萬佛城金剛菩提海 Vajra Bodhi Sea
萬佛城金剛菩提海 Vajra Bodhi Sea

金剛菩提海:首頁主目錄本期目錄

Vajra Bodhi Sea: HomeMain IndexIssue Index

《人物誌》

 

BIOGRAPHIES

【 佛祖道影白話解 】

COMMENTARY ON THE LIVES OF THE PATRIARCHS

七十世 覺浪道盛禪師
Patriarchs of the Seventieth Generation: Dhyana Master Juelang Daosheng

虛雲老和尚集  Composed by the Elder Master Hsu Yun
宣公 上人/講於 一九八五年六月二十六日Commentary by the Venerable Master Hua on June 26, 1985

前期提示:道盛禪師與大眾於火爐邊烤火時,對古德所云:「劫火洞然,有云壞,有云不壞」。這個看法不甚明白,於是就請問東苑禪師為他來解說。

在我們這個五濁惡世裡頭,真有仁慈的心,慈悲喜捨這樣的人,是很少很少的。
In this evil world of five turbidities of ours, kind and humane ones are rare indeed! People who are truly kind and humane, who possess kindness, compassion, sympathetic joy, and giving, are very, very scarce.

「曰你又恁麼來?」這個東苑禪師就說:「那你現在問這個問題,有人說壞;有人說不壞,那你現在是怎麼樣來著?」這麼反問他。這一反問他,他也答不出來。問什麼話,都不知怎麼說好。有人說壞,有人又說不壞,就是模棱兩可,到底怎麼回事呢?也說不出來。在這個時候,就「尋呈所見」。那麼等一等,他就把他所明白的道理,告訴這個東苑禪師。「苑喜」:這個東苑禪師就很歡喜,意思就是證明他開悟了。「以偈付之」:就作了一首偈頌,來給他、獎勵他。

「師辯才無礙」:這位禪師辯才無礙。「萬曆己未出世羅山」:這個羅山是不是羅浮山?「坐道場五十餘處」:他在五十多個地方作方丈。「內外集六十餘種」:他內的經典也通,外的典籍也通,所以內外集合起來他有六十餘種。「己亥示寂」:己亥年,他就圓寂了。「畣於攝山」:給他造了塔墓,就在那個攝山。

贊曰:
石鼓山中 葛藤絆倒 翻轉身來 長天日曉
夢筆華生 天界月皎 寶劍橫抽 佛魔齊掃

「石鼓山中」:在鼓山裡頭。「葛藤絆倒」:被葛藤把他絆倒了。「翻轉身來」:翻過身來,回頭轉向。「長天日曉」:長朗氣清。

「夢筆華生」:所以他的文筆大進,文章也寫得好。「天界月皎」:這時無明煩惱,情愛大概都沒有了,所以天邊的月皎--那個月大放光明一樣的。「寶劍橫抽」,這寶劍就是他的智慧劍。「佛魔齊掃」:無論佛來了,他也認識;魔來了,他也認識。佛來了,他也不會迷;魔來了,他更不會迷。不會生出一種執著心,也不會有所什麼了。這就是他的智慧劍。智慧劍能認識一切的境界,而不為一切境界所轉。

又說偈曰:
見所未見故生疑 虛空大地一元化
法界森羅萬物機 五濁惡世仁者稀
慧劍高擊佛魔掃 道全德備賢聖齊

「見所未見故生疑」:他因為他祖父坐那兒就死了,覺得這是很奇怪的一個事情。怎麼會人坐著就死了呢?所以,輒疑甚,常常想起這個問題來,不明白而懷疑。因為他有這麼一個懷疑在心裡頭,就沒有旁的妄想,很念茲在茲地去想這個問題,他要把它想明白了。偶街行,有一天他到街上去散步。散步呢,也就很巧的,遇到那個貓叫的聲音。聽這貓一叫的聲音,他就頓破無明了。這個貓,大約是在那兒叫春。從他一聞這個貓也在那兒,又是講你愛我、我愛你的,講情情愛愛的這一套。唉!就是這個就是生死;就是這個就是無明,他豁然貫通了,就把這個慾念斷了。慾念這一斷的時候,他就再不敢嘗試這種刀刃上的蜜糖了。所以「忽聞貓聲悟菩提」:他就了悟了,得到覺道。

「虛空大地一元化」:這時候他和虛空同體,和大地合而為一了。一元化,都合成一個,沒有我相、人相、眾生相、壽者相的;也沒有過去心、現在心、未來心:都變成一個。

「法界森羅萬物機」:法界裡邊森羅萬象。萬物機,這就是萬物一個生生不息的玄妙的道理,在裡頭藏著。這是一個玄妙的機關,玄妙的這種的動機在。這時候「劫火洞然燒不盡」:雖然劫火洞燃1的時候,就是把什麼都燒壞了,可是這個燒不壞。這個是什麼東西呢?這個就是本有的佛性。本有的佛性,你即使劫火洞燃,它也燒不壞。所以這大地裡頭的生機,都是這個佛性。

「五濁惡世仁者稀」:在我們這個五濁惡世裡頭,真有仁慈的心,慈悲喜捨這樣的人,是很少很少的。因為這樣,所以這位道盛禪師,他明白了這個道理。

「慧劍高擊佛魔掃」:他這個智慧劍高擊,高舉起來。「佛魔掃」,佛來佛斬,魔來魔斬。他也既不執空,也不落有,本著這中道的義旨去做事,所以把一切的執著都破了。一切的境界也都不執著,一切的事物,他都能人轉物,而物不能轉人了;人轉境,而境不能轉人。所以這時候破一切執著,也就是掃一切法,離一切相。

「道全德備賢聖齊」:他的道也修圓滿了,德也具備了:萬德具備。賢聖齊,他就和一切的聖人、賢人、諸佛菩薩,都會同一個鼻出氣了,都是一樣了。

全文完

From last issue: When everyone was getting warm by the fire, Dhyana Master Daosheng said he didn't understand why some of the virtuous ones of old said that the blazing fire at the end of the eon would bring destruction, while others said it would not bring destruction. He asked Dhyana Master Dongyuan to explain.

"Well, what do you make of it?" [asked Master Dongyuan]. "Since you asked the question and said some people called it destruction while others didn't, why don't you say something about it?" Dhyana Master Dongyuan was re-directing the question back to him. When he did that, the Master could not answer. He didn't know what to say. Some people maintain that it is destruction, while others don't; either side could be argued. What's really going on here? He couldn't say anything. But then, after a moment, he expressed his opinion. He told Dhyana Master Dongyuan what he understood. Master Dongyuan was pleased--this means he certified the Master's enlightenment--and presented him with a verse. Master Dongyuan composed a verse and gave it to him as a reward.reward.

The Dhyana Master's eloquence was unimpeded. In the year jiwei (1619) of the wanli reign period [Ming Dynasty], he became the abbot at Mount Luo. Perhaps this is referring to Mount Luofu. He held the abbotship at over fifty monasteries, and he mastered over sixty Buddhist and non-Buddhist texts. He understood both Buddhist Sutras and other kinds of texts, and he mastered over sixty of them in all. He manifested the stillness--entered Nirvana--in the year of jihai (1659), and a grave-stupa was built for him at Mount She.

A verse in praise says:
A vine tripped him up on Stone Drum Mountain. When he was on Stone Drum Mountain, he stumbled over a vine. But when he rolled over, it was clear and sunny. He turned around, and the air was clear and fresh.

And so his writing style flourished like flowers blooming. His style improved greatly, and he wrote fine essays. The moon glistened in the sky. At that point, ignorance, afflictions, and emotions were probably all gone, so it was like the moon shining brightly in the heavens. He drew his jeweled sword, representing the sword of wisdom, ready to clear out both Buddhas and demons. Whether Buddhas or demons came, he recognized them. If Buddhas came, he wasn't confused by them. If demons came, they couldn't delude him either. He wouldn't give rise to attachments or anything like that, because he had his wisdom sword. The wisdom sword can recognize all states and not be turned by them.

Another verse says:
Seeing what he had never seen before, he gave rise to doubt. He thought it very peculiar that his grandfather had passed away sitting up. How could a person die while sitting there? He pondered this question constantly and gave rise to doubt about it. He couldn't figure it out. Since his mind was occupied by this doubt, he didn't have any other false thoughts. His full attention was concentrated on this question; he was determined to figure it out. One day when he was taking a walk on the street, he happened to hear a cat meowing. Upon hearing the cat's cry, he broke through his ignorance. The cat was probably making the mating call, crying, "You love me, and I love you," saying something romantic--the same old story. Hearing that, he thought, "Ah! Just this is birth and death; just this is ignorance." He suddenly understood, and cut off his thoughts of desire right then and there. After cutting off desire, he didn't dare taste the honey on the blade ever again. And so the verse says: Upon hearing a cat's meow, he awakened to Bodhi. He attained enlightenment.

And at that point he became one with empty space and the great earth. He united and became the same as space and earth; he no longer had the marks of self, others, living beings, and a life span; nor did he have thoughts of the past, present, or future; everything became one.

The life force behind the myriad phenomena of the Dharma Realm--this refers to the mysterious generative principle that brings forth the endless forms of life; it is hidden within. This esoteric mechanism or life force is ever-present, and even the blazing fire at the end of the eon cannot burn it up. Even when the fire is at its hottest and it burns everything else up, it cannot burn up this. What is this? It is our intrinsic Buddha nature. The fires might rage at the end of the eon, but the intrinsic Buddha nature cannot be destroyed. And the life force that generates everything on the earth is just that Buddha nature.

In this evil world of five turbidities of ours, kind and humane ones are rare indeed! People who are truly kind and humane, who possess kindness, compassion, sympathetic joy, and giving, are very, very scarce. Dhyana Master Daosheng was one who understood these principles.

The sword of wisdom is held aloft, ready to clear out Buddhas and demons. He raised the wisdom sword on high. If Buddhas came, he hacked them down. If demons came, he chopped them up. He was not attached to emptiness, nor did he fall into existence. He did things based on the Middle Way. He broke through all attachments and did not cling to any state. He could turn any matter around, but would not let the matter affect him. He could influence the situation, rather than letting the situation influence him. At that point all his attachments were wiped out. He swept away all dharmas and left behind all marks.

Perfect in the Way and replete with virtue, he is equal to the sages and worthies. He had cultivated the Way to perfection and was replete with the myriad virtues. Therefore, he was "breathing through the same nose" as--the same as--all the sages, worthies, Buddhas and Bodhisattvas.

End

▲Top

法界佛教總會Dharma Realm Buddhist Association │ © Vajra Bodhi Sea