師。生嘉興武塘。陳氏子。初閱楞嚴「如汝文殊」處。身心世界。打成一片。後值雲門上堂曰。放下著。師慶快。呈偈「會得竿頭舒卷意。放生原是釣來魚。」門加呵斥。適僧舉大慧剝荔枝話。師聞大悟。自是機鋒迅捷。門付之以偈。崇禎辛未。出住象田。次主顯聖。禹航。寶壽。雪峰。長慶。坐十餘大剎。順治丁亥。結冬。佛日忽語眾曰。世界勿寧。不如歸去好。越明正初三。上堂諄諄告別。七日上龍門。八日坐脫。闍維數珠。牙齒不壞。建塔龍門。
七十世，這也是曹洞宗第七十世的祖師，叫石雨明方禪師。「師」，「生嘉興武塘」。嘉興在什麼地方？杭州啊？（弟子答：杭州北）嘉興，在那個地方他出生。出生那個小地名叫武塘，「陳氏子」：俗家姓陳。
「初閱楞嚴」：他一開始，一見了楞嚴，他就與《楞嚴經》合而為一。看到「『如汝文殊』處」：看到那一段文的時候，經文上意思是說，沒有一個是文殊和非文殊，若有一個是和非，就有兩個了，根本就一個，就是文殊嘛！怎麼還有一個是文殊、非文殊？所以，看到這個地方，就覺悟了。
覺悟什麼呢？「身心世界，打成一片」：他這個時候，內無身心，外無世界，身心和世界都合而為一。所以，也沒有我相，也沒有人相，也沒有眾生相，也沒有壽者相，也沒有大眾威德畏的相，這叫「掃一切法，離一切相」。為什麼我請你們出來講，就不敢講？因為我相很重；那我相在那兒壓著壓著不能動彈，那身心和世界沒有打成一片。你若打成一片了，自己像虛空一樣，像法界一樣，有什麼你？有什麼我？有什麼他？沒有你、我、他。可是有你我他，而不執著你我他，沒有這個執著，所以打成一片了。
「後值雲門上堂曰」：以後他在這個地方住，遇著雲門禪師上堂說法的時候就說「放下著」：方才周老師已經對你們說過：「佛拈華的時候，有人還給供華呀，佛叫他放下。……」他把這個放下，那個也放下了，佛還叫他放下。那麼他又放下什麼呢？什麼也沒有，還放下什麼呢？由這個，他就明白了。這也就是內無身心，外無世界，都放下了。
「師慶快」：他聽見「放下」這兩個字，他就很慶幸的，自己非常快樂。為什麼呢？他明白一切都是虛妄的。放不下，是虛妄的；放下，真的就露出來了。其實他還是放不下，還想賣廣告。
所以「呈偈」：可是這兒他又放不下。他若真放下，你呈偈幹什麼？這呈偈，就是想叫人家知道他開悟了，這是想要賣賣廣告。本來他這個是對了，對了他還是沒放下，又想賣廣告，宣傳一下。宣傳，向誰去宣傳呢？那麼得要遇著會家，遇著識貨的。他覺得雲門禪師是個識貨的，會知道他，所以他要找一個人攀攀緣，拉攏一點關係；他因為真放下了，什麼都沒有了，一點什麼抓著也沒有啦，在虛空裡飄飄盪盪，這是很危險的。他是想找一個知己，找一個知音，找一個知心人，談一談話，所以就賣弄精神，想露一手怎麼樣呢？就寫了一首偈頌。
這首偈頌就說：「會得竿頭舒卷意」：會得，就是明白，你明白釣魚竿。舒，伸開；卷，拉回來。舒卷意，你若明白這個了，喔！「放生原是釣來魚」：本來你這個放生，我們人買生靈去放生，原來魚都是人釣來的魚呀！這也就是說，表示自己明白，什麼都明白了。
放生原是釣來魚，一般人誰不知道呢？可是沒有說出來話，他要創新，他要頭上安頭，說出這麼一個理論來。會得竿頭舒卷意，這是一句偈頌。放生原是釣來魚，原來放生的，也就是殺生的人拿來的，又放生了。這也就是這世間人都是沒有事情找事情幹。
「門加呵斥」：雲門一聽，「好東西，你多狂啊！你發神經啦！你自己不能藏器待時，不能韜光晦跡，你光芒外露，你這豈是載道之器呢！」於是乎，就罵他，就呵斥。呵斥，那不一定說他就不對；他對，故意要說他不對，因為他認為，他現在說的，什麼都對了。可是雲門真是個大作家，再給你加一火，「我還說你不對，我看你怎麼樣？看你怎麼辦？看你真認識了、沒認識？」可是這個時候，他就有點糊塗了，被這一罵又找不著頭，又覺得：「咦，倒是對不對呢？我所見的是不是這麼樣子呀？」這又歧路徜徉，在歧路上那兒徘徊，又找不著路，回不到家了。是不是這個雲門害了他呢？也不是。雲門就叫他認清楚一點這條路，不要那麼冒冒失失的。這時候也是他的造化不小，遇到一個僧人，「適僧舉大慧剝荔枝話」：在那兒就舉大慧禪師。他對著誰剝荔枝？（弟子：四祖。）
他聽了這個，才真正明白，真正覺悟，這回他也不發狂，不再去找一個人想賣一賣自己的功夫，和人試試招，不敢出來試招；因為他真明白，就不必試招。那麼這樣子，雲門，看他以前呈了一首偈頌被罵啦，以後大約是老婆心切，所以就安慰安慰他，也給他一首偈頌，給他寫一首偈頌來安慰安慰他。他這時候，黑漆桶算打破了，算真正的好像一塊大石頭落地，再沒有什麼懷疑，知道自己走的路是正確的。
等到剝荔枝話，「師聞大悟」，開悟了。「自是機鋒迅捷」：為什麼他機鋒迅捷了？他因為不像以前那麼歡喜出風頭，歡喜辯論啦，因為不歡喜了，所以那真的東西就露出來了，一點一點就都養精蓄銳，那功夫就到家了。「門付之以偈」：所以雲門就付之以偈。
「崇禎辛未」，「出住象田」：以後，先做象田的方丈，「次主顯聖、禹航、寶壽、雪峰、長慶」：以後做顯聖寺的方丈，禹航寺的方丈，寶壽寺的方丈，雪峰寺的方丈、長慶寺的方丈。「坐十餘大剎」：那麼他這一生做了十餘處的大叢林、大剎的方丈。
「順治丁亥」，「結冬」：就是大約是快過年的時候，冬天的時候過去了。他這不是說越明嘛，因為那兒結冬的這個時候，「佛日忽語眾曰」：他就在佛日寺忽然間就跟大家說了，「世界勿寧」：勿和有無的「無」是一樣的講法，當「不」字講，說世界現在不安寧。「不如歸去好」：不如走了好，不在這兒住了。因為這樣子，所以就「越明正初三」：越就是到明年，正月初三那一天，「上堂諄諄告別」：諄諄，就是懇懇切切，詳詳細細，一點妄語的樣子也沒有，就是誠實的樣子，他上堂說法，對大家就懇懇切切地告別，對大家說：「我們再見啦！現在我們要分手啦！」
「七日」：初七那一天。這也可以說是初七那一天，或者就是過了七天，不過這個是沒有什麼考據的，我相信若有年譜，可以查得出來的；沒有年譜，我們可以當「初七那一天」也可以講得通，當「過了七天」也可以講得通。「上龍門」：到龍門寺去。
「八日坐脫」：等到第八天，也可以說是初八那一天，也可以說是從初三到第八天，那就是十一了。要是七天呢，就是初九。初三到初十，也可以說是七天。我們也可以說初三到初七那天，因為這兒沒有個初字，所以我們暫時在這兒存疑。等到第八天或者初八那一天，他就坐脫了。這個地方嘛！因為有存疑的地方，寫這個傳的人，他沒有想到這個地方，後人摸不著頭腦。他坐脫了，坐在那地方就圓寂了。
「闍維數珠」：闍維（死了）之後，找他舍利子。數，就是數一數他的舍利子，也就是找一找他舍利子。「牙齒不壞」：牙齒沒有燒壞。「建塔龍門」：造塔，給他造個塔。塔是梵語，翻譯過來叫方墳。把他的靈骨，就是舍利，給造個塔，在龍門寺那個地方。
贊曰：
無二文殊 打成一片
卸卻汗衫 竿頭轉變
海口航舌 荔枝生嚥
優缽羅華 千年一現
「無二文殊，打成一片」：因為什麼打成一片？因為沒有兩個，甚至於一個也沒有啊！你有一個，還是著相。打成一片，盡虛空遍法界都是一個了，沒有什麼文殊不文殊，普賢不普賢的了。
「卸卻汗衫」：把裡邊邋遢的衣服都脫去了，也就是把這個…，方才周老師說是這個色、受、想、行、識，把色、受、想、行、識，五蘊都空了。五蘊空了，這也可以說是脫去汗衫了。
「竿頭轉變」：釣魚竿頭，不去釣魚，轉變回來，回來到什麼地方呢？
「海口航舌」：他的口就像大海似的，他的舌頭在那口裡頭就像一個大船似的在那兒渡人。他說法教化眾生，這都是航舌。
「荔枝生嚥」：吃荔枝，人都要嚐嚐味道，可是他不嚐味道。他也不入色聲香味觸法，吃好的味道也是那樣子；吃不好的也是那樣子。沒有像我們凡夫俗子，那麼一天到晚要研究吃好東西，吃好的、喝好的、住好的、穿好的，一天到晚都好的、好的、好的、好的……，到了肚子裡面都是壞的、壞的、壞的……。你看有什麼意思？
「優缽羅華」：這位禪師就像優缽羅華那樣稀有，那麼難遭難遇，所以「千年一現」：千年才能見到這麼一個。
又說偈曰：
妙湛總持楞嚴王 天魔外道皆遠颺
魑魅魍魎生怖畏 牛鬼蛇神難遁藏
無量賢聖從此出 有限壽命自玆長
石雨明證好榜樣 千載一逢最吉祥
「妙湛總持楞嚴王」：因為他看《楞嚴經》開了悟，所以我這兒先頭一句讚歎讚歎《楞嚴經》，這是仿照「妙湛總持不動尊」，我就給它改了一個「楞嚴王」，這更容易看，「不動尊」還以為有一位佛在那兒呢，這是「妙湛總持楞嚴王」，《楞嚴經》就是楞嚴王。「天魔外道皆遠颺」：天魔外道若聽到《楞嚴經》這個道理，都跑得遠遠的，不敢現身。「魑魅魍魎生怖畏」：魑魅魍魎再兇惡都怕，魑魅魍魎好勇、鬥狠，和誰都要鬥。
「牛鬼蛇神難遁藏」：你無論是牛鬼呀、蛇神，是什麼東西，《楞嚴經》就像一個照妖寶鏡似的，都給他照得現原形了。
「無量聖賢從此出」：無量的諸佛菩薩，都是從這《楞嚴經》裡生出來的。「有限壽命自茲長」：我們這人的壽命是有限的，你若能讀《楞嚴經》，你就能得到永生了，比生到天國更好。
「石雨明證好榜樣」：這石雨明方禪師，就是一個最好的證明，最好的榜樣。「千載一逢最吉祥」：千載這麼長的時間，才能遇到一次，這是一個最吉祥的事情。我們現在能聽見這位法師的傳記，我們也是最吉祥的。 |
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The Master was born in Wutang of Jiaxing, a son of the Chen family. When he first read the Shurangama Sutra and reached the part that says, "Just as you, Manjushri," his body, his mind, and the world merged into oneness. Afterwards, he heard Dhyana Master Yunmen speak Dharma from the high seat, saying, "Put it down." The Master rejoiced. He presented a verse, "If you understand the meaning of casting and reeling in the fishing line, then you know that the fish you liberate are those that have been caught." Master Yunmen rebuked him. Then he met a monk who raised the topic of Dhyana Master Dahui peeling lichee. Hearing it, the Master had a great awakening. From then on, he became very quick at verbal combat. Dhyana Master Yunmen gave him a verse. In the year of xinwei of the Chongzhen reign period, he became the abbot of Xiangtian Monastery. Later he also became the abbot of Xiansheng (Manifest Sage), Yuhang, Baoshou (Precious Longevity), Xuefeng (Snowy Peak), and Changqing monasteries. He served as the abbot at more than ten monasteries in all.
At the end of winter in the year of dinghai during the Shunzhi reign period, he suddenly said to the assembly at Fori (Buddha Sun) Monastery, "There is no peace in the world. It would be better to go." The following year, on the third day of the first month, he ascended to the high seat and earnestly bid farewell to everyone. On the seventh, he went to Longmen (Dragon Gate) Monastery. On the eighth, he passed into stillness. When they searched for sharira after his cremation, they found that his teeth had not been burned. A stupa was erected at Longmen Monastery for him.
Commentary:
Dhyana Master Shiyu Mingfang was another patriarch of the seventieth generation in the Caodong Sect. The Master was born in Wutang of Jiaxing, which is in Hangzhou, a son of the Chen family. His lay surname was Chen.
When he first read the Shurangama Sutra and reached the part that says, "Just as you, Manjushri," his body, his mind, and the world merged into oneness. He became as if one with the Shurangama Sutra as soon as he saw it. In the section of the Sutra that says, "Just as you, Manjushri," the point is that there is not a true Manjushri and a false Manjushri. If there were a true one and a false one, then there would be two Manjushris. In fact, there is the one and only Manjushri! How could there be a true Manjushri and a false Manjushri? When he reached that part of the Sutra, he became enlightened.
What was he enlightened to? "His body, his mind, and the world merged into oneness." At that point, he was not aware of the body or mind or the external world. The body, mind, and world had fused into one. Therefore he had no mark of a self, no mark of people, no mark of living beings, and no mark of a life span. Nor did he have any mark of being intimidated by the awesomeness of the assembly. He had "swept away all dharmas and left behind all marks." Why are you too nervous to come up and speak when I ask you to? It's because your mark of self is too heavy! You become so self-conscious that presses down on you until you can't even move; your body and mind have not merged into one with the world. If you have merged into oneness so that you become the same as empty space and the Dharma Realm, then how could there be any "you" or "me" or "him"? There wouldn't be any you, me, or him. There is a you, me, and him, but you are not attached to them. That's what's meant by merging into oneness.
Afterwards, when he was living there he heard Dhyana Master Yunmen speak Dharma from the high seat, saying, "Put it down." Earlier Mr. Zhou already explained that when the Buddha held the flower in his hand, someone offered another flower to the Buddha and the Buddha told him to put it down. He put this down and that down, and yet the Buddha still told him to put it down. He had nothing left, so what could he put down? Then he understood. That was also a case of there being no body or mind within and no world outside; he had put everything down.
Upon hearing the words "Put it down,"the Master rejoiced. He was very happy, because he understood that everything was false. When you can't put it down, it's false. When you're able to put it down, the truth reveals itself.
He then presented a verse, meaning he hadn't really put it down. If he had truly put it all down, why would he want to present a verse? He just wanted to let everyone know that he was enlightened. He wanted to do some publicity for himself. Basically, he'd been right, but he still couldn't put it down; he still wanted to advertise himself. To whom? To someone who was in the business, to someone who had an experienced eye. He felt that Dhyana Master Yunmen was such a person and would recognize him for what he was worth. He wanted to climb on conditions and try to impress someone. Because he had truly put everything down, he had nothing whatsoever. There was nothing he could grasp onto and he was drifting through the air--a very dangerous state. And so he wanted to find someone to talk to, someone who recognized his state and knew his heart. That's why he displayed his spirit and showed off his skill by composing a verse.
The verse went, "If you understand the meaning of casting and reeling in the fishing line, then you know that the fish you liberate are those that have been caught. When we buy creatures so that we can set them free, we should realize that those creatures were caught by people in the first place." He said this to show that he understood everything.
Who doesn't know that the fish we liberate are those that have been caught? Everyone knows, but they don't say it. He wanted to be creative, to "add a head on top of the head he already had" and make such a statement, "If you understand the meaning of casting and reeling in the fishing line, then you know that the fish you liberate are those that have been caught." The fish that are set free are bought by people who kill fish. The fish are caught and then liberated. That's how worldly people are: when they have nothing to do, they look for something to do.
Master Yunmen rebuked him. When Master Yunmen heard him, he thought, "You rascal! You've gone insane! You aren't able to keep your talents hidden until the right time. Showing yourself off like this, how can you be considered a vessel of the Way?" And so he rebuked him. That doesn't mean he was wrong. He might have been right, but just because he thought he was right in every way, Master Yunmen deliberately said he was wrong. Master Yunmen was a real expert and knew how to put him to the test: "I say you're wrong. Let's see how you take that! Let's see if you really understand or not." At that point, he became a bit confused. He was rather at a loss after such a scolding. "Am I right or not?" he wondered. "Is it the way I understand it to be?" He started going down a fork in the road. He went astray and couldn't find his way back home. Now, was Master Yunmen harming him? No, he was telling him to see the road more clearly and not be so reckless.
Then, he was quite lucky, for he met a monk who raised the topic of Dhyana Master Dahui peeling lichee. In front of whom did Master Dahui peel the lichee fruit? [Disciple: The Fourth Patriarch.]
After hearing that, he truly understood. He truly became enlightened. This time, he didn't go wild, looking for someone to whom he could brag about his skill. He didn't dare to try out his new skill. Since he had truly understood, he didn't need to test out his skill. Dhyana Master Yunmen had scolded the Master when he submitted a verse in the past; now, probably out of compassion and in order to console him, he composed a verse for the Master. By this time, the Master had smashed the black barrel of ignorance; he was like a big boulder that had hit the ground. He had no more doubts, and he knew that he was on the right path.
Hearing it, the Master had a great awakening. He was enlightened after hearing the story of peeling the lichee. From then on, he became very quick at verbal combat. Why was this? Since he was no longer fond of showing off and debating with others, his true ability manifested. Little by little he saved up his energy, and gradually his skill matured. Dhyana Master Yunmen gave him a verse.
In the year of xinwei of the Chongzhen reign period, he became the abbot of Xiangtian Monastery. Later he also became the abbot of Xiansheng (Manifest Sage), Yuhang, Baoshou (Precious Longevity), Xuefeng (Snowy Peak), and Changqing monasteries. During his lifetime, he served as the abbot at more than ten great monasteries in all.
At the end of winter in the year of dinghai, probably right before New Year's, during the Shunzhi reign period, he suddenly said to the assembly at Fori (Buddha Sun) Monastery, "There is no peace in the world. It would be better to go. Since the world is not a peaceful place, it would be better not to live here." The following year, on the third day of the first month, he ascended the high seat to speak Dharma and earnestly bid farewell to everyone. He very sincerely said, "Goodbye to all of you, for now we must part."
On the seventh, he went to Longmen (Dragon Gate) Monastery. "On the seventh" could mean "on the seventh day of the month," or "after seven days had passed" (that is, the tenth of the month). Perhaps if he had a biographical record, we could find out which one was right. but as of now, it could be interpreted either way. On the eighth, which could mean either the eighth day of the month or eight days after the third (the eleventh), he passed into stillness while seated in full lotus posture. The author of the "Lives of the Patriarchs" probably didn't think of the confusion that the ambiguous phrasing of the dates would cause.
When they searched for sharira after his cremation in order to count them, they found that his teeth had not been burned. A stupa was erected at Longmen Monastery for him. Stupa is Sanskrit and means "square grave." They built a stupa to hold his sharira and bones at Longmen Monastery.
A verse in praise says:
There are not two Manjushris;
Oneness is realized.
Take off one's shirt;
Turn the fishing pole around.
With a mouth like the ocean and a tongue like a ship--
He swallowed the lichee whole.
The Udumbara Flower blooms once in a thousand years.
Commentary:
There are not two Manjushris; / Oneness is realized. There is not even one, much less two. If you have the concept of one, you're still attached to marks. "Oneness is realized" means everything throughout empty space and pervading the Dharma Realm becomes one. There isn't any true Manjushri or false Manjushri, nor any true Universal Worthy or false Universal Worthy.
Take off one's shirt. Take off your dirty clothes. As Mr. Chou said, this means emptying the five skandhas--form, feeling, cognition, formation, and consciousness. Seeing them as empty is like taking off one's shirt.
Turn the fishing pole around. Don't use the fishing pole to fish anymore. Turn it around. To where?
With a mouth like the ocean and a tongue like a ship. His mouth was like a vast sea, and his tongue was like a great ship ferrying people across the sea. "A tongue like a ship" refers to how he spoke the Dharma and taught living beings.
He swallowed the lichee whole. When people eat lichee fruit, they like to savor its taste. He wasn't into tasting things, however. He didn't get caught up in forms, sounds, smells, tastes, sensations of touch and mental dharmas. To him, it was the same whether he ate delicious or bad-tasting food. He wasn't like ordinary people, who spend all their time indulging in good food and drink, fine houses, and fancy clothes. All day long they feast on delicious gourmet food, but once the food is in their stomachs it turns bad just the same. What meaning is there in it?
The Udumbara Flower blooms once in a thousand years. This Dhyana Master was as rare and exceptional as the Udumbara. Such a one as he may appear only once in a thousand years.
Another verse says:
The wonderfully deep Dharani, the Shurangama King
Causes the heavenly demons and those of outside ways to flee far away.
It strikes terror in the li, mei, and wang liang ghosts;
Leaving no place for the cow-ghosts and snake-spirits to hide.
It gives rise to innumerable sages and worthies
And extends our limited lifespans indefinitely.
Shiyu gave us solid proof and set a fine example to follow.
Such a one is met only once in a thousand years—a most auspicious event.
Commentary:
The wonderfully deep Dharani, the Shurangama King. Since he became enlightened upon reading the Shurangama Sutra, this verse begins by praising that Sutra. This line is based on the line from the Sutra that says, "Wonderfully deep dharani, unmoving Honored One." I changed "unmoving Honored One" to "the Shurangama King," which is easier to understand. People might think "unmoving Honored One" refers to a Buddha. "The Shurangama King" refers to the Shurangama Sutra.
It causes the heavenly demons and those of outside ways to flee far away. When they hear the Shurangama Sutra, they run far away and dare not show themselves.
It strikes terror in the li, mei, and wang liang ghosts. These ghosts will fight with anyone, but despite their ferocity and evil natures, even they fear the Sutra.
Leaving no place for the cow-ghosts and snake-spirits to hide. The Shurangama Sutra acts as a demon-spotting mirror. When the cow-ghosts and snake-spirits are reflected in this mirror, their true form is revealed.
It gives rise to innumerable sages and worthies. Infinite numbers of Buddhas and Bodhisattvas are born from the Shurangama Sutra. And extends our limited lifespans indefinitely. Our lifespans have a limit, but if we study the Shurangama Sutra, we will know the way to gain eternal life, which is even better than being born in the heavens.
Shiyu gave us solid proof and set a fine example to follow. Dhyana Master Shiyu Mingfang was an excellent example and model for all of us. Such a one is met only once in a thousand years--a most auspicious event. His presence in the world was a most fortunate thing, for such a person appears perhaps only once in a thousand years. We are now extremely fortunate to hear about this Dharma Master's life and deeds.
Something that I ate today made me feel pretty dizzy, but I still roused my spirits and lectured for all of you. My mind is as strong as can be, and I'm not afraid of anything. However, everything should be done in moderation.
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