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本溪茅蓬闭关影片字幕(中英双语)

Caption of the Documentary about Solitary Retreat in Benxi Thatching(Chinese & English Version)

 

目录Solitary Retreat in Benxi Thatching

序  Prologue

请师  To Invite the Master

选址  Site Selection

建舍  To Build the Thatching

楞严七  The Shurangama 'Qi(seven-days-meditation)'

茅蓬共住八项  The Eight Cohousing Rules of Thatching

闭关必须戒律清净  Obligation of Keeping Purity in Obeying the Vinaya Rlues during the Solitary Retreat

出关法会  The Ceremony of Solitary Retreat Consummation

解界  To Remove the Great Boundaries

编者注  Reference

 

Prologue

 

    辽宁本溪深山之中,有一处闭关所旧址。这就是上妙下祥法师闭关三年之地。

    Deep in the mountains in Benxi City Liaoning Province, there is a deserted hermitage where the Venerable Master MiaoXiang has practiced meditation in seclusion for three years.

 

本溪茅蓬闭关

Solitary Retreat in Benxi Thatching

 

上妙下祥法师出关十年纪念

A documentary of the tenth anniversary after the accomplishment of the Solitary Retreat by the Venerable Master MiaoXiang

 

请师

To Invite the Master

一九九五年,上妙下祥法师携性空比丘从五台山行脚回至辽宁,终点为盖县茅蓬。

In 1995, the Venerable Master MiaoXiang led Bhikkhu XingKong wandered around from Odaesan back to Liaoning Province where the destination was the Thatching in Gaixian County.

时有本溪居士在盖县茅蓬打佛七,敬慕法师行谊。问法师志愿,知欲进深山修行,说:本溪有山。邀请法师至本溪,先住(葡萄园)小土房等处。

Then in the Thaching in Gaixian County, some lay people of BenXi were practicing Buddha's name-Qi(reciting Buddha's name uninterruptedly during seven days time.) In the admiration of the Master's behavior, they refered to how about the Master's purpose and knew that he wanted to cultivate in deep of mountains. So they said: there are proper mountains in Benxi. Afterward, they invited the Master to Benxi and then the Master dwelled in a tiny clay hut near a vineyard temporarily.

 

选址

Site Selection

选址要求是土地,没有沙石,基本上草木不生。掘一土坑,倒上水,过几天后,水基本上不渗,无漏,即金刚之地。

   The criteria of selecting site is that, it should be soil without sands where plants can hardly grow up. Excavate a hole, put into it some water and wait for several days. If the water doesn't seep away from the hole, that means there is no outleakage, it would be called the Diamond Place(solid and pure).

在本溪南芬区思山岭乡甬子峪村深山中,周围十几米远皆有树木,但只有这一块空地。选址确定后,山民议论:这块地就是给他留的。原来他们多次种树,但就是不活。若已经成林,他们就不会同意法师在此建茅蓬了。

Deep in the mountains area in Tongziyu Village Sishanling Countyside Nanfen DistrictBenxi City, there is a suitable empty ground with forest all around for more than ten meters away. After the selection of the site had been confirmed, the hilltribes talked about that: this site is a preparation for him. The reason being that they had tried to plant trees in there many times but none of the trees could grow up. If all were forests, they wouldn't agree to build a thatching for the Master in there.

同期声:

(与大庆净觉寺上本下英法师说闭关:)

(Talking about the Solitary Retreat with the Master of Jingjue Monastery, Daqing City:)

另外,这个地的选择也非常重要。有时候盖关房啊,地基都得非常坚固。

Otherwise, how to select the site is pretty important. For building the hut of retreat, its foundation must be very firm.

挖一锹,挖个坑,倒上一瓢水,然后转身离开,过个三两天再回来看看这水还在不在,如果这个水还在,这个地方属于无漏地,不漏,就可以修道。

Dig with a shovel, dig a hole, and put into it a little basin of water, then leave away. Come back to see whether the water is still there after three or two days. If the water is still in there, then the place has no seepage. No seepage, then it is adequate to cultivate in there.

如果倒上水后,啥也没有了,这就有漏。有漏就是说,不是地有漏,是我们的心不行,因为你和它不相应,就说明我们的心还是有漏体,不坚定,道心不坚定,所以你想在这长期闭关,恐怕还是有难度的。

If after the water was poured, nothing remained, then there is aleak. A place with a leak means that there's no leakage on the ground but in the mind. Because the mind does not correspond to the place, there is outleakage in the mind, it's not solid enough, the determination to cultivate is not firm, so if you want to have a retreat in there for a long period, it's daring to say without any difficulty. 

这个办法还是可以考虑考虑的,能不能闭关,在什么地方闭关,也挺有点意思。

This method is worth to be considered when you decide to have a retreat or not, and where to have. It's somewhat interesting.

那地方也挺殊胜的,它那地方啊,就这一块地方是空地,周围全是树林,旁边有树,但就这一块地方是一块空地。过去种过树,树不活,都死了,这个地就闲着,空在那。空在那呢,当选择地的时候,等把那地的浮土拿去以后呢,拿镐都刨不进去,还没有石头,就特别的坚硬,就是黄土地呀,就是黄沙地,特别的坚硬。

That place is quite rare and magnificent. That place, only that place is empty, all around there are forests, there are trees around but just that place is empty. Trees have been planted there but can't grow up, they all died, so that site is idle, vacant. It's vacant there. When we went to select the place, after the soil in surface was put away, there was no way to break up the strong ground even with a pick, also there were no stones at all. It's particularly rocklike, the yellow land, yellow sands, rocklike.

 

建舍

To Build the Thatching

一九九六年春,山上雪还未化尽时,法师即带性空比丘进入,支一简易棚居住。后本溪居士用泥土、石块、石棉瓦等建成一所简易房,作为供法师闭关之茅蓬。

In the spring of 1996, before the snow thawed entirely, the Master led Bhikkhu Xingkong came into the mountains. Then a crude hut was bolstered for dwelling purpose. After sometime, using soil, stones and asbestine-tiles the lay people of Benxi built a simply house as the thatching for the Solitary Retreat of the Master.

同期声:

(大庆净觉寺上本下英法师):坚持下来,不容易!

The Master BenYing of Jingjue Monastery, Daqing City: To persevere in is not easy!

(上妙下祥法师):关键的是,那个房子得盖如法了。这个房子得按照佛制的戒律啊,多大的范围。佛戒律就是说,有土地给你盖房啊,应该“应量做”,不能过量的尺寸。还得有别的师父给告诉你,那个师父来看一下,那得允许,是不是?

(The Venerable Master MiaoXiang:)The focus on that house is that it must be built according with the principles established by the Buddha, such as the scale. Buddhism principles refer to that if there is a site for you(a bhikkhu) to make some building, you should build it "According to the Proper Scale", avoiding too big a size. It's necessary to be advised by other senior bhikkhu, he should be permitted to come to have a look, shouldn't he? 

 

戒律上有,那时候都得拿尺一点点量,怕多,多一把泥都得扒,一点也不敢多,正好量到那。行了,满意了。

If the scale is mentioned in the principles, a ruler should be used to measure carefully during the construction, avoiding too big, a handful of superabundant mud should be pull down, never dare to keep overmuch, just as much as measured. All right, that's satisfying.

(按比丘律规定)还得处理地面,(按楞严坛规则)地面上十种香料都得铺上,你不铺的话,不成为净地。把原先的土,就是浮土抢下去,把那净土洒上,那才行呢,正气比较足。

(According to the principles of bhikkhu and the rules of Shurangama Platform,)it's necessary to spread ten kinds of spicery around the ground, or it will not become the Pure Site. Sweep away the original soil in surface, then besprinkle the ground with clean soil, that's all. It will be filled with atmosphere of righteousness.

约一九九六年八月,法师已止语,下山行一次头陀行。

About lunar calendar August in 1996, the Master had stopped to talk. One day he went to the villages down of the mountains to practise a Dhutangha Observance(including alms-round).

此处深山连绵起伏,茅蓬距村民住处约十里,行走约需一小时。通往茅蓬之山路,无法通车。由本溪居士不定期上山供养食物、木材等。物品都是背着上山。

Deep in the area there are mountains out of mountains. The thatching is about five kilometers away from the village, it needs about one hour to go by walking. The footpath to the thatching being incapable for an auto to pass. Food and timber were offered periodically by the lay people of Benxiwho conveyed these on their back when they went in the mountains.

 

楞严七

The Shurangama 'Qi'(seven-days-meditation)

一九九六年八月二十九至一九九九年八月二十九,上妙下祥法师在茅蓬闭关三年。

From lunar calendar 29th August in 1996 to 29th August in 1999, the Venerable Master MiaoXiang practised the Solitary Retreat in the thatching, three years time.

闭关期间主修楞严七,日中一食、常坐不卧、止语。关于楞严七,详见《大佛顶首楞严经》卷七。

In the period of retreat he practised mainly in The Shurangama 'Qi'(seven-days-meditation); one meal before noon; sitting in meditation without laying down; stopped talking. About The Shurangama 'Qi'(seven-days-meditation), more details are mentioned in Charpter 7 of The Shurangama Sutra.

同期声:

(对宝林寺尼众开示)我在本溪闭关三年,这闭关三年也就专修的楞严咒。这个楞严咒,我是那样修的:第一天要诵一百零八遍楞严咒结界。就是闭关的时候要结界,应该把周围变成金刚地,一切都能够有诸佛菩萨、还有一些护法来护持你,让你能够按照你的愿望来完成修行。诵一百零八遍的楞严咒来结界。

(Preaching to the nuns of Baolin Monastery):I had a retreat in BenXi for three years, in these three years what was practised especially is the Shurangama Mantra. About the Shurangama Mantra, I practised it as this way: in the first day, I secured the boundaries by reciting the Shurangama Mantra 108 times. When the practitioner begins to have a retreat, the boundaries must be secured, ground should turn into a Diamond Place. Then everything should be protected and supported by the Buddhas, Bodhisattvas and the guardians of Dharma. It can help you to accomplish your cultivation according to your will. So to secure the boundaries the Shurangama Mantrea is recited 108 times.

 

结界以后,第一个七天就是诵楞严咒其中的一段,可以诵后边一段,也可以诵前面一段。找出其中一段,这一段就是比较容易背诵的,可以选择一段专门诵,昼夜不停地诵。诵这一段不允许坐着,只允许立,立七天七夜。

After the boundaries have been secured, recite one segment of the Shurangama Mantra in the first seven days. It can be the posterior segment or the anterior one. Pick one segment that is easy to be recited, especially to recite one segment uninterruptedly during days and nights. Sitting is not allowed but standing, standing for seven days and seven nights.

第二个七天,就是按照《楞严经》专门修楞严坛这种方式。第二个七应该专诵菩萨戒里的十大愿,要诵七天七夜。

(翻译注1:经文里关于修坛讲了建造方法和修行方法。但诵戒七天经里没提。)

In the second seven days, according to the methods as to how to produce the Shurangama Platform and how to cultivate on it which is mentioned in the Shurangama Sutra, in this second seven-days-meditation the practitioner should wholly recite Ten Great Vows of The Bodhisattva Precepts, a reciting to last for senven days and seven nights.  

头一个七天的时候,站着有时候身体往后跑、往后跳。往前走一走,突然它蹦起来往后跳。有时候一下冲动就奔着这个炕去了,那时有个小炕不大点,整个人就像一枝箭似的,一下就窜出去了。但是不管它是往后蹦也好,往前窜也好,都不会受伤,很有点意思。发现人有很多的功能,原先都不知道。他可以跳起来往后跑。原先光知道车有倒车,人还可以往后跳,这是原先没发现的。

In the first seven days, when I was standing, sometimes the body ran backwardly, jumped backwardly. When I walked forward for a while, suddenly it skipped up and jumped backward, sometimes with an impulse it rushed to the 'kang'(a kind of hearth in north China). That 'kang' was a tiny one. The whole body scurried out like an arrow. Whether jumping backwardly or rushing forward, it wouldn't be hurt, that's a bit interesting. It's discovered that the body of human possesses many functions we were never aware before. The body can jump up then ran backwardly, well, previously such actions like running backward were known only by autos, a body of human being can jump backwardly, that had never been discovered before.

 诵菩萨戒里的十大愿非常好,不断地发愿、不断地诵,一连气诵七天七夜。

Reciting the Ten Great Vows is very good. Vowing and reciting continuously for seven days and nights just at one go(/at a stretch).

 

(信众朝拜)

(The lay people were saluting by prostration.)

 

这个完了以后,第三个七天,再诵整个楞严咒,要(坐着)诵七天七夜。(第一个七时)站着时候就不允许坐下,除了吃饭坐下,其它时间就不允许坐下。等到(第三个七时)坐下的时候就不允许起来,除了你去方便,除此之外就不允许起来,一直坐着。

(翻译注2:这里的站着时候是指第一个七。坐着时候是指第三个七。)

After that, it is the third seven days. Then recite the Shurangama Mantra completly for seven days and nights(only by sitting). When (in the first seven-days-meditation) with standing posture, it's not allowed to sit down except for meal, sitting is never permitted in other time. When in the third seven-days-meditation, with the sitting posture, standing is not allowed except for going to wash hands, standing is not permitted for other reasons, just keep on sitting.

不断地诵啊,有时诵得口腔溃疡也犯了。那时还没有药,有时候就用牙膏抹。那叫什么牙膏?丹东产的康齿灵。等到康齿灵没了,怎么办?上外面捡康齿灵的皮来抹,拿水涮一涮。

While reciting uninterruptedly, sometime I had stomatitis. There was no medicine but some toothpaste could be applied. What was the brand of that toothpaste? Kangchiling, made in DanDong. Well when it was out of the Kangchiling, what should we do?So I went outside and picked up the cover of Kangchiling to apply after swilled it with some water.      

有时候楞严咒都诵到什么程度呢?就是诵一句就得抹一次牙膏。因为口腔溃疡太多了,诵一句刚止不点疼,马上又疼了,所以就这样。

    To what extent did the Shurangama Mantra to be recited? The toothpaste had to be applied once after each sentence had been recited. For the ulcers in mouth were too much, although it eased for a bit after a sentence has been recited but pained soon, that's so.

口腔溃疡药……那时候有几块含片,这含片有时候都得含一点马上就拿出来,马上就得放下再诵咒,诵完咒再含上,含上再拿下来。有时候这一片含片其中的一半,就得留给打下个七用。没有药。

The medicines for stomatitis ...there were several oral-tablets. Sometimes after the oral-tablet had stayed in the mouth just for a moment it should be given out, put it down immediately then keep on recite. After the reciting (of a sentence) then put it in the mouth again, keep it in the mouth then give it out once again. Sometimes half of a tablet should be remained to the next seven-days-meditation, for the absence of medicines.    

那时候打完七,一看这个衣服前襟全是淌的牙膏沫子。那口水不断地往下淌,但它淌它的,我诵我的,两不相干;你疼你的,我诵我的,疼和我没有关系。我这个心必须在楞严咒上。

    After finishing a serial of seven-days-meditation, when I looked at the lapel of robes, there were bestrewn marks of toothpaste's suds. The slobber was exuding continually. Despite its driveling, my part, I was reciting myself, we were mutual indifferent. You were pained as you want, I was reciting as I like, the pain had nothing to do with me. My mindfulness must focus on the Shurangama Mantra.   

有时候诵一诵困了,睡着了,不知道了。那时候没有电灯,全是点蜡烛,蜡烛也是不多的。有时候点那个蜡烛,头一低就把头发烧了,就是帽子也烧了。有时把眉毛也燎了,等烧疼时才知道这是头低到蜡烛上去了。所以说那时候很有意义。

(翻译注3:原文没有“我”的,尽量避免用“I”、“my”等,显不出庄重,而且我执,与原意冲突,与平时修行人说话语风也不符。)

Sometimes in course of reciting, the feeling of sleepingness came forth and then I flaked out, it was completely unaware. At that time there was no electric light, all reserved for illumination were candles, but it was not abundant in candle. Sometimes when it was burning, the head lolled to cause the hair burned, even the hat had been burned. Sometimes the eyebrow was burned too, until it felt pain that you knew the head had drooped touching the candle. It was some interesting at that time.

经过这个二十二天的努力以后,完了静坐一百天,昼夜坐着,不允许躺着,要坐一百天。

After the twenty two days long exertion, the next is a sitting meditation for one hundred days long. To sit in days and nights without lying down for one hundred days' time.

坐着就不允许站着、上地上溜达。我们有时候就出去上外面看一看,那都不允许。

When (the practitioner in retreat) was sitting, it was not allowed to stand up or go for a walk. Sometimes people want to go outside to have a look, but that's not allowed at all.

那时候那个小房都有尺寸的,很窄,而且窗户都用灰袋子纸挡上。上面只留一拃大左右的空间透点光,其它都是挡上的,不允许看外面的风景。每天只能跟耗子作伴。

(翻译注4:一拃大指手掌抻开后中指到达拇指的距离。)

At that time, the tiny hutch was in a prescribed scale, quiet narrow, and the windows were covered by gray bags, only a one-hand-long gap remained for light source, all parts had been covered to avoid seeing the scenery outside. Those who accompanied me were only the mice.

经过这样一百二十二天,这为打一个七。在《楞严经》讲,一个七下来以后,如果授戒十师清净,可以证到初果阿罗汉,所以说这非常殊胜的。(编者注一

(翻译注5:中文原版讲了十师,英文版经文并没有把十师直接翻出来。)

After one hundred and twenty two days in this way, that's so called an accomplishment of a serial of seven-days-meditations. It's mentioned in the Shurangama Sutra that, after a serial of seven-days-meditations, if the precept-master from whom a monk received precepts is pure, and all of the monks in his group are pure, (and if their roots in the Dharma are deep and strong, they will not rise from their seats during that time, )(see Reference I), they will become Arhats at the first stage. That's so rare and magnificent.

那时候三年期间,正好打了八个楞严七。按道理,那个时间能打九个。但是九个打不了,因为四个月为一个七,一个七以后,要洗洗澡、剃头、要缝补衣服的。每个七下来,那衣服都碎得成条了。所以说利用这个十天的时间要处理这个事情。这十天也得打坐,也得修行,不允许躺下,但是可以洗澡啊、剃头啊、缝缝衣服,可以处理这些事情。每天还要修行,不能过多地做这些事情,因为要有连续性,什么事情也不做,就一心地办道。

During the three years, the total eight Shurangama 'Qi' (seven-days-meditation) had been accomplished. Theoretically speaking, it's enough time to practise nine ones but actually not. Because of a period of 'Qi' needs four months, and after one 'Qi' the practitioner needs to bathe,shave the head and sew. For each time after one 'Qi', the robes were broken to pieces. So it's necessary to deal with such affairs in this ten-days-long interval. The practitioner should also cultivate with sitting meditation in the ten days, lying down is not allowed but only bathing, shaving the head or sewing and so on. In everyday self-control(or/contemplation) is indispensable, the practitioner should not spend too much of his mind to deal with the affairs above, for in the retreat he should continuously and wholly keep contemplation on mindfulness but nothing else. 

所以说这个楞严咒是非常殊胜的。佛法就是让我们能够速速地成就,楞严咒就是其中的代表。我们现在有这个因缘,应该了解这个情况。我们将来有机缘要建立楞严坛场,专门修楞严,打楞严七。不光是比丘能打,比丘尼也能打,包括居士也能修。它是我们末法时期最好的一个无价之宝。

    So the Shurangama Mantra is very rare and magnificent. The Dharma can rapidly awaken us and the Shurangama Mantra is the special representative of Dharma. Now we are in the proper condition so we should realize that. In the future if there is a chance we'll build the Shurangama Platform to practise the Dharma of Shurangama and the Shurangama 'Qi'. Not only bhikkhus but also bhikshunis and lay people can take part in that. It's invaluable treasure in the time of Dharma's ending.

所以说那时候很有点意思。原先有个苏居士,还有这个本溪居士,我即将闭关的时候,起先选个地方,想闭关多长时间也不知道,也没有准备。这居士就说了:“师父要在这闭关,要闭关三年。”她给我喊出三年,那我说:“好,那就三年吧。”就闭关三年。

It's quite interesting. When I was going to have the Solitary Retreat and select the place, how long the retreat would last was not ascertained then, neither any preparation. At that time there was the lay woman Su and other lay people of Benxi. Su then said: 'Master will have a retreat in here, for three years.' She cried out that it's three years for me. So I said:'Ok, then it's three years.' So the retreat lasted three years.

完了还没闭关,这苏居士说:“师父,你得止语啊,一天讲得太累了。”有很多居士上山,她一看我老讲,说讲得太累了,你得止语了。我说:“好,那就止语。”所以这三年多止语也是她告诉我的。

Before the retreat, the lay woman Su said:'Master, you should stop talking, to keep on talking is too tiring.' For she found the fact that many lay people came up the mountain and the master had to always keep on preaching tired to talk, so you should stop to talk. I said:'Ok, then I stopped talking.' To stop talking for three years was also told by her.

原先没有说就是常坐不卧的,有居士上山,说这师父闭关,这些居士就在外面说:“哎呀,师父可有修行了,成天是不倒单啊!”我一看他既然给我喊出来,那我得做呀。要不出去以后和他说话不相应,这不犯妄语吗?所以就不倒单,就这么坐了三年。

(翻译注6:这个喊的居士不确定是男还是女。)

At first, there was no plan to keep on sitting(without lying down). Some lay people came up the mountains and said outside:'The master is in a retreat, Ah! He is the master of strict morality, keeping on sitting all the time!' When I heard that these words have already been spoken aloud, then I must copy that, or it will offend 'to refrain from telling lies' of the five commandments if my action falls short of these words. So to sit without lying down, sitting for three years.

所以说有时候这个怎么修行很有意思,只要你好好修行,所有的众生和菩萨都护持你。他也会帮你出主意的,也会告诉你,用不着我们操心,我们很轻松的。

It's quite interesting how to cultivate. As long as you exert yourself in the cultivation, all of the living beings and Bodhisattvas will protect and support you. They will think an idea for you, and tell you how to do, we don't to worry about it, we can be very relaxed.

那时候闭关从来没缺过吃的,而且还吃到很多没吃过的东西,都很好。所以说这个《楞严经》是无价之宝,龙天都护持,所有人都护持。我们今天能够学《楞严经》,诵楞严咒,我们是太有幸了,大家好好努力。)

When in the Solitary Retreat never was there any shortage of foods. Moreover many delicious foods we have never seen before were offered, all were fine. So the Shurangama Sutra is invaluable treasure, the dragons and celestial beings all protect and support it, all of the human beings protect it too. Today we can learn the Shurangama Sutra and recite the Shurangama Mantra, it's too fortunate to us. Everyone should do the best.

打七中不洗澡,不洗脚,不洗脸,不缝补衣服,一切活动停止,一心行道,唯每日中午食后刷牙必行,以令斋戒清净。

During the period of 'Qi'(seven-days-meditation), it's not allowed to bathe, wash the feet, wash the face and sew, all the daily affairs should be ceased to contemplate on the mindfulness, except for brushing after meal at every noon to keep on the purity of purification.

同期声:

(与大庆净觉寺上本下英法师说闭关:)在(两个七)中间呢,四个月洗一回澡,剃一回头,缝一次衣服,要不衣服全都碎得不成形了。你不能说不修了,还得修啊,修完你还得缝缝衣服,这就是散用心。缝衣服那就叫玩了,就是散用心。

(Talking about the Solitary Retreat with the Master of Jingjue Monastery, Daqing City:) During the interval between two serials of four-months-long 'Qi', there was one chance to bathe, shave the head and sew, for the robes were broken shapelessly. You could not cease the cultivation but should keep on doing. In the pause you can do some sewing, that's a kind of loose-mind. Sewing is like playing, that's loose-mind.

平时(打七的时候)都不允许你缝衣服、剃头、刮脸、剃胡子,这都不允许,这都是一种散用心,就是心里有个散乱,那不允许。

Ordinarily(when in the 'Qi') it's not allowed to sew, shave the head, the face or mustache. All are unallowed for it's a kind of loose-mind. If there're still some remains of loose and lazy mood in the heart, that is unallowed.  

就是这样的话呢,得十天,作为一个恢复阶段。洗完衣服以后,好打下一个七,稍活动活动,心情舒畅舒畅,缝缝衣服,准备好了,就开始准备打下一个七了。就是这么连续打,打了八个。打不了九个,算一下时间不赶趟,到出关那天就打完了,正好是打了八个。)

Doing in this way, it needs ten days for a period to resume. After the clothes have been washed it's time to prepare the next 'Qi'. Doing some exercise, keeping on being pleasurable and sewing clothes were all  preparation for the next 'Qi'. So the 'Qi' was practised continuously for eight times totally. As the result of an aforehand calculation, the time was not enough to the ninth 'Qi', until the day the retreat was accomplished there are right eight 'Qi' have been practised.    

为收摄眼根,不向外观,窗户以纸蒙上。

For the purpose to control(or/strain) the eye-faculty, one should not look outward, so the window was covered by paper.

闭关期间止语。

No talking during the period of the Solitary Retreat.

同期声:

(上妙下祥法师:)窗户都得拿那个纸糊上,盖上。虽然有山,不允许瞅,不允许瞅,你瞅,人家祖师大德都不瞅,咱们这么大的范围,有个小房的范围就不错了,你还瞅外面的山、树,那还行啊?

吃饭给送来。

(The Venerable Master MiaoXiang:) The windows shloud be sticked by paper, to cover it. Although there're mountains around, it's not allowed to look at them. To have a look is not allowable, why do you try to look? The ancient Masters didn't look around loosely. Now so big a place has been provided and the small hut is big enough in its scale, why do you look the mountains and trees outside, isn't it?   

    The meal was offered(by the disciple).

除了方便上圊架。就算出去了,外面就是天空飞的飞机呀、星星月亮,都不敢瞅。明知道飞机在天上飞,多大的飞机都不敢瞅,都得控制自己。

Never go outside except washing hands. Even though going outside, I didn't dare to look at the flying airplane in the sky and the stars and the moon. Even knowing the planes were flying in the sky I didn't dare to look how big they were, I must restrain myself.

完了活动范围都划了,到了小河边,都不允许过去。走到厕所那块,不允许下那个台。那都是自己控制自己,你不控制,你糊弄自己,那怎么修啊?再说呢,居士供养那么虔诚,那么高的山,背着东西,那么多人给你送东西,好吃的,再不修行你对得起谁?还保护你修行,你还缺啥?什么都不缺,挺好。

The territory for daily action had boundaries, the furthest was to the streamside, never over the stream. When it was needed to go to the washroom, stepping down from the platform was not allowed. That's entirely self-control. If you don't restrain but fool yourself, how can you exert yourself in cultivation? Furthermore, the lay people donated offerings so reverently, with the burden of offerings on their back, they climbed such high mountains. There were so many people sent the food to you, delicious food, if you don't cultivate the best, to whom can you let them down? They also protect you in retreat, are you devoid of anything?So it was nothing lacked, everything was fine.  

 

茅蓬共住八项

The Eight Cohousing Rules of Thatching

 

(时亲藏师父为沙弥。)

At that time the Master QinZang was a novice monk.

    当时茅蓬的要求如下:

    At that time the rules of thatching were as follows:

    本茅蓬共住八项

    The Eight Rules to Coexist in This Thatching

一、        本茅蓬持不捉金钱戒,不许捉金摸钱及任何变相蓄钱及方便“不持金钱戒”。

1.  In this thatching one must obey the Vinaya rules that  'Abstaining from Money', which forbid the monks to touch money or keep or acquire or hoard money, or with any quibble to obey the so called restricted or temporary 'Abstaining from Money'.

二、        本茅蓬日中一食及过午不食,不许以任何借口而开方便,除有病经允许方可药食,及老人与小孩。

2. In this thatching, eat one meal per day, that means only one meal before noon. It's never allowed a change by any pretext or expediency, except for those who are in sickness that a breakfast as medicine is needed, or to the aged people, babies(, little and teen-age children).

三、        本茅蓬常行托钵乞食,不得借口不乞。

3. In this thatching, monastic disciples should always beg alms with the alms-bowl, it bears no runaround to obviate begging alms.

四、        本茅蓬常行头陀行(即行脚)与二时头陀(有病除外)

4. In this thatching, monastic disciples should always practise asceticism (wandering on foot) and Two-period Dhutanga(except for those who are in sickness).

五、        本茅蓬钵与三衣不许离身,头陀时十八种物应准备齐备。(无锡杖可用方便铲)

5. In this thatching, keeping three robes and an almsbowl with him at all time along with the Eighteen Articles (the obligatory eighteen essentials when one practices asceticism )should be prepared all ready.(If there's no staff, a convenient shovel is proper.)

六、        本茅蓬不接客僧礼,对客僧顶礼应及时回礼。沙弥等见比丘与长老大德应及时顶礼。

  (翻译注7:不接客僧礼,包括礼物和顶礼。)

6. In this thatching, abstaining from accepting the salutation by prostration and any gifts offered by visiting monks. If the visiting monks salute by prostration, the host should salute back in time. If the samanera(novice monk) meets visiting bhikkhus or senior monks or Masters he should salute by prostration betimes.

七、        本茅蓬一切供养归常住,不得私留。不得过多蓄备衣服等物,常应检查清理。

7. In this thatching, all offerings belong to the Sangha, it's unallowable for any personal reserve, neither for superfluous storage of clothes nor acticles which should be inspected and clean up frequently.

  

八、        本茅蓬不许求人,要有宁死不求人的精神(包括不化缘)。在这里听话干活。

8. In this thatching, abstaining from pleading for help. An aspirant should show much backbone that he would prefer to die instead of pleading for help and asking for money. Anyone who stays here is required to obey orders and work.

 

茅蓬注意事项

Attention Rules in the Thatching

1、            不得看报纸、听录音机及收音机、看电视等(除允许外)。

1.Abstaining from reading newspaper, listening to the radio or recorder and watching TV(except for with permission).   

2、            不得说“四众过”与闲谈杂论。

2. Abstaining from talking about 'Faults of Four-fold Assembly(monks,nuns, lay men and women)', chatting or tittle-tattle.

3、            活动范围不得随便超越,经允许要二人以上。

3.  Abstaining from going out of the territory casually, except with permission and being accompanied by more than one person.

4、            走路注意保护脚下虫类众生,对死了的众生应及时掩埋,念往生咒以助力。

4. Paying attention to protect the living creatures under feet while walking on the way, burying (by the samaneras) the dead bodies of living beings once seeing them, chanting charms at the same time for their spiritual deliverance.  

5、            接待女居士应二人以上。

5.  There must be more than two people together when meeting lay women.

6、   本茅蓬晚上不留女居士(除常住同意外)。

6.  Lay women can't be quartered in this thatching except for with permission of Sangha.

(附注:以上系一九九九年师闭关期间,由师弟子按师意所写,虽语句有个别不通及错误,然可看出大意也。其中“注意事项”第一条,当时山上并没有电,也没有报纸杂志,特说明。)

   (Postscript: The rules mentioned hereinbefore were written by disciples of the Master according to his will during the retreat in 1999. Despite of one or two disfluencies or errors, the synopsis can still be gotten easily. About the first rule in the above-mentioned rules, here to declare that there was no electricity, newspaper or magazine on the mountains at that time. )

 

闭关必须戒律清净

Obligation of Keeping Purity in Obeying the Vinaya Rlues during the Solitary Retreat

 

(与大庆净觉寺上本下英法师说闭关:)

(Talking about the Solitary Retreat with Master Ben Ying of Jingjue Monastery, Daqing)

你一瞬间不注意就颠倒了;一颠倒,马上就退道心,被境所转。

    Your mind will be taken upside down just without watchfulness in an instant, and once it is upside down, the sustained exertion will be retreated, which is turned and changed by circumstances.

因为本来就修到这一步了,就在这一瞬间,马上就得认识到,马上就得反应,“这是怎么着?”就得控制住,而且还不上当,它马上就消失了。如果不这样的话,它整个就开始变化了。

Because you have cultivated to this extent, in the right instant you should realize it(the circumstance) and react such as 'what is it?' You ought to take the reins and never swallow the bait, then it'll disappear soon, or the whole situation will fall to change.  

为什么有很多人得精神病了,他就修行这个,精神不正常,处理不了。他平时那理论都很对的,都非常好,说得那都很好的,是不是?但没有这个实际能力,没有这个能力。

    Why did many of the practitioners become mad? He was cultivating but turned into lunacy and being incapable of it. While previously he was pretty familiar in theories, it seems very well, what he said was very good, isn't it? But what he lacks is the actual capability, without this kind of ability.

它不允许,它不是说:“你等我想一想,这是怎么回事。”它不允许,就在一瞬间你就得处理。因为物质的变化,因为你修到一定程度,你定力在达到一定程度的时候,物质突然地变化,你的思维也突然跟着变化了。

    The circumstances do not permit you to wait. It does not exist such as: 'please wait for me to think about what has happened', it doesn't permit you, you should handle it right in a blink. Because the transformation of substance will happen suddenly when you have practiced Dharma up to a certain level and your power of abstract meditation has been intensified to a degree, what will be transformed abruptly is also your mind.

这个变化,就是一瞬间就要处理。等你明白过来,种子识早就已经种下了。你该好就好,你该得的不能就得。你想再纠正过来,就非常难了。

(翻译注8:你不该得的就不能得。可以理解为戒律的清净取决能成功或失败。)

    This transformation must be well handled in a second. If you wait until you realize, this affair would have been seeded in your Storage Consciousness already.  It is predeterminate whether you'll succeed or fail.  Afterwards if you turn back to correct the effect it's too difficult.

在这上,就得平时靠什么呢。他有两种情况比较合适,一个是,过去禅宗不是讲嘛:不破参,不住山。因为你开悟了,可以住山。就因为不能有人指导你,有了这个,一般的事都能扛得过去。

Commonly, in this aspect what can you rely on? There're two proper methods. One is as said of The Chan School: Until one has achieved Po Can(be awake, in the Samadhi) he can't have a seclusion in the mountains.  Because of the enlightenment you've attained you can live in secluded mountains. For there's nobody can instruct you but if you are awake you can worry along generally.  

再一个就是什么呢,就是有师父指导。如果这样的话,有师父指导,发生哪个境界,一看你修到这个地方,师父就马上告诉你:“你下回注意啊,遇到境界你该怎么处理,这样怎么处理……”

Another one is, you should be instructed by master. If it runs in this way, when an affair happens, the master who is aware of which step you have reached will tell you at once: 'you should pay attention in next time, when you encounter such condition you ought to do like this way...'

就得勤告诉勤说。或是因为师父的加持力,心里也有点底了,这时候他心里更稳当一点,因为师父在跟前呢。他一点都不害怕,但是也危险。

   It should be directed and mentioned frequently. For the ray of lovingkindness and power from the master are as an additional umbrella, the mind is set at rest, he will feel secured, because the master is in the front, he will not be feeling scared. However the danger still exists.

更重要的就是持戒。你不持戒,到时候魔就找你。什么魔呢?就是贪魔,贪嗔痴的关系。你不持戒,这贪的魔就降伏不住,到时候就起作用;一旦起作用,你根本就控制不了。

   The more important is the observance of precepts and discipline, or the demon will find you. Which kind of demon? It's the greed demon, greed ,anger and ignorance. If you don't pursue the precepts, you will not subjugate the greed demon, and it will have effect when it is time. When it works, you will lose control of it definitely.

因为啥呢?因为你的心里有贪心,魔本来就是你的变化,你们俩是一体的,你不随它转,你随谁转?它怎么做,你就怎么回事。如果你持戒严谨,你的定力在那块,我根本就不上你当,它也不会去表演那一套了。你持戒了,它就不起破坏了,马上就自在。我们应该戒律上(要严格)。

Why? Because the indwelling greed locates in your mind. The demon is a transformation of yourself, you two are a combined unit. If you don't follow it, who will you follow? You do the same as how it does. If you are perfect in observance of discipline, because of the presence of your power of immovability, you'll never be cheated, and it will suspend its performance. If you observe the precepts then it will not destroy anymore, so in a minute you will be at ease. We should be perfect in observance of discipline.

有很多人吃亏呢,就在这。说:我修行容易啊。闭关啊,苦行他都能做到,唯独忽视了戒律。越忽视戒律,最后上当就上在这不守戒上。

Many of the practitioners have suffered losses right at this point. It was said that: 'I will cultivate easily.' As for a retreat and asceticism he can all practise but neglect the precepts only. The more he neglect the precepts the more he will be caught with chaff by the violation about discipline.

有时候有的人说,菩提心发不起来,也是由于没有戒律才发不起来。有时候说:我闭不了关啊,没有一个很好的因缘要我闭关。实际上,他就是因为没有羯摩,他不知道戒的重要。你心里不清净,一切都不清净;你心里一切清净了,一切佛都来护佑你,满你的愿。

(翻译注9:羯摩的解释很复杂,只能简单解释。)

    Sometimes people may say that the mind of Bodhi cannot be inspired. It's also because of the absence of the observance of the precepts. Or sometimes may say: I can't take solitary retreat for there is no proper chance for me to take. In fact it's for the sake of his lack of Karma(monastic assembly verdict about monastic affairs or inspecting the behave according to discipline.) He doesn't know the importance of precepts. If the mind is impure, everything would be impure; if the mind is pure all of the Buddhas would protect and bless you, help you to fulfill your wish.

他在这方面太忽视了。或是就算持戒到一般程度也不行,你持戒得持死戒。得持到什么程度呢?你的戒体已经能起到作用,而且你的这个戒相确实——不是说你这个戒相,就是你这个戒体,你自己都能感觉出这个戒体在起作用,心里没有这个思维的概念,基本就在道中,而产生一种真正的暖相(编者注二),这时候才能有那么一点点意思。就得像别人说的“大执着”。(翻译注10、11)

    He did ignore the observance of the precepts. It is not enough even to observe the precepts to an average degree, you have to observe the extreme precepts. Up to what degree? Till the embodiment of the commandments in your heart has worked. The various forms of commandments you received, not the forms of commandments, when you can feel in your heart that the embodiment of the commandments is working, without any concept of thought, then it is running in the right way of Dharma, and produces the real Warm-form(an achievement before the aiming at the intial fruit Shrotaapanna) see Reference II, up to now the cultivation starts to be a little effective. Just as it is said 'A Great Attachment'.

(翻译注10:戒体为 The embodiment of the commandments in the heart of the recipient. 戒相为The commandments or rules in their various forms.

翻译注11:暖相是证初果前的一个阶段,入流前的阶段。)

 

佛的戒律就得持到那个份上,才有,才有那么点意思,要不这样的话,那……

    The discipline defined by the Buddha should be observed to such a degree, then it can be called a little achievement, otherwise it would be…..

 

出关法会

The Ceremony of Solitary Retreat Consummation

一九九九年八月二十九,三年闭关圆满。中午出关,四众弟子前来祝贺,约数百人。法师做出关开示。

In lunar calendar 29th August in 1999, the Solitary Retreat lasting for three years has been consummated. It accomplished at noon, the Four-Assembly about four hundred people attended the celebration. The Venerable Master made a preaching for the consummation.      

(出关开示)

(The Preaching for Retreat Consummation)

(摘禁语牌)

 Take off the plate 'No Talking'.

同期声:

(三年止语)嘴不好张呀,闭关三年止语三年多,先跟大家说说闭关情况。

(To have stopped talking for three years)It's not easy to open the mouth for having stopped talking for three years.  At first I should narrate the retreat for you.

我闭关闭的是楞严七,这个楞严七是二十二天不睡,诵咒、行道、发愿、拜佛。

In the retreat I practised The Shurangama 'Qi'(seven-days-meditation). The Shurangama 'Qi' is without sleeping for twenty two days, chanting mantras, walking meditation, vowing and saluting by prostration to the Buddha.

头七天常立不坐,立七天七夜;中七天专门发愿;后七天专门诵咒。总共二十二天不睡,静坐一百天,为一个七。

In the first seven days to keep on standing meditation, standing for seven days and nights; in the middle seven days to vow specially; in the last seven days to chant mantras specially. In total, it's twenty two days without sleeping. Then to sitting meditation for one hundred days. That's called one 'Qi'. 

我在这期间三年中共打了八个,都圆满下来了。

In the three years I have practised eight 'Qi', All have been consummated.

这就说明在末法时期修楞严七,修楞严大定是完全可以的,不是办不到的。说办不到那是瞧不起众生。

    This is an illumination that it's entirely possible by practicing The Shurangama 'Qi' and The Great Shurangama Samadhi, it is not something that cannot be achieved, Those who say it is impossible are the people who look down upon living beings.        

最大的体会,还是一句话,就是我们人人都有佛性。这个佛性不是修来的,本来就有,不生不灭(编者注三),就在那搁着。所以迷了就是习气,有五层阴影挡住了佛性,这就是五阴(色阴、受阴、想阴、行阴、识阴)(编者注)。五阴挡住了佛性,所以不能见佛,就这么点事。

     The deepest experience can be summarized by one sentence, that is: every living being has The Nature of Buddhahood. The Nature of Buddhahood does not come into being from practice but it's inherent, and there is nothing that comes into being or ceases to be(see Reference III), it always stays there. So if being lost, that is inveteracy. (It means )there are five aggregates (the aggregate of form, sense-perception, cognition, mental formations, consciousness) shaded The Nature of Buudhahood, it is the five aggregates. The five aggregates have shaded The Nature of Buddhahood, so we cann't see the Buddha, that's all.(see Reference IV

我们之所以迷,流浪在生死海里,就是因为不能觉察,我们天天在迷。只要一念不生,只要大家修行,不管哪个法门,目的一个,达到一念不生。一念不生即能见佛成佛。

The reason why we have been lost and suffering in the sea of birth and death is because that we are oblivious, so we live in delusions everyday. As long as 'no thought emerged in the mind(contemplate to complete purity,delusions have all been eradicated)', and if everybody devotes to cultivation, in despite of any schools of Buddhisim, they all have the same aim: to achieve 'no thought emerged in the mind', and then we can see the Buddha,  we can achieve Buddhahood.  

(翻译注12:一念不生,没有善念也没有恶念,不起妄想,彻见本来。)

 

佛不会妄语的。

The Buddha would never lie!

(四众:)阿弥陀佛!

(The assembly:) Amitabha!

所以希望大家早日成佛。我就有那么一个愿,就是大家都成佛!等你们成佛到了极乐世界,以后再来度我,做你们的徒弟。我的愿就是,有一个众生不成佛,我也不会成佛的!就是度尽这个世界众生,我也不走,因为什么?来果老和尚说那么一句话,还等外个星球、外世界人再进入这个世界,所以我还要等他们,一直度完,希望大家精进起来。

So I wish everybody can achieve Buddhahood as soon as possible. I have a wish, that everybody can achieve Buddhahood! When you've done it and are reborn in the Pure Land in the west, then you come back to moralise me, I'll become your disciple. My wish is that if any living being has not achieved Buddhahood I will never accomplish the achievement of the Buddha-Fruit! It's said that until having moralised the last living being in this world I would not leave away. Why? The Venerable Master LaiGuo has said: to stay and wait for the living beings of other plantes and other worlds coming to this world. So I will wait for them as far as all have been moralised. I wish you everybody refresh yourself to exertion.

末法,什么叫末?是人不肯修,不是法末了,不是人根基不行了,是没有人带头。只要有一个人带头,大家一定会成就的。要不能成就,我就下地狱。

For the time of Dharma's ending, what is the ending? It is the human being who doesn't want to cultivate, not the Dharma is ending. It is not because the foundation of human has been arid, but because there is no initiator. As long as there is one initiator, all of us will succeed. If not, I would fall into hell.

大家在末法修行注意要点,就是一个——持戒。把戒持好,那是个保证。没有戒就是魔,有戒就是佛子,就是菩萨,就是佛。所以末法时期靠什么修行?就靠戒!只要把戒守住,按着大乘法去修,一定会做到的。

To cultivate in the time of Dharma's ending, there's something that should be noticed, which is - the observance of precepts and discipline. To observe the precepts as good as you can, that's an assurance. Without precepts it is the demon, with precepts it is a disciple of Buddha, a Boddhisattva, the Buddha. So what can we relay on for the cultivation in the time of Dharma's ending? It relays on precepts! If the precepts have been observed, the cultivation is directed by Mahayana Dharma, it will be definitely accomplished.

时间不会太长的,有的见性可能三天、七天、一个月、一年二年、十年八年,这都是可能的。因为人人有佛性,佛性就在眼前,只是不认识。不是嘴说的,一定通过功夫,通过一念不生证到它。

    It wouldn't take too long time. Maybe someone can achieve the Real Nature in three days, seven days, one month, one year, two years, eight or ten years, they are all possible. Because everybody possesses the Buddhata(The Buddha-nature), it's right in front of you but you aren't aware of it. It is not oral existence but actual practice, you can only achieve it through 'no thought being emerged in the mind'.

西方极乐世界也是这个,不是二个,其实是一个。佛说法应机分别说,将来弘法要五宗平等,都一样。让所有众生不管喜欢什么,用什么方法都让他们成佛,这是出家人唯一的愿。

    (Rebirth in)The Pure Land in the west is also the same but not another, in the fact they are same. When the Buddha was preaching he enlightened the living beings respectively according to their tendencies. So in the future when we spread the Dharma the equality among the Five Schools must be promoted equally. Let every living being, in despite of what they prefer, we can all help them to achieve the Buddhata(The Buddha-nature) by any conceivable method, that's the only wish from the Buddh's ordained disciples.

(翻译注13:这里的出家人的愿,代表所有出家人的愿。)

(众等念回向偈)

闭关功德殊胜行

无边胜福皆回向

普愿沉溺诸有情

速往无量光佛刹

十方三世一切佛,一切菩萨摩诃萨,摩诃般若波罗蜜。

(The

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