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Dharma Master Jie Chen (戒尘) [1878-1948] Encounters Master Xu Yun
Translator’s Note: This is an English-language translation of the Chinese-language text entitled ‘亲见虚云老和尚真功夫,方知机辩不是禅’ - a Chapter in a book written by Master Jie Chen and entitled ‘After Meeting and Training with Master Xu Yun – I Know Arguing is not the True Path of Ch’an’. Master Jie Chen is mentioned in Cen Xue Lu’s basic autobiography of Master Xu Yun’s life story – but the bulk of what follows is not. This extra data (and much more) occurs in the fuller biographies extant within Mainland China. In 1900, a 60-year-old Master Xu Yun happened to be in Beijing as the Boxer Uprising was coming to a bloody conclusion. Troops from Czarist Russia, the US, UK and Japan (amongst others) went on the rampage through Beijing in an orgy of violence that killed around 50,000 men, women and children. Master Xu Yun was threatened by a Western soldier but his spiritual presence seems to have saved his life. The Empress Dowager Cixi heard that Xu Yun was present in the midst of this violence and ordered her officials to find him and forcibly bring him to the Palace. This they did. Xu Yun was told that he would be evacuated Westward with the imperial family (heading toward Xian) whilst under the protection of the Imperial bodyguard ‘Yin Fu’ (尹福) - the Master of the Baguazhang (八卦掌) martial art. Master Xu Yun had a number of adventures heading Westward (such as ending a drought through a special Buddhist ritual), but eventually he decided to ‘leave’ when no one was looking and headed (without permission) to hide-out in Zhongnan Mountain. Here, in fear of the imperial family sending scouts to find and punish him – he changed his name to ‘Empty Cloud’. It was just after these events that Master Xu Yun happened to meet Master Jie Chen and the events of the following story unfolded.
(1.1.2022) (1901): During the Autumn of the 27th year of the reign of the Qing Emperor Guangxiu (光绪) - which corresponds to the Western year of 1901 – the venerable old monk Fa Ren (法忍) made a journey to Zhongnan. Before leaving, Fa Ren placed Dharma Master Yue Xia (月霞) in-charge of the ‘Way Place’ (道场 - Dao Chang) or ‘Meditation Hall’. Meanwhile, this humble monk [Master Jie Chen continuously refers to himself as ‘this humble monk’ throughout this text using the ideogram ‘Yu’ (余) to refer to the pronoun ‘I’ in a manner that implies his presence is ‘surplus to requirements’] and Fu Cheng (复成) - the latter holding the post of Senior Monk (上座 - Shang Zuo) or ‘High Seat’ - and the monk Yue Gong (月公 ) who acted as Fa Ren’s attendant – all left on this journey to Zhongnan. Master Xu Yun (虚云) lived in the high mountains (which was suitable for his status of occupying the ‘High Seat’). From this still and silent position his influence expanded throughout the world with no hindrance or limit. From the host position Xu Yun continuously expressed his superior understanding of Ch’an interspersing ‘words’ with ‘silence’ so that no distinction could be found anywhere. When this group arrived, they excitedly started arguing about the true nature of Ch’an - but Master Xu Yun would not allow any of this distraction.
Xu Yun said: ‘Whilst you argue – Yamaraja (阎罗老子 - Yan Luo Lao Zi) - (the ‘God of Hell’) has a firm grip upon your minds and body and will not let you go! A deluded mind reflects the evil of distorted vision that is manifested on the physical plane throughout the multitudinous mouths of the huddled masses! In the old days it must be understood that the minds of humanity were purer in intent, understanding and ability. Regardless of the time they existed within, their vision was straight and did not deviate from the reality of the empty mind ground! This is why the Sixth Patriarch said that ‘The essential nature (性 - Xing) must be directly perceived and united with – whilst not being confused with the act of ‘meditation’ or the concept of ‘liberation’! Today, people are aware of many more things in life than existed in the old days and yet this extra knowledge only serves to obscure the perception of the empty mind ground! Humanity ‘knows more’ but ‘realises less’! I have noticed that those who are humble and quiet often ‘know less’, nevertheless are able to directly perceive and unite the empty mind ground! However, it is also true that anyone can turn this situation around providing they practice real ‘gongfu’ (功夫) - or ‘work effort’ - that is true ‘self-cultivation.’ If the correct Ch’an method is correctly applied then the inverted mind can be put right and the empty mind ground can be directly penetrated and thoroughly realised. All this can be achieved in a single second, a single day or even a single lifetime – but even death between lifetimes does not matter one iota! Living or dead – the empty mind ground remains shining and unchanged! No element of delusion – regardless of dimensions – cannot be allowed to obscure the empty mind ground so that life and death fly by in a moment with neither possessing any substantiality. The way to enlightenment is a narrow gate through which all humanity must travel. The best practice is comprised of the strongest discipline and the minimum of divergence away from the narrow gate. Karma will be a problem if you do not strengthen your mind and ‘see through’ to its empty essence. Karma is wiped-out when its empty essence is perceived. To achieve this, you must limit your participation in the physical world and ‘look within’ using a great force of concentration! Sit with strength like an iron mountain and look within to realise the empty mind ground. Do not give-up and do not be afraid – when you reach the edge of the cliff – step over with equanimity. When you give-up the deluded concerns of the physical world – then you will be free and at ease in every situation. You will ‘die’ in many ways, sometimes literally and quite often figuratively. When you are armed with this knowledge, what is there to fear?’ This humble monk (Master Jie Chen) said: ‘Whilst living virtuously I feel that I am close to an effective method of self-cultivation. Coming from ‘Red Mountain’ (赤山 - Ci Shan), longevity is achieved. Even so, I am told that the ‘Dao’ (道) has no-birth. Which method is better - ‘virtue’ or ‘longevity’?’ Xu Yun said: ‘The essence of the ‘Dao’ is non-active – why do you think the essence of the mind is any different? This humble monk (Master Jie Chen): ‘When the essence of the mind is realised – all thought is understood to be ‘empty’ and ‘still’. When developed further, this awareness expands and becomes all-embracing. This is how the cycle of birth and death is both understood, penetrated and transcended. Xu Yun said: ‘These are the words of the ancients – what is your understanding of the inanimate essence?’ This humble monk (Master Jie Chen) was struck speechless. Xu Yun said: ‘You are a language-learner. You repeat the understanding of others and do not understand yourself. It is not a matter of ‘belief’ or ‘faith’ but a matter of correct self-cultivation. If you sit with me for awhile, you will develop insight and see for yourself.’ This humble monk (Master Jie Chen) sat with Master Xu Yun for seven-days without a break but try as he might, he could not calm the continuous waves of conscious activity. All his self-cultivation efforts were in vain as he discovered seeds of subject-object discrimination still residing in the eighth-consciousness. As a consequence, he could not sit still for long periods of effective meditation, and realised that his understanding of the Ch’an method was deficient and of no use. The question is how is the mind to be ‘stilled’? How does a practitioner understand if they have legitimately entered the ‘stillness’ of ‘Samadhi’ (定 - ding)? How is ‘ignorance’ to be understood? If the surface mind ‘moves’ when it assumes ‘understanding’, then obviously this is not the realisation of a genuine ‘stillness’ and ‘emptiness’. That which ‘moves’ is not ‘still’ and that which is ‘full’ is not ‘empty’. Ignorance is the ordinary dualistic state ensuring the endless cycle of birth and death. In this state all wisdom is likened to a withered log – and no dragon is hidden deep within these stagnant waters. Xu Yun said: The correct method of Ch’an practice consists in following the one true Dharma. Even when the Ch’an method is correct, it is only an expedient method that once its objective is complete, must be given-up, as there must be no ‘attachment’ to method. The objective is the realisation of the bright, all-embracing and empty mind ground! This reality (真 - Zhen) will manifest only if the correct type of fundamental ‘doubt’ (疑 - Yi) is raised right in the centre of the mind. Then the surface (and deep) mind will be ‘quietened’ and ‘stilled’ (静 - Jing). A great and sustained doubt (疑情 - Yi Qing) will have the effect of ‘uprooting’ all ignorance (无知 - Wu Zhi). This is how confusion and misunderstanding are removed from influencing the mind (and body). The sustaining of the great doubt clarifies the understanding of the mind so that a needle may fall to the ground and the Ch’an practitioner is aware of it but remains completely detached from all-knowing! Indeed, the great doubt generates a mind that uproots all greed, hatred and delusion, and does not discriminate in any direction! All duality is uprooted and there is non-attachment pervading the ten directions! All this is achieved through maintaining a vibrant, great and fundamental ‘doubt’ that cuts-through all whilst pervading the ten directions! All this is achieved through maintaining a vibrant, great and fundamental ‘doubt’ that cuts-through all movements of the mind and it reveals the empty (and ‘still’) mind ground which lies behind the movement! This is not a dry or withered ‘doubt’ but a living and profound ‘doubt’ that cuts right to the root of this great matter! As important and as profound as all this might seem, even this method and achievement is only a means to an end and not the end itself. It is an expedient means to achieving a higher objective. If you sit for another seven-days, all this instruction will be like a finger pointing the way. If I said that the ‘pointing-finger’ must be cut-off if you do not realise enlightenment ‘here and now’ – this prospect would focus your mind admirably and you would undoubtedly enter samadhi! This demonstrates how pure and intense a true ‘doubt’ must be when engaging in genuine Ch’an self-cultivation. Sometimes, such a great doubt can cause enlightenment in a single day! If you do not ‘doubt’ because you think that the dead-words of others in some way replaces your need to practice, then you may rub your own nose knowingly – whilst the ‘Dao’ remains forever out of your pretentious grasp!’ After hearing this Dharma-Talk we friends were all in a state of admiration and decided that a poem should be compiled to mark the event. Brother Xu said: ‘When brotherhood exists in the world there is no loneliness - and sadness gallops outwards all on its own!’ This humble monk (Master Jie Chen) said: ‘If a fellow brother in Ch’an would like to possess this insight, then gather together with my lotus friends and come to see my teacher!’ After this, the group inhabited the thatched-meditation huts on the mountain side for around a year. On a particular day, the root of self-consciousness can be dull. If you specialize in the Ch’an path, you cannot find the mind, life and death come and go and time is proven very short. Besides, there are numerous Buddhist methods of self-realisation, and it is not possible for a single person to correctly understand all this. Although there are many paths of self-cultivation, the scholars of ancient China divide these methods into the five sects of Ch’an (禅), Tiantai (教 - Jiao), Vinaya (律 - Lu), Pureland (净 - Jing) and Tantra (密 - Mi). We sat in the Buddha Purification Hall for three-days performing an act of repentance. This involved the act of confessing our faults, or our wrong opinions about the Dharma. We also requested from the Buddha guidance on how we should proceed with our Ch’an training and each of us wrote-out five ‘lots’ [阄 - Jiu] (or ‘divination slips’) - with each containing one of the names of the five sects above – and requested Brother Xu to pick three lots to act as a form of Dharma-guidance premised upon ‘fate’. Brother Xu agreed and picked the three lots – all containing the ideogram ‘净’ (Jing) for ‘Pureland’. We were all astonished to witness this! Although I was practicing Ch’an and had made a commitment under Brother Xu’s instruction to fully adjust the manner in which I pursued this path – this is why this ‘Pureland’ reading was a complete mystery to me! It was during this year that everyone living on the mountain requested that Master Yuegong give an in-depth lecture upon the ‘Surangama (楞严 - Leng Yen) Sutra – which Brothers Xu and Yu both attended with a great interest. One day, Brother Xu gave a Dharma-Talk upon the subject of ‘Great Power of Bodhisattva Perfection Chapter’ (大势至菩萨圆通章 - Da Shi Zhi Pu Sa Yuan Tong Zhang), within which he highly praised the purpose of reciting the Buddha. The monk Yu, however, argued against this interpretation and said: "The purpose of Surangama’ is that Manjusri only chooses Guanyin's method of returning all that is heard (through the ear) to its ‘empty’ root. Surely, just repeating the Buddha’s name contradicts this central teaching?” This comment led to everyone arguing with one another for several days. Seeing this, Master Yuegong called an end to this pointless activity. After listening to the explanation of the Sutras I returned to my thatched meditation hut as the weather was cold and windy. To keep warm, I stayed in wrapped in my bed roll. As I could not sit properly at this time, I recited the Pureland mantra as taught by Brother Xu and found that whether ill or fit, awake or asleep, sitting-up or lying down, I could generate an evenness of mind and enter the Western Paradise regardless of my circumstance. Suddenly, there was a dazzling light and the inside of my thatched-hut appeared to get larger as did all my meagre possessions! This was a direct result of reciting the ‘rebirth mantra’ (往生咒 - Wang Sheng Zhou) hundreds of times in my sleep or when I was awake – I could not stop reciting this mantra which seemed to have a life and momentum of its own! I entered a state of mind (and body) where only mantra-chanting mattered with this practice embracing all other methods without distinction or discrimination. All time lost its meaning, but eventually I did become exhausted, the bright-light faded and the inside of my hut returned to its normal dimensions. My illness disappeared and I was able to sit in meditation and ‘chant’ but the (golden) bright-light did not re-appear. I told Brother Xu about this and he said: ‘Your karma is such that you have a pre-destined connection with this Pureland method.’ This humble monk (Master Jie Chen), on the other hand, did not accept this explanation and was not yet ready to agree with Brother Xu’s interpretation. (1903): During the 29th year of the reign of the Qing Emperor Guangxiu (光绪) - which corresponds to the Western year of 1903, I travelled down the mountain with Brother Xu heading in the direction of Mount Emei (峨嵋) - although we stayed on Mount Jizu (鸡足) in Yunnan province for two months. At the Jiangnan (江南) Meeting Hall the Head Monk (住持 - Zhu Chi) was ‘Fa Wu’ (法悟). Brother Xu wanted to spend some time in isolation and this humble monk (Master Jie Chen) - who had travelled with him - stayed to look after him. This lasted for three-years whilst we stayed in Qiongzhu (筇竹) Temple – where the assistant monk ‘Fu Meng’ (梦佛) officiated over the precept transmission period. After this, we intended to travel to Nanyang. When we traversed through ‘Jinshan’ (金山) Temple situated in Lijiang – the monk ‘Zhengxiu’ (正修) - requested that when Brother Xu reached the ‘Yutong’ (雨铜) Temple (殿 - Dian) situated in Dali – could he please lecture upon the Surangama Sutra! The monk Yu was still acting as Brother Xu’s assistant at this time. When this journey and objective was completed, we returned yet again to Mount Jizu. When we reached the ‘Dajue’ (大觉) Temple the venerable old monk Dao Cheng (道成) invited Brother Xu to stay in the ‘Bo Yu’an’ (钵盂庵) Lower Courtyard of the Temple grounds and transform this area through his presence. (This is why this temple complex today is known as the ‘Xu Yun’ [虚云] Temple)! During this period of fund raising and physical building – this humble monk (Master Jie Chen) served as Brother Xu’s assistant. In the Spring of the following year the precepts were transmitted and this humble monk (Master Jie Chen) stayed three more years in this place. The ancients understood that the Dharma is like a boat that must sail across the sea of samsara so that the other shore of nirvana is reached. Once nirvana is reached, the Dharma (or ‘boat’) is no longer useful and so the boat is given-up and there is no need to carry it on your back! However, this is only true if the ‘practice’ (Dharma) has been properly engaged in, will the boat sail straight to the required destination. This humble monk (Master Jie Chen) attempted to sit in seated meditation for ninety-days without sleeping (and taking the minimum of food and water). Master Xu Yun could sit without moving for weeks on-end without moving and never eating or drinking a single thing! This is the correct Ch’an technique – but many today are not able to perfect this method. This is how chanting the Buddha’s name and entering samadhi is achieved! There are problems that develop due to individual karma and its effects upon one’s life. For instance, whilst Master Xu Yun sat upright and still (even his breathing could not be detected), after two-days my feet swelled-up and I felt drowsy and confused in the evening! Whilst dealing with my ‘klesa’ (individual karmic defilements), Master Xu Yun sat absolutely still like he was a tree-stump or a heavy rock! There was also a type of ‘glow’ emanating from deep within his body and manifesting around him. When animals came near him, they bowed their heads or lowered the front part of their bodies. Insects became quiet and respectful and birds ensured they kept their distance. Temple cats would position themselves around Master Xu Yun and sit for hours without moving before being replaced by yet another cat who would take their place. The cats behaved like soldiers protecting a palace and changing guards. Many different human-beings traversed through the temple but only some could ‘see’ Master Xu Yun tucked away in the corner – whilst others appeared unable to perceive his presence. Later, Master Xu Yun said that we should not fear individual karma but work to uproot and see through it so that the negative karma is dissolved into the emptiness from which it originally emerged. We all must face this practice as this is how the Ch’an method functions. Some people’s klesa is so negative that they cannot perceive what is right in front of their eyes! Sitting like a mountain and literally ‘seeing’ through the activity of the surface mind is the genuine and direct Ch’an method as taught in China and passed-on by Master Xu Yun! Although I had not realised perfect enlightenment – I had spent the better part of one hundred days attempting to ‘sit’ correctly and had progressed my understanding a little. The monk Yu had been chanting the Buddha’s name and had been practicing ‘returning’ all sound to its empty essence. Despite doing this night and day – this humble monk (Master Jie Chen) had delayed going to the Western Paradise as there was still work to do on this plane. Indeed, this humble monk (Master Jie Chen) decided to formally join the community of this temple and dedicate his life to its preservation and function. As I was living at this temple also, I was able to witness all these events. Eventually, after more than three-months of sitting without moving, Master Xu Yun opened his eyes and behaved like nothing had happened. As the Bo Yu’an’ (钵盂庵) Lower Courtyard – which was originally part of the ‘Dajue’ (大觉) Temple – Master Xu Yun had been tasked with transforming it into a separate (but related) ‘sacred space’ (or ‘temple’). This transformation required sponsorship and funding if it was to succeed. This is why Master Xu Yun travelled to Nanyang to raise money for paying labourers, buying building materials and acquiring architects and designers, etc. There was also the issue of the temple having its own independent income so that everyone who visited could receive free food, shelter and instruction. Charging people ‘money’ for receiving the Dharma is in violation of the Sutra teachings, the Vinaya Discipline proscriptions and the Bodhisattva Vows of wisdom, loving kindness and compassion! Master Xu Yun offered certain rich individuals an opportunity to ‘purify’ their karma if they decided to selflessly ‘donate’ to the temple finances. In this way a few rich people in society can be persuaded to assist countless thousands of temple visitors! (1909): During the first-year of the reign of the Qing Emperor ‘Xuantong’ (宣统) - which equates to the Western year 1909 – a complete ‘Tripitaka’ (龙藏 - Long Cang) was sent to the temple from the Qing Court in Beijing so that the precepts could be transmitted during the Spring period. (1911): During the third-year of the reign of Qing Emperor ‘Xuantong’ - 1911 – the Republic of China was declared! This humble monk (Master Jie Chen) stated that the outer world was in chaos – even though I continued to do my best to assist Brother Xu. Despite this good intention, however, I found that I could achieve little during these troubled times and intended to retreat from the world and sit quietly meditating and refining my essential nature (精 - Jing) in a thatched hut situated within the grounds of the Qiongzhu (筇竹) Temple. After a year I was contacted by Brother Xu who told me about a dispute that had arisen at the Bo Yu’an’ (钵盂庵) Lower Courtyard. As Brother Xu was re-organising the interior structure of the temple – a number of trees were cut-down and this has caused a dispute (as Brother Xu had wanted them ‘moved’ and not ‘cut’, etc). I was asked to come back and see if I could resolve the matter. In preparation for this I handed-over control of my thatched meditation hut to the venerable monk Pingguang (平光). (1913): During the second year of the ‘Republic of China’ (1913), after the transmission of the precepts had been held in the Spring, the virtuous ‘You’ (又) and ‘Zhengxiu’ (正修) opened a Buddhist Society in Dali. After this establishment was effectively functioning, ‘Yu Jifa’ (余即发) is appointed the Head Teacher specialising in teaching the community about the three religions of Confucianism, Buddhism and Daoism – their differences and their similarities. Brother Xu, however, felt that the local people were too influenced by the teachings of folk-Daoism (or ‘superstitious’ Daoism that had developed over-time due to a lack of qualified guiding masters) and that they would benefit from a local school that met the needs of both ‘lay’ and ‘monastic’ Buddhists. This is how Brother Xu founded the Provincial Buddhist Association in Yunnan. Brother Xu was assisted in teaching by the lay-Buddhist ‘Liu Yu’ (留余) and Dharma Master Pu Chang (普常) as permanent staff. During the time of the summer vacation, this humble monk (Master Jie Chen) resigned my position (as assistant to Brother Xu) and travelled to Shanghai. Here, I encountered the venerable old monk ‘Hu Yue’ (睹月) yet again who was residing in the beautiful Ha Tong (哈同) Flower Garden (花园 - Hua Yuan) area of the city – where I listened to a lecture on the ‘Maha Prajna Paramita Sutra’ (摩诃般若 - Mo He Bo Re). During the autumn period I encountered Dharma Master ‘Di Xian’ (谛闲) at the ‘Guanzong’ (观宗) Temple – where I listened to a lecture on the ‘Lotus Sutra’ (法华 - Fa Hua). (1914): During the Spring period of the third-year of the Republic of China (1914), I was invited to the ‘Xianglin’ (香林) Temple situated in Nanjing – where I lectured on the ‘Notes Upon How the Amitabha Sutra Should Be Interpreted’ (弥陀要解便蒙钞 - Mi Tou Yao Jie Bian Meng Chao) and until the summertime I was in-charge of teaching about the Pureland Sect. (1928): During the seventeenth-year of the Republic of China (1928) - Brother Xu ordered the venerable monk ‘Xiuyuan’ (修圆) [who was living with me – his disciple - at the ‘Lingyan’ (灵岩) Temple (关 - Guan) in Sichuan] to travel to Yunnan. As Sichuan is a very hot climate, I was happy to travel to the very mild climate of Yunnan! Before we left ‘Lingyan’ - Dharma Master ‘Miao Zhen’ (妙真) was left in-charge of the community at ‘Lingyan’. My teacher and myself arrived in Yunnan during the eighth-month. It was winter, and I was invited by a layman in Wangzhu (王竹) Village to teach the ‘Diamond Sutra’ (金刚经 - Jin Gang Jing) in his house. (1929): During the eighteenth-year of the Republic of China (1929) - I was invited by Brother Xu to lecture on the ‘Lotus Sutra’ at Yunqi. This marked the thirty-first anniversary of me becoming a Buddhist monk (in 1898)! Although I have made a point of learning from everyone, I have encountered throughout my life – there are four friends who I consider helped my personal development to a very high degree. (1): Brother Xu Yun (虚云) - who I met on Mount Zhongnan thirty-years ago - has helped me the most regarding the understanding and learning of the Ch’an method. Due to his influence, I have kept a continuously ‘alert’ mind when travelling from place to place seeking Dharma-instruction. However, despite this help I am in no way an expert upon the Ch’an method – but I do now possess a reasonable knowledge upon this subject thanks entirely to ‘Master’ Xu Yun! (2): Brother Ci Zhou (慈舟) taught me about the ‘Hua Yan’ (华严) Sutra to a deep and profound degree. This was over a period of ten-years and taught me about the profound cause and effect of the Buddha-Dharma in the mind and in the physical world! This unified theory united all my activities from the most mundane to the most profound! It made no difference if I was walking to post a letter, giving a lecturer or running a school. This teacher ‘lived’ the reality of the ‘Hua Yan’ Sutra and set a prime example with every action! Understanding and discipline were the two methods used! (3): Brother Ji Tong (机通) and his disciples were also good friends and teachers to me. We both taught the Hua Yan Sutra together, at the ‘Jiulian’ (机通) - or ‘Nine Lotus’ School situated at ‘Wutai’ (五台) as well as teaching together at the ‘Beishan’ (北山) Temple. We also opened a ‘Lotus School’ in ‘Lianxi’ (莲溪). Brother Ji Tong has studied, understood, taught and practiced the teachings in the Sutras for many decades. He is strict in his personal habits and modest – as are his disciples. He is renowned for carrying-out acts of universal compassion throughout the day and without discrimination. (4): Great Master Zhao Kong (照空) has helped me tremendously. During the seventeenth-year of the Republic of China (1929) I arrived in Yunnan for the second time in my life. Here, I studied the Diamond’ and ‘Lotus’ and many other Sutras – all with guidance from ‘Zhao Kong’. From this association, I also established the ‘Purify Karma’ (净业 - Jing Ye) Society as a branch of the Buddhist Association. With the help of many others – I also established the ‘Buddha Guardian Lotus Society Contribution Temple’ (成佛护莲社于贡院 - Cheng Fo Hu Lian She Yu Gong Yuan). None of this could have happened without the permission of ‘Zhao Kong’ and his general encouragement. Zhao Kong stayed detached from the vicissitudes of the outer world. When monks became corrupt and self-serving – claiming their methods were either ‘revolutionary’ or somehow ‘ultra-orthodox’ - Great Master Zhao Kong just kept his inner mind quiet and still. He remained unaffected by the changes in the world and had absolutely no interest in fame or wealth! He was a true ‘lotus’ friend who kept aloof from damaging worldly affairs and continuously set a good example to others to ‘cleanse’ their karma. Another way of viewing this concept is that each of my four friends above represent one (or more) attributes of the ‘Way’ (道 - Dao) such as ‘Moral virtue’ (德行 - De Xing), ‘Penetrative Intelligence’ (Prajna) - or [智力 - Zhi Li], ‘psychological and physical restraint’ (Precepts) - or [戒行 - Jie Xing] and ‘great Willingness' (弘愿 - Hong Yuan), etc. These attributes are ten-thousand times better than ordinary behaviour and create a calm, quiet and still mind within a disciplined body so that there is no boasting of ability or arrogance of status or understanding. Leaving one’s parents is the first step. Find a good teacher and cultivating the four good friends – what more could be required? It is important for future scholars not to take my life – that is ‘Jie Chen’ (戒尘) - as a model for self-cultivation. This is because I have wasted most of it in idle speculation. Instead cultivate the four pure attributes detailed above and cultivate Buddhahood on the path toward being a Tathagata! This is how all good Dharma practitioners encourage one another. Excerpted from: Jie Chen’s Seeing Through Dreams and Reality (关中寐语 - Guan Zhong Mei Yu) Master Jiechen (1878~1948), was a modern eminent monk, and fellow Buddhist and Disciple of Master Xu Yun for more than 30 years. He was the President of the Yunnan Buddhist Association and the Head Monk of the Qiongzhu Temple in Kunming during the Republic of China. ©opyright: Adrian Chan-Wyles (ShiDaDao) 2022. Original Chinese Language Text: https://kuaibao.qq.com/s/20191030A0BSE500?refer=spider 亲见虚云老和尚真功夫,方知机辩不是禅 妙法佛音禅悟 2019-10-30 14:00 光绪二十七年秋,法忍老人有赴终南之举。先命月霞法师去营办道场,余与复成上座随侍月公往终南。 适有虚云上座在山结茅自居,因与之相谈禅理,口若悬河,机语不让。 虚曰:“汝此强辩,阎罗老子未放你在!孽镜台前不怕人多口。须知古时人障轻,可重见处,不问工夫。故六祖云:惟论见性,不论禅定解脱。今之人习染深厚,知见多端;纵有一知半解,皆识心边事。须从真实功夫朴实用去,一日彻底掀翻,从死中得活,方为真实受用。纵得小小受用,生死之际,依然不能作主。纵悟门已人,智不入微,道难胜习,舍报之际,必为业牵,须以绵密功夫,坐断微细妄想,历境验心,不随境转,一旦悬崖撒手,百尺竿头,再进一步,方为自在人。此亦不过是小歇场,还有后事在。” 余曰:“我亦亲近德公、修公、大老、赤山来,自谓道契无生,更有谁耶?” 虚曰:“汝所谓道契无生者,作么生契耶?” 余曰:“若人识得心原无念,则知生自妄生,灭自妄灭,生灭灭尽处,自契无生。” 虚曰:“此是古人的,如何是你的无生?” 余无语。 虚曰:“汝乃学语之流,口头禅而已,只骗瞎眼汉。不信你我同坐一时,始见真实功夫。” 虚一坐七日,余则妄念波腾,加以八识田中有漏种子发现,到此全不得力,半日亦坐不住,自愧向来所学之禅不济事。 待其起定而问之曰:“汝在定中,为有知耶?为无知耶?若有知者,不名为定;若言无知,自是枯定,所谓死水不藏龙。” 虚曰:“须知禅宗一法,原不以定为究竟,只求明悟心地。若是真疑现前,其心自静。以疑情不断故,不是无知;以无妄想故,不是有知。又虽无妄想之知,乃至针杪堕地皆知之,但以疑情力故,不起分别;虽不分别,以有疑情不断故,不是枯定;虽不是枯定,乃是功用路途中事,非为究竟。又此七日,只是觉得一弹指顷;一落分别,便起定也。须以此疑情,疑至极处,一日因缘时至,打破疑团,摩着自家鼻孔,方为道契无生。” 余闻此,十分钦仰,因与为友,同作联袂偈一首。 虚兄言:“孤身游世兄弟无,暗悲独自向外驰。” 余和曰:“禅兄若欲有此念,相结莲友睹吾师。” 同住茅蓬年余。 一日,自念根钝,如专修此道,不能发明心地,生死到来,又随他去,况诸佛法门无量,未知余与何法特有因缘。且法门虽多,而中土学者,略分禅、教、律、净、密五宗。即严净佛堂,忏悔三日,用纸写禅、教、律、净、密五阄,请虚兄为证盟,跪在佛前三拈,皆是净阄。当时自谓我今专学参禅,如何偏得净阄,尚不以为然。 是年山中请月公法师讲《楞严》,余与虚兄皆在座听讲。一日,虚兄复讲《大势至菩萨圆通章》,力赞念佛宗旨。余与之辨驳曰:“《楞严》宗旨,文殊只选观音耳根圆通,如何偏赞念佛,岂不违背经义乎?”彼此相辩者数日。月公闻之,呵止乃已。 听经毕,回茅蓬,因受风寒,昼卧床中,梦一同道者西归,为之念佛,继念《往生咒》数百遍,及至念醒,犹念不歇,见茅蓬忽然渐大,至十余丈,房中物件亦随之变大,金光夺目。余当时只有念咒之心,未起分别。因念久疲极,动念翻身,则金光不现,茅蓬亦自复原。即起身坐,念数百遍,而金光亦不复现,惟病魔从此顿愈。即以此事告虚兄,虚曰:“汝与净宗有缘。”余亦不以为然。盖此时尚未深信净土宗故也。 二十九年春,与虚兄下山朝峨嵋,至鸡足,住山二月。及来滇省,有江南会馆法悟住持,留兄掩关,余为护关。三年出关,至筇竹寺,辅梦佛和尚办戒期。法会完时,即拟过南洋觅养道之所。因有丽江金山寺正修和尚,请虚兄在大理雨铜殿讲《楞严经》,余为代座。经毕时,再朝鸡足山,恰遇大觉寺(今名虚云寺)道成长老,敦请虚云兄住大觉寺下院钵盂庵,将之改建成祝圣寺。虚兄进院后,余亦在此住下,当监院。 次年春,办戒期一次,余即于此掩关三载。在关中,因功用难得纯熟,特效古人行般舟行。般舟者,立佛三昧也,九十日不坐不卧,一心念佛。行至第二日晚,两脚站肿,加以夜深,昏沉太重,不觉跌倒于地,难以进行。自愧业障虽重,然誓不中止。只置一小凳,疲极时,略坐少息;昏沉重时,仍起经行,方得行满九旬。继又打七一次,至第七日,疲倦已极,欲再行三天,助成百日,已不能也。虽愧未获三昧,然较前功夫,已略纯熟矣。不过,余此时尚未决志求生西方,只是将一句佛号,当作话头参究耳。 当余进关后,因常住初办,毫无租石,故虚兄即往南洋募缘,至宣统元年,方由北京请《龙藏》回山,改钵盂为祝圣。余出关同办戒期,定例每年传戒一次。 宣统三年,值民国反正,余观世界变乱,若常助虚兄办事,不免妨害自己用功,欲觅静处精修。适有了然和尚,留余结茅于筇竹。未住一年,因虚兄有事至申,祝圣常住为砍树起纠纷,余即将茅蓬交平光和尚,回山排解。 民国二年春,办戒期后,又与正修、远参诸德,在大理开办佛教会。会成立后,余即发意续下三江参学,因道经省垣,值虚兄在省办佛教会,会内兼办僧学,留余与普常法师任教员。 迨放暑假时,余遂辞职赴上海,再睹月老法师于哈同花园,听讲《摩诃般若》。是秋诣观宗,听谛闲法师讲《法华》。三年春,余受南京香林寺请,讲《弥陀要解便蒙钞》,至夏,方研究净宗。至民国十七年,值修圆和尚受虚兄命,特来灵岩关中,约余旋滇。余喜滇地气候温和,故出关将灵岩交妙真法师主持,八月与修师来滇。是冬,受王竹村居士请,就其府讲《金刚经》。十八年春,受虚兄请,在云栖讲《法华》。 余自出家以来,已四十年,虽蒙诸方知识提携,然成我者,四友也: 一虚云兄,余之禅友也。余与兄终南相遇后,几三十年,同在各处为佛法因缘,且常相警策,受益良多。虽于禅学未足踏实地,然于此道得过信心,实虚兄成之也。 二慈舟兄,余之律友也。余与兄学《华严》后,十余年为佛事因缘,或行道,或办学,或讲经,未尝分袂。兄戒律精严,每诫学者,皆以身作则。余学律之因缘,实慈兄成之也。 三机通兄,余之教友也。余与兄学《华严》后,同办学校于九莲,同谒五台,同讲经于北山寺等处,同办莲社于莲溪,皆得兄助。且兄虽一生各处讲经宏法,但谦和自抑,斋庄中正,刚毅木讷,专以利生为己任,实愧煞现世之一班新派法师,不重行持、只讲外式者,真余之教友也. 四照空大师,余之莲友也。余于民十七年,二次来滇,讲《金刚》、《法华》等经,办净业社于佛教会,成佛护莲社于贡院,皆得师助。迩来诸方师家与学者,或尚新派,或自称佛教革命,或顺潮流,或贪名闻利养,或办世事,虚度光阴,无不多溺于名渊利薮之中。照师超然高蹈,善能摆脱世事,立志精修净业,不为浮华所牵,真余之莲友也。 然此四友之道念、德行、智力、戒行、弘愿等,皆高超余万倍,既能匡余不逮,又能逆耳忠告,以身作则,不尚虚夸,躬行履践,可为季世之优昙也。古云“生我者父母,成我者朋友”,又云“从师不如访友”,诚哉然也。切劝后之学者,莫学戒尘一生虚度,须学余四友净行,方可为真佛子,堪绍如来家业。愿共勉之。 摘自戒尘《关中寐语》 作者简介: 戒尘法师(1878~1948),近代高僧,虚云老和尚三十余年的同参禅友,民国年间曾任云南佛教会会长、昆明筇竹寺方丈。 |