Ch'an Dao Links:
|
(Master Nan Narrative): Layman Yuan Huanxian Visits Old Master Xu Yun to Discuss the Ch’an Method (1943)!Translator’s Note: This is an English-translation of the original Chinese-language text entitled ‘【南师记述】袁焕仙居士拜会虚云老和尚问禅机’- which translates as ‘(Master Nan Narrative): Layman Yuan Huanxian Visits Old Master Xu Yun to Discuss the Ch’an Method.’ I have added the ‘year’ to render the finished product easily accessible to historians and general readers interested in a particular time-period of Master Xu Yun’s life, or as a snap-shot of Chinese cultural life during a specific era. This article – and the others already translated by myself – remedies the lack of primary sources appearing in English due to a general lack of understanding of a) the Chinese language, b) the Chinese culture and c) the appropriate cultural links with China that present these important historical texts for translation, approve of that translation and agree to the (respectful) dissemination of the finished product outside of their native China. Outside of this process, the Western world, with little connection to a ‘living’ China – simply copies already existing work and continuously passes that around often unable to discern errors, fabrications and misunderstandings that are the result of a general ignorance regarding the subject matter. Furthermore, this process also involves the worst type of plagiarism. Indeed, the internal structure of this text will inform the reader of just how important the written-word is within Chinese culture, and the over-all respect that this process of compiling facts has historically entailed. Respect for correctly arranging and using words is no different to the ‘respect’ that exists throughout China premised entirely upon the ‘correct positioning’ of people, objects (and other things) in relation to the environment and in consideration of the climate, etc. There is also the important ‘balance’ between the ‘hidden’ (spiritual) and the ‘visible’ (scientific) world. In ancient China, writing evolved from the need to order people, objects and things (in the physical world) through the compiling of ‘lists’ - the act of which was believed to ‘bring order out of chaos’ to the objects included. In this instance, the ability to ‘write’ was associated with the act of making sacred marks upon writing surfaces (such as turtle plastron, ox scapulae and bamboo-strips, etc), that linked this ‘visible’ world to the unseen ‘hidden’ world. This process of communicating with the hidden world usually involved a ‘burning-procedure’ (such as placing a hot-poker on the text) whereby the resultant ‘smoke’ ascended into the sky – carrying the intended ‘meaning’ of the etched markings upward toward the divine powers believed to abide above the clouds! This is the beginnings of the divination process practiced during the Xia Dynasty and developed during Shang and Zhou Dynasties – the latter of which developed the ‘Zhouyi’ (周易) or ‘Zhou Changes’ which is also known as the ‘Yijing’ (易經) or ‘Change Classic’. In the West, due to the popularisation of a German-language transliteration of ‘Yijing’ as ‘I Ging’ - which has settled as ‘I Ching.’ All this must be understood to appreciate this text the content of which does not appear in Charles Luk’s ‘Empty Cloud.’ Of course, true to form, the entry in ‘Empty Cloud’ for 1943 does record Master Xu Yun recalling that he did visit and teach at the ‘Ci Yun’ Temple in Chongqing (Sichuan)! Although this type of story – and many more like it gathered from other sources – is now included in the much-expanded Chinese-language autobiography of Master Xu Yun within Mainland China, I always find it remarkable how the third-parties who gathered and recorded this data first-hand, always agree with the time and dating which Master Xu Yun ascribed to events when he first began to dictate his life-story during the early 1950s. Due to the ‘balance’ and ‘positioning’ that defines Chinese culture, this group of devout Buddhist laymen from Chengdu were able to respectfully approach Master Xu Yun and facilitate a remarkable interaction and exchange of profound wisdom!
ACW (6.1.2022) During the Spring-period of the thirty-second year of the Republic of China (1943) - the highly respected old venerable monk Xu Yun (虚云) - the renowned expert on the ‘Ch’an Gate’ (禅门 - Chan Men) came to Chongqing situated in Sichuan province, where he presided over the Dharma-Ritual designed to Protect the Country and Relieve Disasters. When the devout Ch’an practitioners residing in Chengdu heard of Master Yun’s presence, they yearned to be involved! As a consequence, the local people of Chengdu chose Dharma Master ‘Chang Yuan’ (昌圆) and layman Yuan Huanxian (袁焕仙) as representatives and sent them to locate Master Xu Yun in Chongqing and invite him to visit Chengdu to teach the Dharma for the benefit of all beings! Unfortunately, Dharma Master Chang Yuan suddenly fell ill and could not go, and so Yuan Huanxian travelled instead to Chongqing with his own apprentice – layman Nan Huaijin (南怀瑾). The day before departure, a friendly crowd-gathered to wish the travellers well on their journey. A number suggested to Nan Huaijin that there might well be important conversations between themselves and Master Xu Yun and that he should take responsibility for writing it all down and preserving it for the well-being of humanity! This he agreed to do, and this document is the result of that agreement. Nan Huaijin wrote this document after he returned to Chengdu from Chongqing – relying upon his personal notes and memories of the events.
The car journey from Chengdu to the capital of Chongqing took two-days to complete. After locating the old venerable Xu Yun, we spent five-days with him, during which time we conducted several conversations. We were very careful to count each interaction and remember its details. I only wrote-down what we both agreed upon had actually happened (in other words, often a learned cross-reference to achieve an all-round and constant narrative). For this process to work, we both had to adopt an attitude of humility, openness and patience. After-all, although only the drinker of the water truly knows its taste – we had to both ‘drink’ AND ‘record’ its taste accurately so that others could know (and understand) our experiences as near as possible to the ‘truth’ of the matter. There is also the issue of attempting to record and convey the deep and unlimited wisdom as expressed by Master Xu Yun in a manner not limited to our own perception of it. Therefore, the reader must be reassured that a) this is a true and authentic rendering of our interactions with Master Xu Yun, and b) Master Xu Yun’s words are presented exactly as they left his (mind and) mouth. As the old proverb says ‘Great wisdom is free of arrogant words – whilst a strong punching fist does necessarily make a good and useful (open) hand.’ Quite often, what is great has very humble or unexpected origins. In the old days - an individual once hit two stones together - and produced a single spark which created fire, warmth and light! One action led to two, three and four developments! The point is that all specialisation begins with ‘not knowing’ and developing from this position. The night before meeting with Master Xu Yun we cleared our minds and purified our bodies in preparation for this momentous event, as tomorrow, Master Huan - together with Mr Wu Shijun (吴适钧) and Mr Kong Zhenyun (孔阵云) - will all travel to the ‘Ci Yun’ (慈云) or ‘Loving Kindness Expression’ Temple (寺 - Si), situated on ‘Shizi’ (狮子) or ‘Lion Disciple’ Mountain (山 - Shan), located in the Chongqing area of Sichuan province. This is the location where Old Master Xu Yun will be staying to set-up and establish the National Salvation and Disaster Relief Ceremony - and where we will be intending to make physical contact with him. Mr Wu and Mr Kong introduced Master Huan to the Buddhist monastics ‘Hong San’ (弘伞) and ‘Xian Ming’ (显明) - both assisting ‘Masters’ to the Venerable Old Xu Yun. Chinese social norms being what they are – this situation was not as straightforward as the reader might think. As this small group had travelled to physically communicate with Master Xu Yun – ideally there should have been a fully ordained and mature Buddhist monk (Bhikshu) travelling with the group and in-charge of all associated (spiritual) interactions. Master Xu Yun was already around 103-years old in 1943, and had been a ‘Bhikshu’ for around 84-years. Due to the social and spiritual ‘weight’ of the situation, lay-people could not just ‘walk-up’ to Master Xu Yun without being ‘filtered’ through the Confucian norms and standards that dominate Chinese society. This reality had very little to do with Master Xu Yun himself (who was, after-all, engaged in a very important ceremony for the well-being of the nation and of humanity in this time of war), and everything to do with the people around him and the cultural layers of ‘protection’ he was kept safely within. As matters transpired, the assistant monks promised to help with the introductions and disappeared into the interior of the temple for quite some time. Eventually, Master Xu Yun’s personal assistant appeared and signalled for Master Huan (the elderly leader of our ‘lay’ group) to enter Master Xu Yun’s personal room. Meeting One:
Master Xu Yun was sat quietly meditating in the far-side of the small room – with his presence filling every inch of space which his old body did not occupy. His eyes were closed and yet he was fully ‘aware’ of his surroundings. Master Huan fell to the floor and touched his fore-head to the ground out of respect. Suddenly – Master Xu Yun was stood-up and helping Master Huan up from the ground! Master Xu Yun said ‘You are old, there is no reason for a layman such as yourself to go through all this effort on my count! Please take a more comfortable seat!’ Master Xu Yun then resumed his seated meditation and there then followed a refined silence with no talk of Buddhism, the ‘Dao’ (道) or ‘Way’, the ‘Dharma’ - and much less about ‘Ch’an’! After sometime Master Xu Yun opened his eyes and said: ‘You have come here in search of answers for others – but not in search of answers for yourself. This is a good thing as you come in search of answers for humanity and not simply for the limited concerns of isolated individuals.’ Master Huan was astonished with the clarity of this observation and could neither ‘agree’ nor ‘disagree’! Master Xu Yun signaled the end of the meeting and the assistant monk (旋 - Xuan) and Master Huan retreats out of the room. This was the end of the first meeting. Meeting Two: A few days later, Master Huan met Mr Dai Jitao (戴季陶) in the Guest Room of the Dharma Conference. Master Huan said ‘The gentlemen of Chengdu, have travelled a long way and are eager for Master Xu Yun to answer questions regarding Ch’an practice, do you think that your benevolent self could intercede on our behalf and arrange a face-to-face interview?’ Mr Dai replied ‘The problem is that Master Xu Yun is very old, and appears to be living in a strange and unusual state of preservation and longevity – as if he is being kept alive for a particular purpose – and his life-energy should not be diverted into non-crucial projects. After-all, he is currently involved in a 50-day ‘puja’ for the betterment of the country and of humanity and is exhausted at the end of each day. It might be better for you just to watch the proceedings and learning from this.’ Master Huan listened politely and with respect – but did not give-up his quest of another meeting with Master Xu Yun. Master Huan then enquired as to whether it would be possibly for Master Xu Yun to visit Chengdu at some future date? In this way the local people can see him and listen to his Dharma-Teaching directly and not rely upon second-hand details regarding the experiences of others. Therefore, Master Huan asked the Chairman of Yunnan - ‘Long Yun’ (龙云) - whether he could arrange for this question to be put to Master Xu Yun? This was agreed in principle and Master Huan requested that Dharma Master ‘Hong San’ (弘伞) respectfully pass on this request to Master Xu Yun on his behalf and report back any following conversations. In answer to this request Master Xu Yun replied: ‘The fifty-day ‘Puja’ Dharma Conference is still ongoing, who knows where it will end? Everyone is needed to fulfil this task and no one can be spared – this includes the performers and those watching – as all form a complete and interactive whole. A single person represents all people and vice versa. I know that the Buddhist-practice in Chengdu is very diligent. It is possible to travel anywhere but does this action relieve or encourage suffering? Monks and laymen ‘mix together’ like tails of small fishes and large hooks as there will be many who just ‘devour bait’ for the sake of eating.’ This was the end of the second meeting. Third Meeting:
After the 50-day Puja was over, Master Xu Yun unexpectedly invited Master Huan for a face-to-face meeting in his room during the night – with ‘Huan Jin’ (怀瑾) attending. This was a surprise as the Puja was finished that there was no official reason for the group from Chengdu to be present anymore or for Master Xu Yun to interact with them. On the other hand, as the Puja was now complete and that everyone had fulfilled their tasks – the rules governing the Puja no longer applied and people were now free to come and go as they pleased. This was when Master Huan explained to ‘Shan’ (善) ‘Even when Bodhidharma came from the West, and despite the emperor holding a different opinion, Bodhidharma still helped him.’ A meeting was called when Master Xu Yun heard of this conversation. Master Xu Yun said ‘What is it?’ Master Huan replied: ‘Good times arrive seldomly and are difficult to discern and value. Opportunities are easy to miss!’ Master Xu Yun laughed out loud! Fu (复) said ‘Has the venerable old laymen - or Dharma Master Xianming (显明) - ever been subject to evil?’ Master Huan replied ‘Not at all! We follow the (Dharma) Discipline very strictly and always to the minutest detail!’ Master Xu Yun said ‘This is your opinion, huh? Master Huan answered ‘Yes.’ Master Xu Yun said ‘Speak again, and this time express what is really in your mind.’ Master Huan said ‘There is a point when even the humblest of practitioners must seek instruction from a venerable monk. Even if I wait for three-years – I still must make contact with a higher authority.’ Qu (渠) said ‘What happens if you cannot ‘make contact’ with a higher authority?’ Yu (馀) replied ‘Instead, you wander from your home in Chengdu - like a blind woodpecker - hoping he will find a stick to hit!’ Master Xu Yun laughed and said ‘Explain to me how the devout Buddhists in Chengdu work hard in their study of the Dharma.’ Master Huan replied ‘There are three kinds of friends who have fallen on hard-times – and it is hoped that the venerable master can use his wisdom to ‘cut-through’ this difficulty.’ Master Xu Yun said ‘Explain why you say “three”?’ Master Huan said ‘Number One. There are those who know you are enlightened and require instruction as a compassionate act on your part. Number Two. There are those who think you might – and might not be – enlightened and want me to find out, and Number Three. There are those who think that you are beyond both ‘enlightened’ and ‘non-enlightened’ and want me to find out!’ Master Xu Yun replied ‘Hey - I see! The physical world can be a dark foreboding place. According to the theory of prosperity and substitution, your province is the most prosperous when compared nationwide, if this still the situation? Even if there is a downturn in worldly stability, still, such a place still produced those who ‘see’ (with the ‘right eye’) properly and who follow the Dharma correctly.’ Master Huan said ‘Yes, of course.’ Master Xu Yun said ‘Nowadays demons are everywhere and many people are obsessed with supernatural powers. This approach spreads through the masses very quickly when there is uncertainty in the country. Have my friends in Chengdu been affected by this trouble? Master Huan answered ‘Yes, this is very true! The world is very dark!’ Yu (语) refers to Nan Huaijin (南怀瑾) and says to Master Xu Yun ‘At ‘Lingyan’ (灵巖) - even if there are seven meeting-points – however, only one can be used at any one time and even then, only if it is located at the right time. Most of the time a great and solid wall is encountered and a traveller might as well rest at its foot and see what happens. Otherwise, pointless effort is merely repelled and serves no end.’ (Translator’s Note: This part of the conversation might refer to the one thousand stone Buddhist statues extant in the ancient ‘Lingyan’ [灵岩] - or ‘Spirit Rock’ Temple [寺 - Si) located at the foot of the Lingyan Mountains, (near Xingfu [幸福] Town) which is situated between Dujiangyan City and Chengdu City in Sichuan Province. These pagoda-structures were built by the Indian monk Ashdod during the Kaiyuan Period of the Tang Dynasty (713-741). It is said that there are only ‘seven’ entry points that are difficult to see and which used to be guarded by warrior-monks).
Master Xu Yun replied ‘Good, good, fortunately, the old layman has sharp eyes, quick hands and is fleet of foot! Well said. Of course, none of this matters when searching for the ‘Great Dharma’ (大法 - Da Fa). The search for correct knowledge is ongoing and an endless task – why would anyone think otherwise? Do not accept anything without testing it for yourselves. Do not blindly follow convention or momentary crazes as these things are pointless, achieve nothing and will pass. Even if a single supernatural power is realised – then there are a thousand obstacles created that prevents the perception of the True Dharma! What is needed is not a supernatural power but rather a glimpse of the true bright light that signifies progression in this Great Matter! A single silken thread is enough to guide the Way upon the True Path – Ch'an training is this subtle! In times of great uncertainty, unless the empty mind ground has been fully realised – the so-called ‘expert’ will become ‘confused’ and this lack of confidence and knowledge will spread through the huddled masses causing far more suffering to an already bad situation. When the mind is ‘stilled’ its inner potential is strengthened drop by drop so that its conscious awareness is expanded to envelope the entire physical body and environment! This is why Yangshan (仰山) said ‘Supernatural powers are nothing to do with the genuine holy path. Only sorrow results from such a false path.’ This is a real problem I have given deep thought to and which I discuss quite often with the lay-Buddhist community simply because it is a terrible trap from which it is difficult to escape. Master Huan rose suddenly from his seat and started bowing to Master Xu Yun! Master Xu Yun was surprised and said ‘What are you doing?’ Master Huan sat back down and said ‘During the early hours of the morning, Dharma Master ‘Chang Yuan’ (昌圆) asked me (as part of the Dharma-Combat Ch’an method) – ‘How can the mind be “stilled” so that humanity can be benefitted mutually?’ Master Huan continued ‘I wanted to answer by moving my mouth to reflect the movement of my mind – but the venerable sir would not allow it! He said it was too late and that I could not enter the gate of correct knowing! Instead, the venerable Bhikshu signalled for me to ‘still’ my mouth!’ Master Xu Yun said ‘Of course, Of course! The original becoming (本来 - Ben Lai) is ‘still’ and does not move! This is the essence of the empty mind ground. Although your mouth moves your mind should not. Therefore, your moving mouth should only express your still mind. If your mind ‘moves’ then you are ‘wrong’ BEFORE you open your mouth. You have been taught well and must learn from it. Samadhi (定 - Ding) is the achievement of ‘stilling’ the mind. Genuine Ch’an training may seem harsh but it is entirely for your own benefit and the benefit of humanity! Ch’an training is direct in its compassion, how else could it be? When you are corrected – cherish the experience and learn from it. This is why Yongjia (永嘉) said ‘Even if there are twenty gates leading to a ‘still’ mind – searching for this ‘stillness’ with a ‘moving’ mind will miss all twenty opportunities and achieve nothing!’ A unified (and realised) ‘essence’ (性 - Xing) and the ‘Tathagata’ (如来体 - Ru Lai Ti) are identical. When the body is disciplined through the correct application of the Vinaya Discipline, then the mind can be ‘stilled’ through the Ch’an method. Of course, there are myriad inner and outer obstacles with demons being an ever-present threat! Our inner demons are merely our dualistic minds functioning through lifetimes of conditioned greed, hatred and delusions. Do you understanding all this layman? Your mind is also conditioned with ‘good’ causes. Good is better than bad, obviously, but ‘good’ can sometimes be an obstacle as well. Good habits are still habits and a ‘still’ mind ‘uproots’ ALL conditionality. This is why Teacher ‘Yu Chang’ (语昌) never disagrees! Master Huan smiled and said ‘I see, I see... It all rises and falls away.’ Master Xu Yun replied ‘Layman, live your life fully but bear in mind what I have said. Today, due to your good karma accumulated in times long gone we have met together and your mind is now fully open and receptive to the ‘Way’. A single moment of good fortune equals (and wipes-out) a millennia of misfortune! A single-day and a thousand-years – where is the difference? Yes, it is late at night but our collective good fortune has given us the strength to triumph over circumstances! Time is an illusion, as you know, but you must live this reality by sitting with no mind for the time you have been sitting. This is how we exist within ‘time’ but continuously ‘transcend’ time through an effort of will! Indeed, this is exactly how you achieved this third meeting between us! The words from this meeting will inspire all those who read them – as if they are sat in this same room with us!’
The venerable old monk ‘Dai Jie’ (代戒) from Yunnan was present with Master Xu Yun, as were Wang Juiling (王九龄) and ‘Jun Wei’ (君谓). Master Huan asked them ‘I have invited Master Xu Yun to visit Chengdu (蓉滇 - Rong Dian) - the journey is not difficult and can be completed very quickly by car! However, this venerable old man is very humble and cares very much about propriety. Dear gentlemen, if we all assisted one another in this request and show our collective sincerity – then perhaps the old venerable would agree to visit Chengdu! The question is how should we proceed with our intention? What is the path of least resistance and maximum respect and attention to protocol? Although Master Huan did not think there was much chance of his request being fulfilled, nevertheless, he and Nan Huaijin were also of the opinion that for the Dharma anything could be achieved for the benefit of humanity! This is why they both decided to approach Master Xu Yun whilst he was sat deeply emersed in samadhi. Master Huan (first-names ‘Kairan’ 慨然) and Nan Huaijin both knelt with the knees, elbows and foreheads touching the ground out of respect in-front of a seated Master Xu Yun. Master Xu Yun raised his hand signalling that there was no need for these respectful laymen to go through so much trouble on his behalf! With both men still on the ground and not daring to move – Master Xu Yun lowered his hand and said ‘If the old Laymen require Xu Yun to live for a few more years in this worn-out body inhabiting the world of dust – then I grant this wish - and hereby state that I will visit Chengdu during the winter of next year.’ Master Huan rose in a state of shock and astonishment! The pull of the world was too great at this moment – but not for Master Xu Yun – who could pick and choose the length of his life and the time he would depart. Due to this request, (and other similar requests he had received), his life would be extended far more than he expected! When Master Xu Yun ceased talking and all became respectfully silent, I decided to compose a verse which I included in the small book entitled ‘A Well in South China – a Small Aspiration’ (井南华小志 - Jing Nan Hua Xiao Zhi). However, at this time I wrote the following poem on a piece of paper and together with a self-portrait, I presented all this to Master Huan as a Dharma-gift. The poem reads: 大道无难亦无易, The ‘Great Dao’ is neither hard nor easy to realise, 由来难易不相干, Realising the essence - ‘hard’ and ‘easy’ is irrelevant, 等闲坐断千差路, Stop – still the mind - a thousand different paths reconciled, 魔佛难将正眼观。 Demons and Buddhas – it is difficult to cultivate right-view! I also gave a gift of this work to ‘Wu Menglao’ (吴梦老). Master Huan prepared to return home and tomorrow I will return to Caoxi in Nanhua. In the meantime, I will assist Master Huan as far as Tongnan in Yuxi. In the meantime, I am told that ‘Fu Rongzhong’ (覆蓉中) has exchanged many letters with various (and different) philosophers about this meeting. Yueqing (乐清) Nan Huaijin (南怀瑾) Greater China – This Auspicious Day in the 6th Month of the 32nd Year of the Republic of China! ©opyright: Adrian Chan-Wyles (ShiDaDao) 2022. Original Chinese Language Text: http://blog.sina.com.cn/s/blog_b5d26fd20102vhpa.html 【南师记述】袁焕仙居士拜会虚云老和尚问禅机 (2015-04-11 10:49:14) 转载▼ 标签: 杂谈 南怀瑾 释子文华 虚云老和尚问禅机 袁焕仙先生, 分类: 文华--谈佛学禅修 三十二年(一九四三年)春,禅门尊宿虚云老和尚莅临重庆,主持护国息灾法会。成都诸禅侣闻风向往,共推昌圆法师及袁焕仙居士为代表,往重庆礼请虚云老和尚到成都弘法,昌圆法师因病未能成行,袁焕仙居士携徒南怀瑾赴渝。临行前一日,同门友好会集送行,而对怀瑾曰:此行到陪都,必有一番议论,希望你能记录下来,回来的时告诉我们,南怀瑾曰诺。由重庆返回,怀瑾详记经过,以信函向同们友好报告,信中称: 某某足下:怀瑾侍焕师车行两日,乃抵陪都,与虚老过从五日,前後数谈,益知作家相见,备极平常。不但未逞机锋,更无所谓棒喝也,使非兵连祸结,丝忽朕兆都难寻讨。谚曰:大智不肆口,大拳不弄手,不其然乎。纵有一二缀四连三,然亦击石火闪电光者矣,知注特及。明日焕师偕吴先生适钧、孔先生阵云、南渡谒虚老於狮子山之慈云寺,盖救国息灾法会,亦设坛於此也。吴孔为焕师介绍弘伞、显明二师,二师者,密迩虚老者也。且以刺和诸方请牍托代进,二师诺之,手去久之,虚老命侍者廷焕师往及室,焕师伏地胡拜,虚老扶之起而看坐曰,老居士甚可不必也,焕师坐通来意,然未一言及佛法禅道。虚老曰:老居士来意余己知之,老居士不为自己而来,是为众生而来。焕师笑而摇首曰:不是不是,旋辞去,虚老门送,怀瑾退,此第一则会语也。 越日,戴先生季陶,与焕师晤於法会之客室,焕师曰:蓉中诸君子,渴望虚老一临彼问,仁者能一劝驾否乎?戴曰:虚老高年,刻又奇冷,且五十日法会,波波疲惫已甚,鄙意听之如何?焕师曰善,然虚老宾省之念固未斩也。滇主席龙云以代表来迎,赴蓉之议乃寝,盖到蓉必及滇,於事於时都不可也。於是焕师乃邀弘伞法师持语虚老曰:五十日法会,和尚未拔一人,成都佛子甚为精进,倘到彼,虽曰不得巨鰲,然小鱼尾尾必多吞饵者。伞师持似,虚老笑曰:虚云老矣,钓且无,虽小尚不奈何,况巨邪。伞师复闻,焕师曰:苦、苦,倘有钓,成都抛纶者固多,不必和尚也。此第二则背语。 法会毕,虚老邀焕师夜谈,怀瑾侍:且曰法会已终,彼此无事,可以冲冲壳子,甚不必拘拘律仪也。焕师曰善,虽然,和尚西来,君虽明惜相非良辅矣,五十日法会波波,未免水裏画纹,空中书字。虚老曰:何谓也。焕师曰:良辰难值,良机易失。虚老大笑,复曰:老居士与显明法师过从否邪?焕师曰:不但过从,而且甚密。虚老曰:有说乎?焕师曰:有。虚老曰:何说?焕师曰:教渠踏踏实实与和尚作侍者,三年必摸著向上机关。渠曰,摸不著时如何?馀曰:瞎瞎,你来成都觅一箇啄棒打发你。虚老大笑且曰:成都学佛朋友如何用功?焕师曰:有三种朋友落在难处,不可救药,所以望老师刀斧也。虚老曰:云何曰三。焕师曰:一云悟後起修报化;一云一悟便休,更有何事;一云修即不修、不修即修。虚老曰:嘻!天下老乌一般黑。又曰:以此道兴替论,贵省之盛甲全国,而犹云云,况馀乎?此当机所以不许徇情,而贵眼正者也。焕师曰:唯、唯。虚老曰:比来一般魔子,酷嗜神通,并以之而课道行高下,成都朋友有如是等过患否乎?焕师曰:有、有,还是天下老乌一般黑。语已,指怀瑾而谓虚老曰:此生在灵巖七会中亦小小有箇入处,曾一度发通,隔重垣见一切物,举似馀。馀力斥之,累日乃平言未卒。虚老曰:好、好,幸老居士眼明手快,一时打却,不然险矣危哉。所以者何,大法未明多取证,一分神通即多障蔽本分上一分光明,素丝岐路,达者惑焉,故仰山曰,神通乃圣末边事,但得本愁末也。彼时纵谈,声震瓦屋,极尽其趣。焕师骤起礼拜,虚老手扶曰:居士作麼?焕曰:丁行之日,昌圆法师托焕仙问和尚一语云,如何是定相?彼时焕仙即欲答言,己问和尚了也,旋以祸不入慎家之门,胶口至今,乞师一语毕来命。虚老曰:本来非动,求定奚为?永嘉云:二十空门原不著,一性如来体自同,若起心求定,是为魔境,定境既魔相,安有是?若有是处,皆功勋边事也。请语昌师,决不相诳。焕师笑曰:诳也、诳也,起退。虚老挽曰:住住,年惟今日冲壳子心甚开阔也。夜虽深,馀力尚能支。又数十分钟退,此第三度会语也。 滇代表戒老和尚,虚老同参也,共王九龄君谓焕师曰:虚老能到蓉滇,即不难速驾,然此老极徇情,且重先生,若辱跪求,必如愿,如何?焕师知不可,然以为法为友,慨然偕怀瑾长跪俯请,虚老手之今起曰:老居士起、起,焕师仍伏地,虚老曰:老居士愿虚云多活几年,即请起,明岁之冬的来成都,不然,与老居士道谢辞行矣。焕师悚然而起,挽以住世。虚老颌之,於是亲书一偈,井南华小志一册,自像一纸,赠焕师偈曰:大道无难亦无易,由来难易不相干,等闲坐断千差路,魔佛难将正眼观。复赠吴梦老偈一像一,覆蓉中诸贤信多函,托焕师转,明日回曹溪之南华。怀瑾侍焕师趋潼南之玉溪。 乐清南怀瑾敬 大中华民国三十二年六月去吉日 |