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《人物誌》

 

BIOGRAPHIES

【 佛祖道影白話解 】

COMMENTARY ON THE LIVES OF THE PATRIARCHS

七十二世古巖興莞禪師(續)
Patriarchs of the Seventy-first Generation:
Dhyana Master Guyan Xingguan (continued)

上人講於一九八五年八月三十日 Lectured by the Venerable Master Hua on August 30,1985
王隆琴 英譯 English translation by Linda Wang

贊曰:

Praise:
Traveling on foot and transcending the world,
He is talented at both.
Earnest and diligent,
He is likened to the moon's reflection on water.
As the water and moon intersect,
A clear light surges from each of the four directions.
Illumining the sentient ones,
He never ceases to benefit the world.

Commentary:
Traveling on foot and transcending the world.
To travel on foot means that he visits everywhere. To transcend the world means that he is an abbot. He is talented at both. He is excellent at both. While traveling, he had never been hit and had never beaten anyone. He had probably never hit anybody as an abbot either. Therefore, he is excellent at both. Earnest and diligent. He isn't lazy. He is likened to the moon's reflection on water. This is similar to the way that the reflection of the moon in the middle of the sky sits at the bottom of the pool.

As the water and moon intersect. The water and the moon shine upon one another. The water reflects the moon. The moon's reflection is in the water. Although the moonlight shine on water, but both remain still. A clear light surges from each of the four directions. His radiance shoots out and lights up the surrounding four sides. This means that he is very diligent and prudent in his cultivation. Amidst the average gathering, he shines and emits a brilliance throughout the four directions the way that the water and the moon interpenetrate and reflect one another.

Illumining the sentient ones. The sentient beings are likened to water, while he is likened to moonlight that shines upon sentient beings. He never ceases to benefit the world. To benefit means to perfect and help this world, the human race, sentient beings without cease. It never ends.

Another verse:

At birth, Guyan may never have been hungry.
At the age of nine, he followed his father to pay respects to Putimi.
At twelve, he received a koan to investigate the substance.
At twenty-one, several blows made him puncture his doubt.
With steadfast perseverance, he drew near Good Advisors
And distanced himself from harmful friends and frivolous pursuits.
He was diligent and earnest in the giving of the Great Teaching:
It's no wonder that he was this way in thought after thought.

Commentary:
At birth, Guyan may never have been hungry.
The monk Guyan was probably used to fasting in his past lives, so he wasn't afraid of hunger. He could still tolerate hunger pangs after he was born. That's why he didn't drink any milk. His mother couldn't stand it, however; she burned incense and made a vow: "If my son starts eating, he'll be a vegetarian." His mother was very superstitious. As a result, the boy became a vegetarian. Since he was a vegetarian, his father thought, "Say, that's right, he should be a monk," and took him to join the monastic life. The couple fought over this though; one said, "I can't give up that child; why did you give him away?" "Well, you'll probably have other children. Don't be so attached." So, the child became a monk. Things turned out that way by chance. Don't think it's any big deal.

At the age of nine, he followed his father to pay respects to Putimi. His dad told him, "Come with me, let's go and find a master for you." He paid respects and bowed to the Venerable Putimi as his Master.

At twelve, he received a koan to investigate the substance. He was eager to try. He didn't care to be lonely, so he wanted to try and investigate a Chan topic just like everyone else. He was given a koan to investigate the fundamental substance, one's original face.

At twenty-one, several blows made him puncture his doubt. Either at twenty-one years of age or within twenty-one days, he was struck constantly so that he penetrated his question. He had no more doubt. With steadfast perseverance, he drew near Good Advisors. Travelling everywhere, he drew near Good Advisors. "With steadfast perse­verance" means that he never retreated no matter how he suffered or was wronged. He continued to visit and learn.

And distanced himself from harmful friends and frivolous pursuits. He distanced himself from those people who are unlawful and petty, or who violate the precepts. Harmful friends are the kind of people who discuss romance and love. He didn't get close to them. Since he didn't draw near them, he kept his distance from harmful friends. What are harmful friends? Those who cannot help him cultivate the Way. What are frivolous pursuits? Harmful friends would tell him to visit and tour famous sites, taking a look at Disneyland or other such places. "Have you been to Disneyland?" This is to want to look at famous sites everywhere. If you tell a young monk there are good things to see, he'll say, "Oh, great! Fantastic!" And he'll go.

This monk was different though; he didn't go and look.

He was diligent and earnest in the giving of the Great Teaching. He continued to be diligent and earnest, never indolent. He constantly gave the Dharma and propagated Buddhism. He bestowed the most orthodox Buddhism.

It's no wonder that he was this way in thought after thought.
He never forgot to propagate the Buddhadharma, and it's no wonder, given his background. That was what he had always done; that was why he walked this path. That was what he enjoyed. He never forgot that type of work at any time. He wasn't afraid of any hardship and was never weary.

(The End)

行腳出世 兼擅其美 懇懇勤勤 如月映水
水月相交 清光四起 照徹有情 奕世不已

註解:
「行腳出世」:行腳就是遍參諸方;出世就是做方丈了。「兼擅其美」:兼擅其美就都是很好的。行腳也好,也沒有挨打過;做方丈大約也沒有打過人:所以兼擅其美,都是很好的。

「懇懇勤勤」:就是很不懈怠的樣子。「如月映水」:就好像月亮在中天,映到水底那個樣子。

「水月相交」:水和月互相交映;水映了月,月映到水裏面。月光雖然映進去水裏,互相都是不動的。「清光四起」:可是他那種光芒四射,四邊都見得很光芒的。這就說他很勤儉修行,在一般大眾裹頭像月映到水裏一樣;水月交融,水月互相交映,他光芒四射。

「照徹有情」:這種情形就是照徹有情。有情就像水似的,他本身就像月光似的,照到有情的身上。「奕世不已」:這個「奕」,你們當做什麼講來了?奕,也就是對這個世界很美好的,對世界很利益;幫助世界,幫助人類,幫助有情。不已,就沒有完的時候。

或說偈曰:

古巖出生或不饑 九歲隨父禮菩提
二六領話參究體 三七棒喝透所疑
親近知識恆如是 疏遠損友鮮遊戲
勤勤懇懇施大教 念茲在茲亦非奇

註解:
「古巖出生或不饑」:古巖這個和尚大約以前打過餓七,打慣了所以不怕餓,出生還可以挨著肚餓,所以就不吃乳。那麼他母親就禁不住了,就焚香許願說,「我這個兒子如果吃東西,就叫他吃齋了。」這個媽媽很迷信的,於是乎小孩就吃齋了;吃齋了,然後他爸爸說,「唉!這個對了,他應該出家。」所以就帶他出家去,以後兩個人就鬧攪。「唉啊!這個小孩子,我捨不得,你為什麼把他給我送走了?」「唉!妳大約還有其他的小孩,妳不要那麼捨不得。」所以,那麼就出家了。這都是陰錯陽差,你不要以為是怎麼回事。「九歲隨父禮菩提」:九歲他爸爸就叫他走,「跟我去找一個師父去。」禮菩提,拜菩提和尚做師父。

「二六領話參究體」:二六就是十二歲那個時候,他躍躍欲試。他不甘寂寞,所以這人家參話頭,他也要參,也要試一試。那麼要試一試,於是乎就給他一個話頭參究本體,參究本來面目。「三七棒喝透所疑」:在三七二十一歲,或者三七二十一天裏頭,屢遭棒喝透所疑,把他所疑都透過去了,不疑了。

「親近知識恆如是」:他親近善知識,就是遍參諸方,那是親近善知識。恆如是,就是到什麼地方,受什麼樣的委屈,他也是不退心,還是這樣子去當參學。「疏遠損友鮮遊戲」:這些個不守規矩天天媽媽婆婆,或者不守戒律那些個人,他疏遠他。損友,一天到晚講情講愛的這一類人,他都疏遠他,不接近;因為不接近,所以這就疏遠損友。什麼叫損友?就是不能幫助他修道的。鮮遊戲,那個損友就是叫他各處去看看名勝,參觀參觀,到迪斯耐樂園去看看啊,又到這看看什麼,到那看看什麼,就這一套的。「你到過迪斯耐樂園沒?「就是各處想要看名勝。尤其小和尚,你要說有好看的東西,他說,「好啊,好啊!」就去了。 可是他不這樣子,他不去看的。

「勤勤懇懇施大教」:他以後勤勤懇懇不懈怠的樣子,就是常常做法的布施,弘揚佛法。施就是布施,布施最正當的佛教。

「念茲在茲亦非奇」:他對弘揚佛法是時刻不忘,這不出奇的,因為他有來歷。他從來就是幹這個事的,所以現在他走到這個途徑上了。他自己所好的,他時刻也不忘這種工作,也不怕辛苦也沒有疲倦的時候。

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