永嘉大师证道歌浅释 (68) 宗亦通、说亦通 The Chan School mastered, the Teaching School mastered as well; 怎麽说这个「宗」是说的禅宗呢？那个「说」怎麽又说的是教宗呢？因为永嘉大师他是禅 宗的法匠，所以他一举一动、一言一行都是本着禅宗的理论来说的。所以他说「宗亦通」 ，对这个宗门，禅宗这向上一法也明白了，也通达无碍了；「说亦通」，讲经说法这一门 也是通达无碍了。 Why does this verse only make reference to the Chan School and Teaching School ? It is because Great Master Yong Jia was an expert of the Chan School. His e very movement, every word, and every action are based on the teachings of the Chan School. That is why he said, “The Chan School mastered.” He thoroughly understood the superior Dharma of the Chan School. “The Teaching School maste red as well:” he also mastered how to explain the Sutras and teach the Dharma . 有的参禅就批评学教的不对的；有的学教的又批评参禅的是不好。韩愈说「入者主之，出 者奴之；入者附之，出者污之。」为什麽要入主出奴，入附出污呢？就因为不通之至，也 就因为禅这个「宗」也不通、「说」也不通；没有能圆融无碍，没有能包罗万有，所以他 就是己非人。因为有这个毛病，於是乎就产生了入主－－他欢喜哪一个宗，他就说哪一个 宗是正确的，是好的；他不欢喜哪一宗，就说哪一宗是不正确的，是不好的，就妄加批评 ，固执自己私人的偏见，来批评这个无上甚深这个妙法。这一批评不要紧，所谓 「作在心，殃在身，不须怨诉更尤人。 欲得不招无间业，莫谤如来正法轮。」 Some Chan practitioners are critical of the Teaching School, while some Teachi ng School practitioners criticize the Chan School. Han Yu [Tang Dynasty schola r 768-824] said, “You regard what you believe to be the master while you rega rd the rest as slaves. You promote what you believe while you defame the rest. ” Why? It is because they do not truly understand! They do not understand the Chan School; neither do they truly understand the Teaching School. They just have a limited and imperfect understanding. They cannot embrace the myriad thi ngs, so they only see that their practices are right while those of the others are wrong. Because of this, they praise the school of their liking as right a nd good while disparaging the school that is not to their liking as wrong and bad, recklessly criticizing it. Entrenched in their own biased views, they cri ticize the unsurpassed, most profound wondrous Dharma. Their criticisms may no t seem to be a big matter, but as the lyrics go: “Deeds come from the mind and disasters befall the body. There is no need to complain, much less blame others. If you do not wish to invite the retribution of relentless hells, Don’t disparage the Tathāgata’s wheel of right Dharma.” 因为他没有到圆融无碍这个程度上，所以宗也不通，说亦不通；就在那儿贡高我慢，固执 自己私人的偏见，来妄加批评佛所遗留下来的这种的教法。 这一类的人是很可怜的！自己谤佛、谤法、谤僧；谤到地狱里头去了，还不知道怎麽去的 ，你说这样的人多麽可怜哪！ Because they have not reached the state of perfect understanding, they underst and neither the Chan School nor the Teaching School. They become arrogant and stubbornly entrenched in their own biased views, recklessly criticizing the Bu ddha’s bequeathed teachings. How pathetic these people are! They slander the Buddha, criticize the Dharma and defame the Sangha. As a result, they fall in to the hells, knowing not why they ended up there. How pathetic can such peopl e be! 华严经浅释 入法界品第三十九之二十 譬如有人将欲命终，见随其业所受报相。行恶业者，见於地狱、畜生、饿鬼所有一切众苦 境界。或见狱卒手持兵仗，或瞋或骂，囚执将去。亦闻号叫悲叹之声、或见灰河、或见镬 汤、或见刀山、或见剑树。种种逼迫，受诸苦恼。 浅释： 譬如有人，命将要终的时候，见到以前所行所做的事，随着业感，而现受报相的境界。行 恶业的人，会见到地狱、畜生、饿鬼所有一切众苦的境界。或者见到狱卒手持兵仗，或者 瞋恨犯罪人、或者痛駡犯罪人、或者囚执将去。闻号叫悲叹之声。或见灰河地狱、或见镬 汤地狱、或见刀山地狱、或见剑树地狱，种种严刑逼迫，受一切苦恼。 作善业者，即见一切诸天宫殿、无量天众；天诸婇女，种种衣服，具足庄严。宫殿园林， 尽皆妙好。身虽未死，而由业力见如是事。善财童子，亦复如是。以菩萨业不思议力，得 见一切庄严境界。 浅释： 作善业的人，即能见到一切诸天宫殿，有无量的天众，无量的婇女，种种华美的衣服，具 足庄严。宫殿和园林，尽皆妙好。是人身虽未死，可是由业力的关系，能见到这样的境界 。 总之，人将临终之时，算一生之总帐。行善者，仰不愧於天、俯不愧於地，没有做丧天害 理之事，安详而逝。行恶者，良心发现，对不起天地、对不起某人，含恨而亡，面目表情 十分狰狞。 善财童子，亦复如是。以菩萨业不可思议的力量，得见到这样一切庄严的境 界。 菩萨有十种生处，何者为十？ 善男子！菩提心是菩萨生处，生菩萨家故。深心是菩萨生处，生善知识家故。诸地是菩萨 生处，生波罗蜜家故。大愿是菩萨生处，生妙行家故。大悲是菩萨生处，生四摄家故。如 理观察是菩萨生处，生般若波罗蜜家故。大乘是菩萨生处，生方便善巧家故。教化众生是 菩萨生处，生佛家故。智慧方便是菩萨生处，生无生法忍家故。修行一切法是菩萨生处， 生过现未来一切如来家故。 浅释： 善男子！仔细地听。 ①发菩提心是菩萨所生之处，能生在菩萨家中的缘故。 ②有深信的心是菩萨所生之处，能生在善知识家中的缘故。 ③诸地是菩萨所生之处，能生在波罗蜜家中的缘故。 ④大愿是菩萨所生之处，能生在妙行家中的缘故。 ⑤大悲是菩萨所生之处，能生在四摄家中的缘故。 ⑥如理观察是菩萨所生之处，能生在般若波罗蜜家中的缘故。 ⑦大乘是菩萨所生之处，能生在方便善巧家中的缘故。 ⑧教化众生是菩萨所生之处，能生在诸佛家中的缘故。 ⑨智慧方便是菩萨所生之处，能生在无生法忍家中的缘故。 ⑩修行一切法是菩萨所生之处，能生在过去、现在、未来三世诸佛家中的缘故。 https://i.imgur.com/VrqSEfd.jpeg --

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