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宣化上人開示錄(三)
Venerable Master Hua's Talks on Dharma Volume Three 

化老和尚開示 Lectures by the Venerable Master Hsuan Hua

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開悟要印證才算數

Enlightenment Must Be Certified Before It Counts


開悟要經得起考驗,否則成為大妄語,要墮無間地獄。
People who claim enlightenment have to stand up to the test; otherwise,
they are simply telling a great lie and will fall into the Relentless Hells.

在威音王佛以前,人人能開悟,不需要有人印證。在威音王佛以後,自覺開悟的人,一定要經過祖師或善知識(已開悟)印可證明才算數。好像在楞嚴法會上,有二十五位聖人,各述圓通,請釋迦牟尼佛印證。

 

Before the time of the Buddha Awesome Voice, any person could get enlightened, and he wouldn't need to be certified by another person. But after the time of the Buddha Awesome Voice, someone who feels he is enlightened must be certified by a Patriarch or an enlightened Good and Wise Advisor for it to really count. For example, The Shurangama Sutra lists the stories of twenty-five Sages who describe their perfect enlightenments and who request Shakyamuni Buddha to certify their attainments.

現在講一個印證的公案。在唐朝有位永嘉大師,他生於浙江省永嘉縣。因為他一生沒有離開永嘉縣,所以時人稱為永嘉大師。他出家之後,研究天臺教理,好修禪觀,曾閱《維摩經》,豁然大悟。後來遇到玄策禪師(六祖的弟子),永嘉大師就對他敘述此事。玄策建議他去曹溪參拜六祖,請求印證;否則無師自悟,乃是天然外道。

 

I'll now tell the story of such a certification. In the Tang Dynasty of China there was a Great Master called Yongjia (Eternal Excellence) who was born in Yongjia county of Zhejiang Province. Because he stayed in Yongjia all his life, people gave him the name Great Master Yongjia. After he left the home-life, he studied the teachings of the Tian Tai School and cultivated meditative contemplation. One day while reading The Vimalakirti Nirdesa Sutra, he suddenly got enlightened. Soon after, he met a disciple of the Sixth Patriarch named Chan Master Xuance (Mystic Law), and told him his story. Master Xuance suggested that he go to Tsao Creek to study under the Sixth Patriarch and to request certification of his enlightenment. To do otherwise, to claim that one has become enlightened by oneself, without benefit of a teacher, would make one a follower of the externalists who believed in spontaneity.

他來到曹溪南華寺的時候,恰巧是六祖坐禪時間,他貢高我慢,來到六祖禪床前,也不問訊,也不頂禮,手執錫杖,右繞禪床三匝,振錫而立。

 

When he arrived at Nanhua Monastery in Tsao Creek, the Sixth Patriarch was meditating. Master Yongjia, full of pride, strode over to the front of the Patriarch's meditation seat. Without even making a half-bow or full-bow, he simply grasped his tin staff, walked three times around the Patriarch's seat, and then stood and rapped his staff on the ground.

   

六祖說:「沙門應具三千威儀,八萬細行。行行無虧,名為沙門(譯為勤息:勤修戒定慧,息滅貪瞋癡)。大德自何方而來,生大我慢?」

永嘉答:「生死事大,無常迅速。」

六祖說:「何不體取無生?了無速乎?」

永嘉答:「體即無生,了本無速。」

六祖說:「汝甚得無生之意。」

永嘉說:「無生豈有意耶?」

六祖說:「無意誰當分別?」

永嘉說:「分別亦非意!」

六祖說:「如是如是。」乃授與印可證明,成為六祖的法嗣。

 

The Sixth Patriarch said, "Shramanas (monks) ought to possess the Three Thousand Modes of Awesome Deportment, and the Eighty Thousand Subtle Manners. Only when one's behavior is impeccable does one merit the name Shramana. [Shramana means "diligent and putting to rest." A Shramana "diligently cultivates precepts, concentration, and wisdom, and puts to rest greed, hatred, and stupidity."] Where do you, O Virtuous One, come from? And why are you so arrogant?"

Master Yongjia answered, "Birth and death is the only important thing, and impermanence comes with haste."

The Sixth Patriarch said, "Then why don't you embody birthless-ness; why don't you understand no-haste?"

Master Yongjia answered, "The embodiment originally was not subject to birth. When you understand, then there is no further haste."

The Sixth Patriarch said, "You have really grasped the idea of birthlessness."

Master Yongjia said, "Do you mean to say that birthlessness is an idea?"

The Sixth Patriarch said, "If it isn't an idea, then how can you distinguish it?"

Master Yongjia said, "Making distinctions is not an idea, either."

"You are so right! You are so right!" said the Sixth Patriarch, and thereupon certified him and made him his Dharma heir.

   

永嘉大師得六祖大師印證之後,即刻要回永嘉開元寺。六祖留他住一宿,次日再下山回永嘉。因為在一宿的時間,便覺悟佛法的真諦,所以時人稱為「一宿覺和尚」。後來他極力宣揚「頓悟」的禪風,特作《證道歌》說明頓悟的境界。這是不朽的佳作,成為佛門必讀的功課。

 

After Great Master Yongjia was certified by the Sixth Patriarch, he planned to return immediately to Kaiyuan (Primary Source) Temple in Yongjia. The Sixth Patriarch asked him to stay for one night, but the next morning he went right back to Yongjia. Because he had enlightened to the truth of the Buddhadharma in just a single evening, people of that time nicknamed him, "The Monk Who Became Enlightened Overnight." Afterwards, he energetically propagated the Sudden Teaching of the Chan School and is most noted for his Song of Enlightenment, which explains the state of sudden enlightenment. The Song is a masterpiece that will long endure and has become required reading for Buddhists.

我們坐在禪堂堙A在表面看來,好像用功修行,其實坐在那堨揭k想,一點也不用功修行。心中想,現在是科學時代,應該用科學方法來開悟,想來想去,一點也不科學,這就是癡人說夢。 去十二天,還有九天就功德圓滿了,快點過去吧!免得受罪。」人家打禪七,希望時間越長越好,能有開悟的機會;他坐在禪凳上,好像坐在針墊上,時刻不安寧,不是換腿,就是伸腰。人家在入定,他在想入非非,妄想重重。既然是這樣,何必來打禪七,裝模作樣做什麼?乾脆不要來參加,免得自找苦吃。

 

Judging from the outside, we seem to be working hard at our cultivation here in the Chan Hall; but in reality, we are indulging in idle thinking and are not working hard at all. We may be thinking, "This is the Age of Science, and there ought to be a scientific way to get enlightened," and so we cogitate back and forth in a very unscientific way, like a fool prattling about dreams.

   

開悟要經得起考驗,否則成為大妄語,要墮落到無間地獄的。凡是自我宣傳:「我開悟了!證果了!」都要受此報。希望各位謹慎再謹慎,不可以任意亂語,要受果報的。

 

People who claim enlightenment have to stand up to the test; otherwise, they are simply telling a great lie and will fall into the Relentless Hells. This retribution awaits any individual who advertises that he is enlightened and has realized sagehood. I hope that all of you will take careful note of this and not speak carelessly, or else you will undergo that kind of retribution.

   

我們現在很早就起來,很晚才休息,為什麼要這樣苦修呢?因為多一分鐘的參禪,就多一分鐘開悟的機會。現在大家雖然都坐在禪堂聚精會神在參「念佛是誰?」其中不能說沒有人專心用功,可是真正想要開悟,得到受用的人,為數不多。多數的人都是對參禪不認真,也不熱心,敷衍了事,來混光陰。這樣打禪七,就是打到盡未來際,也不會開悟的。我希望在這個國家有多一些人開悟,對佛教前途才能有所幫助。

 

We wake up very early and don't rest until very late. Why do we cultivate so arduously? Because one extra minute of meditation gives us an extra minute of opportunity to get enlightened. Even though we're gathered together in the meditation hall to concentrate on the question, "Who is mindful of the Buddha?" and we cannot say that no one is concentrating on his task, those who really want to get enlightened and obtain benefit are certainly in the minority. Most people are not serious or enthusiastic about meditation; they merely go through the motions and waste time. If you spend your retreat like this, you won't get enlightened even to the ends of the future. My hope is for many people to get enlightened in this country, so that they can help Buddhism in the future.

   

在打禪七期間,不要講話,不要打妄想,要拿出真心來用功,才會有感應,才能開智慧。有了智慧,才不會顛倒;不顛倒才能教化眾生。自己對道理還弄不清楚,怎能去教化他人,這豈不是以盲引盲嗎?這是很危險的。

 

We must not talk during the Chan retreat, nor should we indulge in idle thoughts. Apply effort with sincerity; only then can you attain a response and uncover your wisdom. Once you have wisdom, you won't be upside-down. Only if you aren't upside-down can you teach living beings. If you yourself haven't yet figured out the true principles, how can you teach others? That would simply be a case of the blind leading the blind, which is very dangerous.

   

參禪,好像農夫在春天播種五穀的種籽,在夏天努力的耕耘、灌溉、除草、施肥,到秋天才可以豐收,到冬天才能得到飽暖,農夫一年的希望就是豐衣足食。參禪也是這樣,要兢兢業業守住念頭,時時刻刻管住自己。在禪堂堙A行的時候用功否?坐的時候用功否?總而言之,行住坐臥都要用功修行。覺得用什麼功相應,就用什麼功,沒有什麼限制。譬如,參話頭覺得不相應,可以念佛,或者修止觀。只要相應,就會有成就。

 

Chan meditators are like farmers who sow in the spring; arduously weed, water, hoe, and fertilize in the summer; and harvest in the autumn, so that they can be full and warm in the winter. A farmer's year-long expectation is to be amply fed and warmly clothed. Investigating Chan is the same: we must carefully guard our thoughts and watch over ourselves at all times. As we walk and sit in the Chan hall, we should know whether or not we are applying effort. In general, whether walking, standing, sitting, or reclining, we should cultivate diligently. We can use whatever method we feel is right for us; there is no restriction. For example, if we feel that investigating the meditation topic is not suitable for us, we can recite the Buddha's name or cultivate the method of "stopping and contemplating." Only with a method that is appropriate for us can we succeed.

     

無論用什麼功,心都要專一,沒有妄想,用到極點,便有消息。如果妄想重重,用什麼功,也不會相應。凡是真正用功的人,行不知行,坐不知坐,行坐都不知道,怎麼會打妄想呢?只知道「念佛是誰?誰在念佛?」這個疑問,要念念不忘,常在心中參。在這個時候,渴不知渴,飢不知飢。冷不知冷,熱不知熱。為什麼不知道?因為專一其心的緣故,腰痠不知痠,腿疼不知疼,什麼念頭都沒有了,只有唯一的念頭––「念佛是誰?」常提起來又放下,放下又提起來,時時刻刻,綿綿密密,接接連連而不間斷來用功夫。用到極點的時候,或者撞著,或者碰著,忽然間就開悟了。

 

No matter which method we use, we must concentrate and get rid of all idle thoughts. When we concentrate to the ultimate point, there will be good news. If we have a profusion of idle thoughts, then no matter what method we use, it won't work for us. People who truly apply themselves don't even know when they are walking and sitting; how much less could they engage in idle thoughts? All they know is the question, "Who is mindful of the Buddha?" They keep investigating it in their minds without ever forgetting it. They're unaware of thirst, hunger, or feeling hot or cold. Why don't they know these things? It's because they are concentrating single-mindedly. They aren't aware of stiffness in their back or pain in their legs; they have no thoughts at all, except for "Who is mindful of the Buddha?" They are constantly raising the question and letting it go; dropping it, only to pick it up again. They use this skill ceaselessly, in thought after thought, at all times. When their effort reaches an extreme, they may bump into something and suddenly get enlightened.

   

為什麼你沒有豁然開悟?因為你沒有專心致志,你不知明心見性的道理,不知返本還原的境界,不知家鄉在何處?而願意做流浪異地的窮子。最後還是說這一句話:參「念佛是誰?」參到「山窮水盡疑無路」的時候,就會有「柳暗花明又一村」的境界。

 

Why haven't you been suddenly enlightened? It's because you aren't concentrated, and you don't know how to "understand your mind and see your nature." You don't know the state of returning to the origin. You don't know where your hometown is. You prefer instead to be the prodigal son who wanders adrift in foreign lands. In the end, I still say the same thing: investigate "Who is mindful of the Buddha?" until you reach a state where, "The mountains end, the waters dry up, and you fear there is nowhere left to go; there, beyond the dark willows and the bright flowers, you'll find another village."

   
     

一九八○年禪七 十二月開示

 

A talk given during a Chan session
in December, 1980

 

法界佛教總會 • DRBA / BTTS / DRBU

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