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《人物誌》

 

BIOGRAPHIES

【 佛祖道影白話解 】

Lives of the Patriarchs

七十一世多福淨啟禪師
Patriarchs of the Seventy-first Generation: Dhyana Master
Duofu ("Many Blessings") Jingqi ("Pure Revelation")

●宣化上人講 Commentary by the Venerable Master Hua
●國際譯經學院記錄 Translated by the International Translation Institute
●修訂版 Revised version

師杭州錢塘陳氏子,世業儒,依石雨和尚脫臼,聽楞嚴至若見是樹,身心脫落,會得山河大地,刀剪不開。雨問曰:解制也未?師曰:某不曾結制。雨休去。參三宜老人於顯聖,問曰:古人道,月落後來相見,且道月落後如何相見?師呈香盒曰:謝師證明。宜曰:饒你恁麼道,只道得八成。師曰:同條枝上五更寒。宜含之。

師隱鳳山二十餘年,道德高古,門庭冷落,不下法昌。康熙甲寅九月十六日示寂,塔於鳳山左肩之陽。

贊曰:

刀剪不開,是麼物,
道得八成,果然受活
鳳麓韜光,師道逾徹,
雨露滋培,三根普澤。

或說偈曰

杭州佛地有多福,天生大德救眾苦,
月落相見傳心,日出普照擊法鼓。
同條連枝五更寒,異姓種族十方度,
淨啟禪師風格高,三界同尊人眼目。

這是七十一世多福淨啟禪師,這位禪師他是杭州錢塘縣的人,俗家姓陳。「世業儒」:他從祖上世世代代都是讀書人。「依石雨和尚脫臼」:他跟著這個石雨和尚出家。「聽楞嚴至」:聽《楞嚴經》至「若見是樹」:說是,你要說這個「見」是樹,那就錯誤了。能見所見:能見的這個「見」不是樹;所見的這個樹那才是樹。你不能說這個「見」就是個樹。所以他念到這個地方,「身心脫落」:身心脫落,這是內無身心、外無世界——身心都沒有了,就是一個空,與這個虛空合而為一了。

那么這個時候他就「會得山河大地」:他就明白了。「會得」就是明白;明白這個山河大地。「刀剪不開」:刀也劈不開,剪子也剪不開:這個山河大地都是等於虛空一樣的。「雨問曰」:這個石雨和尚就問他了,「解制也未」:說你這個「制」——制就是结夏安居。

這是出家人從四月十五到七月十五,這三個月的時候叫結夏安居,也就叫結制;就是要結一個界,在一個地方住著也不走路了,不下山去托缽乞食。這是在印度的一種風氣,從四月十五到七月十五,這個期間和尚不出去化緣,就在一個地方住著,就結上界。所有的出家人,都在這兒用功修行,不到外邊去化緣去,這叫結夏安居,結這一夏算一歲;安居就是在那兒平平安安地住,在佛教裡頭是這樣。

因為四月十五,在印度那個地方熱得很厲害。七月十五這期間是夏天,這些個蟲子,遍地都是,螞蟻啊什麼都出來了,都活了。出家人這一走路,就恐怕把蟲子給踩死了,所以在這個期間就不出去,就在這兒坐著,吃現成的;在一個地方住,這叫結夏安居。那麼「解制也未」,解制就是說你解開這個結夏安居了沒有?

「師曰」:他說我沒有解這個制,我也沒有結夏安居。某者,「某不曾結制」:我沒有結夏安居過。

「雨休去」:這個石雨和尚聽他這麼說,並不是說不高興了,而是去休息了,也告訴他:你也去休息去啦。

 凈啓禪師「參三宜老人」:又去跟著三宜老人當參學。「於顯聖」:在顯聖寺那個地方。「問曰」:這個三宜老人就問他。「古人道」:古人說過。「月落後來相見」:等到月亮落了之後,你再來相見。這個是古來的人傳法,是單傳;單單一個人去傳這個法。傳法,所謂道不傳六耳;要有六個耳朵就不講了,只有四個耳朵就是單傳。

待續

Text:

The Master was a native of Qiantang, Hangzhou. A son of the Chen family, he was descended from a line of scholars. He renounced the home-life under the Venerable Shiyu. Upon listening to the Shurangama Sutra to the line that says, "If one's seeing is the tree," he cast off his body and mind, and he understood that the mountains, rivers, and the great earth could not be split asunder by knives or scissors.

Master Yu asked him, "Have you ended your retreat?" The Master said, "I have never done a retreat." Venerable Yu retired.

He then went to study with the Elder Sanyi at Xian-sheng Monastery, who said to him, "There is an old saying, 'After the moon has set, come and see me.' Tell me how there could be a meeting after the moon has set." The Master took out a box of incense and said, "I thank the Teacher for certifying me." Master Yi said, "No matter what you say, you have only spoken eighty percent." The Master said, "Branches on the same tree all undergo the same early morning chill." Master Yi accepted it.

The Master dwelt in seclusion for over twenty years on Feng Mountain. His virtue was lofty and ancient, and his place was cold and lonely. He did not descend in order to cause the Dharma to prosper. On the sixteenth day of the ninth month of the year jiayin (1674) in the Kangxi reign period, he manifested the stillness. His stupa is on the left shoulder of Feng Mountain, in a spot facing the sun.

Commentary:

This is Dhyana Master Duofu Jingqi of the seventy-first generation. The Master was a native of Qiantang District, Hangzhou. He was a son of the Chen family. His lay surname was Chen. He was descended from a line of scholars.

Generation after generation, his ancestors were scholars. He renounced the home-life under the venerable Shiyu. He entered the monastic life under Master Shiyu. Upon listening to the Shurangama Sutra to the line that says, "If one's seeing is the tree" To say that the seeing is a tree is wrong. The ability to see a tree is not the tree itself; the tree is only that which is seen. You cannot say that the seeing itself is the tree. At that point, he cast off his body and mind. Inside there was no body or mind, and outside there was no world. Body and mind both disappeared, and there was only emptiness. He became one with empty space. And right then, he understood that the mountains, rivers, and the great earth could not be split asunder by knives or scissors. The mountains, rivers, and the entire earth were like empty space, so they could not be cut by knives or scissors.

Master Yu, the Venerable Shiyu, asked him, "Have you ended your retreat?" This refers to the three-month summer rains retreat that monks traditionally observe from the fifteenth of the fourth lunar month to the fifteenth of the seventh month. During that time, boundaries are set up, and they dwell in one place and do not go out walking on the roads and begging for food. This is a custom of Indian Buddhism. From the fifteenth of the fourth month to the fifteenth of the seventh month, all the monks dwell together in one place to concentrate on their practice, and do not go out on almsrounds. Each year that they participate in a summer retreat, they gain one year in preceptage. The reason for this custom is that in India during those three months, the weather is extremely hot and there are bugs and insects all over the ground. The monks fear that they will kill these little creatures if they walk about, so they stay in one place and their food is brought to them.

Venerable Shiyu asked if he had ended his summer retreat yet. The Master said, "I have never done a retreat. I have never been in a summer retreat before." Venerable Yu retired. This is not saying that Venerable Shiyu was unhappy with his answer, but he went to rest and also told the Master to go rest.

He then went to study with the Elder Sanyi at Xian-sheng Monastery. He became a student of Elder Master Sanyi, who said to him, "There is an old saying, 'After the moon has set, come and see me.'" In ancient times the Dharma transmission was an exclusive transmission to one person. It's said, "The Way is not transmitted when there are six ears." If there are six ears, the Way is not talked about. There can only be four ears, which means a one-to-one transmission.

To be continued

 

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