---
title: "雲門山志 · （十）傳戒法立學校以培育人材"
description: "雲門山志由民國學者岑學呂編撰，是一部記載廣東乳源雲門寺歷史與文化的佛教典籍。該書成於民國時期，系統整理了雲門山的地理環境、寺院沿革、高僧事跡及歷代文獻，尤其對雲門宗的傳承與發展有詳實記述。作為禪宗五家之一雲門宗的祖庭志書，它不僅是研究中國佛教史與地方文化的重要文獻，更對理解禪宗思想、寺院制度具有不可替代的學術價值，在佛教典籍中佔有獨特地位。"
url: "https://rushiwowen.co/en/r/cmgn2mnaw4rf6l4040l8hwhmv"
---

### （十）傳戒法立學校以培育人材

時當末刦，法運埀秋，痛心下淚。何也？佛所囑付：波羅提木叉為汝等大師。又云：戒如明日月，能消長夜暗。又曰：此經能住世，佛法得熾盛，若不持此戒，世界皆暝冥。今茲佛法衰微，三門塗炭，豈非無因。無柰釋子掛名受戒，而不遵崇，外服袈裟，行同凡俗，是波旬徒屬，作獅子身中虱耳。雲為挽頹風，捐費信施財物，成茲大廈，意欲一一如法，培植人材，常轉法輪，慧命是續；因此建立長期戒壇，逢年傳戒，道不論遠近，人不論多寡，依時而來，傳受戒法，期滿後入學戒堂重行熏習，以資深造，不受寄名，不容簡略，肅戒律也。雲入山十年矣，仗佛祖威靈，檀越護法，預期十事，次第完成，聊竟憨公未竟之志。今堂宇可容僧伽五百人，租榖亦差足半年粮食；四事供養，具體而微，佛子住持。寧心無慮；敬祈執事，保此道場，雲於此十年間，左支右絀，辛苦撑持，委曲求全，濟變禦侮，其困苦艱難有不堪殫述者。雲今去矣，付與僧徒復仁住持，書此事實，以勵後昆，其或有超世高人，空宗大士，認此為空花佛事，水月道場，雲又何辭。雲嘗恭讀壇經，至五祖以袈裟遮圍，為祖說金剛經，至應無所住而生其心，祖於言下大悟，即啓五祖言：「何期自性，本自清淨，何期自性，本無生滅，何期自性，本自具足，何期自性，本無動搖，何期自性，能生萬法。」一路說來，如天花亂墜，前四句何期，是攝用歸體，後一句何期，是全體大用，前四句是自度，後一句是度生。能生萬法者，一切種智也。我佛以一大事因緣，出現於世，開示悟入佛之知見，廣佛法於無邊，度眾生於無盡，故釋迦不終老於雪山，六祖不永潛於獵隊，為傳佛種智耳，雲雖行能無似，然不敢作最後斷佛種性人，因此數十年來，屢興道場，不惜作童子累土畫沙事，亦本於教亦多術，逗機接引，以傳佛種智耳。安敢作有相無相之論哉，「有情來下種，因地果還生」願一切有情同圓種智。

> At a time when we are approaching the end of this Dharma-ending age, the Buddha's teachings are in decline, and it brings tears to my eyes. Why? The Buddha entrusted us, saying: "The Precepts (Pratimoksha) shall be your great teacher." He also said: "The precepts are like the bright sun and moon, able to dispel the darkness of the long night." And again: "If this sutra remains in the world, the Dharma will flourish; if one does not uphold these precepts, the entire world will be plunged into darkness." Today, the Dharma is declining, and the Three Treasures are in ruin—how could this be without cause? Unfortunately, many who claim to be monastics take the precepts in name only without revering them. They wear the robe outwardly, yet their conduct is no different from ordinary people. They are followers of Mara, lice living in the lion's body. To reverse this decadent trend, I have used the alms and offerings of the faithful to build this great monastery. My intention is to uphold every rule and procedure, to cultivate talented individuals, to keep the wheel of the Dharma turning, and to continue the wisdom-life. For this reason, I have established a long-term precept platform, transmitting the precepts annually. Those who come, whether from near or far, regardless of number, arrive at the appointed time to receive the precepts. After the session, they enter the Precept Study Hall for further training and deepening of their practice. I do not permit registration in name only, nor do I allow any shortcuts. This is how I uphold the Vinaya. I have been in the mountains for ten years now. Relying on the power and majesty of the Buddhas and the protective support of donors, I have gradually fulfilled ten vowed projects one after another, completing what Master Hanshan had left unfinished. Now, the temple can accommodate five hundred monastics, and the annual harvest provides nearly half a year's food. The four requisites are provided in their essential form. The Buddha's disciples may dwell here with peace of mind, free from worry. I respectfully entrust this monastery to the assembly's care. Over these ten years, I have managed left-hand expenses while right-hand resources ran short, enduring hardship after hardship, making compromises for the sake of the whole, dealing with changing circumstances and resisting attacks. The difficulties and sufferings are too numerous to recount. Now I am leaving, and I have entrusted the abbotship to the monk Furen. I write this record to encourage future generations. As for those extraordinary masters or great Mahayana practitioners who may dismiss this as a "flower in the sky" activity or a "moon on water" monastery, I have no words to argue with them. I once read the Platform Sutra reverently, reaching the passage where the Fifth Patriarch covered the Sixth Patriarch with his robe and explained the Diamond Sutra to him, arriving at the line: "Let the mind arise nowhere, yet arise." The Sixth Patriarch had a great awakening, and immediately said to the Fifth Patriarch: "Who would have thought that self-nature is fundamentally pure, self-nature is fundamentally unborn and undying, self-nature is fundamentally complete, self-nature is fundamentally unmoving, and self-nature gives rise to all dharmas." He spoke on and on, filled with inspiration. The first four "Who would have thought" statements are about gathering function back into essence; the last "Who would have thought" is about the great function of the entire essence. The first four are about self-liberation; the last is about liberating others. "Gives rise to all dharmas" refers to all-knowing wisdom. The Buddha appeared in this world for the sake of the great matter of the One Reality: to open, reveal, cause understanding, and enable entry into the Buddha's wisdom; to spread the boundless Dharma and save countless beings. That is why Shakyamuni did not end his life in the Snow Mountains, and why the Sixth Patriarch did not remain hidden forever among the hunters—they had to transmit the Buddha's seed of wisdom. Although I have few abilities, I dare not become the person who finally cuts off the Buddha's lineage. Therefore, over these decades, I have repeatedly established monasteries, never minding the toil of childish efforts like gathering dirt or drawing in sand. For this too comes from the many skillful means of teaching, adapted to the capacities of beings, to guide them toward awakening, and to transmit the Buddha's wisdom. How could I dare to debate whether phenomena have signs or are signless? "Sentient beings plant the seeds; when the cause-conditions ripen, the fruit appears." May all sentient beings together attain the perfect wisdom of the Buddha.

（編者附註）雲公弘法嶺南，先南華而後雲門，南華功竟，正擬修曹溪新志，（舊志道光年修）以外患內憂，時局變化，三年無成，今幸雲門志先成，乃將「重興曹溪六祖道場記」附入，以備將來編曹溪新志史料。