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《上人法雨》

 

VENERABLE MASTER'S DHARMA RAIN

百年大事渾如夢
南朝金粉太平春

A Hundred Years of Great Events Hazy Like a Dream;
A Southern Palace With Golden Walls and Springtime Peace

鐘鼎 記錄 Transcribed by Jung Ding

各位善知識:

我們各位多數是中國人,我們應該知道中國近百年來的風雲人物,和一切的發生的大事。我想我們雖然是佛敎徒,也不能不關心國家的大事;也不能不關心個人家庭的大事;也不能不關心自己身體的健康。因爲這個,我曾經在洛杉磯講過,在其他的地方也講過,現在回到臺灣我也想把中國近代一百年的事情,對大家稍微描述一下,稍微作一個解釋。

我們學佛的人不能沒有國,不能沒有家,也不能沒有自身。因爲自身是學佛的一個本錢,家呢?家庭是我們生命的一個發源地,這國呢?是我們不論出家人、在家人,都要受國家、受政府來保護,所以我們都應該對國要盡忠,對家要盡孝。對一切的人,我們應該用這個信,這個「信」字。在家庭若不盡孝,倫常就給乖舛了,所以必須要盡孝,所謂「男女居室,人之大倫,君子之道,肇端乎夫婦」,所謂「君子務本,本立而道生,孝弟也者,其爲人之本歟!」那麼國、政府保護著我們,要有相當的國防,相當的人來保衛國家。我們自身處世爲人應該有一個信用,不可以沒有信,孔老夫子說過:「人而無信,不知其可也?」人要是不講信義,不知道這個人他能做什麼?所以這個信對我們也是要緊的。那麼對國要忠,對家要孝,對個人要注意自己的健康,就免得給國家添累贅。我曾經講過兩次,講這個中國近百年的大事和風雲的人物。近百年中國風雲人物是很多的,不過我們選出幾個講一講。

這是誰講的呢?這個可以說是預言,這是在光緒三十年的時候,北京西山碧雲寺,碧雲寺那時候就有一位步虛和尚,他指示大家的預言。這預言是說中國這些個風雲人物,可是當時說出來沒有人知道是誰?他因為含而不露,說一些個隱語,像猜夢似的,就你自己來猜。

頭一個是說的誰呢?就是說的清朝的末帝宣統皇,這一個故事怎麼說的呢?就說「雲暗暗,霧愁愁,龍歸泥土塑獼猴,三歲兒童三載福,月下無主水空流,萬頃煙波一旦收」。怎麼叫「雲暗暗,霧愁愁」呢?這簡直地,這就說的這個時候就像沒有太陽了似的,所以雲也暗了,霧也愁了,為什麼呢?因為「龍歸泥土」,這個龍變成土了,用這個土來塑一個獼猴,在這兒耍猴子。這個猴子是誰呢?就是清朝最後的皇帝宣統。這個宣統,在中國人來講,這「宣」字你可以用同音字,就是倒懸那個「懸」,不用宣傳的「宣」;統就是很危險的,就好像這個人用一根棍子把牆捅破,捅出窟窿來了,可以用這兩個字。但是他還是用宣統皇帝兩個字,因為這樣,所以這個孩童才三歲,三歲就登基坐殿做皇帝了。做皇帝,有攝政王來在他後邊抱著他做皇帝,可是小孩子很不識時務,就哭,坐到殿上就哭,這個攝政王就說:「不要哭了,一會兒就完了。」這個可以說是讖語,像抽籤似的,「一會兒就完了!」這就說明了這個宣統做皇帝不久,所以說一會兒就完了。這時候完了,怎麼樣呢?「三歲孩童三載福」,他有三年的福報。「月下無主水空流」,這個月下,沒有這麼一個字,月下無主,可是月上有個「主」字,「水空流」,水流乾了,沒有了。這個水乾了,這是一個什麼字呢?這就是一個清朝的「清」字。三點水乾了,又月下也無主了,這個主跑到月上去了,這是清朝的「清」字。這個「清」字,當時是在光緒三十年那個時候,可是也沒有人懂。沒有人懂,到今天為止恐怕也沒有什麼人懂。所以說「月下無主水空流」,這個清字就沒有了。「萬頃煙波一旦收」,萬頃煙波就是說這中國大好的山河,可是有一天就結束了,就要改朝換帝了。這個「一旦」,就是這個宣統的「宣」字,上邊沒有「穴」字蓋兒,底下是一個「亙」字,這「亙」字把它分開來就是「一旦」兩個字,一旦就是有一天就結束了,這個宣統皇帝是這樣子。以後日本又拿他當傀儡,成立滿洲國,國號叫康德。這滿洲國和大清、民國就不同了,這是宣統皇帝大略的故事。

第二個是講的誰呢?第二段就講的我們孫國父,孫國父怎麼說的呢?就說「君作祖」,「君」就是你,說你就是祖宗了。你是祖宗,當然就要有孫子才能做祖宗,這表示就是一個「孫」字。下一句說的「質彬彬」,這個「質彬彬」不是一句話,只是半句話,在《論語》上講「文質彬彬,然後君子。」那不說這個「文」字,這個「文」字藏到後面,你懂得的,一猜就可以猜出來是「孫文」兩個字,所以叫質彬彬。「萬裏長虹破浪征」,萬裏長虹這是說的孫國父為革命來奔走呼號,從檀香山坐著船到中國,從中國又坐船到檀香山,在這海上乘風破浪的來創革命,所以說「萬裏長虹破浪征」。「黃鶴樓中吹玉笛」,在黃鶴樓這個樓上來吹起號角來,要黎元洪創革命,那麼來幫著孫國父破浪征,黃鶴樓中吹玉笛,這是吹起號角來了。「八方齊奏凱歌吟」,八方、四面八方都響應,風起雲湧地響應這革命。「旌旗五色換新新」,這個時候,最初立國,中華民國是五色旗,以後才改這青天白日旗。這是「黃鶴樓中吹玉笛,八方齊奏凱歌吟。旌旗五色換新新」。這是民國初立的時候是用五色旗,這是第二個。

第三個是誰呢?就是說袁大總統袁皇帝,他這是這麼說的,說「吉士懷柔」,這個吉士,「士」字是語助詞,「懷柔」這個「懷」字底下那一半,不是全的「懷」字。懷柔!這就是「袁」字底下那一部分。「三十年變」,三十年變,一般的人以為三十年就有什麼變化了,其實不是,是什麼呢?就是「卅」底下再加一橫,這就是個「世」字。下一句就說「豈凡人哉?」「豈」字加一個「凡」字,這就是「凱」字。「吉士懷柔,三十年變,豈凡人哉」,這是「袁世凱」三個字。「南北東西,龍爭虎戰」,當時有什麼龍啊、虎啊,馮國璋!又是這個段琪瑞!這些個人,在那兒爭奪這個國家,龍爭虎戰。「七八數定」,七八是十五年,就是北伐成功。「山川初奠」,這時候中國才有一點平安。安寧了。

待續

All Good Knowing Ones:

Most of us are Chinese and so we should know the great events that have occurred and the influential figures who have lived during the last hundred years in China. In my opinion, although we are Buddhist, we cannot be unconcerned about national affairs. Nor can we be unconcerned about individual family affairs, nor about our own physical health. That is why, in Los Angeles and other places, 1 have discussed the following. Now that 1 have come back to Taiwan I also want to give a simple description of the events that have happened during the past hundred years in China.

We who study Buddhism cannot be without a country, without a family, nor without our own physical being. Our physical bodies are the capital we invest in our study of Buddhism. The family is the source of our life. As to our country, whether we are left-home or laypeople, we are all under the protection of our country. Therefore we should be loyal to our country and filial to our family.Towards all people we should be trustworthy. If at home we are not filial to our family members, then we turn our back on our moral obligations. Therefore we must fulfill our filial duty. It's said, "Men and women living together is the beginning of human relationships. The way of the superior person begins with man and wife." It's also said, "The superior person applies effort at the foundation. After the foundation is established the Way will come forth. Filiality and fraternity must be the foundation!" Then in order for the country and the government to protect us there must be a certain number of people to provide national defense. In establishing our identity, in dealing with the world, and in interactions with people we must be trustworthy. In our relationships with everyone we must be trustworthy. We cannot be without trustworthiness! Confucius said, "If a person is not trustworthy, one knows not what he is good for." If a person does not believe in trustworthiness and righteousness, then it's not known of what good he can be. Therefore, trustworthiness is very important to us. Toward the country we must be loyal, toward the family we must be filial, toward ourselves we must pay attention to our health. In that way we will not become a burden to the country. I have already spoken twice on the topic of the great events that have occurred and the influential figures who have lived during the last hundred years in China. There have been many influential figures during the past hundred years in China. Now we are selecting just a few. Who spoke this prophecy? The Buddhist monk Bu Syu spoke this during the thirtieth year of the Gwang Syu reign period of the late Ching Dynasty (1904) at Bi Yun Monastery on Western Mountain outside of Bei Jing. This prophecy poem refers to the influential figures in China, but when he spoke it no one knew who he was speaking of. Because he veiled his language and used riddles. You yourself have to guess.

Who is the first verse referring to? Sywan Tung, the last emperor of the late Ching dynasty. How does his story go?

Clouds heavy and dark,
Vapors dense and gloomy,
The dragon has gone back to the earth, and mud is modeled into a monkey.
A three-year-old child only enjoys three years of blessings.
Under the moon there is no host and the waters dry up.
The mists and ripples throughout the land suddenly disappear.

What is meant by "clouds heavy and dark, vapors dense and gloomy"? It refers to the time. At that time it was as if there was no sunshine. The clouds were dark, the atmosphere gloomy. Why? Because "the dragon has gone back to the earth, and mud is modeled into a monkey." They were playing with the monkey. Who was the monkey? It was the last emperor of the Ching dynasty, Sywan Tung. Sywan ("Proclaiming") Tung ("Ruling") can be interpreted as Sywan ("Hung") Tung ("Poking") which indicates grave danger, as might occur when a person pokes a hole in a wall. And so Sywan Tung ascended the throne when he was three years old. When he ascended the throne, he sat on the lap of his legal representative (guardian). That's how he became emperor. But the child had no idea what was going on and sat on the throne crying. His legal representative said, "Don't cry, it will all be over soon." You could say that was a bad omen, and indicated that Sywan Tung would not be emperor for long. "A three-year-old child only enjoys three years of blessings." This means he only had three years' reward of blessings. "Under the moon there is no host, and the waters dry up." Beneath the character "moon" (月) there isn't any ruler (主). But above the moon there is a ruler (主). "The waters dry up" means there's no more water. What character is this describing? This refers to the character "Ching" (清) of the Ching dynasty. The three dots of the water radical are dried up (清). And there's no host under the moon.(清)This refers to the "Ching" dynasty. At that time, although it was the thirtieth year of the Gwang Syu reign period of the late Ching dynasty, no one understood this reference. Even to this day, it's to be feared that no one understands. And so the Ching was gone. "The mists and ripples throughout the land one day will disappear." This refers to the beautiful mountains and rivers in China—someday the dynasty will change. The Chinese character for "one day" (一旦) combine to make the character Sywan (宣) minus the top element (穴). This is what happened to Emperor Sywan Tung's reign. Later Japan used him as a puppet emperor to rule the country of Manchuria and his reign was called Kang De. The Manchu reign was separate from the Ching dynasty and the Republic. This is the general story of the Emperor Sywan Tung.

The second verse describes the Founding Father of the Republic. How does it go?

You, Sir, are the grandfather,
Refined in manner.
A ten-thousand mile rainbow breaks the waves in its quest.
Within Yellow Crane Pavillion, a jade flute was blown.
And throughout the land together they sing the song of victory.
A new flag of five colors unfurled.

This talks about our Founding Father Sun (孫國父). "You, Sir, are the grandfather." You are the grandfather. That shows that since there's a grandfather, naturally there is a grandson, right? Only if there are grandchildren can there be a grandfather, right? And so this refers to the character "sun" (孫) ["grandson" = the founding father's surname]. "Refined in manner" is not a complete idea. It's half of an idiom, which comes from the Analects. The full line reads "Elegant (文) and refined ( 質 ) in manner, one can be considered a gentleman. And so isn't it obvious that the character which means "elegant" (文) is hidden in this line? Those who understand, with one guess, with know that this is a reference to Sun (孫) Wen (文). "A ten-thousand mile rainbow breaks the waves in its quest." This refers to how Founding Father Sun travelled back and forth between Honolulu, Hawaii, and China in a ship that continually broke the waves, for the sake of the revolution. "Within Yellow Crane Pavillion a jade flute was blown." The flute was blown to call Li Ywan-hung to come forth to join the revolution and help Founding Father Sun. The horn of revolution was blown in Yellow Crane Pavillion. "Throughout the land together they sing the song of victory." Those in all directions responded to the call of revolution, Eke the wind blowing the clouds in clusters. "A new flag of five colors unfurled." When the Republic was first established a five-colored flag was adapted as the national flag. It was later that they changed the flag into a blue sky with a white sun.

To whom is the third verse referring? It refers to the Great President Ywan—Emperor Ywan.

Gentlemen use the Pacifying policy.
Change thirty years a bit.
How could he be a common person?
The night-blooming cereus briefly appears.
In the east, west, north, and south,
Dragons quarrel and tigers battle.
At seven and eight the fate is fixed.
And throughout the mountains and rivers, things began to settle down.

"Gentlemen use the pacifying policy." The first character of the word "gentleman" (吉士) and the bottom half of the first character of the phrase "pacifying policy" (懷柔) together form character "Ywan" (袁). "Change thirty years a bit" is interpreted by some people of the time to be a prediction that in thirty years from then there will be a change. But actually, that's not what's meant. What does it mean? It means under the writing of "thirty" (卅) one stroke is added and that makes the character "Shr" (世). "How could he be a common person?" When the character for "how" (豈) and the character for "common" (凡) are put together, they form the character "Kai" (凱) . And these lines form the name "Ywan Shr-kai" (袁世凱).

"In the east, west, north, and south, dragons quarrel and tigers battle." At that time there were dragons, and tigers, and Feng Gwo-jang, and Dwan Chi-rei—those people were fighting to get the country. And so the line says the dragons quarrel and the tigers battle.

"At seven and eight the fate is fixed." Seven plus eight is fifteen and refers to the fifteenth year of the Republic (1926) (the year of the success of the North War Expedition). "And throughout the mountains and rivers, things began to settle down." At that time China began to have a little bit of peace.

To be continued

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