贊曰：
有口道不得 無口作麼道
夏到天氣熱 師兇露牙爪
燕閩萬裡扇同風 折著常將滄溟攪
註解：
「有口道不得」：有口也說不出什麼來。
「無口作麼道」：沒有口說什麼呢？只可以說這個口只是喫飯，道不得的，要是談玄說妙，說不出來的。
「夏到天氣熱，師兇露牙爪」：天氣熱了，獅子發起威來，牙也露出來，爪也伸出來，本來的樣子都現出來了。
「燕閩萬裏扇同風」：他到北京，和福建相離萬裏，但是禪風都是一樣的。
「折著常將滄溟攪」：這個「折著」，黃果君講說「藉著」。這個「折著」就是把筷子折斷了。折斷幹什麼呢？用它攪滄溟，把滄溟都給它攪清了。滄溟是渾渾沌沌看不清的那個樣子，他把它給弄清了。這也就是說這位禪師，用一點方便法來教化眾生，令眾生都返迷歸覺，在茫茫業海裏頭得到一個證明。
或說偈曰：
棄儒就佛奠良基 尋師訪友求出離
竹蔑頭下開茅塞 人口舌上吐蓮蒂
啞食苦味說不出 聾聆天樂忘東西
萬裡參方覓明眼 親近知識了癡迷
註解：
「棄儒就佛奠良基」：他本來是個念儒書的人，現在不學儒教等等的道理，而研究佛教的道理。「奠良基」，文能載道，我們讀書的人，修行也不用心意識去用工夫，是很好的一個基礎。
「尋師訪友求出離」：尋找名師，訪求善友，無非想要求出離三界之苦。
「竹蔑頭下開茅塞」：這位文覺禪師用竹蔑打他一下子，他就茅塞打開了；打開了，他就拜，就是也開悟了。
「人口舌上吐蓮蒂」：在人口的舌上吐蓮蒂，就是口出蓮花的樣子。
「啞食苦味說不出」：啞巴吃苦味不能對你講的，參禪的人得到甜味，也是說不出來，因為沒有法子說。
「聾聆天樂忘東西」：聾子聽天上的音樂，就是聽也聽不見；聽不見，他就注意聽，連東西南北都忘了。這是入定了，東西南北他也不知道了。
「萬裏參方覓明眼」：他到一萬裏以外去參方，無非想要找一個明眼的善知識。
「親近知識了癡迷」：他親近善知識，為什麼呢？就是要打破自己的無明網，跳出世間的輪迴圈。因為這個，所以他不辭跋涉萬裏，去親近善知識。
我們也是一樣的，出家辭親，背井離鄉，有的在這頭來的，有的在那頭來的，現在到這佛教裏頭來。在萬佛城，如果不認真腳踏實地來用功修行，那你說這有什麼價值？我們出家，在金山寺、萬佛城，和金輪寺、金峰寺、金佛寺，我們出家人以生死看得特別重要，一定要了生死；不了生死，我們出什麼家？出家隨梆唱影，混吃等死，這樣的出家人活著沒有意思的，趕快就或者還俗，或者就去世間做一點事情更好過。你在佛門裏頭一點也不精進，總那麼懶惰。什麼事情好像總睡不醒似的，總在那地方要睡，要睡，要睡，睡死了還不知道怎麼死的。這是不行的！
（「七十二世鼓山遍照興隆禪師」全文完） |
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A verse in praise says:
One has a mouth, but cannot speak.
Without a mouth, what could one say?
It's hot in the summertime.
The lion bares its fangs and claws.
The same wind blows through Yanjing and Fujian,
a thousand miles apart. Snap the stick and stir the waters clear.
Commentary:
One has a mouth, but cannot speak. There's nothing one can say. Without a mouth, what could one say? The mouth can eat, but cannot speak. Esoteric mysteries cannot be verbalized.
It's hot in the summertime. The weather gets warm then. The lion bares its fangs and claws. When the lion wants to intimidate others, it shows its fangs and claws, revealing its true appearance. The same wind blows through Yanjing and Fujian, a thousand miles apart. He went to Beijing (Yanjing), many miles away from Fujian, but the Chan practice remained the same.
Snap the stick and stir the waters clear. Snap the chopstick. What for? Use it to stir the muddy waters clear. This refers to how the Dhyana Master employed expedient methods to teach and transform beings and lead them from confusion back to enlightenment, enabling them to attain realization within the boundless ocean of karma.
Another verse says:
Abandoning a scholar's life to pursue Buddhism,
he had a good foundation. Seeking teachers and visiting friends,
he sought a transcendental path. Under the bamboo cane, he had a sudden awakening.
A lotus blooms on the tip of the tongue. The mute taste bitterness without being able to describe it. The deaf forget everything as they listen to celestial music. He traveled thousands of miles, seeking a teacher
with clarity of vision. By drawing near a good teacher, one can end delusion.
Commentary:
Abandoning a scholar's life to pursue Buddhism, he had a good foundation. He was a Confucian scholar who abandoned Confucian principles and investigated the doctrines of Buddhism instead. As long as scholars don't use their ordinary conscious minds to cultivate, they have a fine foundation, for literature can convey the Way.
Seeking eminent teachers and visiting wholesome friends, he sought a transcendental path out of the suffering of the Three Realms. Under the blow of Dhyana Master Wenjue's bamboo cane, he had a sudden awakening. He bowed to Dhyana Master Wen, for he had become enlightened. A lotus blooms on the tip of the tongue. The mute taste bitterness without being able to describe it. Just as a mute cannot talk about the bitterness he tastes, a meditator cannot describe the sweetness of his meditative state. It is inexpressible.
The deaf forget everything as they listen to celestial music. Since deaf people cannot hear, they listen so hard that they become oblivious to north, south, east and west. They enter samadhi and lose all sense of direction. He traveled thousands of miles, seeking a teacher with clarity of vision. The Master traveled over ten thousand miles, with the sole purpose of finding a clear-sighted advisor. By drawing near a good teacher, one can end delusion. Why does one draw near good teachers? They can help you to destroy the nets of ignorance and leap out of worldly transmigration. For that reason, the Master traveled tens of thousands of miles to draw near a wise teacher.
We, too, are the same way. We have left home, bidding farewell to our parents and turning our backs on our hometowns. Some have come from this direction; others have come from that direction. We have all come to Buddhism and the City of Ten Thousand Buddhas. What value would there be in this if we failed to seriously cultivate? We have left the home life and now dwell at Gold Mountain Monastery, the City of Ten Thousand Buddhas, Gold Wheel Monastery, Gold Summit Monastery, or Gold Buddha Monastery. As monastics, our top priority is the matter of birth and death. We must terminate the endless rounds of births and deaths. Otherwise, what did we leave home for? If we just follow the crowd and hang out, our monastic life is meaningless. It would be better to quickly return to lay life and do some mundane work to pass the time. It will not do for you to remain in Buddhism if you are so lazy and enervated, always dozing off in everything you do, to the point that you die in your sleep without even realizing how it happened!
(The End) |
