金曉丹講於2017年1月19日星期四　萬佛城大殿

諸佛菩薩、上人、各位法師、各位善知識：

阿彌陀佛！今天輪到曉丹在這裡練習作學習報告，如有講錯的地方，請大家慈悲指正。

All Buddhas and Bodhisattvas, the Venerable Master, all Dharma masters, and all good and wise advisors: Amitabha!

Today is Xiaodan’s turn to practice making a report on what I have learned. If I say anything incorrectly, please compassionately correct me. 

三週的禪七剛剛過去，我們女眾這次打坐的時間表和往年一樣，早上4點開始到晚上10點40分結束，共有11支香，除了下午5點到7點是2個小時的連香外，其它每支香坐1個小時，跑香20分鐘。

The three-week Chan session has just concluded. On the women’s side, our schedule for the Chan session was the same as years past, running from four in the morning all the way to 10:40 in the evening with a total of 11 1-hour incenses and 20-minute walking sessions in between, with the exception of the straight-incense period from 5 to 7 in the evening.

我看到有些法師和居士很能盤坐，上午7個小時和晚上6個小時都可以不起於坐，很欽佩她們的忍耐力和定力，想她們難道腿不痛嗎？

I saw that some Dharma Masters and laypeople could meditate for very long, not getting up for all seven hours in the morning and six hours in the evening. I admired their patience and endurance and wondered whether they felt pain in their legs or not?

而我的腿還是很痛，不過與去年禪七相比，我有一點點進步。去年禪七我幾乎每支香最後幾分鐘都在苦苦地盼著引磬響，有時就念大悲咒或楞嚴咒讓時間快點過。而今年大部分坐香感覺時間過得較快，不再盼著引磬響了，腿痛時，想辦法轉自己去想痛的心，讓自己的心專注在佛號上。

My legs were certainly in much pain, but compared to last year’s Chan session, I did have a little improvement. Last year during the final minutes of almost every incense, I would be in pain and awaiting the sound of the bell concluding the sit, sometimes reciting the Great Compassion Mantra or the Shurangama Mantra to let the time pass faster. But this year, most of the incenses passed quite quickly, and I was no longer hoping to hear the sound of the bell. When my legs were in pain, I would try to divert my thoughts of pain, letting myself concentrate on the Buddha’s name.

晚上7點20到8點我們有聽上人禪七的開示，我個人覺得從中很受益，有時一天坐香下來，感覺身心很疲憊時，聽完上人的開示，覺得很有精神。

During the evenings from 7:20 to 8, there would be instructional talks on the Chan session by the Venerable Master. I personally feel that I benefited a lot from this; sometimes after an entire day of sitting, I would be fatigued in body and mind, but after listening to the Venerable Master’s instructional talks, I would be reinvigorated.

上人在禪七開示中說：在禪七打坐時，我知道你們大家都有共同的境界，那就是腿痛。但修行不是腿的問題，是心的問題。修心常常觀察自己的妄想，迴光返照，要在心地上用功，所以佛法叫心地法門。無論修什麼法門都是要把你的心制之一處，就是去妄存誠，時時都反求諸己，認識自己的本來面目。

In his instructional talks on the Chan session, the Venerable Master said, “When we are meditating during the Chan session, everyone has the same state: leg pain. Cultivation is not a problem with our legs, but a problem with our minds. We must cultivate our minds, constantly observing our false thoughts and returning the light to shine within. Cultivation is applying effort on the mind-ground, so it is known as a dharma-door of the mind-ground. No matter what Dharma-door you practice, the purpose is to constrain your mind to one place—in other words, it is to get rid of the false and preserve the true, always reflecting on yourself, and realizing your original appearance.

我們不久前聽過的《六祖壇經》中，六祖大師聽五祖大師講《金剛經》大徹大悟後，五祖大師對六祖大師說：“不識本心，學法無益。若識自本心，見自本性，即名丈夫、天人師、佛”。這裡的本心就是我們的真心、我們的本來面目。

Not long ago, we heard that, in the Sixth Patriarch’s Platform Sutra, the Sixth Patriarch got great enlightenment after listening to the Fifth Patriarch talked about the Vajra Sutra.  The Fifth Patriarch said to the Sixth Patriarch, “If you do not recognize your original mind, there is no benefit to learning the Dharma. If you recognize your original mind and see your fundamental nature, then you are a great hero, a teacher of gods and humans, a Buddha.” Here the original mind refers to our true mind and our original appearance.

風動、旛動、仁者心動的公案，大家耳熟能詳。六祖大師準備出來弘法時，到當時廣州的法性寺，也就是現在的光孝寺，遇到兩位僧人在辯論風旛的意思，一個說這是風動的，一個就說是旛動，兩個人爭執不停，這時六祖大師就說了：“不是風動，不是旛動，仁者心動。”說是仁者你的心動了，你若心不動，風也不動，旛也沒有動，當時真是一語驚四座。

Everyone has probably heard the story of the wind moving, the banner moving, or the mind moving. When the Sixth Patriarch was preparing to propagate the Dharma, he went to then-Dharma Nature Monastery in Guangzhou, which is nowadays Guang Xiao Monastery, and saw two monastics in a debate over a billowing banner. One said that the wind was moving, another said that the banner was moving. The two kept on quarreling, and the Sixth Patriarch came over and said, “It’s not the wind that’s moving nor the banner that’s moving. It’s your minds that are moving.” It’s the minds of the two of you that are moving. If your minds did not move, neither the wind nor the banner would move. The words of the Sixth Patriarch astonished everyone present.

這次禪七打坐腿痛時，我就觀察自己究竟是我的腿痛？還是心痛？如果是腿痛，那我死了以後，為什麼就不痛了？那一定是我的心痛。可這個心是真心還是妄心？是真心應該不會覺得痛的，那就是我的妄心，因為無始劫以來我對這四大假和的身體太執著了。問題是我們如何轉這個妄心呢？或是以妄制妄呢？

Whenever I felt pain in my legs during this year’s Chan session, I would attempt to observe whether my legs are in pain or my mind is in pain. If my legs are in pain, why don’t they feel pain when I die? Then it must be my mind that is in pain. But is this mind the true mind or the false mind? The true mind should not feel pain, so it must be my false mind. In that case, the pain arises from being overly attached throughout limitless eons to this body falsely comprised of the four elements. The question then is, how to divert the false mind? or use the false to constrain the false?

大家都知道《三國演義》裡的關公，中了毒箭後，華佗給他刮骨療毒，當時關公下着棋，他把整個心力專注在下棋上，忘記痛了，等華佗把毒刮乾淨，整個手術完畢後，都沒吭一聲，華佗不由敬佩地稱關公為神人。可見關公的心力很強，當整個心力專注在下棋時，就不被身體這種常人無法忍受的痛的境界而左右。

Everyone probably knows the story of Guangong in the Romance of the Three Kingdoms. After getting struck by a poisoned arrow, the legendary doctor Huatuo helped him extract the poison by scraping his bone. Guangong was playing chess while Huatuo helped heal him, and he was so focused on the game that he forgot about the pain. When Huatuo was finished, Guanggong did not make even a single grunt of pain; in this way, Huatuo admiringly called him a legend. From here we can see that Guangong’s mind-power was very strong, and he was unmoved by the state of bodily pain, which most ordinary people cannot endure.

上個星期有法師和我們分享她的一次打坐腿痛的經驗，也是一個很好的例子。那次她的腿痛得特別厲害，她就想起上人在無言堂裡寫的一句話，是出自《楞嚴經》第一卷中的：“汝但於心，微細揣摩，若離前塵，有分別性，即真汝心。”她就觀察自己的心離開腿痛的境界，而另外起一個念佛的心，她就念一句阿彌陀佛。突然她的腿痛瞬間消失了，她這一天腿都不痛，而且非常法喜。

Last week there was a Dharma Master who shared one of her experiences with leg pain. I felt that it was a very good example. That time, when she felt excruciating pain in her legs, she suddenly remembered a saying from the first roll of the Shurangama Sutra that the Venerable Master had written in Wordless Hall: “But examine your mind in minute detail to see whether there is a discriminating nature apart from the objects of sense. That would truly be your mind.” She then observed her mind leaving the state of leg pain and giving rise to a mind that was mindful of the Buddha, so she recited Amitabha once. Suddenly, the pain in her legs disappeared, and she didn’t feel pain for the entire day, which brought her great Dharma joy.

一次，我在打坐腿痛觀察這個真心和妄心時，我又想起在《楞嚴經》二十五聖中有一位尊者好像就是從痛中開悟的。開靜後我就跑去查看《楞嚴經》，果然找到那位尊者畢陵伽婆蹉，就是上人常常講『小婢住流』故事裡的尊者。

Once, when I was experiencing leg pain and was observing my true and false minds, I recalled one of the twenty-five sages in the Shurangama Sutra that became enlightened through pain. After the sit was over, I flipped through the Shurangama Sutra and actually found the story of Venerable Pilindavatsa, of whom the Venerable Master often told the story of him calling the river spirit his servant and telling her to block the current for him to pass.

尊者對佛說：“我最初發心修道的時候，隨著佛出家入道，很多次聽見佛說，世界上什麼事情都是苦、空、無常、無我的，沒有什麼可樂的事。有一天，我到城中去乞食，心裏就專心想佛所教的這個法門，沒有注意到路中有一根毒刺，就把我腳給刺破了，我全身都疼痛。

Pilindavatsa said to Buddha: “When I initially resolved to leave-home under the Buddha and cultivate the Way, I heard the Buddha say many times that everything in the world was suffering, empty, impermanent, and without self. Nothing in the world could bring joy. One day, I went on alms-round in the city, concentrating on this Dharma-door the Buddha had taught me. While I was deep in thought, I did not notice a poisonous thorn lying on the ground and stepped on it, which caused pain to course through my body.

在這個時候，我的心裏就知道這種痛，雖然覺得腳痛，但是我自己知道我的清淨心，在這清淨本來的覺悟心上，沒有痛的感覺。

At this time, although I was aware of the pain in my foot, I realized that in the pure mind—the pure, originally awakened mind—there is no awareness of pain.

我又思惟：我這一個身，有兩個感覺嗎？有一個覺得痛的，有一個不覺得痛的嗎？應該沒有啊！我這麼觀察沒有好久，我的身和心都空了。在三七二十一天裏，這一切的漏都虛盡，化作虛空，沒有了，我就證阿羅漢果。得佛親自給我印證授記，發明這個無學的果位，成四果阿羅漢。

I then thought: Can I have two different sensations in this one body? Can I have both a sensation of pain and no sensation of pain? That shouldn’t be the case. After observing for a little while, my body and mind became empty. Within twenty-one days my outflows gradually ceased and became like emptiness, and I attained Arhatship. I received a personal verification from the Buddha, who proclaimed that I had attained the position beyond study and had become a fourth-stage Arhat.

現在佛問我們每一個弟子所證的，最初發心所開悟的道路。像我畢陵伽婆蹉所證得的，把這覺悟心專一不雜了，純了，把身也忘了。這就是我修行的法門，我認為這個法門是第一了，與我最相應了。

Now the Buddha is asking every one of us disciples how we became enlightened after making our initial resolve. What I, Pilindavatsa, have attained is the state where the mind is pure and unscattered to the point that the body is forgotten. This is my method of cultivation, and I believe it to be foremost and most suited for me.

佛在《楞嚴經》中常常訶責我們眾生背覺合塵，隨逐外境，由於我們不能守住自性、妄生無明的緣故，覆蓋了我們的真心，而變為妄心，使我們本來具有的智慧變成妄知妄見。本來真心是無量無邊、遍一切處的，我們執著在這個虛假的身體上，一切一切都變小了，心量也變小了。上人常說：身體只是暫時住的房子，房子壞了，就要搬家，另換個房子，並不是主人公，主人公是我們的真如佛性，也就是我們的真心。

In the Shurangama Sutra, the Buddha often scolds us beings for combining with dust, turning away from awakening, and pursuing external states. Because we are unable to protect our self-natures and falsely give rise to ignorance, our true minds are covered and become false minds, which subsequently cause our original wisdom to become false knowledge and insight. Originally the true mind is limitless and boundless, pervading all places, but because we are attached to this false and illusory body, everything becomes smaller, including our scope of mind. The Venerable Master often says, “The body is only a temporary residence. When the residence has become run-down, we need to move and find another residence, so our homes are not the owner. The owner is our Buddha-natures of true suchness, in other words our true minds.

我自己本身沒有什麼參禪經驗，所以想與大家分享一則禪宗公案：

Because I do not have any personal experiences with investigating Chan, I would like to share a Chan story with everyone:

前幾個星期，有位居士講到曹洞宗的開山祖師洞山良價禪師的故事。良價禪師第一次遠離父母，前往五洩山出家時，父母對他割舍不下。為表明自己的出家意願，良介禪師曾作前後《辭北堂書》。至今讀起來，仍然催人淚下。他二十一歲受具足戒。

A few weeks ago, a layperson shared the story of the founding patriarch of the Caodong School, Dhyana Master Dongshan Liangjie. The first time he left his parents to leave-home at Mount Wuxie, his parents weren’t willing to leave him. In order to express his wish to leave-home, Dhyana Master wrote two letters “In Farewell to My Parents.” They still bring tears to people’s eyes even today. He received the complete precepts at the age of twenty-one.

有次他參偽山老人時，請問無情說法的公案，偽山老人把拂塵一舉，說：“你聽懂了嗎？” 良價禪師說：“我不懂。” 偽山老人於是介紹良價禪師去參雲岩禪師，見面後，良價禪師把前面的經過說了一遍，雲岩禪師也把拂塵一舉，說：“你聽到了吧？”良價禪師說：“沒有聽到。” 雲岩禪師說：“我給你講法你都聽不見，何況無情說法啊！” 良價禪師說：“無情說法的故事，出於哪一本佛經呢？” 雲岩禪師說：“你沒有看到《彌陀經》嗎？裡面說水鳥樹林，悉皆念佛說法。”良介價禪師聽到這裡，終於有所悟入。後來良價禪師有一次在橋上過，忽然看到水中自己的影相，終於大徹大悟。

Once, when he was with Elder Master Weishan, he asked about the story of non-sentient beings speaking Dharma. Elder Master Weishan raised his whisk and asked, “Did you understand?” Dhyana Master Liangjie replied, “I did not.” Elder Master Weishan then recommended Dhyana Master Yunyan to Dhyana Master Liangjie. After explaining his situation to this new master, Dhyana Master Yunyan also raised his whisk and asked, “You heard it, right?” Dhyana Master Liangjie replied, “I did not hear it.” Dhyana Master Yunyan said, “You can’t even hear me speak the Dharma, how much the less non-sentient beings!” Dhyana Master Liangjie asked, “Which Buddhist sutra did the story of non-sentient beings speaking Dharma come from?” Dhyana Master Yunyan said, “Did you not read the Amitabha Sutra? It says that the water, birds, and trees all recite the Buddha’s name and speak the Dharma.” At this point, Dhyana Master Liangjie finally had a little enlightenment. Later, Dhyana Master walked over a bridge and suddenly saw his own reflection in the water, thereby attaining great enlightenment.

上人講到許多大德高僧生死自由的公案，有的是坐着走的，有的是站着走的，也有倒立走的，而這位良價禪師走的更特別、更具戲劇性。

The Venerable Master talked about the stories of many eminent monks who were free from birth and death: some left sitting, some left standing, and some left standing upside-down. Dhyana Master’s way of leaving was even more peculiar and comical.

他預先通知弟子們某年某月某日他要圓寂，說完辭世偈頌後，從從容容地剃髮、沐浴、披衣，再向大眾告別，於是就坐化了，但弟子們捨不得他，哭聲震天，並且從早哭到晚，一直哭到第二天。這時，良價禪師忽然睜開眼睛，呵斥大眾道：“出家人心不附物，是真修行。你們這樣勞生惜死，悲哀有什麼用？真是太愚癡了。”於是命令主事操辦“愚癡齋”。

He told his disciples beforehand which month, day, and year he was going to enter stillness, and after speaking the verse of departing from the world, he then shaved his head, showered, wore his robes, and bid farewell to the great assembly. Afterwards, his disciples could not bear seeing him leave, so they cried tearfully from morning to night. The second day they were still crying, and at this time Dhyana Master suddenly opened his eyes and scolded them, “Monastics who are not attached to anything have true cultivation. All of you who are busy for living and afraid of death, what’s the point of grief and sorrow? You are truly stupid.” He then ordered the monk in charge to hold a “Stupid Feast.”

眾人因戀慕良價禪師，希望他能多活一段時間，故意拖延時間，這樣過了七天，齋食才準備完畢。良價禪師與大眾一起把齋吃完了，說：“出家人是無事的人，到了臨終出行的時候，千萬不要哭鬧。”說完，回到方丈室，長坐而去。可見，這些祖師們真是生死得大自在，問問我們自己什麼時候也可以這樣呢？

Because everyone admired Dhyana Master Liangjie and hoped that he could live longer, they purposely delayed the time so that it took seven days to prepare the feast. After Dhyana Master Liangjie finished eating the meal with everyone, he said, “Monastics have no cares. When it is the time of death, do not cry and make a fuss.” After saying that, he returned to the Abbot’s room and left sitting. These patriarchs clearly have great freedom and ease over birth and death. We should ask ourselves when we can also be like that?