Venerable Old Master Xu Yun: No Difference Between a Monk and a Lay-Person!
Ten Activities Which Transcend Life and Death!
(Translated by Adrian Chan-Wyles PhD)
Chinese Language Source: Dharma Words of Venerable Old Master Xu Yun
Translator's Note: The Chinese-language biography of Master Xu Yun is comprised of a far-greater length than that currently available in the English-language. The early version compiled by the 'Nationalist' Cen Xue Lu is incomplete and riddled with various errors. This served as the basis for the English-language translation as produced by Charles Luk - and widely known as 'Empty Cloud'. Whereas Cen Xue Lu 'removed' Master Xu Yun's opinions regarding certain movements within the Tibetan community (millions of whom live not in Tibet - but rather within South-West China) - Charles Luk 'removed' a letter Master Xu Yun wrote to Chiang Kai-Shek criticising his conversion to Christianity. These are just two examples of systemic problems extant within the early politicised biography of Master Xu Yun. Obviously, this had nothing to do with Master Xu Yun himself - but is a product of those manoeuvring for position around him. The reality, of course, is that anyone who is sincere can read 'Empty Cloud' and know intuitively what 'is' and 'is not' correct - whilst uniting with the spiritual essence and by-passing the superficial trappings.
For instance, by cross-referencing the below May 1955 Dharma-Talk with the text of 'Empty Cloud' for that year - a more all-round picture can be built of exactly what was happening and how Master Xu Yun was reacting to it. To be clear, Master Xu Yun was adamant that an ordained Buddhist monastic must follow ALL the rules of the Vinaya Discipline and that a lay-person must follow a least five, eight or ten of the basic vows contained in the Vinaya Discipline. This is a practical distinction Master Xu Yun upheld - as he rejected the Japanese Zen tradition of monks being allowed to eat meat, drink alcohol and get married. Such individuals are 'lay-people' and NOT monks. This being the case, what is Master Xu Yun referring to when he states that there is 'no difference' between the ordained Sangha and the laity? This stems from the Chinese Ch'an tradition recognising that lay-people as well as monastics are able to perceive the empty mind ground and attain enlightenment - and that the attainment of enlightenment should not be considered only the domain of the ordained monastic. Furthermore, men, women, children - and even animals - are recorded as achieving enlightenment within the Chinese Ch'an Buddhist Records.
Therefore, Master Xu Yun is explaining that regardless of one's station in life - it is a perfectly reasonable assumption that the poorest beggar and the most well-educated monastic are both EQUALLY able to clear their surface minds - look within (rejecting the 'guest') - and directly realise the empty mind ground (host)! In this sense their is NO difference in possibility of outcome. This is different and distinct from denying the very real demarcation that exists between a (celibate) Buddhist monastic who follows hundreds of rules (including strict vegetarianism) - and a (non-celibate) lay-person who follows just a few. Moreover, as the Pali Suttas confirm, the historical Buddha stated that when a lay-person and a monastic realise enlightenment - there is NO distinction to be made between the two experiences! To retain the lucid 'flow' of Master Xu Yun's original Chinese-language text - I have limited the number of Chinese ideograms included in the main English-language text. As I have translated many of these terms hundreds of times before - my other work can be easily referenced for clarification. Although inheriting ALL Five Sects - Master Xu Yun personally transmitted a 'lay' and 'monastic' lineage of the Caodong School to his closest disciples. For cataloguing purposes - I have retained the original Chinese-language text. Finally, we remember (in 2023) with respect that Master Xu Yun left his body sixty-four years ago on this day (October 13th, 1959), ACW (13.10.2023)
For instance, by cross-referencing the below May 1955 Dharma-Talk with the text of 'Empty Cloud' for that year - a more all-round picture can be built of exactly what was happening and how Master Xu Yun was reacting to it. To be clear, Master Xu Yun was adamant that an ordained Buddhist monastic must follow ALL the rules of the Vinaya Discipline and that a lay-person must follow a least five, eight or ten of the basic vows contained in the Vinaya Discipline. This is a practical distinction Master Xu Yun upheld - as he rejected the Japanese Zen tradition of monks being allowed to eat meat, drink alcohol and get married. Such individuals are 'lay-people' and NOT monks. This being the case, what is Master Xu Yun referring to when he states that there is 'no difference' between the ordained Sangha and the laity? This stems from the Chinese Ch'an tradition recognising that lay-people as well as monastics are able to perceive the empty mind ground and attain enlightenment - and that the attainment of enlightenment should not be considered only the domain of the ordained monastic. Furthermore, men, women, children - and even animals - are recorded as achieving enlightenment within the Chinese Ch'an Buddhist Records.
Therefore, Master Xu Yun is explaining that regardless of one's station in life - it is a perfectly reasonable assumption that the poorest beggar and the most well-educated monastic are both EQUALLY able to clear their surface minds - look within (rejecting the 'guest') - and directly realise the empty mind ground (host)! In this sense their is NO difference in possibility of outcome. This is different and distinct from denying the very real demarcation that exists between a (celibate) Buddhist monastic who follows hundreds of rules (including strict vegetarianism) - and a (non-celibate) lay-person who follows just a few. Moreover, as the Pali Suttas confirm, the historical Buddha stated that when a lay-person and a monastic realise enlightenment - there is NO distinction to be made between the two experiences! To retain the lucid 'flow' of Master Xu Yun's original Chinese-language text - I have limited the number of Chinese ideograms included in the main English-language text. As I have translated many of these terms hundreds of times before - my other work can be easily referenced for clarification. Although inheriting ALL Five Sects - Master Xu Yun personally transmitted a 'lay' and 'monastic' lineage of the Caodong School to his closest disciples. For cataloguing purposes - I have retained the original Chinese-language text. Finally, we remember (in 2023) with respect that Master Xu Yun left his body sixty-four years ago on this day (October 13th, 1959), ACW (13.10.2023)
Ch’an Master Xu Yun (1840-1959) transmitted the Caodong, Inherited the Linji, revitalised the Yunmen, supported the Fayen and continued the Weiyang! Master Xu Yun was a Great Ch’an Master recognised as a genuine Dharma-Inheritor by all Five Sects of Chinese Ch’an Buddhism! The life of Master Xu Yun was not only legendary – but also full of countless hardships! Master Xu Yun stated: “Having lived through the historical time-period spanning Five Emperors and Four Dynasties – I remained inwardly indifferent to the outer vicissitudes of life. After experiencing the ten-hardships and the nine-difficulties – I thoroughly understood that all things are impermanent!” In his later years living on Yunju Mountain, Ch’an Master Xu Yun did not forget to spread the Dharma - and continuously taught Ch’an practice methods. Indeed, this article is a lecture given by Master Xu Yun on May 18th, 1955.
The ‘Ch’an Gate Daily Chanting’ text contains advice written by the Great Ch’an Master Han Shan (憨山). In a collection of songs collectively entitled ‘The Cost of Freedom’ – there are ten poems which discuss the ten hardships that a practitioner can experience whilst cultivating the Ch’an path. Whether you become free or remain trapped in delusions - depends entirely upon where you place your awareness. The Great Master Han Shan understood that the empty mind ground underlies ALL material phenomena and experience. A practitioner has two choices. The first choice is to carry-on being mindlessly attached to the world of outer form – whilst the second choice involves effectively ‘looking within’ and realising the empty mind ground. The former wastes your time – whilst the latter transforms your entire existence. As the Great Master Han Shan understood the gravity of the situation – he termed these poems ‘The Cost of Freedom’!
If the ten hardships are overcome – then the ridge-pole of ignorance is forever broken, duality is transcended, and birth and death come to an end! The ten hardships are:
1) The inner and outer ‘Dao’ (道) - or ‘Way’ (Path) - is difficult to fathom and locate.
2) The correct understanding of the Vinaya Discipline is difficult to encounter.
3) It is difficult to encounter a genuine Ch’an teacher.
4) It is difficult to escape the temptations offered by the world of dust.
5) Realising the empty essence of the mind is difficult to achieve.
6) Realising full Enlightenment (悟 - Wu) is difficult to achieve.
7) It is difficult to maintain discipline and retain completeness.
8) Cultivating an unshakeable conviction through experience is difficult.
9) Upholding a pure (and ‘respectful’) mind is difficult attainment.
10) Transcending birth and death is a difficult achievement.
1) The inner and outer ‘Dao’ (道) - or ‘Way’ (Path) - is difficult to fathom and locate.
2) The correct understanding of the Vinaya Discipline is difficult to encounter.
3) It is difficult to encounter a genuine Ch’an teacher.
4) It is difficult to escape the temptations offered by the world of dust.
5) Realising the empty essence of the mind is difficult to achieve.
6) Realising full Enlightenment (悟 - Wu) is difficult to achieve.
7) It is difficult to maintain discipline and retain completeness.
8) Cultivating an unshakeable conviction through experience is difficult.
9) Upholding a pure (and ‘respectful’) mind is difficult attainment.
10) Transcending birth and death is a difficult achievement.
When I compare myself with the ancients - I feel ashamed and dare not say much. Although I am old today, many treat me as a living ornament – a relic from a lost past. This is why I often use the agency of ‘silence’ to transmit the empty mind ground. Many assume that my longevity is directly linked to my moral strength – but I cannot say too much about this. It is not for me to explain myself. Even if I tried, there are those who would accuse me of being naïve and knowing too little. After-all, I am too old to practice superficial politeness and will directly say that only those who drink the water will know whether it is hot or cold. The Ancients said ‘The outer skin of a tiger may well be painted – but its inner bones will never be known! The outer expressions of a person may well be impressive – but they tell you nothing about their inner worth!’ Who can know the shame I feel in my heart? I have been cheating the Buddha-name for only few years longer than you. You do not believe that I suffer from the effects of karma - and therefore I cannot fully express my suffering to you. Due to my advanced age, I only eat very sparingly.
Furthermore, as my body is ageing I find it very difficult at times to formulate words. Besides, what I am discussing with you now are merely the pure thoughts of others – and certainly not my own. All I have achieved is to read these teachings of the Buddha, the Ancients, and the Masters – and to have put these teachings into practice – even with a perpetually empty stomach! The Ancient Sages and the Thousand Buddhas have all transmitted the Seal of the Unified Mind without saying a word! The story of the historical Buddha is well-known – he used words - but his mouth remained closed. Why do I not talk about myself? The Buddhas and Ancients stated that practice is more important than mere words. My sufferings are immense – and yet completely empty of any reality. My sufferings do not represent my spiritual attainment and do not diminish it in anyway. Those with discerning eyes will see right through me and not stop at the surface.
The day before yesterday, someone from Hangzhou sent an anonymous letter criticising me. The letter said:
‘There are those who claim to be master-technicians – but even so - if an individual is seemingly full of knowledge and solutions, this does not mean they are free of their expected duties.
There was once a very powerful man who possessed many disciples. Although his reputation was famous for a while – he is not considered a very important, just, or suitable person.
...Therefore, it is widely known that there are secret precepts not allowed to be passed on to unscrupulous, ignorant, and unworthy people. If you do pass on lineages to such people - you will suffer disaster. If you transmit lineages onto those who are not a suitable – then you will suffer many disasters.
What we see here – is a ‘Master’ who has not been properly tested – who has assumed a status he is not qualified to hold. He is given transmissions he is not suitable to receive – and he transmits these lineages to others who are not qualified to receive them! Is there such a lineage that can be transmitted with no virtue? Of course not! True Buddhist monastics do not grow beards! Surely, these constitute the ‘scum’ of the Samanas! Such behaviour opens-up the breaking of the Vinaya Discipline for all time to come! This behaviour leaves the stain of ridicule that pollutes future generations...’
‘There are those who claim to be master-technicians – but even so - if an individual is seemingly full of knowledge and solutions, this does not mean they are free of their expected duties.
There was once a very powerful man who possessed many disciples. Although his reputation was famous for a while – he is not considered a very important, just, or suitable person.
...Therefore, it is widely known that there are secret precepts not allowed to be passed on to unscrupulous, ignorant, and unworthy people. If you do pass on lineages to such people - you will suffer disaster. If you transmit lineages onto those who are not a suitable – then you will suffer many disasters.
What we see here – is a ‘Master’ who has not been properly tested – who has assumed a status he is not qualified to hold. He is given transmissions he is not suitable to receive – and he transmits these lineages to others who are not qualified to receive them! Is there such a lineage that can be transmitted with no virtue? Of course not! True Buddhist monastics do not grow beards! Surely, these constitute the ‘scum’ of the Samanas! Such behaviour opens-up the breaking of the Vinaya Discipline for all time to come! This behaviour leaves the stain of ridicule that pollutes future generations...’
This accusing author is my very good teacher – but unfortunately he does not possess the courage to sign his own letter. I am very grateful to him, but it is a pity that his letter was unsigned, and he did not include a return address. The author further stated:
‘It is obvious that this Great Master is a god-like figure who generates his own reputation! As this is the case, perhaps he will be kind enough to offer a prayer for me!’
‘It is obvious that this Great Master is a god-like figure who generates his own reputation! As this is the case, perhaps he will be kind enough to offer a prayer for me!’
Therefore, I decided to write to Dharma Master Tou Xinwen (托心文) of Hangzhou – to see if I could get to the bottom of this mystery. For instance, I know that he often refers to myself as a ‘master-technician’ and ‘when you learn from others – study their behaviour to know their fundamental strengths and weaknesses. What type of Dharma-Door does he operate? That of a Dragon or that of an Elephant? Does the Great Master possess a Divine-Eye – or is he merely a talking puppet with no spiritual essence?’, and so on. Oddly, on the one hand he sarcastically refereed to me as a ‘master-technician’ – but in the next breath stated that I was a truly Great Master with many able disciples! Obviously, I cannot take such instability of view as being worthing of serious consideration. As for realising the Dharma – why should I discriminate between ‘self’ and ‘other’? I neither realise or teach the Dharma – and yet the Dharma is forever being transmitted. I have no say as to whether it can be transmitted or not. When it comes to Buddhist monks growing beards – many do not really understand my personality or history. When I first became an ordained Buddhist monk – I did not fully understand the Vinaya Discipline with regards to shaving the head and face – and my misunderstanding led to me making mistakes.
Initially, I grew long-hair (kept in place with ornate clasps) and a beard – but a strict Dharma-Teacher corrected me about this behaviour – and I immediately shaved my head and face. From then on, I shaved my head and beard once a year, my feet once a year (on New Year’s Eve), and never bath my entire body at any one time! The point is that hair is hair and I do not discriminate. As I only shave my hair once a year – I only shave my beard once a year – I do not grow a beard on purpose. According to the Vinaya Discipline – the hair on the head and face should be shaved-off (there is varying opinion as to how regularly this should happen) – but within traditional Chinese culture, men who grow long eyebrows and beards are considered to possess great virtue. Furthermore, within Chinese culture the physical bodies of children are considered the property of their parents. Therefore, adult sons often grow long beards and eyebrows out of respect for their fathers. Those Sages who founded Chinese culture advocated this habit as being correct and proper as it venerates old-age and treats the aged with respect. Obviously, the above words emanate from my mouth – but are ‘empty’ from beginning to end. When I encounter an issue or problem in the outer world – I often refer to the words of the Ancients to prove the point I am trying to make. So, you see, there is nothing original about what I have to say. ‘If the point is grasped – the words used are not wasted!’ On the other hand, I have been ill for many years now and am unable to practice exactly how the Ancients behaved. I cannot die when I want, live when I want, or come and go freely when I want – just like the Ancients did! Dear fellow beginning friends – do not take any notice of my false reputation, do not listen to my empty words – and everyone should work hard for their own salvation! To achieve this, you must seek reliable external instruction!
Whether you are an ordained monastic or a householder – there is no difference in essence. Let me explain what I mean through a story. During the Ming Dynasty, there was a man surnamed ‘Cai’ (蔡) who was a master of the weighing-scales. He lived in the Xiaodongmen area of Kunming. When his parents passed away, Cai inherited both money and land – and lived a good life. He continued to work diligently, however, and whilst remaining thrifty – grew his own vegetables - selling them at the local market for pocket money. Of course, he attracted a young and beautiful wife who ate well but was lazy and enjoined her leisure time. Eventually, this woman had a love-affair with a wild man (living in the countryside). Cai knew about his wife’s infidelity – but he said and did nothing about it. As the wife faced no consequences – she stopped ‘hiding’ the affair and started having daily sexual intercourse with her lover quite openly! One day, Cai went to the market to sell vegetables early in the morning – and as he knew the wild man would still be with his wife when he got back – he purchased wine and meat for the wild man to consume! When Cai returned home – the wild man quickly hid under his wife’s bed! Cai saw this but remained unconcerned. Instead, he walked into the kitchen and started preparing the food. Seeing this display of selfless detachment – Cai’s wife became embarrassed and after washing her face – she helped her husband prepare the vegetables.
When the food was ready, Cai asked his wife to set the table – and so she set-out two-bowls and two-sets of chopsticks on the table. Cai, seeing this, asked his wife to set a third-place – as he was ‘treating’ everyone on this special day! Cai then asked his wife to pour three drinks and not to be afraid to ‘invite’ her guest out of his hiding place! Although she initially denied any affair – Cai stated that if she did not play along – he would fetch his sword and deal with the situation that way. The wife had no choice but to summon the wild man – and when he stood up Cai asked him to sit at the table and participate in a toast to his good health! The wild man thought the wine was poisonous and dared not drink it - so Cai drank it first and then asked him to drink - so the wild man was reassured. After eating enough food and drinking enough wine - Cai kowtowed three times to the wild man and said:
‘"My marriage today is at its best! My wife is young and has no one to care for her. She needs you to take good care of her. My property and my wife are all given to you. Please accept all these gifts!"
As his wife and lover initially refused – Cai drew his sword and said:
‘If you do not accept this kind offer – you will both forfeit your lives! As there is no other way – I suggest you accept!’
As the two had no choice – they reluctantly agreed. Cai then went out empty-handed and became a Buddhist monastic at Xilin (西林) or ‘Western Forest’ Hermitage (庵 - An) situated on Changsong (长松) or ‘Tall Pine’ Mountain. While practicing the Dharma, he grew vegetables. Later, he gained great insight through hard work.
‘"My marriage today is at its best! My wife is young and has no one to care for her. She needs you to take good care of her. My property and my wife are all given to you. Please accept all these gifts!"
As his wife and lover initially refused – Cai drew his sword and said:
‘If you do not accept this kind offer – you will both forfeit your lives! As there is no other way – I suggest you accept!’
As the two had no choice – they reluctantly agreed. Cai then went out empty-handed and became a Buddhist monastic at Xilin (西林) or ‘Western Forest’ Hermitage (庵 - An) situated on Changsong (长松) or ‘Tall Pine’ Mountain. While practicing the Dharma, he grew vegetables. Later, he gained great insight through hard work.
Meanwhile, although the wild man had gained endless wealth and sexual gratification – his young lover could not clean the house, cook, or tend the farming land. She had no way of making a living and the wild man had no idea how to administer a household, guide a wife or work for a living! This led to the couple arguing all the time and hating one another. The wild man started scolding and beating his lover – and she could not stand it any longer! She fled the house and ran to the Xilin Hermitage to find her former husband and beg for forgiveness! Although she fell on the ground and banged her forehead on the floor – Cai sat in serene meditation and did not acknowledge her presence in any way! She had to return home disappointed. After the wild man had spent all the money and ate all the food – the former wife of Cai had to go out begging on the street to get any food she could. When doing this – she recalled the selfless kindness of Cai – and had the urge to repay him for his kindness. She remembered that Cai used to like to eat the Golden Carp as farmed in the Kunyang area. She bought and cooked this fish and sent this dish to Xilin Hermitage for Cai to eat. Cai accepted this gift – but said ‘I appreciate your gift and choose to show you favour. Therefore, I will release these fish back into the wild!’ His wife was surprised by this reply and could not understand what her former husband meant by this statement. How could he release fish that were already dead and had been cooked? When Cai placed the fish in the water – suddenly they became ‘alive’ and started to swim away! This is why today Golden Carp still swim in the ‘Black Dragon Pond’ (黑龙潭 – Hei Long Tan) situated in Kunming! These fish also swim in the ruins of the area! Cai was a layman who gave-up his wife, wealth, children, and salary, so that he could look within and succeed in practicing the Dao. Taking this as your model – I suggest you all put aside your fate (or the karmic manifestation that defines your individual life), practice hard and transform yourselves into a Sage!
©opyright: Adrian Chan-Wyles (ShiDaDao) 2023.
©opyright: Adrian Chan-Wyles (ShiDaDao) 2023.
Chinese Language Text: https://www.xinchanfeng.com/1-3/32748.html
虚云老和尚:不论在家出家,做到十件事就能了生死
编辑 志斌 • 2023年3月17日 下午3:43 • 八点僧音
来源:虚云文化亭 时间:2023-03-17
来源:《虚云老和尚开示录》
虚云禅师(1840~1959),传法曹洞,兼嗣临济,中兴云门,匡扶法眼,延续沩仰,是以一身系五宗法脉的禅宗大德。虚云禅师一生极具传奇色彩,经历无数磨难,自云:“阅五帝四朝,不觉沧桑几度;历尽九磨十难,了知世事无常!”虚云禅师晚年在云居山,依然不忘弘法,随时开示修行法门,今天这篇文章,是虚云禅师一九五五年五月十八日的开示。
《禅门日诵》上载有憨山大师《费闲歌》十首,讲十件难事。这十件事办不到,就是空费力,就是闲无用,故曰《费闲歌》。若把这十事做到,就了生死。十件难事是:体道难,守规难,遇师难,出尘难,实心难,悟道难,守关难,信心难,敬心难,解经难。
我与古人一比,自知惭愧,不敢多舂壳子。别人把我当古董看待,以为我有道德,我不敢多说话,别人认为我装憨。此事如人饮水、冷暖自知,并非我客气。古人说:“画虎画皮难画骨,知人知面不知心。”我内心的惭愧谁能知道呢?我骗佛饭吃,比你们多几年,你们不相信苦恼业障,我的苦恼又说不出,现在只吃空饭,讲话也讲不好,讲的又不是自己的,只是前人的典章或诸方的口水,都是眼见耳闻的,自己肚里一点也没有。古圣前贤,千佛万佛,传一心印,不说一语,佛祖相传,无非如此。古人说得到行得到,别人不知我的苦恼,还以为了不得,明眼人会说我,你何不自己讲讲自己?
前天杭州某人来一封隐名信指责我说:“抑其有以宗匠自命者,咸多墨守偏空,纵有满腹知解,对本分上一点不能相应。阿附权贵,广收门徒,虽名喧一时,亦不足重。……故有秘戒不许滥传于不道不明不圣不贤之人,若遇其人而不传,则必受其殃;若传非其人,亦受其殃。未审大师遇有应传而不传、不应传而传者之事否?……和尚蓄须,沙门败类,开千古破戒之风,留后人讥讽之玷……”
这封信指责我,就是我的善知识。我很感谢他,可惜他的信不署名,又没有回信地址。他说:“盖以大师之神明,当可知也,倘有缘分,请一回示为祷。”因此,我写信到杭州托心文法师打听这封信是谁写的,想和他通个信。他说我以宗匠自命,又说“就学人所知者,其能行解相应作法门之龙象、不愧为人天眼目者,舍大师其谁能当之”等语。他最初责我以宗匠自命,我何尝敢以宗匠自命?继又赞叹我“舍大师其谁能当之”,这些话我实不敢当。问我传法之事,我自己应不应得法也不知,哪里敢说传不传呢?谈到和尚蓄须这件事,旁人对我是不清楚的,我初出家时,误学头陀,留须发带金箍,那时不明教理,早就错了,后来被善知识一骂就剃了。以后每年剃一次头,每逢除夕洗一次脚,平生不洗澡。既然一年才剃一次头,平常不剃头,就不剃胡子,我不是有意养胡子的。照佛制度,应该剃除须发;中土风俗,以须眉男子为大丈夫相,认为身体发肤受之父母,所以中土祖师亦有顺俗留胡子的。
以上的话,由于我放不下而说的。平常会说古人的话来劝人,遇到境界,自己就打不开,真所谓“能信不行空费力,空空论说也徒然”。我长年害病,无力行持,不能如古人那样要死就死、要活就活、来去自由。初发心同参们,不要提我的虚名,不要听我的空话,要各人自己努力。自不努力,向外求人,都靠不住的!
行持不限出家、在家,都是一样。讲个典章你们听——云南有一位秤锤祖师,明朝人,姓蔡,住昆明小东门外。父母去世,遗下财产田园,生活过得很好,勤俭劳动,自种菜蔬出卖作零用。妻年轻貌美,好吃懒做,和野汉子私通,蔡虽明知此事也不说她,日子久了,她更胆大,天天和野汉子私通,毫无顾忌了。有一天,蔡很早就出门卖菜,预计野汉尚未离家,就买好酒肉带回家。这时野汉尚未离去,只好躲在床下。蔡入厨弄饭菜,妻觉得不好意思,就去洗脸并帮丈夫弄菜。
饭菜弄好了,蔡叫她摆碗筷,她摆了两套碗筷,蔡叫她摆三套:“我今天请客。”她摆好了,蔡叫她请客出来喝酒。她说:“客在哪里?”蔡曰:“在房里。”她说:“你不要说鬼话,房里哪里有客?”蔡说:“不要紧,不要害怕,你请他出来好了;若不出来,我就给他一刀。”妻不得已,就叫野汉子出来。蔡请野汉子上座,向他敬酒。
野汉子以为有毒不敢喝,蔡先喝了再请他喝,野汉子才放心。酒菜吃饱了,蔡向野汉子叩头三拜,说:“今天好姻缘,我妻年轻,无人招呼,得你照顾很好,我的家财和我的妻都交给你,请收下吧!”妻和野汉子都不肯,蔡持刀说:“你们不答应,我就要你们的命!”二人没法,只好答应下来。蔡于是只身空手出门,往长松山西林庵出家,一面修行,一面种菜,后来用功有了见地。
再说野汉子财色双收以后,好吃懒做,老婆天天挨打挨骂,吃不消,她悔恨了,跑到西林庵请蔡回家,想重寻旧好,蔡不理她。后来野汉子把家财吃光了,弄到她讨饭无路,她想起蔡的恩情,想报答他。蔡平常好吃昆阳的金丝鲤鱼,她弄好一盘金丝鲤鱼,送到西林庵给蔡吃。蔡收下说:“我领了你的情了,这些鱼我拿去放生!”妻曰:“鱼已煮熟了,不能放生。”蔡即将鱼放在水里,鱼都活了。直到现在,昆明黑龙潭古迹还有这种鱼。蔡是俗人,对妻财子禄能放得下,所以修道能成功。奉劝各位都把万缘放下,努力修行,期成圣果吧!
虚云老和尚:不论在家出家,做到十件事就能了生死
编辑 志斌 • 2023年3月17日 下午3:43 • 八点僧音
来源:虚云文化亭 时间:2023-03-17
来源:《虚云老和尚开示录》
虚云禅师(1840~1959),传法曹洞,兼嗣临济,中兴云门,匡扶法眼,延续沩仰,是以一身系五宗法脉的禅宗大德。虚云禅师一生极具传奇色彩,经历无数磨难,自云:“阅五帝四朝,不觉沧桑几度;历尽九磨十难,了知世事无常!”虚云禅师晚年在云居山,依然不忘弘法,随时开示修行法门,今天这篇文章,是虚云禅师一九五五年五月十八日的开示。
《禅门日诵》上载有憨山大师《费闲歌》十首,讲十件难事。这十件事办不到,就是空费力,就是闲无用,故曰《费闲歌》。若把这十事做到,就了生死。十件难事是:体道难,守规难,遇师难,出尘难,实心难,悟道难,守关难,信心难,敬心难,解经难。
我与古人一比,自知惭愧,不敢多舂壳子。别人把我当古董看待,以为我有道德,我不敢多说话,别人认为我装憨。此事如人饮水、冷暖自知,并非我客气。古人说:“画虎画皮难画骨,知人知面不知心。”我内心的惭愧谁能知道呢?我骗佛饭吃,比你们多几年,你们不相信苦恼业障,我的苦恼又说不出,现在只吃空饭,讲话也讲不好,讲的又不是自己的,只是前人的典章或诸方的口水,都是眼见耳闻的,自己肚里一点也没有。古圣前贤,千佛万佛,传一心印,不说一语,佛祖相传,无非如此。古人说得到行得到,别人不知我的苦恼,还以为了不得,明眼人会说我,你何不自己讲讲自己?
前天杭州某人来一封隐名信指责我说:“抑其有以宗匠自命者,咸多墨守偏空,纵有满腹知解,对本分上一点不能相应。阿附权贵,广收门徒,虽名喧一时,亦不足重。……故有秘戒不许滥传于不道不明不圣不贤之人,若遇其人而不传,则必受其殃;若传非其人,亦受其殃。未审大师遇有应传而不传、不应传而传者之事否?……和尚蓄须,沙门败类,开千古破戒之风,留后人讥讽之玷……”
这封信指责我,就是我的善知识。我很感谢他,可惜他的信不署名,又没有回信地址。他说:“盖以大师之神明,当可知也,倘有缘分,请一回示为祷。”因此,我写信到杭州托心文法师打听这封信是谁写的,想和他通个信。他说我以宗匠自命,又说“就学人所知者,其能行解相应作法门之龙象、不愧为人天眼目者,舍大师其谁能当之”等语。他最初责我以宗匠自命,我何尝敢以宗匠自命?继又赞叹我“舍大师其谁能当之”,这些话我实不敢当。问我传法之事,我自己应不应得法也不知,哪里敢说传不传呢?谈到和尚蓄须这件事,旁人对我是不清楚的,我初出家时,误学头陀,留须发带金箍,那时不明教理,早就错了,后来被善知识一骂就剃了。以后每年剃一次头,每逢除夕洗一次脚,平生不洗澡。既然一年才剃一次头,平常不剃头,就不剃胡子,我不是有意养胡子的。照佛制度,应该剃除须发;中土风俗,以须眉男子为大丈夫相,认为身体发肤受之父母,所以中土祖师亦有顺俗留胡子的。
以上的话,由于我放不下而说的。平常会说古人的话来劝人,遇到境界,自己就打不开,真所谓“能信不行空费力,空空论说也徒然”。我长年害病,无力行持,不能如古人那样要死就死、要活就活、来去自由。初发心同参们,不要提我的虚名,不要听我的空话,要各人自己努力。自不努力,向外求人,都靠不住的!
行持不限出家、在家,都是一样。讲个典章你们听——云南有一位秤锤祖师,明朝人,姓蔡,住昆明小东门外。父母去世,遗下财产田园,生活过得很好,勤俭劳动,自种菜蔬出卖作零用。妻年轻貌美,好吃懒做,和野汉子私通,蔡虽明知此事也不说她,日子久了,她更胆大,天天和野汉子私通,毫无顾忌了。有一天,蔡很早就出门卖菜,预计野汉尚未离家,就买好酒肉带回家。这时野汉尚未离去,只好躲在床下。蔡入厨弄饭菜,妻觉得不好意思,就去洗脸并帮丈夫弄菜。
饭菜弄好了,蔡叫她摆碗筷,她摆了两套碗筷,蔡叫她摆三套:“我今天请客。”她摆好了,蔡叫她请客出来喝酒。她说:“客在哪里?”蔡曰:“在房里。”她说:“你不要说鬼话,房里哪里有客?”蔡说:“不要紧,不要害怕,你请他出来好了;若不出来,我就给他一刀。”妻不得已,就叫野汉子出来。蔡请野汉子上座,向他敬酒。
野汉子以为有毒不敢喝,蔡先喝了再请他喝,野汉子才放心。酒菜吃饱了,蔡向野汉子叩头三拜,说:“今天好姻缘,我妻年轻,无人招呼,得你照顾很好,我的家财和我的妻都交给你,请收下吧!”妻和野汉子都不肯,蔡持刀说:“你们不答应,我就要你们的命!”二人没法,只好答应下来。蔡于是只身空手出门,往长松山西林庵出家,一面修行,一面种菜,后来用功有了见地。
再说野汉子财色双收以后,好吃懒做,老婆天天挨打挨骂,吃不消,她悔恨了,跑到西林庵请蔡回家,想重寻旧好,蔡不理她。后来野汉子把家财吃光了,弄到她讨饭无路,她想起蔡的恩情,想报答他。蔡平常好吃昆阳的金丝鲤鱼,她弄好一盘金丝鲤鱼,送到西林庵给蔡吃。蔡收下说:“我领了你的情了,这些鱼我拿去放生!”妻曰:“鱼已煮熟了,不能放生。”蔡即将鱼放在水里,鱼都活了。直到现在,昆明黑龙潭古迹还有这种鱼。蔡是俗人,对妻财子禄能放得下,所以修道能成功。奉劝各位都把万缘放下,努力修行,期成圣果吧!