Re: [法語] 心如明鏡台、時時勤拂拭、莫使惹塵埃

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作者 kissung (天堂鴉)

時間 2024-12-02 11:08:48

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永嘉大師證道歌淺釋 (73) 遊江海、涉山川，尋師訪道為參禪。自從認得曹谿路，了知生死不相關。 Roaming rivers and seas, crossing mountains and streams, I searched for teachers and inquired about the Way for the sake of investigati ng dhyana. Since understanding the way of Caoxi, I realized that birth and death concerned me no longer. 「遊江海、涉山川」﹕這是說古來那些個大德高僧，都是參方訪道，不辭山高水深、路途遙遠。「遊江海」，這個「遊」不是像我們現在旅遊這個遊；這個「遊」是到處訪友求明，到處參訪善知識。善知識他所住的地方，是人人都不願意住的地方，他去住去。 ‘Roaming rivers and seas, crossing mountains and streams:’ This describes th e virtuous monks in ancient times who traveled a long way regardless of whethe r they had to climb up high mountains or go across deep waters in their search for teachers. ‘Roaming rivers and seas,’ back then, traveling was quite unl ike the modern day leisurely journeys. They traveled everywhere to visit peopl e in order to seek good guidance, or were traveling everywhere to seek good sp iritual teachers. The place where a good and wise teacher lives is normally a place where no one wants to live. 或者在深山窮谷這巖穴裏邊，息交絕遊，與世相異這樣的人。這樣的人，他不能捨本逐末、捨近求遠，他是無所求於世人、無所貪於社會、無所爭於全人類。所以這樣的高人他常常是「穴居而野處，升高而望遠；坐茂樹以終日，濯清泉以自潔。」他住在那個深山窮谷裏頭，無罣無礙、無拘無束、無人無我、無是無非，在那兒一心辦道。所以你要想訪這一類的善知識，必須要自己不辭跋涉之苦，到處去參訪善知識，所以說「遊江海，涉山川。」 He might live in a cave deep in the mountains or valleys, secluded and cut off from any communication with the outside world. A man living like that will no t forgo the root and chase after the branch tips, nor will he renounce what is close by to seek what is far away. He is a person who will not ask anything f rom people in the world, has no greed to take anything from society, and does not contend with mankind. A lofty person like that will always “live in a cav e in the wilderness, climb high to see faraway places, meditate under a tall t ree all day, and cleanse his body with pure spring water.’ He lives deep in t he mountains or valleys, without concerns or worries, without hindrances or re straints, without self or others, and without right or wrong, single-mindedly practicing the Way. If you want to meet this type of good and wise teacher, yo u will have to overcome all the difficulties and embark on a long journey to l ook for him everywhere. That is why it says ‘Roaming rivers and seas, crossin g mountains and streams.’ 佛說四十二章經淺釋第七章‧惡還本身佛言：有人聞吾守道，行大仁慈，故致罵佛。佛默不對。罵止，問曰：子以禮從人，其人不納，禮歸子乎？對曰：歸矣。佛言：今子罵我，我今不納，子自持禍，歸子身矣。猶響應聲，影之隨形，終無免離。慎勿為惡！這是第七章，證明前邊惡者自惡，是惡他自己，所以佛又舉出一個譬喻來說明。佛言：有人聞吾守道，行大仁慈：有人聽見佛是一個守護修道的人，又修行大仁慈的行門。故致罵佛：他故意來到佛的面前罵佛。佛默不對：佛聽見他罵，默然不出聲、不講話。罵止：等他罵停止了。問曰，子以禮從人：佛就問他了，說你用禮貌來對待人，其人不納，禮歸子乎：那個人不接受你的禮貌。這個禮是不是還回到你自己那兒去呢？還歸到你自己身上嗎？對曰，歸矣：罵佛的這個人說，不錯！是還回來到我這兒。對方若不接受我行這個禮、這個恭敬，我就把它拿回來。佛言：今子罵我，我今不納：子，就是你。你現在來罵我，我不接受你這個罵。你罵我，我也如如不動；你不罵我，我也沒有一回事。我不被你這個罵的境界轉，我不接納你的罵。子自持禍，歸子身矣：你罵我，是不對的，而且你一定有禍患的，這禍會歸到你自己身上去了。猶響應聲，如影之隨形：就好像你打一個聲，就有個響；又好像身影隨著形似的，這個禍一定是跟著你跑的。終無免離，慎勿為惡：你沒有法子免離你罵我的這個禍，所以我希望所有的人不要做惡事。第八章‧塵唾自污佛言：惡人害賢者，猶仰天而唾。唾不至天，還從己墮。逆風揚塵，塵不至彼，還坌己身。賢不可毀，禍必滅己。第八章的經文，就是佛教人不可以做惡事，不可以害人。你害人就是害自己；你輕慢人，也就是輕慢自己；你對人家不好，也就是對自己不好。佛言：惡人害賢者：惡人就是做種種壞事的人，賢者就是賢而有德的人。這沒有道德的惡人，想要害有道德的賢人，猶仰天而唾：就好像仰起面，對天吐口水一樣，唾不至天：這口水不會到天上。這也就是說惡人想害賢人，是害不了賢人的。還從己墮：你這口水還是慢慢落到自己的臉上。你做惡人，害賢人，雖然用方法來害他，到時候還是害自己。因為世界上始終是有公理、有真理的，你害人是不行的。逆風揚塵，塵不至彼，還坌己身：逆風，就是迎風。你對著風來揚塵，這塵不會到前邊去，還都落回到自己身上來。賢不可毀，禍必滅己：賢人是不可譭謗的。你害賢人，將來還是害自己，你給人家禍患，也就是給自己禍患，將來是會受果報的。 https://i.imgur.com/7wtDvMp.jpeg