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《人物誌》

 

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佛祖道影白話解
Commentary on The Lives of the Patriarchs

【六十七世蘊空嘗忠禪師】

67th Generational Patriarch Dhyana Master Changzhong of Yunkong

虛雲老和尚集     Composed by the Elder Master Yün
宣化上人講於一九八五年六月七日     Commentary by the Venerable Master Hsüan Hua on June 7, 1985


這時候他修行是沒有自己了,他真心服口服在那兒,打也好, 罵也好,甚至於殺了他,他都甘心情願。
At that time, he cultivated with no self. He truly submitted in mind and speech. He was willing to stay there and put up
with scoldings and beatings. Even if they wanted to kill him, he would have been perfectly willing.

前期提示:
這位蘊空禪師很粗野的,一見面就問「達摩面壁石何在」?

按照我說呢,他不一定認識小山,小山從山門出來了,他看見一個和尚,就有點輕舉妄動,很沒有禮貌的就問:「喂,這個達摩面壁石在什麼地方呀?」一定是這樣子。那麼後人不過文雅一點,沒有寫他威儀這一項。他要是知道是小山,他不會這麼問,這是我的看法。為什麼呢?他到這兒來親近小山,怎麼可以這麼一點禮貌都沒有,見著連個頭都不叩,就問「達摩面壁石」在什麼地方。你要想親近善知識,到那兒,一定要有禮貌的!像他這很草率的,很粗野的,一見面什麼話也沒講,就說:「喂,達摩面壁石在什麼地方」,你們各位想一想,有沒有這個情形?

那麼這小山一聽他這麼冒冒失失的,沒頭沒腦就問面壁石,哎!豈有此理,所以「山指曰」,就用手這麼一指,大約也故意不告訴他,就或者往東西那麼亂指一通,就說:「那青青黯黯處」,青青黯黯那個地方就是了。那麼究竟青青黯黯的地方,他若看了,大約也不知道。因為他不知道,所以就說:「指東話西作麼。」說你怎麼亂說亂講的,你又指東又說西邊,這是幹什麼?作麼,你就在那打機鋒。那麼故意再來和他鬥一鬥,所以小山就說了:「杜撰禪和如麻似粟」,說現在冒充開悟,已經明白的禪和子,就好像麻那麼多,好像粟那種糧食那麼多。

「師曰」,那麼小山這麼一說,他當然也就不太高興啦,就說了「者漢」,你這個人呀!這者漢就是說小山,他要是真認識小山,他就不會這麼樣子,說「者漢」。「在者裡」,你在這裡「擬魔魅人耶?」說你在這兒,想要像魔迷惑人吧!你豈不是仿造想學習魔在那兒魅人?魅人就是迷惑人。「山便打」,他這等於罵人一樣,就等於說你是個魔王,你在這兒迷惑人哪,你亂指人!那麼小山在這個時候,一看!好東西,你這麼貢高我慢,我和你說法你都不懂,所以就打,打死你!

「師服勤三載」,這一打,他老實了,他知道這回碰到釘子上,知道這回遇到行家,不隨他那麼便,亂講亂說了,所以就服勤三年,因為被打了,在這三年就規規矩矩聽話,聽招呼,也用功。這時候他修行是沒有自己了,他真心服口服在那兒,打也好,罵也好,甚至於殺了他,他都甘心情願。所以在這兒「服勤」那個勤字就是很不懶惰。不是像現在做個沙彌,連拜佛都不願意拜了,做沙彌的時候,人家打,也要聽,人家罵,也要聽,不論幹什麼,不能駁嘴,不能自己講道理。這種都叫狡辯。

「受囑後還旴」,那麼在這兒住,這三年功夫成就了,小山禪師就給他印證,傳法給他,傳法給他這就是傳授衣缽。受囑,就是囑咐他,傳佛心印。「隱從姑山」,在從姑山那地方隱遁了。「日唯趺坐」,天天趺坐。他在那趺坐全是孤炯炯的,是時時都不睡覺。「由此縛茆」,那麼在那兒坐長了,他就又自己造一個小茅蓬,這個縛就是用麻用草綁到一起,隨隨便便搭這麼一個茅蓬,茆就是茅蓬。

→待續

Reminder from last issue:
Dhyana Master Yunkong was very crude, for at first sight, he asked, "Where's the stone wall that Bodhidharma faced?"

In my opinion, he didn't necessarily recognize Xiaoshan. Xiaoshan was just coming out from the mountain gate. So when he saw a monk coming out he acted rashly and asked in a very impolite manner, "Hey! Where is the stone wall that Bodhidharma faced?" That must have been how it happened. However, the writer refined it a little bit and did not mention his deportment. If he had known it was Xiaoshan, he wouldn't have asked in such a manner. That's my opinion. Why? He went there in order to draw near Xiaoshan. How could he be so impolite, and just ask where the stone wall was without even making a bow first? If you wanted to draw near a Good and Wise Advisor, you'd definitely be courteous when you got there. He was very reckless and rude, not saying anything upon seeing Xiaoshan except, "Hey! Where's the stone wall that Bodhidharma faced?" Do you all think it really happened like that?

Upon hearing his rash and reckless question, Master Xiaoshan thought, "Gee! What nonsense!" So Xiaoshan pointed and said, "Over there in that dark and gloomy place." He gestured with one hand, probably deliberately not telling him, but just pointing carelessly in several directions and saying, "Over there in the dark." Ultimately, where was this dark and gloomy place? Even if he took a look, probably he still wouldn't know. Since he still didn't know, he said, "Why do you point to the east and talk about the west?" Why do you talk so nonsensically? You're pointing to the east and saying it's in the west. What are you doing that for? He was trying to be smart-mouthed, deliberately challenging Xiaoshan again. So, Xiaoshan said, "Fake Chan meditators are as many as sesame and millet seeds." Nowadays, those who pass themselves off as enlightened Chan meditators who have already attained understanding are as many as sesame and as millet seeds.

The Master said. Of course he wasn't very happy when Xiaoshan said that. So he said, "Hey, you!" This "you" meant Xiaoshan. If he really recognized Xiaoshan, he wouldn't have acted this way and said, "Hey, you!" "Are you imitating a demon and trying to confuse people in this place?" Are you trying to act like a demon and delude people? Aren't you just imitating and learning the demons' way of confusing people? Shan then hit him. He was basically slandering Xiaoshan, saying, "You're a demon king, and you're here deluding people, pointing them in the wrong direction." At that time, Xiaoshan looked at him and thought, "Boy! You're really being arrogant. I spoke the Dharma for you and you didn't even get it. So I'm going to beat you up."

The Master did labor for three years. After the beating, he behaved himself. He knew this time he'd run into opposition. He knew he'd met the real expert and he no longer did what he pleased and said things carelessly. Therefore, he did labor for three years. Because he had been beaten, he behaved himself, did as he was told, and applied effort in cultivation for the three years. At that time, he cultivated with no self. He truly submitted in mind and speech. He was willing to stay there and put up with scoldings and beatings. Even if they wanted to kill him, he would have been perfectly willing. He did labor there. That means he was very diligent, not at all lazy. He wasn't like novices nowadays, who don't even want to bow to the Buddha. As novices, when people beat you, you should accept it. When they scold you, you should take it. No matter what, you shouldn't talk back or try to justify yourself. That's considered quibbling.

After receiving his instructions, he returned to Yu. After staying there for three years, he had accomplished some skill. Dhyana Master Xiaoshan certified his accomplishment and transmitted the Dharma to him. Transmitting the Dharma means to pass the robe and bowl. "Receiving his instructions" means he received the transmission of the Mind Seal of the Buddha. He went to live in seclusion at Mount Conggu. He secluded himself in Mount Conggu. Every day, all he did was sit in meditation. Every day, he sat in meditation. He sat in full lotus, solitary and alert, never falling asleep. So he built a hut. After sitting there for a long time, he roughly tied some stalks of grass together and built himself a small grass hut.

→To be continued

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