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【 佛祖道影白話解 】

COMMENTARY ON THE LIVES OF THE PATRIARCHS

七十世 嵩乳道密禪師
Patriarchs of the Seventieth Generation: Dhyana Master Songru (Milk of Song) Daomi (Secret of the Path)

虛雲老和尚集  Composed by the Elder Master Hsu Yun
宣公上人講於一九八五年七月十五日 Commentary by the Venerable Master Hua on July 15, 1985

師生泗州。唐氏。年十四以祖母喪悟身世之幻。投淮景會寺為僧。稍長歷講肄。棄之。謁憨山基隆。聞博山來和尚名。往覲之。又參金栗悟。雲門澄。再上博山隨眾採茶。次睹澗底。白雲飛出山頂。覺身心世界了不可得。衝口說偈呈山。山可之。即囑之以偈。歸臥鬱州山中。後出世開法。歷主七剎。祖生於萬歷戊子。寂於順治戊戌三月十一日。世壽七十一。塔於菩提社右。

道密禪師,這位禪師叫乳嵩,又叫道密禪師。是曹洞宗的第七十世祖師。

「師生泗州」:泗州是安微。「唐氏」子,他俗家姓唐。「年十四以祖母喪悟身世之幻」:他十四歲看見祖母死了,由這個他就感歎人是無常的,生死無常,沒有什麼意思,所以就「投淮」,也是江淮那一帶,「景會寺為僧」:作和尚了。「稍長」:他這個「歷講肄」:他到處去聽經。「棄之」:他覺得聽經說的是法,行的才是道。所以他既然明為聽經,聽明白了,所以就過河不需舟了,因此就把這些放下了。

「謁憨山基隆」:到了憨山住持那個地方去。「聞博山來和尚名」:又聽到博山來和尚名。他「往覲之」,那麼就去到那個地方看一看,去朝拜博山和尚。「又參金粟悟」:又參金粟那個地方悟禪師。「雲門澄」:又到雲門澄。「再上博山」:又到博山那個地方。「隨眾採茶」:也就是和大家和光混俗地在那兒到山上去採茶。「次睹澗底」:他看到那個澗底。「白雲飛出山頂」:在那個澗底下,又有水,又有雲。白雲好像飛似的就到山頂上去了。「覺身心世界」:這時候他頓覺身心世界「了不可得」:什麼都沒有了。

「衝口說偈」:隨時他就在這第一念,沒有加思索,就說出一首偈頌來。他就給這個博山和尚看。「山可之」:博山和尚就給他印可了。「既囑之以偈」:隨時以也就贈給他一首偈頌。「歸臥鬱州山中」:鬱州在江蘇,山中,回去就不出山了,在山上修行。「後出世開法」:以後他就出來給人講經說法。「歷主七剎」:曾經作七個道場的方丈和尚。「祖」:就是這位道密禪師。「生於萬歷戊子」:生在萬歷戊子那一年。「寂於順治戊戌三月十一日」,所以「世壽七十一。塔於菩提社右」。

贊曰:
長淮之西 我翁降跡
採茶睹雲 鼻孔打失
帶累後昆 悔恨無極
瞻此和南 千古儀則

「長淮之西」:「長」這個字讀「掌」音,要劃一個上衝圈,「長淮之西」。在那個淮河的西邊。「我翁降跡」:我翁就是這位道密禪師,他就出生了。「採茶睹雲」:他因為看茶睹雲。「鼻孔打失」:所以他這個時候也不懷疑鼻孔是沖上沖下了。把這話頭給不要了。

「帶累後昆」:可是他這樣子一來啊,令後世累贅。令得後世的學人「悔恨無極」:都很後悔的。為什麼呢?都說這位道密禪師,他能看見雲彩就開悟,怎麼我不開悟呢?怎麼我也看見雲彩,我現在不開悟呢?也就悔恨無極。「瞻此和南」,就是看看前面這位道密禪師。「千古儀則」:他能作千古一個榜樣。這儀則就是榜樣。作千古後人的一個榜樣。

或說偈曰:
幼悟生死甚無常 往參憨山親法王
棄講習禪勤拂拭 循規蹈矩窺奧堂
隨眾採茶睹雲霧 獨立了然不徜徉
從此無我超物外 七剎主座大吉祥

「幼悟生死甚無常」,「往參憨山親法王」:就是說他年幼因他祖母的死,他就明白這生死是無常的。所以他就往參憨山祖師。「親法王」:親近這個法中之王。

「棄講習禪勤拂拭」:他把這個講經說法的法門放下了,這個棄並不是說就不要,他就放下啦。「習禪」:他就因為聽了之後常常一定要躬行實踐,所以他就照著他明白的法去「勤拂拭」:時時都很用功來拂拭自己的污染。

「循規蹈矩窺奧堂」:他因為循規蹈矩,所以他就得到禪宗的奧妙啦!「隨眾採茶睹雲霧」:他隨著大眾去採這個茶葉,他看見雲霧啦!「獨立了然」:他在這個時候就在自己這個地方開悟了。「不徜徉」:不在那裡徘徊了--也不知道前進好呢?還是後退好?

「從此無我超物外」:從這個之後,他就無人無我了,內無身心;外無世界啦!超然物外了。「七剎主座大吉祥」:他作七個剎主。帶來大吉祥。

Text:
The Master was born in Xizhou to the Tang family. When he was fourteen, upon the death of his grandmother, he awakened to the illusoriness of life. Thereupon he went to Huai and became a monk at Jinghui Monastery. When he was a little older, he traveled about attending lectures, but he relinquished that as well.
He went to visit Master Hanshan in Jilong. Then when he heard about Master Lai of Boshan, he went to pay respects to him. He also studied with Master Wu of Jinshu and Master Cheng of Yunmen. Later he returned to Boshan and joined the assembly in picking vegetables. Then he gazed down into the bottom of a gorge and saw white clouds flying up to the mountain peak. He felt that his body, mind, and the world were all ethereal. He spontaneously spoke a verse and presented it to Boshan. Boshan certified him and gave him instructions in a verse. He retired to the mountains in Yuzhou. Later he came out to explain the Dharma. He was the abbot at seven monasteries. The Patriarch was born in the year of Wuzi of the Wanli reign period [1588], and entered the stillness in the year of Wuxu of the Shunzhi reign period [1658], on the eleventh day of the third month. He lived to the age of seventy-one. His stupa was erected to the left of the Bodhi Society.

This Dhyana Master was called Songru, as well as Daomi. He was a Patriarch of the seventieth generation of the Caodong Sect. The Master was born in Xizhou to the Tang family. Xizhou is Anwei. His lay surname was Tang. When he was fourteen, upon the death of his grandmother, he awakened to the illusoriness of life. Seeing his paternal grandmother pass away, he became aware of the transitory nature of life and death. Thereupon he went to Huai, that is to the area of Jianghuai, and became a monk at Jinghui Monastery. When he was a little older, he traveled about attending lectures on the Sutras, but he relinquished that as well. He felt that what he heard in the Sutra lectures was Dharma, but that the Way was to be found in actual practice. Having understood the Sutra lectures, he was like someone who had crossed the river and no longer needed the raft; he put all of that aside.

He went to visit Master Hanshan, that is, the place where Great Master Hanshan was the Abbot, in Jilong. Then when he heard about Master Lai of Boshan, he went to pay respects to him. So he went there to take a look, and to pay respect to the Venerable Boshan. He also studied with Master Wu of Jinshu and Master Cheng of Yunmen. Later he returned to Boshan and joined the assembly in picking vegetables. He mingled with the common people and picked vegetables along with them on the mountain. Then he gazed down into the bottom of a gorge and saw white clouds flying up to the mountain peak. He saw water as well as clouds in the gorge, and the white clouds appeared to be flying up to the summit. At that time, he felt that his body, mind, and the world were all ethereal, that there was nothing at all.

He spontaneously spoke a verse and presented it to Boshan. Without even thinking, he could open his mouth and speak a complete verse. So he showed his verse to the Venerable Boshan. The Venerable Boshan certified him and gave him instructions in a verse. Boshan also presented a verse to him. He retired to the mountains in Yuzhou. Where is Yuzhou? It’s in Jiangsu. He went into the mountains to cultivate and didn’t come out again. Later he came out to explain the Dharma. He lectured on the Sutras and spoke Dharma to people. He was the abbot at seven monasteries. The Patriarch, Dhyana Master Daomi, was born in the year of Wuzi of the Wanli reign period [1588], and entered the stillness in the year of Wuxu of the Shunzhi reign period [1658], on the eleventh day of the third month. He lived to the age of seventy-one. His stupa was erected to the left of the Bodhi Society.??

A verse in praise says:
Our master was born and raised West of the Huai.
Picking vegetables, gazing at clouds,
 he solved the riddle of the nostrils.
We troubled ones who come after
 are filled with endless remorse.
Behold the Venerable One:
 a model for a thousand generations.

A verse in praise says:

Our master, Dhyana Master Daomi, was born and raised West of the Huai River. Picking vegetables, gazing at clouds, he solved the riddle of the nostrils. He no longer had any doubt about whether his nostrils pointed upward or downward. He cast that meditation topic aside.

Because he was like that, we troubled ones who come after, the students of later generations, are filled with endless remorse. Why? We say, “Dhyana Master Daomi got enlightened when he gazed at the clouds. We look at clouds, too. Why haven’t we become enlightened?” We are filled with regret. Behold the Venerable One, the Dhyana Master Daomi: He is a model for a thousand generations.

Another verse says:

As a youth he realized the brevity of life.
He studied under Hanshan and drew near the Dharma King.
Setting aside lectures and devoting himself to the practice of Chan,
 he diligently “brushed away the dust.”
Through faithful observance of the rules,
 he beheld of hall of wonder.
As he was picking vegetables with everyone,
 he gazed at the clouds and fog.
With independent understanding, he was no longer indecisive.
From that point on, he had no self and
 transcended the material plane.
Serving as abbot at seven monasteries,
 he brought about great auspiciousness.

Another verse says:
As a youth he realized the brevity of life. With the death of his grandmother, he realized how impermanent life is. He studied under Hanshan and drew near the Dharma King. Setting aside the Dharma door of giving Sutra lectures and speaking Dharma, and devoting himself to the practice of Chan, he diligently “brushed away the dust.” After he heard the Dharma, he was determined to put it into practice as he understood it, so he very diligently worked at wiping away his own defilements.

Through faithful observance of the rules, he beheld of hall of wonder. Because he did things very properly, he obtained the mysterious wonder of the Chan practice. As he was picking vegetables with everyone, he gazed at the clouds and fog. / With independent understanding, he was no longer indecisive. He became enlightened right then and there, on his own. He was no longer hesitant and unsure of whether he should advance or retreat. From that point on, he had no self and transcended the material plane. He had no concept of self or others. There was no body or mind internally, and no world outside. He had gone beyond the phenomenal realm. Serving as abbot at seven monasteries, he brought about great auspiciousness.

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