永嘉大師證道歌淺釋 (68) 宗亦通、說亦通 The Chan School mastered, the Teaching School mastered as well; 怎麼說這個「宗」是說的禪宗呢？那個「說」怎麼又說的是教宗呢？因為永嘉大師他是禪 宗的法匠，所以他一舉一動、一言一行都是本著禪宗的理論來說的。所以他說「宗亦通」 ，對這個宗門，禪宗這向上一法也明白了，也通達無礙了；「說亦通」，講經說法這一門 也是通達無礙了。 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 . 有的參禪就批評學教的不對的；有的學教的又批評參禪的是不好。韓愈說「入者主之，出 者奴之；入者附之，出者污之。」為什麼要入主出奴，入附出污呢？就因為不通之至，也 就因為禪這個「宗」也不通、「說」也不通；沒有能圓融無礙，沒有能包羅萬有，所以他 就是己非人。因為有這個毛病，於是乎就產生了入主－－他歡喜哪一個宗，他就說哪一個 宗是正確的，是好的；他不歡喜哪一宗，就說哪一宗是不正確的，是不好的，就妄加批評 ，固執自己私人的偏見，來批評這個無上甚深這個妙法。這一批評不要緊，所謂 「作在心，殃在身，不須怨訴更尤人。 欲得不招無間業，莫謗如來正法輪。」 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.” 因為他沒有到圓融無礙這個程度上，所以宗也不通，說亦不通；就在那兒貢高我慢，固執 自己私人的偏見，來妄加批評佛所遺留下來的這種的教法。 這一類的人是很可憐的！自己謗佛、謗法、謗僧；謗到地獄裏頭去了，還不知道怎麼去的 ，你說這樣的人多麼可憐哪！ 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! 華嚴經淺釋 入法界品第三十九之二十 譬如有人將欲命終，見隨其業所受報相。行惡業者，見於地獄、畜生、餓鬼所有一切眾苦 境界。或見獄卒手持兵仗，或瞋或罵，囚執將去。亦聞號叫悲歎之聲、或見灰河、或見鑊 湯、或見刀山、或見劍樹。種種逼迫，受諸苦惱。 淺釋： 譬如有人，命將要終的時候，見到以前所行所做的事，隨著業感，而現受報相的境界。行 惡業的人，會見到地獄、畜生、餓鬼所有一切眾苦的境界。或者見到獄卒手持兵仗，或者 瞋恨犯罪人、或者痛駡犯罪人、或者囚執將去。聞號叫悲歎之聲。或見灰河地獄、或見鑊 湯地獄、或見刀山地獄、或見劍樹地獄，種種嚴刑逼迫，受一切苦惱。 作善業者，即見一切諸天宮殿、無量天眾；天諸婇女，種種衣服，具足莊嚴。宮殿園林， 盡皆妙好。身雖未死，而由業力見如是事。善財童子，亦復如是。以菩薩業不思議力，得 見一切莊嚴境界。 淺釋： 作善業的人，即能見到一切諸天宮殿，有無量的天眾，無量的婇女，種種華美的衣服，具 足莊嚴。宮殿和園林，盡皆妙好。是人身雖未死，可是由業力的關係，能見到這樣的境界 。 總之，人將臨終之時，算一生之總帳。行善者，仰不愧於天、俯不愧於地，沒有做喪天害 理之事，安詳而逝。行惡者，良心發現，對不起天地、對不起某人，含恨而亡，面目表情 十分猙獰。 善財童子，亦復如是。以菩薩業不可思議的力量，得見到這樣一切莊嚴的境 界。 菩薩有十種生處，何者為十？ 善男子！菩提心是菩薩生處，生菩薩家故。深心是菩薩生處，生善知識家故。諸地是菩薩 生處，生波羅蜜家故。大願是菩薩生處，生妙行家故。大悲是菩薩生處，生四攝家故。如 理觀察是菩薩生處，生般若波羅蜜家故。大乘是菩薩生處，生方便善巧家故。教化眾生是 菩薩生處，生佛家故。智慧方便是菩薩生處，生無生法忍家故。修行一切法是菩薩生處， 生過現未來一切如來家故。 淺釋： 善男子！仔細地聽。 ①發菩提心是菩薩所生之處，能生在菩薩家中的緣故。 ②有深信的心是菩薩所生之處，能生在善知識家中的緣故。 ③諸地是菩薩所生之處，能生在波羅蜜家中的緣故。 ④大願是菩薩所生之處，能生在妙行家中的緣故。 ⑤大悲是菩薩所生之處，能生在四攝家中的緣故。 ⑥如理觀察是菩薩所生之處，能生在般若波羅蜜家中的緣故。 ⑦大乘是菩薩所生之處，能生在方便善巧家中的緣故。 ⑧教化眾生是菩薩所生之處，能生在諸佛家中的緣故。 ⑨智慧方便是菩薩所生之處，能生在無生法忍家中的緣故。 ⑩修行一切法是菩薩所生之處，能生在過去、現在、未來三世諸佛家中的緣故。 https://i.imgur.com/VrqSEfd.jpeg --

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