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台灣達摩書院

七日禪修

學佛者的信念(如何學佛)

指導:

張尚德老師(達摩書院、道南書院、中華唯識學會創辦人,主講「一個學佛者的基本信念」,講授指月錄大禪師黃語錄)

 

主持:

蔡宗儒教授(中華唯識學會理事長,主修靜坐,開示、主講37菩提道品、行香)

黃高証博士(前中華唯識學會理事長,牛津大學電機博士,主講五停心觀)

劉美秀(達摩出版社總編輯,梵唄──準提咒)

 

日期:

2019817(星期六)──23(星期五)

地點:

台灣達摩書院

參考資料:

一個學佛者的基本信念(南公懷瑾先生著)

報名方式:

填報名表,附照片,通訊報名,准後通知(報名表下載)

Email: dharma_academy@yahoo.com

微信 ID: d931816

電話/短信:+886-983517589

 

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唯識新引

《成唯識論》新解 

唯識學會創辦人張尚德述

 達摩書院副院長黃高証

245

等無間緣

《成唯識論》卷七

二、等無間緣

二等無間緣。謂八現識及彼心所。前聚於後。自類無間。等而開導。令彼定生。

(述記:簡色不相應種子無為非此緣性。)

多同類種俱時轉故。如不相應。非此緣攝。

由斯八識非互為緣。

(述記:八識相望非互為緣。多類並生故。)

心所與心雖恒俱轉。而相應故和合似一。不可施設離別殊異。故得互作等無間緣。

(述記:同一所緣及同所依。同一時轉。同一性攝。)

入無餘心最極微劣。無開導用。又無當起等無間法。故非此緣。

(述記:第八十說。入無餘心前先入滅定滅六轉識。後方滅餘識。)

云何知然?

論有誠說。若此識等無間彼識等決定生。即說此是彼等無間緣故。

(述記:大論第三.及五十一.顯揚第十八與此文同。)

(一)阿陀那識為緣

即依此義應作是說。阿陀那識三界九地皆容互作等無間緣。下上死生相開等故。

有漏無間有無漏生。無漏定無生有漏者。鏡智起已必無斷故。

善與無記相望亦然。

此何界後引生無漏?

或從色界或欲界後。

(述記義演:即是頓悟漸悟菩薩二人若頓悟色界後生無漏若漸悟即唯欲界後引生無漏第八。)

謂諸異生求佛果者。定色界後引生無漏。後必生在淨居天上大自在宮得菩提故。

(述記:色界中無二乘迴心者。)

(述記義演:十地菩薩生第四禪。依後報身上得成佛。)

二乘迴趣大菩提者。定欲界後引生無漏。迴趣留身唯欲界故。彼雖必往大自在宮方得成佛。而本願力所留生身是欲界故。

(述記:上界無此迴心聖故。)

有義色界亦有聲聞迴趣大乘願留身者。既與教理俱不相違。是故聲聞第八無漏色界心後亦得現前。

然五淨居無迴趣者。經不說彼發大心故。

(述記:此言經者,大般若說。)

(二)末那識為緣

第七轉識三界九地亦容互作等無間緣。隨第八識生處繫故。

有漏無漏容互相生。十地位中得相引故。

善與無記相望亦然。

於無記中染與不染亦相開導。生空智果前後位中得相引故。

(述記:染者人執。不染者法執 生空智果者。智者即是無分別智。果者即後得智及此所引滅定。皆唯不染。)

此欲色界有漏得與無漏相生。非無色界。地上菩薩不生彼故。

(三)意識為緣

第六轉識三界九地有漏無漏善不善等各容互作等無間緣。潤生位等更相引故。

(述記:如來。第八地已去菩薩。得起一切處心。)

初起無漏唯色界後。決擇分善唯色界故。

(四)五識為緣

眼耳身識二界二地。鼻舌兩識一界一地。自類互作等無間緣。善等相望應知亦爾。

(述記義演:若眼耳身三識即欲界及初禪即上下界更互為緣也。若鼻舌二識唯在欲界有。上界無。即不可言上下界互為緣。若鼻舌二識善等三性。亦更互為等無間緣。)

有義五識有漏無漏自類互作等無間緣。未成佛時容互起故。

(述記義演:此有二師說。此師意說初地轉五識得成事智。乃至十地中皆容與有漏互起。)

有義無漏有漏後起。非無漏後容起有漏。無漏五識非佛無故。彼五色根定有漏故。是異熟識相分攝故。

(述記:此第二師。唯佛地得。)

(述記:問。有漏根生無漏識。有何義違。)

有漏不共必俱同境根發無漏識。理不相應故。

(述記:謂有漏者。簡無漏根。無漏根發無漏識無違故。不共者。簡有漏第八識是共。故可為無漏識依 必俱者。顯非等無間緣。等無間緣根前後生故。得依有漏 同境者。簡第七為六依。彼雖有前義。非同境故。此有漏根發無漏識。不相應故。)

此二於境明昧異故。

 

英譯(韋達)

2. SAMANANTARAPRATYAYA

Condition quâ Antecedent

Samanantarapratyaya, a condition quâ antecedent, means that the eight actual consciousnesses (darsana and samvittibhaga) and their Caittas (to the exclusion of Rupa, the Viprayuktas, the Bijas, and the Asamakrtas) constitute a preceding group which passes away to give place to a subsequent group of the same species, opening the way to that group and acting in such a way that it immediately comes into being.

1.     In regard to the innumerable Bijas of the same species, they are coexistent and, therefore, like unassociated dharmas (Viprayuktas), are not Samanantarapratyaya.

2.     According to the same principle, the eight consciousnesses are not Samanantarapratyaya between themselves, because several species of consciousness coexist.

3.     It is true that the Caittas coexist at all times with Citta; but they are 'associates' (samprayukta) of Citta (having the same object and the same supporting base, indriya; arising at the same time, and being of the same nature): they are therefore united with Citta in such a way that they form a sort of unity, and it is impossible to separate and differentiate between them. It is said therefore that Citta and Caittas are, reciprocally, Samanantarapratyaya. [The previous Citta is the Samanantarapratyaya of the subsequent Caitta of the same group.]

4. At the moment of entry into Nirupadhisesanirvana (Final-Nirvana-without-residue, i.e., Nirvana without vestiges of reincarnation), the mind is extremely weak and, in consequence, has not 'the strength to open the way and lead'. Further, it does not produce a subsequent dharma of a similar nature. Hence it is not Samanantarapratyaya.

How do you explain this?

It has been truly said in the Yogasastra that 'if, immediately after the former consciousness-associates, the latter consciousness-associates are born, then the former are the Samanantarapratyaya of the latter.' (Yogasastra, 3 and 51, and Vikhyapana, 18).

 

(1) The Adanavijnana as Samanantarapratyaya

In accordance with this doctrine, it may be said that the Adanavijnana of any one of the three Dhatus and any one of the nine Lands can be the Samanantarapratyaya of an Adanavijnana of any Dhatu and any Land, because, in the cycles of birth and death, the superior existences are introduced and brought about by the inferior existences, and vice versa.

An impure Adanavijnana (non-Buddha) can be succeeded by a pure Adanavijnana (Buddha); but the reverse is impossible, because the Great Mirror Wisdom (Adarsajnana), once attained, is never cut off.

The same relations exist between a good Adanavijnana and a non-defined Adanavijnana; the good succeeds the non-defined; the non-defined does not succeed the good.

To which Dhatu does the impure Adanavijnana belong which is succeeded by the pure Adanavijnana? [In other words, to which Dhatu does the existence belong with which one attains Buddhahood?] There are two opinions:

(1)   To Rupadhatu belong Bodhisattvas of instantaneous enlightenment and to Kamadhatu belong those of gradual enlightenment.

All Prthagjanas who aspire to the fruit of Buddha, who do not enter into the two Vehicles, must necessarily be born in [the fourth dhyana heaven of] Rupadhatu before they can produce pure Adanavijnanas and become Buddhas. Later they are reborn and reside, above the Suddhavasikas, in the Pure Land of Mahesvarabhuvana and there obtain Bodhi.

The Saints of the two Vehicles (Saiksas and Asaiksas) who turn their minds to Mahabodhi must necessarily be born in Kamadhatu before they can produce pure Adanavijnanas, because it is only in Kamadhatu that they can turn their minds to Mahabodhi and preserve their bodies. Although they must of necessity proceed to the Pure Land of Mahesvarabhuvana to attain Buddhahood, because they can only become Buddhas in that excellent place, nevertheless their 'bodies of birth' [the natural bodies, fruit of retribution], which they preserve by the force of their 'great vows and resolutions' (mahapranidhana), are Kamadhatu bodies.

(2)   According to another opinion, which is correct, it is neither at variance with the texts nor with logical reasoning that some Sravakas turn their minds to Mahabodhi and preserve their bodies not only in Kamadhatu but also in Rupadhatu. Consequently, for the Sravakas also, the pure eighth consciousness can follow immediately the consciousness of Rupadhatu.

As regards the fact that in the five Suddhavasikas there are no saints turning their minds to Mahabodhi, this is because the Mahaprajnaparamitasutra does not say that they manifest 'the great mind of Bodhi' necessary for their reorientation towards the Greater Vehicle.

(2) Manas as Samanantarapratyaya

Manas (seventh Pravrttivijnana) of any one Dhatu and any one Land can be Samanantarapratyaya of Manas of any other Dhatu and any other Land, because Manas is tied to the place of birth of the eighth consciousness.

Impure or pure Manas can be the Samanantarapratyaya of impure or pure Manas, because the two states of Manas can succeed one another in the course of the ten Bhumis according to whether the yogin is entering pure or impure contemplations.

In the same way, good and non-defined states succeed one another.

Among the non-defined states, the defiled state (characterized by the presence of pudgalagraha) and the non-defiled state (characterized by the presence of dharmagraha only) succeed one another, because non-defiled states (wisdom of pudgalasunyata, i.e., 'non-discriminating wisdom', and its two fruits, 'subsequent wisdom' and nirodhasamapatti) can follow and precede defiled states.

It is only in Kamadhatu and Rupadhatu that pure and impure Manas are reciprocally Samanantarapratyaya; not in Arupyadhatu, because Bodhisattvas of the higher Lands are not born in this Dhatu.

(3) Manovijnana as Samanantarapratyaya

The Manovijnana of any one of the three Dhatus and any one of the nine Lands, pure, impure, good, bad, etc., can be Samanantarapratyaya of the Manovijnana of any other Dhatu, etc. In fact, at the moment of the 'moistening of birth', i.e., the moistening and fertilizing of the ripened, Bijas which causes birth into a certain Dhatu, the Manovijnanas of the three Dhatus and the nine Lands can reciprocally engender one another. [The Buddha and the Bodhisattvas of the three superior Bhumis can engender minds in all spheres of consciousness.]

It is only as a sequel of the mind of the fourth dhyana heaven of Rupadhatu that the pure Manovijnana is born for the first time (at darsanamarga), because the pure mind of nirvedhabhagiya (true discrimination or wisdom which precedes darsanamarga) belongs to Rupadhatu.

(4) The Five Consciousnesses as Samanantarapratyaya

The consciousnesses of the eye, the ear, and the body, of Kamadhatu and the first dhyana heaven of Rupadhatu are, each according to its kind, Samanantarapratyaya of each other. The same applies, in the land of Kamadhatu, to the consciousnesses of the nose and the tongue. In the same way the good, bad and non-defined perceptions of each of the five consciousnesses can succeed one another.

For those Masters who think that a Bodhisattva attains the Krtyanusthanajnana (wisdom of creative achievement) as soon as he enters into the Bhumis, the pure and impure elements of the five consciousnesses are Samanantarapratyaya of each other, each according to its kind, because, prior to the attainment of Buddhahood, the Krtyanusthanajnana permits the reciprocal emergence of the pure and impure elements of the Five.

For those Masters who reserve the Krtyanusthana for Buddhas alone, the five impure consciousnesses are, at the moment of the attainment of Buddha-hood, Samanantarapratyaya of the five pure consciousnesses; the pure are never Samanantarapratyaya of the impure, for non-Buddhas never have the five pure consciousnesses. In fact, their five material organs are definitely impure, forming as they do a part of the nimittabhaga of the eighth consciousness, Vipakavijnana, which only becomes pure on the acquisition of the qualities of a Buddha.

[But, it may be asked, why should the five impure organs not engender pure consciousness?]

The explanation is that the five impure organs are the special supporting basis for the consciousnesses that correspond to them in contradistinction to the Alayavijnana which is the general supporting basis for all consciousnesses and which can be impure without Manovijnana necessarily being so. They are simultaneous to the consciousnesses that correspond to them and cannot be compared to the impure dharmas which are Samananpratyaya of pure dharmas. They have the same object as the consciousnesses which correspond to them while Manas has not the same object as Manovijnana and can in consequence be impure without the latter necessarily being so.

It is therefore impossible for the five impure organs to engender pure consciousnesses. The five impure organs are 'dark and obscure' and cannot produce pure consciousness which must be 'clear and bright'.

 

中譯(黃高証)

2、等無間緣

等無間緣,就是八個現識(見分和自證分)及其相應的心所(其中不含色法、不相應行法、種子、無為法),前聚念消,同類後念相聚隨起,前後無間開導,使之必生

1、若眾多同類種子俱時而轉,屬同時共生,就像不相應行法,並非等無間緣所攝。

2、由此可知八個識彼此也非互為等無間緣,因為識可以多個俱時並起。

3、心所與心雖然恒時俱轉,而且心所與心相應(同所緣、同所依、同時轉、同性質),故彼此和合似一,密不可分,難辨殊異。所以說心與心所互作等無間緣(前念心是同類後心所的等無間緣)。

4、入無餘涅槃最後心時,心能最極微劣,故無開導之用。此外,它又沒有同性繼起之等無間法,故非等無間緣所攝

這要如何解釋呢?

《瑜伽論》中有說:「若前識等方滅,後識等即生,則前者是後者的等無間緣。見《瑜伽論》卷351,及顯揚聖教論》卷18)。

1)以阿陀那識為等無間緣

依本論所言,三界九地中任一界地的阿陀那識,都可以作為其他界地阿陀那識之等無間緣。因為眾生在生死輪轉中,有的從下地死後生上地,也有從上地死後投下地。

凡夫的阿陀那識雖有漏,但可轉為無漏(成佛)。反之,佛的無漏定然不會再生有漏。因為成就大圓鏡智後,必定無間不退

阿陀那識與無記阿陀那識之間的轉化亦是如此,阿陀那識可由無記轉為善性,轉善後便不再生無記。

 阿陀那識有漏,要到三界中的哪一界後才引生無漏呢?(換句話說,菩薩在哪一界成佛說法有二:

1頓悟菩薩從色界後引生無漏,漸悟者在欲界後引生無漏

欲求佛果的所有凡夫,若不隨二乘之流,定在投生色界四禪天後,引生無漏以成佛。然後,祂們必生到淨居天的大自在宮,在那裡證得菩提。

二乘發大菩提心的聖者(有學和無學)必在欲界後引生無漏阿陀那識,因為祂們唯有在欲界才能迴小向大和留形於世。祂們雖必往生大自在宮方得成佛,但隨其大誓願力而留形於世的生身(自然身,異熟果)卻是欲界身。

2)另有一說,並不違背經文或邏輯推理,故亦為真。彼說有些聲聞也可在色界留身,迴趣大乘,而不是只在欲界才如此。所以聲聞的第八無漏識,在色界心後也可以現前。

五淨居天中,沒有迴小向大的聖者,這是因為《大般若經》並沒有說祂們能發大菩提心,行大乘道。

2)以末那識為等無間緣

末那識(第七轉識)在三界九地中任一界地,都可以作為其他界地末那識的等無間緣,因為末那識是與第八識投生處連繫在一起的。

有漏或無漏的末那識,可以互為等無間緣,因為二者在菩薩十地階位中可以互相引生,全看行者之靜慮,是染或淨。

同樣地,末那識的善性和無記也是相互引生的。

於無記狀態,染法(帶有人執、法執)與不染法(僅存法執),也是相互開導的,因為無染位(生空智,即無分別智,和所引二果:後得智、滅盡定)與染位,可以前後互相引生。

只有 在欲界和色界時,有漏、無漏的末那識能互為等無間緣。但無色界例外,因為地上菩薩不生至無色界

3)以意識為等無間緣

意識在三界九地中任一界地的有漏、無漏、善與不善等,都可以作為其他界地意識的等無間緣。事實上,在轉生時的種子潤生位等,三界九地的意識可以互相引生。 [佛與八地以上菩薩們可在一切識處起心。]

只有到了色界第四禪天後,無漏意識初起(見道位),因為能發無漏心的決擇分善或加行善(智),唯在色界才有。

4)以前五識為等無間緣

在欲界和色界初禪時,眼、耳、身三識,都能自類互作等無間緣;欲界的鼻、舌二識也是如此。乃至善、無記等,都能相互緣生

有些論師認為,登地菩薩便有成所作智,前五識的有漏、無漏都可以自類互作等無間緣。因為未成佛時的成所作智,皆容許前五識的無漏和有漏互起。

另有論師認為,成所作智唯佛獨具。成佛時,有漏的前五識可以作為無漏前五識的等無間緣,但無漏不能作為有漏的等無間緣,因為在沒有成佛時是不會有無漏五識的。事實上,未成佛時的五色根,決定是有漏的,屬於第八異熟識的相分所攝。要到成就佛果時才轉為無漏。

[但有人問:有漏根何以不能生無漏識?]

有漏的五根是有漏識的不共依。這不像第八識,可作為諸識共依。即使意識清淨時,第八識也可能是有漏的。且根、識相應同起,不像有漏法可為無漏法的等無間緣。前五根與識相應,所緣境同。但意識與意根的所緣不同,無論意識性狀如何,意根都可能是染污的。

所以,有漏的前五根不可能起無漏識。因五染根昏昧不明,不能發起清明的淨識。

 

尚德按:

《成唯識論》講等無間緣,可以說把整個佛法都說進去了。它的主旨,雖然是在談八識中存在的變化,然其中有兩點最值得注意和了解的。

第一點,存在根源的阿陀那識是可以有善性的。了解唯識這一點,至為重要。因為這與儒家所強調:「萬物並育而不相害」的道理,是一樣的。

第二點重要的是,當第八識發生作用時,第七識參與其中作活動,這就說明第八識雖然無覆無記,一旦第七識跟隨著(等無間)參與其中活動,那就是將第七識的有覆無記摻進去了。

前面講第八識阿陀那識可以有善性,現在第七識一進到第八識起始的活動,那身為種子識的第八識(阿陀那識),就有染污了。一句話,一切存在起始的阿陀那識,是有善性和染污的。不論染污與善性,它們都是以空和有的形式與內容展現出來的。種子識的開展,對存在,特別是人的存在,固然重要。但從人要超越煩惱來說,是絕對不能落在有與空上的。所以印心的《楞伽經》一開始就說:

「世間離生滅,猶如虛空華,智不得有無,而興大悲心」

另外,需了解的是,從時間的無盡連續和空間的無盡綿延來看,空間與時間兩者,在存在的相應表現中,是等無間緣的。

《禮記》言:

「凡物皆命。」

擴大和深入來說,一切存在的起始、成長,互存互育,互化互消,無不是在等無間緣中。

何其唯獨人在等無間緣中呢!

 

246

待續  

 

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道南偶感

无尽

这次道南五一禅七,因机缘不够    ,我只参加了后半程,加之身心障碍,多数时候处于难堪状态,说来着实惭愧。

但这次的学习,透过法会的种种示现,老师的精辟讲解,以及与同学们的随所交流,对于自己进一步加深对佛法的体认,却是前所未有的。

1、反省

要深切反省自己及现在大众的法报因缘浅深。

维摩诘大士说过,佛菩萨本来无病,因为众生病了,所以佛菩萨病了。这句话好深好深,几乎是整本维摩诘经的法眼所在。

我想,时下真正有志研习佛法和弘法利生者,对眼前这一最大的基本现实,及其与自己或浅或深,乃至密不可分而又究竟难以言辩的关系,不可不作一番深切的反省。

或者,自己救自己,方便的大门,就在这里。

2、发心

真的要发心。

发什么心?是千万不要自己抓自己吗?是生生世世为众生服务吗?是发阿耨多罗三藐三菩提心吗?

不是!这只是一种言语上的教法,与发心本身不相交涉。

真正的发心,重点在一个“发”字上,即宇宙人生无一不挥发,无一不败坏,无一不空亡,而又循环往复、重重无尽。

进一步说,这是相对于人的观念,也就是无明而言,自己生生世世抓取而形成的妄念微细结结,在宇宙唯一颠覆不破的真理的作用下,它本身随时随地非挥发、变现、空亡不可,你相信并契应于中,就是本来发心啊。

3、危险

人生在世,危险重重。

未学佛前,不相信因果不昧,人的危险在于,不知道这个娑婆世界,原来每一步,都比走钢丝还要可怕,原来人短短一生,就有可能败光所有的家底,乃至欠债累累,堕入万丈深渊。

学佛后,本来是要在重重危险中,能够随时随地把握宇宙无尽的恩赐,实时把每一重危险转化为无上的因缘际会,回归一处乃至了不可得,并以此不断升华自己、庄严世界。

可事实上呢?好比从坐火车到改乘飞机,学佛后的危险与机遇是同步放大的。其危险的最大处,莫过于,不自觉地陶醉于,用从佛法中所学的知识,来示现自己于世俗中的聪辩和与众不同,那就真的是危险中的危险了。

4、望空

学者渴望空心及第,无可厚非,但那是佛法的起用与过程,一种标记而已,而不是佛法的本身,这一点不可不知。

若昧之存心而为,虽偶有小得,当知望空不空,反致报身难转、法身难圆。佛法是一法,不是二法,有与空两头,是不得以的一种表达,本位上平等不二,事实上均幻化不实、不可把捉,何以望之?

不见永嘉有呵,“犹如避溺而投火”么?

实际上,如果这一念贪空的心理不去掉,不能在承受中超越、在超越中承受,当知,它背后牵动的,正是自己十方三世万千无明一团糟,可不慎乎?

5、方法

修证佛法,离不开方法、法门,但如果执著于此,则必定成法缚法痴,反为不妙。

这个道理在哪里呢?所谓的修行,修的是有,行的是空,修行修行,勉强说,有三个层次,尽有之有谓之小成,尽空之有谓之大成,尽空之空谓之无上成就。

一般对于方法的执著,在于尽有之有的阶段。这个阶段,学者本身就在对立分裂的假相中挣扎不宁,要不去抓个方法确实很难做到,但事实上,却是无能抓者、无可抓者、无起用处。这一点,凡夫与圣贤,绝对平等无二。

所以,真正的方法是信心不逆、信念不二,抓起来就用,用完即丢,一切方法皆如敲门的瓦片子而已。

不见佛祖遗教:

法本法无法,无法法亦法;今付无法时,法法何曾法?

 

尚德讀後:

佛法的最後,是:

靈歸宇宙,魂契極樂。

且是:

無念、不取,

在善行功德中,歷劫修行。

非一朝一夕所能就也。

二零一九年五月十一日

於湘潭道南書院

 

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中華唯識學會《華慧》

大專生及自學者佛學論文徵文比賽

一、緣起
本會為弘揚傳統精華文化,培育後起之秀,特舉辦「大專生及自學者佛學論文比賽」,鼓勵研讀佛典,撰寫論文或讀書心得。

二、申請資格 

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三、 各組參考資料及獎勵辦法 

分組

參考資料

 

高級

華嚴經、法華經、心經、金剛經、解深密經、成唯識論

每組分別錄取第一名1位台幣三萬元,第二名2位各台幣二萬元,第三名2位各台幣一萬元

中級

十二因緣、唯識三十頌、八識規矩頌

初級

八大人覺經、四十二章經、百法明門論

字數在七千字到一萬五千字之間。

四、收件日期 
10811日起至630日止

 
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《指月錄》的破竈

 

嵩嶽破竈墮和尚。不稱名氏。言行叵測。隱居嵩嶽。山塢有廟甚靈。殿中惟安一竈。遠近祭祀不輟。烹宰物命甚多。師一日領侍僧入廟。以杖敲竈三下曰。咄。此竈。只是泥瓦合成。聖從何來。靈從何起。恁麼烹宰物命。又打三下。竈乃傾破墮落。須臾有一人青衣峩冠。設拜師前。師曰。是甚麼人。曰我本此廟竈神。久受業報。今日蒙師說無生法。得脫此處。生在天中。特來致謝。師曰。是汝本有之性。非吾強言。神再禮而沒。少選侍僧問曰。某等久侍和尚。不蒙示誨。竈神得甚麼徑旨。便得生天。師曰。我只向伊道。是泥瓦合成。別也無道理為伊。侍僧無言。師曰會麼。僧曰不會。師曰。本有之性。為甚麼不會。侍僧等乃禮拜。師曰。破也破也。墮也墮也。僧問。物物無形時如何。師曰。禮即唯汝非我。不禮即唯我非汝。其僧乃禮謝。師曰。本有之物。物非物也。所以道。心能轉物。即同如來。

 

高証按:

張老師這次春節禪七,特地把《指月錄》的〈破竈墮和尚〉告訴大家。

張老師說:

很多人不拜天命拜鬼神。

二零一九年二月十三日

於台灣達摩書院