world is difficult; one need only fear the lack of a determined person.” Since, whatever the difficulty, anyone determined to strive can accomplish it, they are capable persons, and so am I; they can accomplish it, and so can I. What adversity is there to fear? I offer this as mutual encouragement to you all. |
