「霞以大法囑累之」：這個棲霞的和尚就以這個心印法囑累之。囑就是囑咐他；累就是交待他，要他好好地負責任，好好地護持正法。你讀《地藏經‧人天囑累品》，「囑」就是囑咐，「累」就是叫他負責任，不要忘了，要盡心盡力去做去，這叫累之。並不是左一次右一次的，不是那麼樣子。你不明白這個意思，你看看《地藏經》那個〈囑累人天品〉你就懂這個意思了。所以「囑累之」，也是把正法眼藏、衣缽傳授給他了，也是傳授心法的意思。
「初開法閩之夢筆」：夢筆或者是個寺的名字。「乙丑夏辭湖心」：他辭去湖心寺那兒。「還建州報恩」：又回去到建州地方的報恩寺，在那兒「是秋坐脫」，在秋天的時候他就坐脫立亡了，圓寂了。「建塔於寺之西塢」：在這個寺的西邊，有他們一塊很好的地方，大約風水都不錯的。「有得法者四人」：接他法的人有四個。
贊曰：
善說法要 不存朕跡
如火消冰 佛祖罔測
石女把針 木人吐舌
豈有他哉 象教儀式
註解：
「善說法要」：他很會說佛法的。
「不存朕跡」：他說法是很自然的，不留什麼痕跡。「朕」就是那個兆，也就是不留兆跡，不預先有什麼表示，或者寫一本書，怎麼樣子寫一個筆記，或者預先做一個講演的稿，沒有的。
「如火消冰」：他這種法說出來，就像用火把冰烤化了似的，也就是他這個法一說出來，把大家的煩惱就都給沒有了。
「佛祖罔測」：不要說一般人不瞭解他，就佛祖也不容易測量他。
「石女把針」：這石頭的女，她雖然拿著針，但是那只是個樣子。
「木人吐舌」：那個木頭人吐出舌，也是造的，那時候他就那樣子。這都是一個象徵。
「豈有他哉」：那麼這些個都是沒有什麼神妙的，那只是說石女也能拿這針來繡花，木人也會吐舌，這都是一個樣子。
「象教儀式」：這是象徵著像法時代，佛教就是這個樣子。那麼他不留什麼痕跡的，沒有什麼樣子。好像石女把針那是個樣子，木人吐舌也是個樣子；他這不存朕跡，什麼都沒有，不要這一切。
或說偈曰：
張氏仲子植善根 屠兒放下便契真
懷疑後園驢吃草 夢覺前山鳥飛騰
棲霞棒打本來面 睡叟腳踢海底燈
坐脫立亡談笑去 始知佛門出聖人
註解：
「張氏仲子植善根」：說這個小孩子他一定也是在以前種了很，很深的善根。
「屠兒放下便契真」：那個屠夫扔刀立地成佛，雖然是個層兒，但是他要能把那個刀放下，也就會契真。契真就是明白佛法了。
「懷疑後園驢喫草」：本來後園驢喫草這很沒有什麼，他就生了懷疑了，「怎么牠會喫草呢？」
「夢覺前山鳥飛騰」：你這個疑團要是破了，你這個迷夢你如果覺了，前山那個鳥也那麼飛，沒有什麼好懷疑的。
這是一個大自然的境界，沒有什麼特別的，都是「籠雞有食湯鍋近，野鶴無糧天地寬。」這大自然裏頭就是這些個東西。「棲霞棒打本來面」：所以這個棲霞和尚，人家問他父母未生前本來面目，他就打，打你那個本來面目；本來面目就是應該打的啊！
「睡叟腳踢海底燈」，睡叟也是這個棲霞和尚。
「腳踢海底燈」，用腳把你海底的銀燈給你踢翻了它。這個海底銀燈晝夜明，晝夜它都是明著的，他要踢翻了它。
「坐脫立亡談笑去」：坐在那就圓寂了，或者站在那兒就圓寂了，談笑自若就去了。
「始知佛門出聖人」：因為這種的來去自由，生死都有把握了，你才知道歷代祖師有真正有把握的人，有聖明人出現在佛門裏頭。
（「七十二世童求傳昱禪師」全文完） |
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The Venerable Yi of Qixia entrusted the Great Mind Seal Dharma to him expecting him to take responsibility for it and to protect the Proper Dharma well. In the Earth Store Sutra, you read about the Chapter of Entrustment to Humans and Gods. To "entrust" means to ask someone to do their best to carry out some responsibility and not forget about it. It means that you expect that person not to be hesitant and indecisive. In this case, the Venerable One transmitted the Treasury of the Proper Dharma Eye to the Master, along with the robe and bowl. He transmitted the Mind Dharma to him.
He initially propagated the Dharma at Mengbi (Dream Brush) in Fujian Province. Mengbi must be the name of a monastery. In the summer of the year yi chou, he left Huxin (Heart of the Lake) Monastery and returned to Bao'en (Repaying Kindness) Monastery in Jianzhou. That autumn, he sat down and left the world. He perfected the stillness. A stupa was built on the west side of the monastery, in a place where the geomancy was probably very favorable. Four people received the Dharma from him. He had four Dharma heirs.
A verse in praise says:
He skillfully proclaimed the essentials of Dharma
Without leaving any tracks.
Like fire melting ice:
Even the Buddhist Patriarchs could not fathom him.
The stone maiden holds her needle;
The wooden man sticks out his tongue.
What are these, but Forms of Buddhism in the age of resemblance.
Commentary:
He skillfully proclaimed the essentials of Dharma. He explained the essential Dharma very well, without leaving any tracks. His explanation of Dharma was very spontaneous; he didn't make any marks or signs. It wasn't predetermined. He didn't write a book or even write notes. He didn't prepare lecture notes ahead of time.
When he spoke the Dharma, it was like fire melting ice: He made everyone's afflictions disappear. Not only ordinary people could not understand him, even the Buddhist Patriarchs could not fathom him. It was not easy for them to comprehend him. Although the stone maiden holds her needle, it is merely a pose.
The wooden man sticks out his tongue. The wooden man with his tongue stuck out is also artificial. They are all symbolic. What are these, but / Forms of Buddhism in the age of resemblance. There is no mystery to these. One sees that a stone maiden can hold a needle to embroider flowers, and a wooden man can stick out his tongue. These are all just forms symbolizing Buddhism in the Age of the Dharma's Resemblance. The Master left no traces and no poses. Unlike the stone maiden holding the needle and the wooden man sticking his tongue out, the Master left no tracks. He left nothing at all, for he wanted none of that.
Another verse says:
The second son of the Zhang family had planted good roots.
The butcher let go of everything and tallied with the truth.
He wondered about the donkey grazing in the backyard.
When he awoke from his dream, birds still flew
before the mountains.
Qixia's cane struck his original face.
The dozing elder kicked over the lamp on the ocean floor.
He could depart while sitting, standing, talking, or laughing.
Thus we know that there are sages in Buddhism.
Commentary:
The second son of the Zhang family had planted good roots. That child must have planted very deep, good roots in his past lives.
The butcher let go of everything and tallied with the truth. The butcher put down his knife and became a Buddha on the spot. Although he was a butcher, if he would put the knife down he could tally with the truth. To tally with the truth means to understand the Buddhadharma.
He wondered about the donkey grazing in the backyard. There's nothing unusual about a donkey grazing in the backyard, but he had a doubt about it: "How can it be eating grass?"
When he awoke from his dream, the birds still flew before the mountains. When you shatter your doubts and awaken from the dream of delusion, the birds in front of the mountains are still flying. That is nothing to wonder about.
It's a common scene in nature. There's nothing special about it. As the saying goes, "Cooped up chickens have food to eat, but will soon be scalded in the pot. Wild cranes go hungry, but enjoy the vast freedom of earth and sky." These are common scenes in nature.
Qixia's cane struck his original face. When someone inquired about his original face before his parents bore him, the Venerable One of Qixia promptly gave him a beating. He was beating that person's original face. The original face deserves a beating!
The dozing elder kicked over the lamp on the ocean floor. The dozing elder refers to the Venerable One of Qixia. He kicked over the lamp on the ocean floor. That lamp shines day and night, but he kicked it over.
He could depart while sitting, standing, talking, or laughing. He was able to perfect the stillness while sitting, or standing. Or he could depart while talking and laughing at ease.
Thus we know that there are sages in Buddhism. From that kind of freedom to come and go, that kind of freedom over birth and death, we know that among the generations of patriarchs, there were those who were truly in charge of their own destinies. These were wise sages who appeared in Buddhism.
(The End) |
