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前期提示：晦臺元鏡禪師他讀《楞嚴
經》讀到「知見無見」的地方，他就恍恍惚惚的好像明白，所以他請問壽昌禪師。壽昌禪師就大發脾氣，他心裡就嚇一跳。以後他又看《楞伽經》上說：「空無侍
者」他又明白一點，可是總是有多少罣礙，他始終也得不到慶快。
「及觀圓覺頌」：等到他看〈圓覺
頌〉上說，「急水灘頭快打毬」：在急水灘那個地方，要快點打球，否則球會被水沖去。灘頭不是游水的地方，那裡水隨時都會來的。要眼快、手快，所以水來了也
不要緊。這也就是說要當機立斷，不要仁柔寡斷，拖拖拉拉的，把吉時良辰都錯過了；要玩得乾淨俐落，不要拖泥帶水的，要快點斷煩惱，了生死！生死那麼危險，
你要是再懶惰，若無其事的，好像自己有定力，這豈不是把光陰都空過了！「疑礙示拔」：疑，是疑情；礙，就是黑漆桶的桶底尚未脫落；所以疑礙示拔，把根都給
拔出來了。
「再質昌曰，某特以此事求和尚著眼」：這位晦臺元鏡禪師再去和壽昌說，我要以生死的大事，請和尚注意指示我。
「昌曰：此事何憑」：壽昌說，你說這事情，你又有什麼憑據？「師彈指」：這就是證據；彈指，這是最快的時間。
「昌曰」，「猶疑你在」：我還懷疑你我相未空；你還有你在，還不到家。「師呈偈，昌詰之，響答」：元鏡禪師又
呈一首偈頌給壽昌，壽昌再問問他，說：「知乎者也者矣焉哉，安排對了作秀才。」那麼他這次答覆得很響亮，不像以前那麼嚇得打戰顫了。「昌付以偈」：壽昌看
了這首偈頌，就給他證明他開悟了。「師拜受，戊午往東苑」：元鏡禪師受之，就去了東苑寺。
「崇禎庚午秋」：在明朝崇禎那時候，庚午秋，「一日」：有一天，「指巖下謂行者曰」：行者，就是修行的人。他
走到山巖處，和他的同參道友就說，「此處可埋我」：我將來死了之後，就埋在這個地方。「者曰：假使死了，埋了，又作麼生分發」：他這個道友就說，假使你死
了，埋了之後，那之後又怎麼樣處理事情呢？分發，就是處理。「師笑曰：恰好」：元鏡禪師笑笑，說：恰好，就這樣了，也不多也不少。「行者再問，師已蛻
去」：行者再想問他，元鏡禪師已經往生了，他來無影去無蹤；來也飄飄，去也飄飄；來也風流，去也風流；來也無罣無礙，去也無罣無礙，不如不來也不去，這是
修道人來去自由，遊戲人間。你看他多自由、多灑脫，不留痕跡，自在無罣。「塔於所指巖下」：所以後人就造個塔在他所說的那個山巖下。
贊曰：
知見無知 卻有來由
空無侍者 何不徹頭
明知此事 急水打毬
武夷坐斷 千載風流
「知見無知」：知道那個「見」，那「見」的本體是沒有知覺性的。「卻有來由」：可是它卻是有這麼說的，不是無
稽之談，是有根據的。「空無侍者」：他看到這句話，既然是空無侍者，本來無一物，那何處惹塵埃呢？所以「何不徹頭」：你為什麼不徹底了解、不開悟呢？
「明知此事」：你不要再拖延時間了，說等我老了再修行。你要「急水打毬」：莫待老來方學道，孤墳多是少年人
啊！「武夷坐斷」：你看！他把山都坐斷了，就要有這種百折不撓的精神！所以「千載風流」：這樣千載以後，都把你的風範留給後人看。
宣化偈曰：
見體
無見知無知 頭上安頭癡中癡
眼睛以內沙絕跡 靈臺畔邊金未失
究竟法門第一義 徹底悟處了萬思
離相空心何所執 孰分南北與東西
「見體無見知無知」：說這個「見」是沒有本體的，所以「知」它自己也不知道自己的知覺性。「頭上安頭癡中
癡」：你要是勉強說這個「見」有一個什麼樣子，「知」也有什麼形相，那就是頭上安頭，就是癡中癡啊！
「眼睛以內沙絕跡」：眼睛裡沒有沙子，所謂「眼裡容不下一粒沙」，所以差一點點都不可以的。「靈臺畔邊金未
失」：靈臺就是說的心裡；這心裡的金子，就是我們本有的智慧，沒有丟的，永遠不會丟的。
「究竟法門第一義」：第一義諦是什麼？你離文字相，離心緣相，才是究竟法門。「徹底悟處了萬思」：你要是徹底
了悟了，那什麼思慮都沒有了，萬般的思慮都了了。
「離相空心和所執」：到那個時候，把相也離了，心也空了，還有什麼可執著的？「孰分南北與東西」：還有誰去分
別是南北啊？是東西呢？
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From last issue:
When Dhyana Master Huitai Yuanjing read to the sentence “know that the
seeing is without seeing” in the Shurangama Sutra, he seemed to
understand it. He went to seek the advice of Dhyana Master Shouchang,
who furiously scolded him and gave him a scare. Then later on when he
read the sentence “Empty and without an attendant” in the Lankavatara
Sutra, he understood a bit, but he was still a little hesitant. It was
not something he could rejoice about.
When he
read the sentence, “One must hit the ball quickly by the swift waters”
in the Verse of Perfect Enlightenment, his doubts and impediments were
forever eradicated. If one is playing ball on the shore
beside the fast flowing water, one must be very quick or else the ball
might get carried away by the current. One cannot swim at such a beach,
because the water may come rushing up at any moment. Therefore, one has
to watch the ball closely and move fast. The meaning here is that one
should be quick to react, not so sluggish and indecisive that one lets
all the opportune moments slip away. One should play a clean, good
game, not drag one’s heels. One should quickly cut off afflictions and
put an end to birth and death! It’s very dangerous to be in birth and
death! If one continues to be lazy, acting as if one has samadhi and
there’s nothing wrong, then one is simply letting the time go by in
vain. When one has doubts and impediments, then the bottom of the black
paint bucket has not fallen off yet. Yet now, the Master’s doubts and
impediments were pulled out by their roots.
And then
he went to ask Master Chang, saying, “I came especially to seek
instruction from the High Master in this matter.” Dhyana
Master Huitai Yuanjing again went to see Master Shouchang, saying,
“Will the High Master please instruct me regarding the great matter of
birth and death?"
Chang
said, “What evidence do you have for this matter?” The Master snapped
his fingers. That was his proof. A fingersnap represents the
briefest interval of time.
Chang
said, “I suspect that you still have a sense of self. You have
not emptied the mark of self. You haven’t come home yet.” The
Master then presented a verse to Dhyana Master Shouchang.
Chang questioned him further, saying some characters and
telling him, “If you can put these words in the right place, you’ll
qualify as an intellectual.” And the Master answered
accordingly. He answered clearly and wasn’t trembling and
scared like he had been before. Chang examined the
Master’s verse and then returned the verse to him,
certifying his enlightenment. The Master accepted it and
bowed. In the year of wuwu, he went to Dongyuan Monastery.
One day
in the autumn of the year gengwu (1630), during the reign of Emperor
Chongzhen of the Ming Dynasty, he pointed to the cliff
and said to a cultivator, “I can be buried at that place.” One
day he walked near a cliff and said to his fellow cultivator, “When I
die, please bury me here.” The cultivator said, “After you are
dead and buried, then what? How should affairs be handled
then?” The Master said with a smile, “It will be just right.” That’s
just the way it is, not too little and not too much. The
cultivator tried to ask again, but the Master had already passed away.
He came without a shadow and departed without a trace, drifting in and
drifting out again, coming like the breeze and going like the breeze,
coming without hangups and leaving without hangups. It was just as if
he had not come and gone at all. He was a cultivator who had freedom
over his own coming and going. He came to play and roam in the world.
See how carefree and independent he was! He left no traces, unimpeded
and at ease. A pagoda was built at the cliff he had designated.
People built a stupa at the base of the cliff to which he had pointed.
A verse
in praise says:
Know that
although the seeing is without awareness,
It has a cause
for coming into being.
Emptied of
attendants, why can’t you understand it thoroughly?
Since you know
this matter clearly,
You should hit
the ball by the swift current.
Sitting until
Mount Wuyi disintegrated,
He will be a
model for thousands of years to come.
Commentary:
Know that although the basic
substance of the seeing is without awareness, It has a cause
for coming into being. Yet we talk about there being a
“seeing.” It is not totally groundless. Emptied of attendants,
why can’t you understand it thoroughly? Originally there is
not one thing, so where can the dust alight? That being the case, why
haven’t you become enlightened?
Since
you know this matter clearly, you should not procrastinate any
longer, waiting until you’re old to cultivate. You should hit
the ball by the swift current. There’s a saying, “Don’t wait
until you’re old to study the Way; the lonely graves are mostly filled
with those who died young!” Sitting until Mount Wuyi
disintegrated, / He will be a model for thousands of years to come.
See how he was able to sit until the mountain broke in half? You must
have that kind of indomitable spirit! A thousand years down the line,
you will still be a model for people to look up to.
A verse
by Hsuan Hua says:
Seeing has no
substance of its own;consciousness is unaware of itself.
Putting a head
on
top of a head is stupidity within stupidity.
There’s not a
grain of sand inside the eye.
The gold within
the spiritual tower has not been lost.
The primary
meaning is the ultimate Dharma-door.
Once thoroughly
enlightened, all thoughts are ended.
With marks left
behind and the mind emptied, what is there to be attached to?
Who’s the one
who
differentiates between north and south, east and west?
Commentary:
Seeing has no substance of its
own;consciousness is unaware of itself. The seeing has no
basic substance, and so the consciousness cannot perceive its own
awareness. Putting a head on top of a head is stupidity within
stupidity. If you insist that the seeing must be a certain way
and that the consciousness has an appearance, you are simply adding a
head on top of the one you already have; this is the dumbest of dumb
things!
There’s
not a grain of sand inside the eye. As it is said, “the eye
cannot tolerate a single grain of sand.” One cannot be off by a single
bit. The gold within the spiritual tower has not been lost.
The “spiritual tower” refers to the mind. The gold within our minds is
our intrinsic wisdom. It can never be lost.
The
primary meaning is the ultimate Dharma-door. What’s the
primary meaning? It’s the ultimate Dharma-door, which is apart from the
words and apart from the mind’s thoughts. Once thoroughly
enlightened, all thoughts are ended. Once you are fully
enlightened, you will be free of all thoughts whatsoever.
With
marks left behind and the mind emptied, what is there to be attached to?
At that point, what is there left to cling to?Who’s the one who
differentiates between north and south, east and west? Who is
left to distinguish between north and south or east and west?
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