《指月錄》

張尚德講述

天儀記錄

 魏盛英譯

 

第一次()

七佛偈

休息是大法

 

Book of Moon-directing

 

Lecturer: Shang-te Chang

Recorder: Tian-yi

Translator: Wei Sheng

 

Lecture 1, Part II

Verses of Seven Buddhas

And

Zen

To rest is the Great and Deep Wisdom of Life.

 

無不快樂

為真快樂

妙樂

剛才上一堂一個小時我所報告的,不是語言,不只是要相信、要接受,而是本來就這個樣子。本來身無實,身不實在,心理也無常。一旦相信了,那要去實現。怎麼樣實現?在生活中去實現,在生活中怎麼樣去實現?

Absence of Unhappiness

is True Happiness

Sublime Bliss

  What I lectured in our previous class an hour ago is not just an oral presentation. It is not only trustworthy and receivable, but also the natural fact. The body is insubstantial and mind is impermanent in essence. Once you believe in that, you have to achieve that. How to achieve that? In life. How to achieve it in life?

 

面對人事物去實現。人事物是什麼?

俗諦的有為法是夢幻泡影,真諦是寂靜莊嚴,得無所得。所以要修養到:

     我本無心於萬物,何妨萬物常圍繞;

要真的平靜而微笑的:

     得一日齋糧且過一日,有幾天緣份便住幾天;

     ……..,在菩薩道中。

  One could achieve it it in face of people, events and things. What are people, events and things?

  The conditioned dharmas of the Conventional Truth is 'like a dream, an illusion, a bubble or a shadow', while the Absolute Truth is quiescent and majestic, acquired of nothing. Therefore we have to cultivate the attitude of:

  I am actually indifferent to anything, what harm is there surrounded by everything?

  We should be in real peace and smile:

  To live one day as long as one gets the amount of food for one day, and to stay for a few days as long as one has the fate for some days.

  We should be on the way of Bodhisattva.

 

剛才這一堂說的你真的相信了,相信了你就要去做到,要練習去做到,不要老說什麼了解自己貪嗔癡囉,業障囉,在搞甚麼!不要自己騙自己。真的相信了,會得一個甚麼效果呢?馬上有一個效果,就是:沒有快樂沒有關係,但沒有不快樂。

真了解沒有甚麼快樂不快樂,就不會一個眼神愁愁的,張不開的眼神愁愁的,對著自己、也對著萬物,對著大家。像我,我真的沒有什麼快樂,但是我絕對沒有不快樂。凡夫的快樂不快樂是相對的。不過,要說的是:

菩薩與佛是在妙樂中的。

  If you truly believe in what is lectured just now, you should practice to do that. Do not always repeat that you want to know your desire, anger and ignorance, or the hindrance of karma. What are you doing? Don't deceive yourself. What is the result once you truly believe in? An immediate result is: it doesn't matter that there is no happiness, as there is no unhappiness.

  If you truly understand that there is no such happiness or unhappiness, there will be no grief in your eyes facing yourself, facing everything and everybody. Like me, truly I have no happiness, but absolutely I have no unhappiness. The happiness and unhappiness of ordinary persons are relative. However, I have to point out that:

  Bodhisattva and Buddha are in the Sublime Bliss.

 

第五佛:拘那含牟尼佛。偈曰。

「佛不見身知是佛。若實有知別無佛。   

智者能知罪性空。坦然不怖於生死。」

The 5th Buddha, Kanakamuni Buddha, said:

The Buddha doesn't perceive his body, thus identifies himself as Buddha.

Taken the identity as truth, there is no Buddha.

The wise man has identified the emptiness of sins,

And is calm and fearless of life and death.

 

善生

不畏生死,不怕生死,就是佛心。不怕生死,不畏生死,就是沒有生死。那麼:真正的佛心呢?真正的佛心:八地菩薩。八地以上菩薩才真正不畏生、不畏死、不畏生死了。為什麼八地菩薩不畏生死呢?八地菩薩才是成就了無生法忍。人都是畏生死的,不知本來無生,本來無生當然也就無死了,也就是了了這個「怖於生死」, 也就是要成就《心經》所說的:

「觀自在菩薩,行深般若波羅蜜多時,照見五蘊皆空。」

To make life a good

  Fearless of life and death, not afraid of life and death, this is Buddha Mind. Not afraid of life and death, fearless of life and death, this is beyond life and death. Then what is the true Buddha Mind? The true Buddha Mind: Bodhisattva in the Eighth Stage. Only Bodhisattvas above the Eighth Stage are really fearless of life and death. Why Bodhisattvas in the Eighth Stage are fearless of life and death? Only Bodhisattvas in the Eighth Stage have realized the non-arising nature of all existences. Men are all afraid of life and death, and are ignorant of the essence of non-arising. The essence of non-arising, the same to non-ceasing, is beyond the fear of life and death, as said in the Heart Sutra:

When Bodhisattva Avalokiteshvara was practicing the profound Prajna Paramita, he illuminated the Five Skandhas and saw that they are all empty, and he crossed beyond all suffering and difficulty.

(tr. by the Buddhist Text Translation Society)

 

要照見五蘊皆空,才度盡一切苦厄,才不畏生死。問題是:

怎麼樣照見五蘊皆空呢?

那就是《楞嚴經》講的,要成就、超越色受想行識五十種陰魔。

  Only when illuminated the Five Skandhas and saw that they are all empty, he crossed beyond all suffering and difficulty, and was fearless of life and death. The problem is:

  How to illuminate the Five Skandhas and see that they are all empty?

  That is lectured in the Shurangama Sutra, to achieve and transcend the skandha-demons of fifty classes.

 

然後,「佛不見身知是佛。若實有知別無佛。」

佛不見身,你超越這個身了,就知道自己就是佛了。「佛不見身知是佛,若實有知別無佛。智者能知罪性空。坦然不怖於生死。」這個偈子把《楞嚴經》幾句話說得太清楚了。

  Next, the Buddha doesn't perceive his body, thus identifies himself as Buddha. Taken the identity as truth, there is no Buddha.

  The Buddha doesn't perceive his body. Once you transcend the body, you identify yourself as Buddha.

  The Buddha doesn't perceive his body, thus identified himself as Buddha. Taken the identity as truth, there is no Buddha. Having identified the emptiness of sins, the wise man is calm and not afraid of life and death. This verse gives a clear account of the Shurangama Sutra.

 

《楞嚴經》怎麼說的?

「知見立知,即無明本,知見無見,斯即涅槃,無漏真淨。」

又說:

「見見之時,見非是見,見猶離見,見不能及。」

這個偈子把《楞嚴經》的悟道當時的身心的情況以及「知」的情況說得清清楚楚。

What is lectured in the Shurangama Sutra?

Creating knowledge within enlightened perception is fundamental ignorance. To be devoid of perception within enlightened perception is the non-outflow true purity of Nirvana.

And:

When you see your seeing, the seeing is not that seeing . Since the former seeing is beyond the latter, the latter cannot reach it.

(tr. by the Buddhist Text Translation Society)

This verse gives a clear account of the conditions of body and mind and the condition of perception at the moment of enlightment in the Shurangama Sutra.

 

〈這時,老師講頭痛十多年,無可奈何的隨著痛的震動念佛,看著自己的痛,慢慢看著看著,然後它又不痛了,頭痛當然是血管不通,有血塊阻塞。今夏在湘潭主持禪修時,吐血絲和血塊,並未送化驗,亦不知血塊是從哪裡來的,年初老師因要主持台灣禪修,而未遵醫囑裝置心血管支架,如今中秋已將屆,又過了八個月了,今天由黃高証陪同去醫生處打針,老師說對於自己的身體,不知怎麼辦,醫生也不知怎麼辦,老師要高証回答該怎麼辦,黃高証回答:不辦,老師說:答對了。不辦嘛!人啊,不必要太愛自己嘛,不要把自己看得太重要,就沒有事了!一旦有時又死去,砰通一下,不又活過來了嗎?〉

  At this moment, the Master talked about his headache lasting over ten years. He was helpless and mindful of Buddha following the vibration of headache. He watched the headache disappearing slowly. The headache should be due to the blockage in blood vessels by blood clots. When hosting the Zen retreat at Xiangtan this summer, he threw up blood streaks and clots, the cause of which was unknown without analysis. To host the Zen retreat at Taiwan at the beginning of the year, he didn't implant cardiovascular bracket as prescribed. Now it's Mid-Autumn and eight more months have been past. Today the Master went to see the doctor for injection, accompanied by Dr. Huang. The Master said that he didn't know what to do with his body, and the doctor didn't know either. The Master asked Dr. Huang what to do, and Dr. Huang answered: not to do. The Master said: right, not to do. It is dispensable to take care of and think high of oneself too much. It's alright. Once die, boom! You turn alive again.

 

〈有一個故事,說有一個人很有功夫,很頑皮,大家要他表演死。怎麼表演法?頭朝地腳朝天的死去,他說:好啊,轟咚一下,他就頭朝地腳朝天,死了。平常說 入定了,敲引罄可以叫醒,但對他敲了半天還是不醒。沒有辦法只好去通知他姊姊,跟她說你弟弟死了!怎麼死了?頭朝地腳朝天定死在地上,醒不過來,活不過 來,不知怎麼辦,你快去救他吧!他姊姊也是有功夫的,去了,笑嘻嘻地叫:

〝弟啊!你平常頑皮,搞東搞西,死也調皮,給我轉過來!〞

砰通一下,弟弟就轉過來了!甚麼了不起,這是真實故事,真是這樣子。〉

  There is a story about a man who was cultivated but naughty. People asked him to perform death. How to perform? To die in the pose of headstand. He agreed, and at one blow he died with head toward the ground and feet into the air. Strucking of the chime stone could usually wake one up from the Samadhi (concentration), but couldn't wake him up at that time. Someone informed his sister of his death: 'Your brother died with head toward the ground and feet into the air, and didn't wake up or revive. We don't know what to do. Please go to save him!' His sister was also a Zen cultivator. She went there, smiled and called:

  'Brother! You are always naughty, this and that, even at death! Turn around!'

  Boom! The brother turned around. Whatever to be conceited? This is a true story, sure enough.

 

人是來自無何有之鄉的,未成菩薩和佛之前,都陷在幻起幻滅的幻化存在中,這就本來無生無滅。我們的阿賴耶識,即種子識。除非是菩薩度眾,投胎是自己做不了主的,是敞開幹的,本來無善惡。所以說:

本來無生無死,身心為幻化,哪有個什麼罪福。

「智者能知罪性空。坦然不怖於生死。」生死無懼,超越生死。

  Man comes from the 'tract where there is nothing else', and dwells in the illusionary existences of arising and ceasing before the achievement of Bodhisattva and Buddha, which is non-arising and non-ceasing in essence. Our Alaya-vijnana, namely the seed consciousness, out of control at the moment of reincarnation except the salvation of Bodhisattvas to the sentient beings, is open and non-impedimentary. Therefore,

  It is non-arising and non-ceasing in essence, and the body and mind are illusionary, and independent of evil and good.

  Having identified the emptiness of sins, the wise man is calm and fearless of life and death. Fearless of life and death, and beyond life and death.

 

莊子說:

即死即生,即生即死。

又說:

善吾生者,乃所以善吾死也。

第五佛的偈子,即是:善生。

  Kwang-tze said:

  Death itself is life, and life itself is death.

  And:

  What makes my life a good makes my death also a good.

  (tr. by James Legge)

  The verse of the 5th Buddha is: to make life a good.

 

第六佛:迦葉佛。偈曰。

「一切眾生性清淨。從本無生無可滅。

  即此身心是幻生。幻化之中無罪福。」

The 6th Buddha, Kasyapa Buddha, said:

The nature of all creatures is pure,

which is non-arising and non-ceasing in essence.

The body and mind are manifested as illusion,

in which there is no sin or rightness.

 

 

本來清淨

迦葉佛是於現世界人壽二萬歲時出世而成正覺,是釋迦牟尼佛以前的佛。祂說:

「一切眾生性清淨」,六祖言:

「何期自性本自清淨。本來清淨!」

真正的清淨當然就是《金剛經》所說的:

寂靜莊嚴

Pure in essence

  Kasyapa Buddha, preceding Sakyamuni Buddha, was born and enlightened in the era when the life span of people was twenty thousand years. His Holiness said:

  The nature of all creatures is pure. The Sixth Patriarch (Hui-neng) said:

  How unexpected? The self-nature is originally pure in itself.

(tr. by the Buddhist Text Translation Society)

  The true purity is lectured in the Diamond Sutra:

quiescence and majesties

 

那是真正禪定的真正性狀。怎麼樣做到真正的清淨呢?這個地方是淨土的淨。不要騙自己,要真正〝不要〞。透過真正不要,丟捨一切,連性命都不要,叫做為法忘軀。如此就能歸到寂靜莊嚴。這是由「施」的力量而來的。六波羅蜜第一個就是施,不要說施命,腦髓都要施。若能證到自己的清淨,當然腦髓都可以施。真施即無怨,真施必清淨。真正的施,六波羅蜜的其他五波羅蜜全部都會自然產生而發出來的。

     佛法真正的施,叫做發心,說:

     「初發心即成正等正覺」,可見真施之為要。

  That is the true characteristics of true samadhi. How to achieve the true purity, purity of the Paradisiacal Land? Don't deceive yourself, you should give up truly. Abandon of anything including your life via truly giving up, namely forsaking your body for the sake of Buddhism, you can return to quiescence and majesties. This is from the power of Charity. As the first of the Six Paramitas, Charity of life and even brain is all right, as long as we can realize the purity in ourselves. The true Charity is uncomplaining and pure. From the true Charity, the other five of the Six Paramitas will emerge and radiate automatically.

  The true Charity of Buddhism is called the arousal of the thought to attain enlightenment:

  The arousal of the thought to attain enlightenment equals to the achievement of Perfect supreme enlightenment. The significance of the true Charity is thus in evidence.

 

第七:釋迦牟尼佛。傳法偈。

「法本法無法。無法法亦法。

  今付無法時。法法何曾法。」

The 7th Buddha, Sakyamuni Buddha, said in the Entrusting Verse:

All beings conform to non-being in essence;

Non-being is in accordance with beings.

Now I entrust the teaching of non-being to you,

That both beings and non-being are dispensable.

 

超驗的傳法

前面提到第七佛,即釋迦牟尼佛的傳法偈,其意義是說:

在這一偈語中,第一個「法」就是「有」,包括我們自己在內的一切存在,第二個「法」則是指存在的起始、過程的演化與存在的歸結,歸結也就是指「歸到」、「依循」的意思。「無法」則指形而上的本身,亦即指「不生不滅、不垢不淨、不增不減」的「那個」。也就是指從「有」化為「空」,由「空」化為「有」。

Transcendental Entrusting

  The aforementioned Entrusting Verse of the 7th Buddha, Sakyamuni Buddha, means:

  In this verse, the first dharma (beings), comprises all existences including ourselves, while the second dharma indicates the origination of existences, the evolution of process, and the reversion (conforming, following) of existences. Non-being indicates the ontological entity, the One which is not arising or ceasing, not defiled or pure, not increasing or diminishing. That is, transforming of existences into emptiness, and transforming of emptiness into existences.

 

     第二句「無法法亦法」,「無法」就是不生不滅、不垢不淨,超越了有與空。雖超越有與空,但「無法法亦法」,是指俗諦與真諦的統合。這是存在的辯證歷程,或歷程的辯證。「無法法亦法」的最後一字「法」,是講:

一切是法,也歸到無法,無法也在法中。

  The second sentence, non-being is in accordance with beings. Non-being is neithter arising nor ceasing, neither defiled nor pure, beyond existences and emptiness. Though being beyond existences and emptiness, non-being is in accordance with beings, which indicates the unity of Conventional Truth and Absolute Truth. This is dialectic process of existences, or dialectics of process. The last dharma (in accordance with) means:

  All existences (beings) conform to non-being, while non-being is in accordance with beings.

 

「我說無法時」,是說釋迦牟尼佛在表述「不生不滅」,超越空與有的時候,就歸結到第四句:

  「法法何曾法」。也就是說:在超越了空與有中,表詮空與有。表詮空與有在不生不滅中。因此,「法法何曾法」,意指:沒有說個什麼法也。

所以佛自己表明:

     說法四十九年,沒有說一個字的道理在此。

  Now I entrust the teaching of non-being to you. Sakyamuni Buddha is expressing what is not increasing or diminishing, beyond existences and emptiness, which is then summarized in the fourth sentence:

  That both beings and non-being are dispensable. That is to say, the interpretation of existences and emptiness in the transcendence of existences and emptiness, the interpretation of existences and emptiness in what is not increasing or diminishing. Therefore, the sentence 'That both beings and non-being are dispensable' indicates: there is no Buddhism.

  So Sakyamuni Buddha himself stated:

  During forty-nine years’ lectures, I did not say a word. That's it.

 

 

附:明辨禪師

頓去知見

配合今晚說的七佛偈和禪,跟各位說一位大家可能比較不熟悉的禪師----明辨禪師。

Appendix: Master Ming-bian

Instant Abandoning of Perception

Tiling in with the topic of the Verses of Seven Buddhas and Zen , the story of a little-known Master Ming-bian is introduced as follows.

 

指月錄 卷三十:

安吉州道場明辨禪師至少林。聞僧舉佛眼以古詩發明罽賓王斬師子尊者話。曰:

「揚子江頭楊柳津。楊花愁殺蕩舟人。數聲羌笛離亭晚。君向瀟湘我向秦。」

The Book of Moon-directing, Vol. 30:

  Master Ming-bian went to Shao-lin from temple at An-ji State. He heard a monk talking about Fo-yan's classic poem on the story that the King of Kophen beheaded the Venerable Simha:

Along the Yangtze River there is a ferry crossing with willows,

where the ferryman is depressed with the catkins.

Leaving the pavilion in fluting at night,

you go to Hunan and I go to Qin.

 

「罽賓王斬師子尊者」,印度禪宗二十三祖師子尊者,遊化罽賓國。其時彼國王破壞佛教,以利劍斬師子尊者。因過去世不好的因緣把他斬了。是談這麼一個故事。

The King of Kophen beheaded the Venerable Simha. The 24th Zen Patriarch in India, the Venerable Simha, evangelized Kophen. At that time the King demolished Buddhism, and beheaded the Venerable Simha with sharp sword, due to bad causes in previous lives. It is on such a story.

 

佛眼寫這麼一首詩,上面講七佛偈談到殺與不殺,看佛眼的詩就知道了。「揚子江頭楊柳津。楊花愁殺蕩舟人。數聲羌笛離亭晚。君向瀟湘我向秦。」

揚子江即長江。長江楊柳津,令人愁殺;羌笛離亭,天地相隔,由是彼此互遠,你去瀟湘(湖南),我去秦(北方)。各有各的業報,各有各的因緣也。全詩描述主客存在的無可奈何。

  Fo-yan wrote such a poem, which revealed the killing and no killing in the aforementioned Verses of Seven Buddhas. Along the Yangtze River there is a ferry crossing with willows, where the ferryman is depressed with the catkins. Leaving the pavilion in fluting at night, you go to Hunan the south and I go to Qin the north.

  The Yangtze River is the Changjiang River. Along the Yangtze river there is a ferry crossing with willows, which depressed the ferryman. Leaving the pavilion in fluting, and being separated far apart, you go to Hunan in the south and I go to Qin in the north. Each man has his own retributions and causes. The whole poem represents the helplessness of subject and object.

 

師默有所契。即趨龍門求入室。佛眼問:

從上祖師方冊因緣。許你會得。忽舉拳曰:這個因何喚作拳。

師擬對。眼築其口曰:不得作道理。於是頓去知見。

  Quietly the Master (Ming-bian) was in accord with the poem, and he went straight to Long-men for direct mentorship. Fo-yan said: 'I recognized your understanding of the causes of the Patriarchs' stories.' All of a sudden he raised his fist and asked: 'why is this called fist?' The Master intended to reply, while Fo-yan clapped a hand over his mouth and said: 'No reasoning.' Instantly the Master abandoned the perception.

 

「佛眼問:從上祖師方冊因緣。許你會得。忽舉拳曰:這個因何喚作拳。」這甚麼?為甚麼叫做拳?這甚麼?

「師擬對。眼築其口曰。不得作道理。」

明辨禪師想要回答時,佛眼趕快把他口摀住:「不要說道理。」這是甚麼?《解節經》道理與船子誠手法等等來了,都是強調:

不可說也。真禪「無說」,有個甚麼好說的。都是要閉嘴、閉口,真證到「不可說」。

Fo-yan said: 'I recognized your understanding of the causes of the Patriarchs' stories.' All of a sudden he raised his fist and asked: 'why is this called fist?' What is this? Why is this called fist? What is this?

The Master intended to reply, while Fo-yan clapped a hand over his mouth and said: 'No reasoning.'

The moment Master Ming-bian intended to reply, Fo-yan  clapped a hand over his mouth and said: 'No reasoning.' What is this? We can explain this with the principle of Jiejie Sutra and the feat of Boatman-Cheng, which share an emphasis upon:

Inexplicability. Zen in the true sense is inexplicable. Nothing is worthy to be explicated. It is always to shut up to realize what is inexplicable.

 

《維摩詰經》每一品都很重要,其中第九品討論不二法門。真假是二,對錯是二,長短是二。不在二裡面的「不二」是什麼?當然不在一裡面。有的講這個是不二,有的講那個是不二,輪到維摩詰,祂回答:

無語

 文殊菩薩稱讚維摩詰:維摩無語是真不二法門。但是,無語雖無語,真正學禪、學佛、學道家,真正有智慧的,是:

知人者智,自知者明

當與之言而不言,謂之失人,不可與之言而與之言,謂之失言。

明辨法師好機靈,「頓去知見」,馬上把自己打光。

 

  All chapters in the Vimalakirti-Nivdesa Sutra are pretty important, in which the 9th Chapter discusses the doctrine of Nonduality. True and False are two, Right and Wrong are two, Long and Short are two. What is the Nonduality beyond wo? Of course it is not within One. Someone spoke of this as nonduality, someone spoke of that as nonduality, and in Vimalakirti's turn, he replied:

silence

  The Bodhisattva Manjusri applauded Vimalakirti: 'This is indeed the doctrine of nonduality.' However, despite silence, true trainees in Zen, Buddhism and Taoism with true wisdom are:

He who knows other men is discerning; he who knows himself is intelligent.

  (Tao-te Ching, tr. by James Legge)

  When a man may be spoken with, not to speak to him is to err in reference to the man. When a man may not be spoken with, to speak to him is to err in reference to our words.

  (Confucian Analects, tr. by James Legge)

  Master Ming-bian, very smart, instantly abandoned the perception, i.e., casted off himself immediately.

 

室中垂問貓兒為什麼愛捉老鼠。又曰。板鳴因甚麼犬吠。又曰。蚯蚓為什麼化為百合。

「室中垂問貓兒為甚麼愛捉老鼠。」獅子老虎原來吃動物,所以貓兒愛抓老鼠,這是萬物法爾如是的現行起用,也是業力使然。

     「又曰。板鳴因甚麼犬吠。」板子一打,狗就叫了。

  (The Master) Inquired in the room: 'why do cats enjoy catching mice?' Again, 'why do dogs bark at the sound of ferula?' Again, 'why do earthworm change into lilies?'

  Inquired in the room: 'why do cats enjoy catching mice?' Lions and tigers are born to eat animals, and therefore cats enjoy catching mice. This is natural appearance of things in their manifest aspect emerging from seeds, also upon karma.

  Again, 'why do dogs bark at the sound of ferula?' The moment striking the ferule, the dogs bark.

 

葛待制勝攜客造師室。坐論「天地一指。萬物一馬。」滾滾不已。師若不聞。葛疑而問曰:師謂何如。師笑而不答。良久厲聲喚待制。葛倉皇應諾。師曰:「天地一指。萬物一馬。」葛欣然曰。須是和尚始得。

Official consultant Ge and some visitors called on the Master. They sat chatting about 'The universe is as a finger, and all things are as a horse'. [(All things in) heaven and earth may be (dealt with as) a finger; (each of) their myriads may be (dealt with as) a horse. (Kwang-tze, tr. by James Legge)] The Master turned a deaf ear. Ge doubted and asked: 'How do you think?' The Master smiled without answer. After a long while the Master snapped at the Officer, and Ge answered hastily. The Master said: 'The universe is as a finger, and all things are as a horse.' Ge was agreeable: 'Nobody but you Lord (Abbot).'

 

「天地一指,萬物一馬」為莊子哲學,即法爾如是的道通為一。一切一切存在變化無已。葛說得頭頭是道,師好像完全沒聽到,默然,無語。「葛疑而問曰師謂何如。師笑而不答。」葛問明辨禪師,我剛剛講的莊子等等這些道理怎麼樣啊,明辨禪師隔了好久笑了一笑,沒有答話。

這個地方要留意,真禪門大德,禪門真古德,不閒話,不胡扯,所以《指月錄》是很深的,整個的都是禪門密法,密法禪門。葛講了這麼多,他無語,問他如何,他笑一笑,這就接引人了。

'The universe is as a finger, and all things are as a horse' is from the philosophy of Kwang-tze. It implies the natural appearance of 'diversity in unity.' All the things transform unremittingly. Ge spoke impressively, while the Master was deaf to him, silent, and speechless. Ge doubted and asked: 'How do you think?' The Master smiled without answer. Ge asked Master Ming-bian: 'How do you think of my understanding of the philosophy of Kwang-tze?' Master Ming-bian smiled after a long while, and didn't answer.

Note that true eminent Masters, ancient eminence of Zen, neither gossip nor blab. So the Book of Moon-directing is abstruse, filled with occult of Zen and Zen of occult. Ge spoke so much, while the Master was silent. When asked, he smiled, and directed Ge.

 

「良久厲聲喚待制。葛倉皇應諾。」這時師聲音很大的喚葛待制,葛急忙應。

天地一指,萬物一馬。這是1+1=2, 2+2=4的套套邏輯,1+1=22+2=4。本來道通為一,本來天地一指,本來萬物一馬。

「葛欣然曰:

「須是和尚始得。」接到了!

真禪師無一不真功夫,注意下面所述。

  After a long while the Master snapped at the Officer, and Ge answered hastily. At that time the Master snapped at Officer Ge, and Ge answered hastily.

  The universe is as a finger, and all things are as a horse. This is tautology of 1+1=2, 2+2=4. It is natural that all things are comprehended in their unity, that the universe is as a finger and all things are as a horse.

  Ge was agreeable: 'Nobody but you Lord (Abbot).' He got it.

  True Zen Masters are all fully cultivated without exception. Pay attention to the following paragraph.

 

 

臨終登座。拈住杖于左邊卓一下。曰。三十二相無此相。於右邊卓一下。曰。八十種好無此好。僧繇一筆畫成。誌公露出草藁。又卓一下。顧大眾曰。莫懊惱。直下承當休更討。下座歸方丈。儼然趺坐而逝。

  Before his death, the Master stepped on the lecture seat. He picked up the walking stick, knocked on the left, and said: 'This Form is beyond the Thirty-two Forms.' Then he knocked on the right, and said: 'This Mark is beyond the Eighty Marks. Seng-yao drew up at one stroke, once Zhi-gong revealed the draft.' Again he knocked, look around and told the audience: 'Do not be annoyed. Be responsible directly, nothing else.' He stepped down and returned to the Abbot's room, sat cross-legged with dignity, and passed away.

 

「臨終登座。拈住杖于左邊卓一下。曰。三十二相無此相。」

釋迦牟尼佛三十二相,諸佛菩薩都三十二相,他拿杖左敲一下,三十二相沒這個相,三十二相是無這個相,三十二相被他遮而超越了。釋迦牟尼佛有八十種好,明辨禪師拿杖右邊又敲一下,說:八十種好無此好,釋迦牟尼佛的八十種好也否定,把釋迦牟尼佛都超越。

  Before his death, the Master stepped on the lecture seat. He picked up the walking stick, knocked on the left, and said: 'This form is beyond the Thirty-two Forms.' There are Thirty-two Forms on the body of Sakyamuni Buddha, on bodies of Buddhas and Bodhisattvas. He knocked on the left with the walking stick, 'This form is beyond the Thirty-two Forms.' The Thirty-two Forms are overruled and transcended by him. Moreover, there are Eighty Marks on the body of Sakyamuni Buddha, but Master Ming-bian knocked on the right again with the walking stick and said: 'This Mark is beyond the Eighty Marks.' He overruled the Eighty Marks of Sakyamuni Buddha, and even transcended Sakyamuni Buddha.

 

禪是什麼?

丈夫自有冲天志,不向如來行處行。踏破毘廬第一峯(毘廬即法身),又超越毘廬第一峯。這就是禪。

What is Zen?

A superman harbours his own towering ambition, instead of following Buddhas. To trample on the first peak of Variocana (i.e., Dharma Body), and further to transcend the first peak of Variocana. Such is Zen.

 

各位,所以你若是懂《指月錄》,真是愈讀愈有味道。下面精彩:

「僧繇一筆畫成。誌公露出草藁。又卓一下。顧大眾曰。莫懊惱。直下承當休更討。下座歸方丈。儼然趺坐而逝。」

「儼然趺坐」,捨報之前,說了兩句話:

「莫懊惱。直下承當。」

這!這!這!是:

真禪

 

這是《指月錄》。

Everyone, if you could understand the Book of Moon-directing, the more you read the more you savour. It is brilliant in the following:

  'Seng-yao drew up at one stroke, once Zhi-gong revealed the draft.' Again he knocked, look around and told the audience: 'Do not be annoyed. Be responsible directly, nothing else.' He stepped down and returned to the Abbot's room, sat cross-legged with dignity, and passed away.

  He sat cross-legged with dignity, and said two words before his death:

  'Do not be annoyed. Be responsible directly.'

  Such! Such! Such! Such is:

True Zen

  Such is the Book of Moon-directing.

 

今天晚上報告完畢

莫說了!莫說了!

休息是大法也!

 This evening's lecture is finished

  I'd rather not say. I'd rather not say.

To Rest is the Great and Deep Wisdom of Life.

 

 

1: 僧繇:相傳梁武帝曾詔畵工張僧繇。為誌公禪師畫像。僧繇下筆。輙不自定。誌公禪師遂以指劃開面門。分披出十二面觀音。妙相殊麗。或慈或威。僧繇竟不能下筆。

2:「誌公露出草藁」:誌公即與梁武帝一起的誌公大師,他顯示化身。

2013.09.14

達摩書院

 

Note 1: Seng-yao. It is said that Emperor Liang-wu recruited painter Seng-yao Zhang to draw a portrait of Master Zhi-gong. Seng-yao was puzzled how to draw and was uncertained about the looks. Master Zhi-gong then ripped his face with finger, and revealed a Twelve-Faced Avalokitesvara with marvelous attributes of compassion and majesty, which Seng-yao was unable to draw.

 

Note 2: Zhi-gong revealed the draft.

Master Zhi-gong, a companion to Emperor Liang-wu, revealed his avatar (Transformation Body).

 

2013.09.14

Dharma Academy