編按：1985年8月9日上人預定講解本文，但當日上人並未講解。經與當時在場聽講人查證其筆記，得知當日由弟子講解，且未錄音，故本刊特請孫秀美居士註釋。本文應在71世多福淨啟禪師（1999年2月份345期）與71世南菴大依禪師（同年3月346期）之間。

師生廬陵劉氏子。少棄家薙染。首參博山誾，次參弁山雪，令參三不是話。尋歸裡掩關，值飛鳥銜梨墮地，有省。後閱傳燈，見僧問九如何是學人自己，日更問阿誰，忽然通身放下，從此於佛祖言教了徹無疑，謁寶壽方和尚，深器之，即付大法，時崇禎辛巳冬。愛浙之山水佳勝，遂栖止白巖，數年成聚席。撰述法門總系之書，名播天下，四方納子奔趨者如百川之赴巨海也。示微恙而寂，塔全身於寺之右。

註釋：
位中淨符禪師，也是七十一世。他俗家姓劉，生在現在江西的盧陵。這盧陵是個山明水秀的地方，出了好些個有名的人物；像宋朝大文學家歐陽修，以及宋末抗元，寫了正氣歌而從容就義的文天祥，都是盧陵人。所謂「鍾靈毓秀」、「地靈人傑」，天地間的靈氣，都聚集到那好山好水的地方，生長在那兒的人，也就比較聰明俊秀。所以淨符禪師，生下來也很聰明的，年齡還很小，就知道要出家、了生死。棄家，就是出家，拋棄了世俗情情愛愛的羈絆，不讓「家」這個枷給圈住了。薙染，也就是出家。薙，就是剃髮；染，是穿上染色的袍子，也就是穿上出家人的衣服；出家人不穿色彩鮮艷的衣服，都穿壞色衣，也就是染過的衣服。

出了家之後，首先他去參拜博山道誾禪，接著又去參訪并山明雪禪師。明雪禪師就叫他參「三不是」的話頭，這是要他沒有執著；不要執著在人我、色、法的相上。尋，就是「不久」；不久，淨符禪師就回故鄉盧陵去閉關了。在閉關的時候，有一天，就有這麼一隻笨鳥，嘴巴裏叨著一個梨，在天空中飛過去。這隻笨鳥，到處尋尋覓覓找吃食，好不容易才找著一個梨，當下又捨不得吃，就辛辛苦苦地含著。他大約合得口痠了，也不曉得是怎麼回事？把個梨子就掉落了地上。淨符禪師或者是閉關太久了，生活枯燥，又沒啥好吃的，一看，哦！天上送個梨來了！這一高興，靈光乍閃，就開了小悟。有省，就是開了一點小悟，還不是大悟；不是大悟，所以還得再參、參、參。

後來讀〈傳燈錄〉，這本書裏頭儘講的是一些祖師們的公案。淨符禪師讀到這則公案，有位出家人請問九峰和尚說：「什麼是學人我自己呢？」九峰和尚就反問他：「你還問誰啊？」當下就是你自己了，你想那麼多幹嘛？你都不知道自己本來面目了，還問誰啊？誰還能告訴你啊？這不是沒事找事，頭上安頭嘛！

淨符禪師看到這一段，就豁然開悟了，身也放下了，心也放下了，就好像黑漆桶脫落了底，明亮通徹了。從此他對佛和祖師的言語、教法，就完完全全明白了，沒有疑惑了。淨符禪師開了大悟，得要有高僧印證才算數，所以淨符禪師就去拜見寶壽明方和尚。明方和尚深深地看重他；這個「器」當做動詞用，就是看重他是個佛門的大器、法門的龍象。於是乎，明方和尚就認可他，把大法交付給他。當時正是明朝末年，崇禎皇帝辛巳年（西元1641年）的冬天。1年）的冬天。

待續

Editor's Note: The Venerable Master had planned to explain this text on August 9, 1985, but he did not do so. According to the notes of someone present at the lecture, the text was lectured by a disciple of the Ven. Master and was not tape-recorded. Vajra Bodhi Sea therefore requested Jennifer Lin to write a commentary. This text should appear between Dhyana Master Duofu Jingqi (February 1999, Issue 345) and Dhyana Master Nan'an Dayi (March, Issue 346), both of the seventy-first generation of Patriarchs.

Text:
The Master was born in Luling, a son of the Liu family. He renounced his home at a young age, shaving his head and donning the dyed robes. He studied first under Master Yin of Boshan, and later under Master Xue of Bianshan, who instructed him to investigate the topic of the three negatives. Shortly thereafter the Master returned to his hometown and went into seclusion. When a flying bird dropped a pear held in its beak, the Master had an awakening. Later, in the Records of the Transmission of the Lamp, he read a public record in which a monk asked Venerable Jiufeng, "Who am I?" Venerable Jiufeng replied, "Whom are you asking?" The Master suddenly experienced a complete liberation and was able to fathom the words and teachings of the Buddhas and Patriarchs without doubts. He went to visit Venerable Baoshou Fang, who esteemed him highly and transmitted the Great Dharma to him. That was in the winter of the year xingsi of the Zhongzhen reign period (of Ming Dynasty). Adoring the marvelous scenery of Zhejiang, he settled at White Cliffs. In just a few years' time, he gathered a large following. He wrote A Compendium of Dharma Lineages, which won him widespread renown. Monks from the four quarters quickly flocked to him as the hundred streams flow into the great ocean. Showing signs of a slight illness, he entered complete stillness. His remains were housed in a stupa to the right of the monastery.

Commentary:
The Master, Dhyana Master Weizhong Jingfu, belonged to the Seventy- first Generation. He was born in Luling, of the present-day Jiangxi Province, a son of the Liu family. Luling, known for its beautiful scenery, has produced numerous eminent figures, such as Ouyang Xiu, the great literati of the Song Dynasty. Wen Tianxiang, who fought against the invading Yuan at the end of the Song Dynasty, writing the Song of Righteousness and calmly giving up his life for a righteous cause, was also from Luling. There are two sayings, "The subtle spirit of Nature con- verges to nurture geniuses"; "Outstanding people come from auspicious places."' The efficacious energy of the universe converges in places of good mountains and good waters, and the people who grow up there tend to be more intelligent and excellent. Thus Dhyana Master Jingfu was very intelligent from birth. From a very young age, he knew he wanted to leave the home life in order to seek liberation from birth and death. He renounced his home at a young age, casting off the bonds and fetters on worldly affections. He would not let himself be locked up in the cangue of a home. Thus he left the home life, shaving his head and donning the dyed robes of one who has renounced the home. Monks do not wear brightly colored garb, but rather robes that have been dyed.

After leaving the home life, he studied first under Dhyana Master Dao Yin of Boshan, and later he went to study under Dhyana Master Ming Xue of Bianshan, who instructed him to investigate the topic of the three negatives. The purpose was to free him from attachments to self and others, form, and dharmas. Shortly thereafter the Master returned to his hometown, Luling, and went into seclusion.

One day during his seclusion, an idiotic bird holding a pear in its beak happened to fly overhead. When a flying bird dropped a pear held in its beak, the Master had an awakening. The foolish bird had been look- ing everywhere for food. At last the bird found a pear, but could not bear to eat it right away, so it carried the pear in its beak with great effort. Its mouth probably grew sore from carrying the pear, and it somehow dropped the pear. As for the Dhyana Master, he was probably bored stiff from having been in seclusion so long. What's more, there was nothing good to eat. All of a sudden, a pear dropped down from the sky! In his de- light, he had a flash of insight and a small awakening; since it was not a great awakening, he had to continue to investigate.

Later, in the book, Records of the Transmission of the Lamp, which discusses the true accounts of the Patriarchs, he, Dhyana Master Jingfu read a public record in which a monk asked Venerable Jiufeng, "Who am I, myself, this student?" Venerable Jiufeng replied with a question, "Whom are you asking?" "Your very own self is right here. What are you thinking so much for? If you don't even know your original face, whom can you ask? Who can tell you?" That is a case of looking for something to do when nothing is to be done; adding a head on top of a head.

Upon reading that passage, the Master Jingfu was suddenly enlightened. He experienced a complete liberation of body and mind, as if emerging into light from a pitch-black barrel, and he was able to fathom completely the words and teachings of the Buddhas and Patriarchs without doubts. Having had a great enlightenment, Dhyana Master Jingfu knew he had to be certified by an eminent Sanghan for it to count, so he went to visit Venerable Baoshou Ming Fang, who esteemed him highly, regarding him as a great vessel of Buddhism and a "dragon and elephant" in the Dharma. Venerable Ming Fang gave his approval and transmitted the Great Dharma to him. That was in the winter of the year xingsi [1641 AD] of Emperor Zhongzhen's reign period of the Ming Dynasty.

To be continued