|
前期提示：師久參永覺。...覺年八十付以衣缽。說偈曰。...三十年中鹽醬事。古人有語不相欺。逆風把柁千鈞力。方能永定太平基。
這個油鹽事是說的調眾。鹽醬是調味的，這是調眾一一在那兒領大眾用功修道，這叫鹽醬事，說的話很俗，但是它意思是先言旁物，就是先說的旁的東西。實際上它的意思不是在那兒，而是在調眾。因為這一個善知識調和大眾，今天這個發了脾氣啦！這個又鬧什麼情緒啦！那個又生了一種妒嫉心啦！那個又罵人啦！那個又碰角啦！那個又......，不是這個事情，就是那個事情，總是不能完的。那麼這個善知識就要把這個事情大的，就化小了
；小事就化沒有了，能令人又恢復他的工作。炒菜的嘛，好好地炒菜；切菜的呢，就好好切菜；管帳目的，就好好管帳目，各司其事。你也不打我，我也不殺你，互相地相安無事，這就叫鹽醬事。鹽醬事就是開餐館的。開餐館無論如何不能互相發脾氣，一發脾氣那就沒有生意作了。
「古人有語不相欺」：古人說的話一點也不欺騙我，古人說的話都是真實不虛的，不相欺什麼呢？「逆風把柁千鈞力」：逆風把柁，頂著風來把性，逆境造英雄。困難嗎？越困難我越要修行。越有魔障嗎？我越要試一試，不能說見硬就捲了。什麼時候都要披荊斬棘，吃忍辱飯。在這兒一切一切，都要往道上想。所以逆境造英雄，用千鈞的力來往前去。
「方能永定太平基」：你要不勇猛精進，不拿出你真正的甲來，那怎麼能令你心裡心平氣和？這個太平基就是你心裡的道業成就了。你心頭沒有戰爭了，你心裡頭不是那麼胡思雜思的：不是想這個不對，就是想那個不好。再不就想那個不公平啦，再不是想那個長、那個又短啦，如何、如何、如何、如何.....。算了一天這個糊塗帳，完了，到晚上睡覺的時候，還不知道我在幹什麼來著？這一天算糊塗帳，以為算清楚了。完了，自己問自己都不知道，這就叫沒有定太平基。太平基就是心裡心平氣和了，心裡沒有煩惱了，沒有無明了，沒有嫉妒了，沒有障礙了，沒有一切的污濁邋遢的東西了，沒有習氣
毛病，這才是太平基了，那是真正太平了。
「康熙壬午九月初七日，集眾示寂」：他召集大眾在一起了。他對著大家，說說話就示寂了。「壽八十八」歲。他在生的時候，「興鼓山」：重興鼓山寶福，又重興白雲寺，鼓山永泉寺，和廣褔寺四個名剎，都是他重修的。「著有華嚴疏論纂要等經論共二十
八種」：有二十八種那麼多。「一百九十六卷行世」：都是印行於世。這位禪師他所有的著作，日本人印得很多。
贊曰:
重來石鼓 全提正令
醉心華嚴 卅年考證
棗柏清涼 後先輝映
盜璽窺符 得所究竟
仰瞻道貌 肅然起敬
「重來石鼓」：他又來到鼓山。「全提正令」：他把佛教正令一一就是佛教的命脈，他都拿起來啦！「醉心華嚴」：他對《華嚴經》就像喝醉酒那麼樣子，總是在那華嚴裡頭鑽，出不來。「卅年考證」：有卅年的考證，他研究《華嚴經》。「棗柏清涼」：他把清涼的疏鈔又給重加潤色，重加上一個華嚴論。這樣子「後先輝映」：道霈禪師是近代的善知識；那麼清涼國師呢，是以前的善知識，就互相那麼遙遙互映著。
「盜璽窺符」：他好像就把這個皇帝的玉璽給偷到了。古來的皇帝，對於大將軍到外邊去征伐，都有一種符命。這個符，就是要合符節
；就是一個契約，皇帝那裡一半，他拿一半。
這回來往上一對，一對對上了，這就是真的。要如果有假冒的、偽造的，它是不相合的，所以這叫符。要合符節，就是絲毫不錯的。也就是那個針芥投契，契合的意思。所以這個是盜璽，就用皇帝那個印，合這個符節。「得所究竟」：到這個究竟的。「仰瞻道貌」：仰是抬起頭來；瞻是瞻望不捨。我們大家瞻望他的道貌。「肅然起敬」：大家都肅然對他生出一種恭敬心，有一種畏愛兼抱的這種思想。
又說偈曰:
童貞入道霈甘霖 普潤草木盡歡欣
遍訪知識就有德 久參元公續傳燈
丕振宗風宣正教 大闡華嚴論疏親
五台鼓山遙呼應 其趨一也達覺京
「又說偈曰」：我又畫蛇添足，說了幾句這個淺而無文的話。「童負入道霈甘霖」：這位道霈禪師童貞入道。霈甘霖，就是道霈。又叫為霖禪師，這是他。「普潤草木盡歡欣」：他把所有的眾生，都給度得很高興。
「遍訪知識」：他遍訪善知識。「就有德」
：他親近有德的，給證明他所修行的路子沒有錯。「久參元去」：他常常親近元覺這位禪師。「續傳燈」：他繼續元覺禪師這個衣缽。「丕採宗風」：他大宏宗門。「宣正教」：宣傳這個正當的教法。
「大闡華嚴論疏親」：論這個華嚴怎麼樣是相當。怎麼樣是與華嚴不相合。「五台鼓山遙呼應」：清涼的國師在五台山，那麼這位道霈禪師就在這個鼓山永泉寺。這雖然離得很遠，可是互相呼應著彼此。「其趨一也達覺京」：他們的目標
，他們所行的道都是一個的。「達覺京」：都到那個佛國，佛所住的地方。
完 |
|
From last issue:
Dhyana Master Daopei studied under Master Yongjue. When
Master Yongjue was eighty, he transmitted the Dharma to him
and said, " ... I have taken care of the 'salt and sauce
matters' for thirty years. The words of the ancients are not
to cheat people. Row against the wind using tremendous
strength. Then you'll be able to lay an eternal foundation
for peace."
"Salt and sauce matters" refer to regulating the assembly.
Salt and sauce are used as seasonings. Here he is
"seasoning" the assembly, leading everyone to apply effort
in cultivation. Although the phrase "salt and sauce" is very
worldly, it is a metaphor for something else altogether--for
disciplining and regulating the assembly. He was a good and
wise teacher who regulated the assembly. One day one of them
might get mad, and another one have a temper tantrum, and
another be jealous, and another one scold people. Yet
another person might get into a fight, and another one... If
it wasn't one thing, it was another. There was no end to it.
And this good and wise teacher would have to resolve the
problems, transforming big ones into little ones, and making
little ones disappear, so that people could resume their
work. Those who cooked could then concentrate on cooking
well. Those who cut vegetables could do a good job of
cutting. Those who did accounting could take care of the
accounts. Each person could do his own job. You wouldn't
beat me, and I wouldn't kill you. We would all get along
without trouble. That's what's meant by "salt and sauce
matters." For example, the people running a restaurant can't
lose their tempers at each other, or else they'll lose all
their customers.
The words of the ancients are not
to cheat people. The ancients did not say things to
cheat people. Their words are absolutely true. What did they
say that wasn't cheating people? Row against the
wind using tremendous strength. Heave the oars and
head into the wind. Adversity creates heroes. It's
difficult? The more difficult, the more I want to practice
it. The more demonic obstacles there are, the more I want to
venture forth. I won't shrink back from hardships. At all
times, I'll hack down the thorny brambles and advance. I'll
bear insults as if they were my food. In everything, I must
keep my thoughts on the Way. Adversities create great
people. I must use all my strength and keep on advancing.
Then you'll be able to lay an
eternal foundation for peace. If you aren't brave
and vigorous, if you don't bring out your true armor, then
how can you find true peace within your mind? The foundation
for peace is set when you have accomplished the Way in your
mind. Then internal wars won't occur in your mind, and you
won't have so many random, muddled thoughts-thinking this is
wrong, that is bad, and the other thing isn't fair; this is
good and that's bad, and so on and so forth. When you
haven't set the foundation of peace, you spend the whole day
trying to figure out your confused accounts, and at night,
you still don't know what you've been doing. You thought you
balanced your accounts, but you don't know what the outcome
is.
The foundation of peace is calmness of
mind. The absence of afflictions, ignorance, jealousy,
obstructions, bad habits and faults, and all other
defilements is the foundation of peace; that is genuine
peace.
On the seventh day of the ninth
month in the year of renwu (1702) of the Kangxi reign
period, he convened the assembly and manifested the
stillness. After he called the assembly together
and spoke to them, he passed into stillness. He was
eighty-eight years old. When he was alive,
he had established the four monasteries of Baofu Monastery
at Gushan. He also established Baiyun (White Cloud)
Monastery, Yongquan Monastery at Gushan, and Guangfu (Vast
Blessings) Monastery. He renovated these four renowned
monasteries. His works include a total of
twenty-eight treatises on Sutras, including the Treatise on
the Essentials of the Avatamsaka. These were
printed and circulated in the world in 196 scrolls. The
Japanese have printed a great deal of the writings of this
Dhyana Master.
A verse in praise says:
He came once again to the Stone Drum,
And restored the proper teaching.
Intoxicated with the Avatamsaka,
He investigated it for thirty years.
Elder Zaobo and Master Qingliang--
Past and future complement each other.
Stealing the imperial seal, He realized the ultimate.
Gazing up at his noble countenance,
Everyone feels solemn respect.
Commentary:
He came once again to the Stone Drum. He
returned to Gushan—Drum Mountain--and restored the
proper teaching. He carried on Buddhism's proper
mandate, Buddhism's lineage. Intoxicated with the
Avatamsaka, he was as if drunk on the Avatamsaka
Sutra. He was constantly delving into the Sutra and couldn't
come out of his state of absorption. He investigated
it for thirty years.
Elder Zaobo and Master Qingliang.
He re-edited National Master Qingliang's Avatamsaka Sutra
Prologue by composing the Avatamsaka Treatise. In that way,
past and future complemented each other.
Dhyana Master Daopei was a contemporary good and wise
teacher, while National Master Qingliang was a good and wise
teacher of the past. Despite their distance in time, they
complemented one another.
Stealing the imperial seal.
It was as if he had stolen the emperor's jade chop. When the
ancient emperors sent their generals out fighting, they
would give them half of a contract. The emperor would keep
half and the general would take half. If someone sent half
of a contract back and it fit together with the emperor's
half, then they would know it was genuine. If it were
forged, it wouldn't match the emperor's half. If the two
halves fit together, then it would be exactly right, the
same meaning as the needle tip fitting the mustard seed.
Using the emperor's seal to match the tally, he
realized the ultimate. Gazing up at his noble countenance,
unable to turn our gaze away, everyone
feels solemn respect. They felt admiration and awe
for him.
Another verse says:
Entering the Way as a pure youth, he was a
shower of sweet rain.
Moistening the grasses and trees so they all thrived
joyfully.
He visited teachers everywhere and drew near to virtuous
ones.
After long study with the Venerable Yuan, he inherited the
transmission of the lamp.
He caused the traditions of the school to flourish and
propagated its teachings,
He extensively explained the Avatamsaka Prologue. Five Peaks
and Drum Mountain corresponded from afar,
Their intent is one; both reach the city of enlightenment.
Commentary:
Another verse says: Looking for something
to do, I've written some more lines of verse.
Entering the Way as a pure youth, he was a shower
of sweet rain. Dhyana Master Daopei entered the Way as a
pure youth. "Shower of sweet rain" refers to Dhyana Master
Daopei, whose other name was Weilin. Moistening the
grasses and trees so they all thrived joyfully.
All the living beings he saved were very
happy. He visited good and wise teachers
everywhere and drew near to virtuous ones
to make sure he had not gone astray in his cultivation.
After long study with the Venerable Yuan,
Dhyana Master Yuanjue, he inherited the transmission
of the lamp. He received Dhyana Master Yuanjue's
robe and bowl. He caused the traditions of the
school to flourish and propagated its orthodox
teachings on a vast scale. He extensively explained
the Avatamsaka Prologue. He discussed the strong
points and weaknesses of the Avatamsaka Prologue.
Five Peaks and Drum Mountain
corresponded from afar. National Master Qingliang
was from Wutai (Five Peaks) Mountain, and Dhyana Master
Daopei was from Yongquan Monastery at Gushan (Drum
Mountain). Their intent is one; both reach the city
of enlightenment. Their goals and the paths they
travel are the same; they all arrive at the Buddhaland, the
place where the Buddhas dwell.
End |
