Master Xu Yun Compares the ‘Patriarch’ and ‘Kan hua’ Ch’an Methods!
Original Chinese-Language Article by Dr Wen Jinke (温金柯)
Originally Published in the 11th issue of Modern Ch’an Monthly (1.10.1990)
(Translated by Adrian Chan-Wyles PhD)
Author’s Note: This is an English translation of the original Chinese-language text entitled ‘温金柯博士:从虚云老和尚的开示谈「看话禅」’ or ‘Dr Wen Jinke: From a Lecture by Old Master Xu Yun Discussing the Kan Hua Method of Ch’an.’ In fact, Master Xu Yun covers a lot of ground in the work referenced, but the ‘kan hua’ method only makes sense when juxtaposed with the ‘Patriarch’ method – both subjects of which are covered in this article - penned 32-years-ago (during 1990). The point being that according to the philosophy surrounding Ch’an Buddhism, the empty mind ground shines eternally (and is ‘timeless’) - whilst the method of Ch’an operates beyond the realm of ‘words and letters.’ And yet it is through the expert presentation, withdrawal and withholding of ‘words and letters’ that the Ch’an method is clearly made known to the mind of the enquirer. When translating, the issue is that of retaining ‘meaning’ as the concepts rendered are manoeuvred from one language to the next. The above author uses the Dharma-Words of Master Xu Yun to distinguish between ‘Patriarch’ Ch’an (where the channel linking the surface mind to the deep mind is ‘open’ and ‘functioning’) and ‘kan hua’ Ch’an (where the channel linking the surface mind to the deep mind is ‘closed’, ‘non-functioning’ and has to be ‘opened through effort’) - although to achieve this juxtaposition, the ‘gong-an’ and ‘hua tou’ techniques must also be explored and explained. The ‘Dhyana’ method transmitted to China from India by Bodhidharma (c. 520 CE) involved the immediate ‘seeing through’ the stream of thoughts that traverse the surface mind (forming a false ‘sense of self’) and into the empty mind ground that lies below. Prior to this experience, this stream of thought (generated by endless eons of karma-forming habit) appears ‘solid’ and ‘impregnable’! There is a vague sense of something ‘laying just out of reach’ or ‘just beyond’ the surface mind – an impression that has helped form the ‘soul’ theory extant in theistic religions, and which the Buddha resolutely rejected. A ‘Dhyana’ master only had to point-out that this stream of thought was actually comprised of numerous (single) thoughts and that the ‘gap’ existing between each of these ‘single’ thoughts acted as a ‘doorway’ revealing the underlying ‘empty mind ground’ - for the disciple to automatically (and immediately) comprehend all of this to be self-evident and true. As soon as the master pointed-out the reality of the situation – it was fully known and understood in the mind of the disciple! This is the ‘pure’ and ‘unadulterated’ Dhyana transmitted to China and originally known as the ‘Patriarch’s Ch’an.’ Master Xu Yun states that ‘before the Tang and Song Dynasties’ it was this pure ‘Patriarch’ Ch’an which held sway. A master was able to ‘show’ how the ‘empty mind ground’ is the essence from which ALL sensory awareness stems – and the disciple was able to immediately ‘see through’ the stream of thought traversing the surface mind and fully comprehend this reality with no need for any other intervening method (due to the surface and deep layers of the mind being linked by an ‘open’ and ‘functioning’ channel of communication). Encounters of these type (signifying this ‘transmission’) became common-knowledge or ‘public records’ (gong-an) and were passed freely around the population of China to inspire lay and ordained Ch’an practitioners alike! There was a time when merely encountering a ‘gong-an’ elicited a similar response in the mind of a disciple as if he or she had been taught ‘face-to-face' by the great masters featured in the encounter dialogues! To the modern, intellectual mind, these ‘gong-an’ dialogues appear ‘illogical’ or to lack ‘lineal’ intellection and there is good reason for this (as the channel linking the surface mind to the deep mind is ‘closed’ and the ‘gong-an’ is prevented from performing its enlightening function). As time progressed, however, the ability for humans to become enlightened with just a ‘word’ or a ‘gesture’ waned and the Ch’an masters had to devise a new method of ‘looking into the mind’. This involved the ‘kan hua’ or ‘look word’ - a method which encouraged a disciple to ‘look’ at the words of the ‘gong-an’ in a new and structured manner. With the dimming of the ability to ‘see’ into the depths of the mind, the average disciple found that their ‘awareness’ (regardless of how ‘sharp’ or ‘acute’) was limited only to the surface mind. When encountering a ‘gong-an’ absolutely ‘nothing’ happened other than the experience of a sense of confusion (as the intellectual mind could not solve the problem of comprehending ‘what lies beyond itself’)! By ‘looking’ at the key-words contained in the ‘gong-an’, the disciple was encouraged to ‘follow’ or ‘trace’ these words back into the ‘empty mind ground’ (that is, ‘open a channel of communication’ between the surface and deep layers of the mind). It was the act of ‘tracing’ these words that would cut-through the ‘confusion’ and ‘lack of awareness’ creating both ‘clarity’ and ‘understanding’ of the true nature of the ‘empty mind ground’! However, as time passed, and the propensity of disciples worsened still further, the ‘kan hua’ method was adapted once again into what has become known as the ‘hua tou’ (‘word head’) method. This abandoned a direct association with the ‘gong-an’ and switched the investigative emphasis from ‘where?’ to ‘who?’ (retaining the function of opening a communicative channel between the ‘surface’ and ’depth’ mind). This had the added bonus of taking the ‘sense of self’ - which the Buddha teaches is an illusion – and directly proving this as being non-existent by returning a ‘word’ (and a fundamental ‘question’) about existence to the ‘empty mind ground’ (where it is ‘dissolved’ in the void). Although the ‘kan hua’ and ‘hua tou’ are two distinct methods that differ from the Ch’an of the ‘Patriarch’ - the empty mind ground realised is identical for all the methods concerned. Finally, it would appear that Dr Wen Jinke (the author) is accessing Cen Xue Lu’s original (revised) edition of Master Xu Yun’s autobiography – most (if not all) can be referenced in Charles Luk’s 1988 (English) edition of ‘Empty Cloud’ (Revised by Richard Hunn).
ACW (16.1.2022)
ACW (16.1.2022)
This article discusses the ‘kan hua’ (看话) or ‘look word’ and ‘watch word’, etc, method of self-cultivation as contained in the teachings of Chinese Ch’an Master Xu Yun (1840-1959). When Master Xu Yun was 31-years-old (around 1870) he was given a ‘hua tou’ (话头) or ‘word head’ by Tiantai (天台) Master Rongjing (融镜) that had to be kept visible in his mind - which consisted of the question ‘Who is dragging this dead body around?’ (拖死尸是谁 - Tuo Si Shi Shi Shei). After firmly establishing this practice of keeping the ‘hua tou’ continuously before the mind’s eye – Master Xu Yun travelled around and gained knowledge of the Buddhist Sutras from different masters. At the age of 56-years-old, (around 1895), during the third-night of the eighth week of an extended period of Ch’an meditation – an attendant came and filled the tea-cups with hot water just as the session ended. By accident the boiling water splashed over Master Xu Yun’s hand and the tea-cup fell to the floor smashing into pieces! At this exact moment, the root of all greed, hatred and delusion was ‘smashed’ completely and was replaced by the fully shining and all-embracing void! After this, although Master Xu Yun guided practitioners in the Meditation Hall using the Sutras – he also held the opinion that the ‘hua tou’ was the main method through which enlightenment was to be achieved. Indeed, a main area of his lecturing involved the ‘hua tou’, its ‘root’ and its ‘functioning’ as he devised a very clear and concise method of explaining how the ‘hua tou’ directly relates to the realisation of the Buddha’s enlightenment as conveyed in the Sutras!
Master Xu Yun was of the opinion that the ‘hua tou’ was unique in that it cut straight through duality and directly to the root of the matter. Outside of the ‘hua tou’ – there was no other comparable method – and that all expedient paths would eventually lead (albeit in a much slower process) to exactly the same underlying point of realisation. Master Xu Yun referred to the complete training process as ‘参话头’ (Can Hua Tou) or ‘attending to the hua tou’ - a method which became popular in China either during (or just) after the Song Dynasty (960 – 1279 CE). From the explanations provided by Old Master Xu Yun, a systematic approach to using the ‘hua tou’ is revealed that leads all the way from the position of deluded beginner to the sublime state of the fully enlightened (who abide in Nirvana)! This approach achieves three objectives. 1) Master Xu Yun defines ‘Buddhism’. 2) Master Xu Yun describes the ‘Ch’an method and 3) Master Xu Yun clearly explains how ‘Buddhism’ and ‘Ch’an’ are united in essence – a reality which is clearly comprehended and ‘seen’ (看 - kan) through the correct use of the ‘hua tou’ (话头)! How is the mind cleared? The use of ‘kan hua’ Ch’an is the ability of the practitioner to focus upon the ‘who?’ element of an enquiring sentence (such as ‘Who is dragging this dead body around?’, or ‘Who is reciting the Buddha’s name?’), and by correctly ‘turning-back’ this ‘who?’ element - reveals the pure and clean ‘original nature’ (本来 - Ben Lai). If there is no clear understanding of the mechanism, use and purpose of the ‘hua tou’ method, then there will be a perpetual ‘gap’ between the ‘use’ of the ‘hua tou’ and the realisation of ‘enlightenment’.
This led Master Xu Yun to consider why it was that many modern people practiced the ‘hua tou’ method, and yet continuously ‘failed’ to realise ‘enlightenment’? This was because modern people differ in the ‘quality’ of their fundamental characters (根器 - Gen Qi) - which is not as ‘good’ (and ‘pure’) as those possessed by the ancients. They are unable to perceive the ‘gap’ between each prevailing thought-structure (that comprises the stream of thoughts) that traverses the surface of the mind, and therefore remain unable to ‘break-up’ this habitual flow of delusion. This problem is compounded by the lack of genuine, sound and correct instruction regarding the ‘hua tou’ as conveyed by the modern-day Ch’an teachers. This instruction is ‘vague’ and inherently ‘unclear’, and because of this, people run east and west, north and south seeking correct advice, but all they find is insubstantial darkness and phantoms. Such practitioners waste their energy and become old in the process – never being able to grasp or hold a ‘hua tou’ properly. In cases such as this, a Ch’an practitioner obsesses with the words and sentences uttered by others – collecting and possessing – whilst incorrectly focusing their attention on the ‘end meaning’ (话尾 - hua wei) of each word or sentence. This is nothing but attachment to convention and the maintenance (and continuance) of the deluded mind. In other words, the habit of ‘hua wei’ (‘word end’) is the inverse of the correct practice of the ‘hua tou’ (‘word head’). When chanting the Buddha’s name, the emphasis is not on ‘where’ the thought arises – but is rather on the superstition attributed to the complete (or ‘end’) of the sentence and no development manifests. Such practitioners talk endlessly about the ‘hua tou’ as a form of rhetoric – but possess no real knowledge of its structure or practice! This is the state of total confusion rushing here and there – to and fro – whilst the use of the ‘hua tou’ is thoroughly ‘inverted’ and ‘back to front’ Therefore, the (fundamental) ‘original nature’ (本来 - Ben Lai) is not realised, the ‘Great Way’ (大道 - Da Dao) is not penetrated and the state of ‘non-action’ (无为 - Wu Wei) is not entered (1).
This means that the ‘hua tou’ is only effective if it is used correctly. To use the ‘hua tou’ correctly means that its methodology must be thoroughly understood. This is how the ‘hua tou’ is used to ‘look’ (kan) at the movement of the ‘surface’ mind so as to follow that movement back to its empty essence (situated in the ‘deep’ mind). The deficient ‘hua wei’ usage inverts the intended use of the ‘hua tou’ and keeps the focus of the practitioner firmly ensconced within the ‘surface’ mind. This is why people today are unable to ‘penetrate’ the ‘deep’ layer of the mind and comprehend the empty (and ‘still’) essence that underlies all ‘surface’ movement. This is linked to the unnecessary use of arbitrary ‘force’ and the false assumption that this will lead to the bottom of the barrel ‘falling-out’. The problem is that this kind butting-up against the flow of thought as it traverses the surface mind is not methodologically linked in any way to the ‘realisation’ of the ‘empty mind ground’. This is the wrong use of focused energy with regard to cultivating the mind. This type of approach is incorrect and only serves to ‘strengthen’ the very wall of ignorance the ‘hua tou’ has been designed to ‘pierce’ and ‘transcend’. Again, this is a prime example of ‘hua wei’ or the ‘inverted’ use of the ‘hua tou’. During the end of the Ming Dynasy, the Great Master Lian Chi (莲池) gathered together a number of stories concerning hard-working (ancient) Ch’an Masters into a book entitled the ‘Ch’an Training Method of Entry’ (禅关策进 - Ch’an Guan Ce Jin). The Preface reads ‘Sit with inner strength to solve the matter at hand. Gather inner strength by following the (Vinaya) Rules of Discipline. In a single instance, the mind will be immediately energised through the gathering of ‘spirit’ (神 - shen) and a bright and radiant light will be generated! Through inner and outer discipline, the ‘potential’ (势 - Shi) is gathered and built-up so that a substantial breakthrough is achieved whilst the ‘self’ (自 - Zi) is transcended and seen through.’ (2)
The operative point here, is that people often misinterpret the concept of appropriate and timely ‘self-discipline’ for inappropriate and untimely ‘self-flagellation’. This is a misunderstanding of how ‘inner potential’ is generated and intended for use within Ch’an training. It is a common misconception and the foundation of much of what passes as corrupt Ch’an in the world today. This is why Master Xu Yun always emphasised the central concept of gathering the ‘clear knowledge and reason of the path’ (摸清理路 - Mo Qing Li Lu) as a prerequisite for genuine Ch’an training. Master Xu Yun said ‘Self-cultivation and self-realisation are easy for those who possess correct knowledge and inherently difficult for those who possess deficient, incomplete or contrary knowledge.’ In modern terms, Ch’an training can be likened to switching on an electric light and dispelling all darkness in an instant – as opposed to not knowing where the light switch is and continuously fumbling in the dark whilst looking for a way out. Such people become overly obsessed with ‘forcing’ the ‘hua tou’ method and start to shake, go blind or even vomit blood! No matter how hard they try – nothing happens and they remain entirely in the dark and unable to progress. Is this not an obvious and appropriate analogy? (3).
Master Xu Yun spoke continuously about ‘fighting poison with poison’ (以毒攻毒 - Yi Du Gong Du) but what did he mean? For Master Xu Yun the use of the ‘hua tou’ was a ‘last resort’. This is because people living in the modern age possess dull roots and could gain enlightenment by way of the ‘old’ methods recorded in the Ch’an Dialogues. These ‘old’ methods were ‘direct’ and achieved with a ‘glance’, a ‘word’ or a ‘sudden movement’, etc. This is the ‘direct’ path of Ch’an which saw individuals enlightened instantly! This was NOT ‘fighting poison with poison’ but rather achieving ‘enlightened wisdom through enlightened wisdom’. This very rarely happens today, and so when practitioners make use of the ‘hua tou’ they do so without a full knowledge of the path or the technique. Ignorance must go through a period of fighting with itself before it is finally ‘uprooted’! This is why Master Xu Yun spoke of ‘poison fighting poison’. Master Xu Yun, however, often expressed a return to the ‘pure’ methods of old and seemed to think that despite the degeneration of the Dharma, there were individuals who could still realise full enlightenment in a finger-snap! Master Xu Yun said that the Masters of all Ch’an Sects practiced the correct path because they ‘Cleared their minds and directly perceived the true essence’ (明心见性 - Ming Xin Jian Xing). (4) Since the Buddha initiated this ‘Dharma-Door’ (法门 - Fa Men) and raised-up a flower – the Dharma has spread from the East to the West and has been transmitted from one practitioner to the next on many occasions (literally ‘changed-hands’). Before the Tang and Song Dynasties, most of the Ch’an practitioners realized enlightenment by just encountering a few simple words. Transmission from Master to Disciple was mainly ‘mind-to-mind' with no recourse to Sutra-teaching. The expert interplay of questions and answers was designed to ‘untie knots’, and to ‘dissolve’ karmic blocks as if curing an illness with a medicine, as no other training was required. After the time of the Song Dynasty, however, the quality of people’s roots became very dull indeed, and enlightened masters had to introduce the technique of ‘fighting poison with poison’. Practitioners became obsessed with ‘good’ and ‘evil’ and wallowed in self-pity. Their insight was impeded and they could not ‘see through’ the activity of the surface mind. This is why the ‘Public Record’ (公案 - Gong An) came into being which featured the use of past ‘enlightened’ dialogues and interactions between teachers and students – which were used to stimulate the minds of contemporary practitioners. A ‘gong an’ works in principle by showing how an enlightened interaction works – with the intention that the observing mind realises the same ‘enlightenment’ simply through ‘association’. A ‘gong an’, therefore, is a reflection of the more able past into the present.
Many practitioners who ‘look’ into a ‘hua tou’, however, fall into the trap of contemplating a ‘dead’ (死 - Si) ‘hua tou’ - or ‘dead word head’. This error involves the ‘grasping’ of a single word (such as ‘Who?’) or a ‘group of words’ (as in the ‘entire’ hua tou sentence) in such a way that the mind’s attention is stuck entirely in the existential (material) moment and cannot correctly ‘trace’ the ‘word’ (or ‘group of words’) back to the empty mind ground from which they have emerged. This misuse of the ‘hua tou’ technique keeps the deluded aspect of the mind in a state of full functionality and is like a mouse gnawing fanatically upon a coffin (with its jaws locked tight and not relaxing for a moment)! What should be happening is that a ‘single thought’ (i.e., the ‘Who?’) is used to ‘supress’ all other thoughts - so that all other thoughts become condensed into a ‘single thought’. This is the first stage of the ‘hua tou’ practice. The second stage is for the practitioner to ‘return’ the ‘word’ or ‘sentence’ of the ‘hua tou’ (or ‘gong an’ for that matter), back to the empty mind ground from which it has arisen. (This includes ‘perceiving’ the ‘gap’ between the individual thoughts in the flow of consciousness streaming across the surface mind). Then, once the mind is correctly ‘stilled’ - it will ‘expand’ and become all-embracing (a process described through using the language applicable to the various schemes, categorisations and expedient learning structures developed within the various schools). This process is very much like a diseased or injured part of the physical body that required the expert ‘incision’ of a surgeon to correct or remove it. If a diseased or deficient area needs removing – an operation will remove it safely. Only then will ‘healing’ take place. (5) The reality is, of course, that genuine Chinese Ch'an 'points directly to the heart of the matter’ (直指人心 - Zhi Zhi Ren Xin) and it is an interesting question as to why it is that a ‘prescribed medicine’ cannot untie the bonds (of habitual karma) and cure a ‘diagnosed’ illness? After-all, there are many Buddhist methods designed to transcend delusion and to achieve enlightenment. It cannot be that ALL these different (Dharmic) medicines that are designed to fight the single ‘illness’ (of delusion) are suddenly ‘unable’ to work across the board - and far more likely that the reason for this deficiency lies in the fact that humanity in general possesses a lesser capacity for attaining spiritual emancipation (人们的根器陋劣了 - Ren Men De Gen Qi Lou Lie Le).
Master Xu Yun has always taught that everyone is a Buddha and already contains the seed of enlightenment. This being the case, the reality is that as the inherent capacity to realise enlightenment has diminished in the minds of practitioners, so has the ability of Ch’an masters to correctly teach the direct path to emancipation! This is particularly true if it is considered that all beings possess a pure and clean self-nature (清净自性 - Qing Jing Zi Xing) and that the Ch’an method reflects this reality. If this pure self-nature is obscured or otherwise ‘sullied’ then neither a Ch’an master nor a Ch’an student can perceive or convey it! In reality this purity does not move and remains undisturbed throughout the 24 hours of the day whether walking, standing, sitting or lying down! Regardless of an individual’s activity throughout the day the Buddha-Mind remains pure and clean and simply awaits recovery and realisation! The point is that this method of recovery should be simple and straightforward and not involve all kinds of ‘desperate’ or ‘strenuous’ activity! The process of recovery involves not the throwing-up of new barriers to enlightenment, but rather the ‘making clear’ of the empty mind ground that already exists! There is no reason the manic actions or frantic words! Therefore, becoming a Buddha should be a straightforward matter entirely dependent upon myself and where I place my own mind’s awareness. This should be a comfortable and natural process with no fabrication or undue effort on my part! (6) Of course, it is possible to ‘untie the bonds by providing the correct medicine for the right illness’ (随方解缚,因病与药 - Sui Fang Jie Fu – Yin Bing Yu Yao) here and now without resorting to a long and drawn-out circuitous route – and attain ‘enlightenment’. Indeed, Master Xu Yun always employed a careful balance of ‘pointing directly to the centre of the mind’, coupled with the expedient means of ‘untying karmic bonds’ as and when the opportunity arose. This is why he encouraged practitioners who were busy training very hard fighting ‘poison with poison’ so that the bottom of the barrel would eventually ‘fall-out’ (桶底自然打脱 - Tong Di Zi Ran Da Tuo) when the appropriate karmic bonds had been uprooted and dissolved through self-effort. Fighting the rough with the rough and attaining the subtle with the subtle. If this doesn’t happen, then find a good teacher who can expertly ‘extract’ the habits of bad karma from the mind (like extracting a nail that had previously ‘held’ a blocking ‘wedge’ in-place [抽钉拔楔 - Chou Ding Ba Xie] - thus allowing a full scope of movement)! (7) What is required is a competent teacher who knows what to ‘extract’ and ‘when’ to do it!
What is the essence of the enquiring mind? What is its nature? Master Xu Yun clearly instructed his disciples to ‘observe’ or ‘watch’ (观 - Guan) the mind and to fully comprehend its ‘clean’ and ‘pure’ (清净 - Qing Jing) enlightened essence which is the self-realised ‘Buddha-Nature’ (性佛 - Xing Fu). The mind’s fundamental ‘essence’ (性 - Xing) is identical with ‘enlightenment’ (觉 - Jue) - which is nothing but the pristine ‘Buddha’ (佛 - Fu)! It possesses no fixed shape and is not limited to any fixed point in time and space. Indeed, its structure permeates the ten directions and has no limit. Its essence is pure and clean and can never be corrupted by external elements. It permeates everywhere and is the essence of the Dharma-Realm (法界 - Fa Jie)! It cannot be created and it never ends. Although it exists throughout past, present and future – it is not limited to the past, present or future. It is the original pure and clean Dharmakaya (法身 - Fa Shen) Buddha. [10] How is this pure mind to be realised? Master Xu Yun said that although there are six senses – take a single ‘thought’ in the mind and trace its origin ‘back’ into the empty mind ground from which it arises. The five aggregates are perceived to be ‘empty’ and that the essence of the mind (and body) is ‘still’, ‘shining’ and ‘all-embracing’. If this level of concentration can be retained, then regardless of the time of day, and whether a practitioner is walking, sitting or lying, all will seem as if it is ‘still’ and ‘shining’ - with all suffering coming to an end” (11) This is how the Buddha-Nature is realised. These words are clear, concise and true. With such clear instruction, practitioners of Ch’an should be able to go away and practice successfully on their own and prove the worth of these words. This is why Master Xu Yun quoted the Ch'an Patriarch ‘Gao Feng Yuan Miao’ (高峰原妙) when he said ‘If a practitioner receives correct instruction, it is like a tile thrown into a deep pool which immediately sinks to the bottom. If, after seven days, a practitioner attains no enlightenment then the head of this old monk is forfeited!’ (12) Therefore, what Master Xu Yun teaches is correct because it stems from his purity of character and depth of realisation. This demonstrates the difference between the ‘kan hua’ (‘look word’) Ch’an (which developed later as humanity’s spiritual roots ‘dimmed’), and the original ‘Patriarch’s’ Ch’an which operates a much more ‘direct’ and ‘mind-to-mind' transmission! In the latter pathway, the teacher is already ‘enlightened’ and possesses a virtuous (德 - De) character that shines for all to see. He (or she) advocates that the quiet and still empty essence of the mind is immediately identified, perceived and integrated with. This is because the ‘Patriarch’s’ Ch’an points directly to the centre of the empty mind ground and allows for no other interfering method. The teacher performs this function with a consummate ease and out of an advanced sense of compassion – aims at the empty mind ground with no distractions. This activity is performed with a graceful and limited ease. The ‘doubting-mind’ (疑情 - Yi Qing) of the practitioner is probed, encouraged and pierced with a pristine and blinding insight that encourages a firm and abiding ‘confident mind’ (信心 - Xin Xin). The cultivation and possession of ‘virtue’ is the means through which this advanced form of communication ‘flows’ and there is no other method that performs this function. When an enquiring student appears – the ‘Master’ immediately shows them the ‘Original True Face’ (本来面目 - Ben Lai Mian Mu)!
Whilst practicing ‘kan hua’ (看话) Ch’an, by way of contrast, the student has to continuously ‘look within’ over an extended time-period in an attempt to ‘directly perceive’ the empty mind ground! The ‘masters’ are not necessarily as virtuous of those who lived in the past, and the students are not as dedicated or motivated to ‘see directly’ into the essence of their own minds. This is why ‘kan hua’ Ch’an takes time and is not as efficient as 'Patriarch's' Ch'an which ‘points directly to the heart of the matter’! Within ‘kan hua’ Ch’an, the blessings of the teacher are far less. This is why Master Xu Yun said ‘Before the Tang and Song Dynasties – it took just a few words for people to realise the ‘Dao’ (道).’ Today, when a practitioner is using the hua tou’ method and is ‘fighting poison with poison’ - realising enlightenment and attaining freedom is still a difficult task to achieve. What decides all of this is the quality of the depth of the character of the teacher. Obviously, without the teacher's direct guidance, it is undoubtedly more difficult for a student to let go of his doubts and jump-over the mind-body dichotomy! Even if a virtuous Master such as ‘Xu Yun’ explains the essence of the mind exactly, and explains in-depth how the ‘hua tou’ method works – this is no guarantee that a student will be able to use this advanced knowledge to directly realise enlightenment due to their dull roots! Even with expert instruction, coupled with a mature determination and a steadfast commitment to Ch’an training – an individual may still not attain enlightenment! As a consequence, Master Xu Yun would gently but firmly encourage beginners by first ‘looking’ at the word and trying to comprehend where that word ‘originates’ from deep within the psychic fabric of the mind. Through this process, all thoughts (or ‘words’) must be ‘condensed’ into a single ‘word’ so that the mind is ‘stilled’ and the state of samadhi (定 - Ding) is achieved. A Ch’an practitioner must gaze at the ‘word’ in the mind with the same intensity exhibited by a cat which is hunting a mouse. A practitioner must direct ALL their energy into this single task – with no second thoughts! However, even the greatest effort must be moderated as too much effort in the wrong way will lead to sickness! Walking, standing, sitting, and lying should all look like this when employing this method. With enough time and right effort, all the melons will ripen. When the old and hindering karma is all burnt-out – the empty mind ground will be fully comprehended and then enlightenment will suddenly manifest! (13) This why it is said that ‘a long period of training-time leads to deep and profound achievements’ and ‘hindering karma must be uprooted’ before enlightenment can be realised.
Originally, a dedicated practitioner sought-out a good and competent teacher to learn the correct Ch’an method without any deviation from the set path. This process could be quick and efficient. Through a continuous commitment to the Ch’an method, klesa (defilements) in the mind would be stripped away (or immediately ‘pierced’) - revealing the empty mind ground. This process was natural and free of all hindering factors. However, over-time the teachers became like tyrannical monarchs sat on a throne merely through a material inheritance, and no matter how long students stayed near these people – no transmission would take place (like soaking a stone in cold water with no absorption taking place). Years of effort would lead nowhere and only serve to exhaust the student! Fruit could not be ripened and would only die and rot! (14) Master Xu Yun used to encourage the practitioner by saying ‘Do not be complacent and do not stop your self-cultivation practice! Take each step carefully and attend to every detail. Careful at the beginning, careful in the middle and careful at the end! Meticulous at the beginning, meticulous in the middle and meticulous at the end! When the time comes the bottom of the barrel will drop-out!’ He would add ‘A good teacher can assist the process through the use of insight and discipline!’ This is to say that the rationale behind ‘kan hua’ is to learn from others and realise the essence of the mind! Even so, only the properly qualified can serve as Ch’an teachers or otherwise no transmission will take place and no realisation will be manifested. Even with the right type of instruction, everything will happen ‘in the right time’ and nothing can occur if a false teacher holds a position of authority! The Buddha-Nature is infinite. It does not increase and it cannot decrease. It exists deep within every one of us and is waiting to be realised! It is our duty to discover – what is so difficult about this to understand? Get rid of your obscuring doubts and proceed forward. Do not be concerned about the illusion that is life and death. A good teacher can assist through affirmations and timely blessings – but a devout practitioner must still perform the right developmental tasks! Those who cannot focus their awareness onto a single thought will wander aimlessly through life and between lives! Sit straight and turn your gaze within! Do not be distracted by doubts and obstructions! Yes, this path is difficult but life is harder still! Every time you fail and give-up in the face of doubt – your cyclic karma will bring you back to exactly the same point in developmental time and space again and again! There is no escape other than through the Buddha’s path!
Whereas ‘Patriarch’s’ Ch’an ensures the immediate ‘bottom of the barrel dropping-out' - ‘kan hua’ Ch’an does not immediately imply this. This is because ‘kan hua’ Ch’an may take a very long-time for a practitioner to achieve enlightenment (traversing many expedient ‘stages’ along the way), whilst the ‘Patriarch’s’ Ch’an deals with this great matter in a single instant! This is the difference between these two approaches for achieving enlightenment. After-all, myriad of great sages did not live in the same time period as that of the Indian Buddhist monk - ‘Bodhidharma’ (达摩 - Da Mo) when he transmitted the Indian School of ‘Dhyana’ to China in 520 CE - and did not have a first-hand experience of his ‘direct’ method! The reason I have been so meticulous throughout the above discussion is to fully transmit the import of Master Xu Yun’s teaching-method. It is clear that he advocated ‘kan hua’ Ch’an whilst simultaneously ‘demanding’ that the dull-witted members of modern society ‘up their game’ and somehow rectify this ‘inner’ deficiency whilst practicing ‘kan hua’ Ch’an as a prerequisite to entering the much higher standard of the ‘Patriarch’s’ Ch’an as advocated by ‘Bodhidharma’! Now, having said this and pointed-out this dual approach, it is important that each be ‘separated’ from the other and clearly elucidated for the edification of the general reader. In other words, Master Xu Yun ALWAYS taught from the position of ‘Patriarch’s’ Ch’an even if he often had to disguise this fact by deploying ‘kan hua’ Ch’an - either way the ‘bottom of the barrel’ would be expected to ‘drop-out’ given enough time! By comparison, where Master Xu Yun’s eyes shone brightly and his wisdom was crystal-clear – other teachers act as if they are blind or only possess a single eye – such is the narrowness of their spiritual vision. These are despicable people and a symptom of the corruption inherent in the modern-age! These so-called ‘teachers’ strive to ‘limit’ the spiritual growth of others to their own deficient and base ego-structures! The purpose of these highly limited ‘teachers’ is to gain a very basic control over others and influence their thoughts, opinions and behaviour patterns! Their idea of ‘spiritual’ growth is that those loyal to them fight one another to the death! How very different this ego-nonsense is when compared to the Patriarchs of old who continuously ‘pointed’ to the empty essence of every enquiring mind! Although ‘kan hua’ Ch’an is a necessary expedient, nevertheless, it does not differ from the objective of ‘Patriarch’ Ch’an - and ends-up in exactly the same realisation of the empty mind ground! As Master Xu Yun continuously explained – the Ch’an method requires good quality instruction of the proper method! This is how a personal realisation of the ‘empty mind ground’ and the ‘Dharmakaya Body of the Buddha’ are known to be ‘identical’!
Furthermore, although Master Xu Yun always advocated the ‘kan hua’ Ch’an approach, he always spoke in such a manner which revealed the ‘original and bright essence’. This approach is evident when Master Xu Yun said ‘The thought before you and me is originally pure, originally self-sufficient, perfect in all directions, wonderfully constant like sand, no different from the Buddhas of the three times - but without thinking about good and evil, and where to go - you can stand on the ground here and now and become a Buddha, sitting pervading world and manifesting a ‘grand peace’ (太平 - Tai Ping) in all directions! [15] He also said ‘Delusional thoughts have no nature of their own, as they are phantoms appearing in the mind (and body)! They are obscurations in the mind which prevent a direct perception of the pristine empty mind ground which is also the pure and shining Dharmakaya Body of the Buddha! Within the Buddha-Nature there is no contradiction even though there is diversity of expression in the present moment (which embraces the past, present and future). In this advanced (realised) state, no difference can be found in the essence of ‘falsehood’ and ‘truth’! The Shining aspect of the mind is “Bodhi” and this is an infinite wisdom! Bodhi ‘sees through’ the ignorance of the age and cuts-through the branches so that the roots can be clearly seen! Birth and death, Nirvana, and the afflictions of Bodhi are all the nature of the mind. There is no need to distinguish, no need to hate, and no need to choose or reject. This mind is pure, originally a Buddha, and does not need a single method, there is a lot of long-windedness there!’ [16] Master Xu Yun advocated a ‘looking straight-through' (Patriarch) approach – but in accordance with the time – was also prepared to use the ‘kan hua’ method where applicable. However, when the occasionally exceptional student presented themselves – Master Xu Yun would use his words and behaviour to ‘cut straight-through’ the fog caused by delusional thinking! When this happened, there was no need for the ‘kan hua’ method (which had become subsumed in the process of ‘direct’ vision). In other words, the direct path does not require any expedient devices or deviations to function properly. If ‘direct-seeing’ is achieved – what is there left to discuss? On the other hand, even if the Buddha’s merciful eyebrows grow to the length that they are ‘dragging’ across the floor - - not a single sage will be produced if there is no ‘direct-seeing’! What all this means in conclusion is that the ‘Patriarch’s’ Ch’an needs no other supporting method when performing its ‘enlightening’ function – whereas the ‘kan hua’ (expedient) method might well require any number of devices and techniques (delivered by numerous teachers) to free a single mind from all its obscuring doubts! It is difficult to say ‘which is better?’ as both are the product of the historical eras in which they arose and are designed to serve the populace. There is no ‘right’ or ‘wrong’ in this situation – simply two different approaches to performing exactly the same task.
Therefore, the ‘act of pursuing enlightenment reveals the path’ (开悟见道 - Kai Wu Dian Dao), or the words used to explain ‘how’ to achieve enlightenment – demonstrate the direction to take. Outside of the Patriarch's Ch'an Buddhism is full of expedient methods with a main technique being the path of ‘Dependent Origination’ (缘起 - Yuan Qi) through which the cycle birth, life, death and rebirth can be discerned – together with a meditative method for breaking this repetition. Even if understood correctly, this is only the beginning of the path to full liberation. With correct teaching from a competent teacher, a student can readily discern that greed, hatred and delusion are a) present, b) cause continuous suffering to self and other and c) require ‘uprooting’ through meditation for d) enlightenment to be achieved. Through the development of ‘prajna wisdom’ (般若智慧 - Bo Re Zhi Hui) can be used to realise ‘nirvana’ (涅槃 - Nie Pan) and all human suffering wiped-out in an instance! Indeed, this development can be seen as one of the great human (spiritual) achievements manifested in art and architecture! The exact definition of what the ‘sea of misery’ is – coupled with an expert path through which humanity can ‘escape’ - is a truly extraordinary endeavour of creativity, compassion for others and concern for their well-being! Without proper guidance, however, humanity will continue its endless cycles of violence and destruction! In this regard, a teacher of the Dharma should himself have achieved every level and stage he or she asks others to achieve. Part of the problem in the world today, is that of power-mad individuals who assume the role of ‘Dharma-Teacher’ when not enlightened and then lead innumerable others into this pit of hell! If the teacher does not possess a spiritually healthy mind and body – how can he or she assume to teach others? A good teacher must cultivate their own personality whilst generating virtue and karmic merit. This should be achieved through following the Vinaya Discipline (to perfect the body) and advanced meditative effort (to perfect the mind). After a practitioner achieves a verifiable enlightenment – then he or she should lead others to the same achievement of enlightenment. This entire symbiotic process of applying ‘Buddha-wisdom’ begins and ends with ‘purify habit’ (净化习气 - Jing Hua Xi Qi) whilst conveying the correct method of Dharma-practice.
A competent teacher is well-versed in the teachings of the Dharma and the method he or she used to gain their enlightenment. The link between the Buddha-Dharma and the enlightenment of a practitioner is a decisive one and cannot be by-passed, limited or otherwise negated and played-down! The efficacy of a Buddhist method is entirely dependent upon it. The explains why the Buddha-Dharma is a ‘living’ tradition and cannot be allowed to fall away from one generation to the next. When all is in place, then a teacher is honour-bound to deliver good and timely instruction that provides an effective method on the path to liberation. Of course, it is not just about teaching others ‘how to gain enlightenment’ - as a teacher must also convey the ability to distinguish between ‘good’ and ‘bad’ and how ‘loving kindness’, ‘compassion’ and ‘wisdom’ should be deployed within society to best benefit all living beings and the environment! The Buddhist path is also about creating good human-beings and a more productive and positive environment so that all-round suffering is diminished (and eradicated). This is exactly what the ‘Ch’an Master’ (禅师 - Ch’an Shi) represents when he or she sits shining-forth their wisdom! The inspiration exuded must be forward-thinking and inspiring toward a greater action for fine achievements! There is a ‘self-propelling momentum which pushes all beings forward’ (势自鞭逼前进 - Shi Zi Bian Bi Qian Jin)! This being the case, how can there be any deception aimed at sentient beings? The correct application of the ‘hua tou’ is used to ‘cut-through’ the stream of conscious ignorance so that the empty mind ground is fully comprehended and realised as being present! To achieve this level of enlightenment the stream of obscuring thought in the mind must be cleared of all obscuration! The ‘hua tou’ method clears the mind to realise the ‘Way’ (道 - Dao) - but the ‘hua tou’ method is itself a ‘Way’ in its own right that must be understood and correctly applied if it is to be effective. Due to its ‘direct’ nature, the ‘Dharma-door’ (法门 - Fa Men) of the ‘hua tou’ method is probably only suitable for those practitioners who have already established a strong foundation of ‘wisdom’, a broad mind and a mature personality. Only those who have already developed a strong and continuous ‘concentration’ of mind will be able to successfully practice the ‘hua tou’ method. Otherwise, as Master Xu Yun pointed-out – ‘It is no good sprinkling gold dust into the eyes of those who do not know its value or purpose - as all light will be obscured. What a shame it is that all those good sons and daughters who have left home to propagate the Dharma only find confusion and a waste of all their effort!’ (17) The Diamond Sutra states ‘Once the Dharma has fulfilled its purpose it must be abandoned.’ Why is this the case? It is because the Dharma is like a boat designed to carry a practitioner across the river of suffering – travelling from one shore to the next. Once the far-shore is reached and freedom secured – the boat no longer has any purpose as only a foolish man will pick it up and carry it on his back for no reason! Therefore, the advice for modern practitioners is that Buddhism begins with the human-being who must gather (or already possess) the requisite material and/or educational resources to follow the Dharma and obtain enlightenment. When a sound material situation is achieved – then what is required is a sound and insightful guidance from a suitable teacher. When all this good karma comes together and begins functioning in the direction of purifying karmic-habit and clearing the mind – then there is no limit to what a practitioner can achieve! Given this is the reality what could possibly go wrong?
[This article was originally published in the 11th issue of Modern Zen Monthly (October 1, 1990)]
[1] Shi Xuyun, "Prerequisites for Engaging in Chan", included in Cen Xuelu, editor-in-chief, "The Chronicle of the Old Monk Xuyun - The Revised Edition of Dharma Collection" by the Mahayana Jingshe, Taipei City, Buddha Education Foundation, 1990 Published in September, pp. 630.
[2] Shi Lianchi, "Self-Preface", "Strategy for the Advancement of Chan Views", Taisho 48.1097.
[3] Shi Xuyun, "Prerequisites for Engaging in Chan", p. 631.
[4] Shi Xuyun, "Prerequisites for Engaging in Chan", p. 628.
[5] Shi Xuyun, "Prerequisites for Engaging in Chan", p. 629.
[6] Shi Xuyun, "Prerequisites for Engaging in Chan," pp. 627-628.
[7] Shi Xuyun, "Discourses in the Meditation Hall", included in Cen Xuelu, editor-in-chief, Mahayana Jingshe, "The Chronicle of the Old Monk Xuyun - The Revised Edition of Dharma Collection", Taipei City, Buddha Education Foundation, 1990 Published in September, pp. 647.
[8] Shi Xuyun, "Prerequisites for Engaging in Chan", p. 629.
[9] Shi Xuyun, "Prerequisites for Engaging in Chan", p. 629.
[10] Shi Xuyun, "Prerequisites for Engaging in Chan," p. 630.
[11] Shi Xuyun, "Prerequisites for Engaging in Chan", p. 630.
[12] Shi Xuyun, "Prerequisites for Engaging in Chan," p. 630.
[13] Shi Xuyun, "Prerequisites for Engaging in Chan", p. 632.
[14] Shi Xuyun, "Prerequisites for Engaging in Chan", p. 632.
[15] Shi Xuyun, "Warning Words for Chan Training", included in Cen Xuelu, editor-in-chief, "The Chronicle of the Old Monk Xuyun - The Revised Edition of Dharma Collection" by the Mahayana Jingshe, Taipei City, Buddha Education Foundation, 1990 Published in September, pp. 650.
[16] Shi Xuyun, "Prerequisites for Engaging in Chan," p. 633.
[17] Shi Xuyun, "Prerequisites for Engaging in Chan," p. 630-631.
©opyright: Adrian Chan-Wyles (ShiDaDao) 2022.
Original Chinese Language Source Article: http://www.xuefo.net/nr/article63/625219.html
温金柯博士:从虚云老和尚的开示谈「看话禅」
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从虚云老和尚的开示谈「看话禅」 虚云老和尚是参话头而悟道的。三十一岁时,天台融镜法师教看「拖死尸是谁」的话头。此后行脚参学,研究经教。五十六岁时,在禅七期中,因开水溅手,茶杯坠地而虚空粉碎。 他以后在禅堂中引导学人,也是以参话头为主要的方法。 虚云老和尚在禅堂的开示中,把参话头的用功方法和参话头的理趣说明得相当清楚。「归元无二路,方便有多门」,对于「参话头」这一宋代以后流行于中国的修行方法,吾人可以透过虚云老和尚的解说,而得到切要的理解,亦即了解它是如何引导人们发无漏慧、体现涅槃的。
这种理解,相信有助于人们了解佛法与禅的本质,也有助于对「看话禅」这一方便的定位。 认清理路 看话禅是参一句话头,如:「拖死尸是谁?」「念佛是谁?」由此而引导学人顿见本来。若不了解其中的理趣,话头与悟之间的距离何其遥远,正如虚云老和尚说的: 为什么现代的人,看话头的多,而悟道的人没有几个呢?这个由于现代的人,根器不及古人,亦由学者对参禅者话头的理路,多是没有摸清。 有的人东参西访,南奔北走,结果闹到老,对一个话头还没有弄明白,不知道什么是话头,如何才算看话头;一生总是执着言句名相,在话尾上用心。
「看念佛是谁」呀,「照顾话头」呀,看来看去,参来参去,与话头东西背驰,那里会悟此本然的无为大道呢[1]? 因此,弄清楚看话禅的理趣,对于参话头的人来说,无疑是最要紧的事。一般参话头的人不了解这一层,以为只要死拚猛撞,终有一天会打穿漆桶。如明末莲池大师辑古代禅师辛苦参禅的故事,成《禅关策进》一书。自序云: 居则置案,行则携囊。一览之,则心志激励,神采焕发,势自鞭逼前进[2]。 「势自鞭逼前进」,几乎成了所有参话头的人共同的信念,然则虚云老和尚却把「摸清理路」当成最切要的条件。他说: 修行悟道,易亦难,难亦易。如开电灯一样,会则弹指之间,大放光明,万年之黑暗顿除;不会则机坏灯毁,烦恼转增。有些参禅看话头的人,着魔发狂,吐血罹病,无明火大,人我见深,不是很显著的例子吗[3]?
以毒攻毒 正是因为若不弄清楚理路,看话头可能会有一些不良的作用,所以虚云老和尚称它为「以毒攻毒的办法」和「不得已的办法」,而对早期禅宗直指人心的法门寄予崇高的向往。他说: 宗门主参禅,参禅在「明心见性」[4]。 这个法门,自佛拈花起,至达磨传来东土以后,下手工夫,屡有变迁。在唐宋以前的禅德,多是由一言半句,就悟道了。师徒间的传授,不过以心印心,并没有什么实法。平日参问酬答,也不过随方解缚,因病与药而已。宋代以后,人们的根器陋劣了,讲了做不到,譬如说「放下一切」「善恶莫思」,但总是放不下,不是思善,就是思恶。到了这个时候,祖师们不得已,采取以毒攻毒的办法,教学人参公案。初是看话头,甚至于要咬定一个死话头,教你咬得紧紧,剎那不要放松,如老鼠啃棺材相似,咬定一处,不通不止。目的在以一念抵制万念,这实在是不得已的办法。如恶毒在身,非开刀疗治,难以生效[5]。 其实,以「直指人心」为特征的禅宗,之所以不能「随方解缚,因病与药」,而一定只能以一种方法「以毒攻毒」,并不能用「人们的根器陋劣了」这个原因来解释
相反的,这正说明禅门的衰微,后代禅师逐渐失去杀活自在、纵横予夺的大机大用,所以无法言下教人领会。就如同虚云老和尚自己说的: 大地一切众生都是佛,直下认得此清净自性,随顺无染;二六时中,行住坐卧,心都无异,就是现成的佛。不须用心用力,更不要有作有为,不劳纤毫言说思惟。所以说,成佛是最容易的事、最自在的事,而且操之在我,不假外求[6]。 当下即是的事,当然可以透过「随方解缚,因病与药」的方式使人顿悟,而不必一定要用某一特定的迂曲方法。 又,事实上,虚云老和尚应该也有用「直指人心」「随方解缚」的方法来接引学人。譬如他说,对于久参话头,工夫纯熟的人: 到这时只要不自满、不中辍,绵绵密密做去。绵密中更绵密,微细中更微细,时节一到,桶底自然打脱。如或不然,找善知识抽钉拔楔去[7]。 所谓「找善知识抽钉拔楔」,应该就是透过明眼善知识的破疑解惑,而言下见性
不能因工夫绵密而自悟的人,相信虚云老和尚也有那样慈悲与方便,为他直指人心。 看话头即是观心 事实上,从某一种意义上来说,虚云老和尚把参话头的理趣说出来,不要学人死拚猛撞,就是某种程度的「直指人心」了,只是他要学人自己去认取、自己去肯定、自己去断疑证真罢了。禅宗讲「啐啄同时」,学人自己的认取和肯定,也是开悟不可缺少的因素。虚云老和尚既为学人指明了,剩下来就是学人如何认取和肯定的问题了。 他怎样说明参话头的理趣呢?首先,问题不在话头本身。他说:「话头,其实都一样,都很平常,并无奇特[8]。」重点在于话头引导你去观察万法的起源-心。他说: 话从心起,心是话之头。念从心起,心是念之头。万法皆从心生,心是万法之头。其实话头,即是念头,念之前头就是心。直言之,一念未生以前就是话头。由此你我知道,看话头就是观心[9]。
如何是心之体性呢?虚云老和尚明白的告诉学人: 观心,即是观照自心清净觉体,即是观照自性佛。心即性、即觉、即佛,无有形相方所,了不可得,清净本然,周遍法界,不出不入,无往无来,就是本来现成的清净法身佛[10]。 如何认取清净本心呢?他说: 行人都摄六根,从一念始生之处看去,照顾此一话头,看到离念的清净自心。再绵绵密密,恬恬淡淡,寂而照之,直下五蕴皆空,身心俱寂,了无一事。从此昼夜六时,行往坐卧,如如不动,日久功深,见性成佛,苦厄度尽[11]。 这些话都是语语见性,真实不虚的。有了这样明确的指示,学人若再亲自去认取和肯定的话,断疑证真并不困难。 所以虚云老和尚才会指出,高峰原妙祖师所说的:「学者能看个话头,如投一片瓦块在万丈深潭,直下落底。若七日不得开悟,当截取老僧头去[12]。」这句话不是骗人的诳语。 不是直指人心 但是和祖师禅最大的差别是:祖师禅的直指人心是在老师的证德与方便、学人的疑情与信心之条件下,以师长的威德和肯定力直接使学人认取本来面目,而看话禅则须学人自己去肯定和认取。
相对于「直指人心」的祖师禅来说,看话禅中师长的加持力要少得多了,所以虚云老和尚所说的「在唐宋以前的禅德,多是一言半句就悟道了」,而后代即便以「参话头」这样「以毒攻毒」的方法,悟道仍然较难,其间的差别正在于师长的直指与肯定力之有无。没有师长的直指,学人要放下狐疑,全身跳下,无疑是比较困难的。 因此即使虚云老和尚把参话头的理趣说得这样明白,对心之体性的说明又毫无隐讳,但是明白理趣,工夫又成熟的人仍然不一定会悟道。比如他鼓励新学的人: 即从心念起处,一觑觑定,蓦直看去,如猫捕鼠,全副精神集中于此,没有二念。但要缓急适度,不可操之太急,发生病障。行住坐卧都是如此,日久功深,瓜熟蒂落。因缘时至,触着碰着,忽然大悟。[13] 亦即「日久功深」还要碰上「因缘时至」才能悟道。
因此他又说到工夫纯熟的老参的难处: 所谓老参,是指亲近过善知识,用功多年,经过了一番锻炼,身心纯熟,理路清楚,自在用功,不感辛苦。老参上座的难处就是在此;自在明白当中停住了,中止化城,不到宝所……所用功夫,如冷水泡石头,不起作用。久之也就疲懈下去,终于不能得果起用[14]。 因此他虽然勉励老参:「到这时只要不自满、不中辍、绵绵密密做去,绵密中更绵密,微细中更微细,时节一到,桶底自然打脱。」但仍要补上一句:「如或不然,找善知识抽钉拔楔去」。 亦即看话禅的理趣是要学人认取心之体性,以洞悟本来。但它用的方法却是要学人自己不断的去摸索而不为之决断,即使工夫纯熟了,却还是要「因缘时至」,否则等同「冷水泡石头」,无法断惑证真。事实上,佛性是本来现成的,在佛不增,在凡不减,原是自己本份之事,怎会难于了解呢?只是要度越疑惑,直下承当而体证无生,没有明眼善知识的慈悲晓示和肯定加持,要狐疑成性的凡夫息诸狂想,仍是比较不容易的,乃至于肯定了又疑惑,当面错过的事也可能一再的发生。
所以「工夫纯熟」,并不必然「桶底打脱」,这是看话禅与祖师禅的最大不同处,也是主要差别处。 千圣不识达摩机 经过以上的讨论,我们可以这样说,虚云老和尚虽然提倡看话禅,但是他不像一些盲眼禅师或是独眼禅师给人一个话头,然后就要人死拚活撞,而是将祖师禅直指人心的精神,贯穿在看话禅的理趣中,向学人说明「心之体性」,而要学人依循适当的方法,自己去认取、去肯定,从而自知自觉自作证的了悟「自性清净法身佛」。 进一步说,老和尚虽然教人从参话头入手,但是却在说法时,一再的把内证的「本来清净」「当下即是」表露无遗,如说: 你我现前这一念心,本来清净,本自具足,周遍圆满,妙用恒沙,与三世诸佛无异,但不思量善与恶,与么去,就可立地成佛,坐致天下太平[15]。 妄想无性,当体即空,即复我本无的心性;自性清净法身佛,即此现前。究实言之,真妄一体,生佛不二。生死涅槃、菩提烦恼,都是本心本性,不必分别,不必欣厌,不必取舍。此心清净,本来是佛,不需一法,那里有许多啰嗦!参。[16]
学者若能于此直下承当,又何必像演若达多那样,参什么话头呢?正是「释迦慈悲眉拖地,千圣不识达摩机。」 结语 祖师禅讲究的是「啐啄同时」「师资道合」,而话头禅则是要学人自己去度越疑惑,体证无生,孰优孰劣也实在很难一语论定。 但是正如「开悟见道」一语所表示的,现观缘起,悟一切本不生,这只是解脱道的初阶而已,只是不再盲修瞎练,说食数宝,而确实知道该如何修行而已;净化习气,止息贪瞋,还有绵密的工夫要做。而且,如果「悟道」这一关不能尽速通过,佛法恐将一直只是人们推测卜度的见解,不能化为具体现实的经验,种种悟后起修的方便,将成遥不可及的东西,被束之高阁,怎能算是佛门之幸呢?般若智慧与涅槃体验是人类精神文明与心灵艺术的伟大成就,对于苦海出没的人们,得到歇脚处的人怎忍心让他们死拚活撞,而不给予正确的引导和安顿呢? 再从广泛的修行次第来说,一个佛法的指导者应当能适切的引导学人,在悟前养成健康的心理状态,培养基本人格、积聚福德资粮、培育禅定力等等,在悟后还要引导学人坚固悟见、净化习气,以及传授种种觉他方便、大机大用,以续佛慧命。
「开悟见道」只是佛法修行中的一个环节而已-它是一个决定性的环节-因此一个方便具足的善知识应该能够观机逗教,给予每个人适时适当的指导,引导他在解脱的道次第上不断前进,而不应只是教人如何开悟见性而已。如果不能分辨根器,像有些禅师那样,谁来了都给他一个话头教他参,甚至马上要人「势自鞭逼前进」,怎能不贻误众生呢? 参话头是为了觑破无明,明心见性,这从道次第来说,是从修慧进趣见道位的过程。因此参话头这个法门,恐怕只适合给闻思慧已经有基础、心灵开放无压抑、人格成熟、基本定力具足的人来修才会受用。否则真会像虚云老和尚说的: 金屑放在眼里,眼只有瞎,哪里会放大光明呀?可怜啊!可怜啊!好好的儿女,离家学道,志愿非凡,结果空劳一场,殊可悲悯[17]。 《金刚经》说:「法尚应舍。」舟为渡河而设,已渡河的人固然不应背着船,未到河边的人如果也强要背着船走路,恐怕也是愚不可及的吧!因此奉劝一心想要开悟的同修,学佛先从做人开始,善巧七阶等资粮具足了再来探究大事。届时临门一脚,有何难哉?
【本文原发表于《现代禅月刊》第11期(一九九O年十月一日)】
[1]释虚云,〈参禅的先决条件〉,收录于岑学吕主编,大乘精舍增订《虚云老和尚年谱‧法汇增订本》,台北市,佛陀教育基金会,一九九O年九月出版,页六三O。[2]释莲池,〈自序〉,《禅观策进》,大正四八‧一O九七下。[3]释虚云,〈参禅的先决条件〉,页六三一。[4]释虚云,〈参禅的先决条件〉,页六二八。[5]释虚云,〈参禅的先决条件〉,页六二九。[6]释虚云,〈参禅的先决条件〉,页六二七──六二八。[7]释虚云,〈禅堂开示〉,收录于岑学吕主编,大乘精舍增订《虚云老和尚年谱‧法汇增订本》,台北市,佛陀教育基金会,一九九O年九月出版,页六四七。[8]释虚云,〈参禅的先决条件〉,页六二九。[9]释虚云,〈参禅的先决条件〉,页六二九。[10]释虚云,〈参禅的先决条件〉,页六三O。[11]释虚云,〈参禅的先决条件〉,页六三O。[12]释虚云,〈参禅的先决条件〉,页六三O。[13]释虚云,〈参禅的先决条件〉,页六三二。[14]释虚云,〈参禅的先决条件〉,页六三二。[15]释虚云,〈参禅警语〉,收录于岑学吕主编,大乘精舍增订《虚云老和尚年谱‧法汇增订本》,台北市,佛陀教育基金会,一九九O年九月出版,页六五O。[16]释虚云,〈参禅的先决条件〉,页六三三。[17]释虚云,〈参禅的先决条件〉,页六三O──六三一。,
Master Xu Yun was of the opinion that the ‘hua tou’ was unique in that it cut straight through duality and directly to the root of the matter. Outside of the ‘hua tou’ – there was no other comparable method – and that all expedient paths would eventually lead (albeit in a much slower process) to exactly the same underlying point of realisation. Master Xu Yun referred to the complete training process as ‘参话头’ (Can Hua Tou) or ‘attending to the hua tou’ - a method which became popular in China either during (or just) after the Song Dynasty (960 – 1279 CE). From the explanations provided by Old Master Xu Yun, a systematic approach to using the ‘hua tou’ is revealed that leads all the way from the position of deluded beginner to the sublime state of the fully enlightened (who abide in Nirvana)! This approach achieves three objectives. 1) Master Xu Yun defines ‘Buddhism’. 2) Master Xu Yun describes the ‘Ch’an method and 3) Master Xu Yun clearly explains how ‘Buddhism’ and ‘Ch’an’ are united in essence – a reality which is clearly comprehended and ‘seen’ (看 - kan) through the correct use of the ‘hua tou’ (话头)! How is the mind cleared? The use of ‘kan hua’ Ch’an is the ability of the practitioner to focus upon the ‘who?’ element of an enquiring sentence (such as ‘Who is dragging this dead body around?’, or ‘Who is reciting the Buddha’s name?’), and by correctly ‘turning-back’ this ‘who?’ element - reveals the pure and clean ‘original nature’ (本来 - Ben Lai). If there is no clear understanding of the mechanism, use and purpose of the ‘hua tou’ method, then there will be a perpetual ‘gap’ between the ‘use’ of the ‘hua tou’ and the realisation of ‘enlightenment’.
This led Master Xu Yun to consider why it was that many modern people practiced the ‘hua tou’ method, and yet continuously ‘failed’ to realise ‘enlightenment’? This was because modern people differ in the ‘quality’ of their fundamental characters (根器 - Gen Qi) - which is not as ‘good’ (and ‘pure’) as those possessed by the ancients. They are unable to perceive the ‘gap’ between each prevailing thought-structure (that comprises the stream of thoughts) that traverses the surface of the mind, and therefore remain unable to ‘break-up’ this habitual flow of delusion. This problem is compounded by the lack of genuine, sound and correct instruction regarding the ‘hua tou’ as conveyed by the modern-day Ch’an teachers. This instruction is ‘vague’ and inherently ‘unclear’, and because of this, people run east and west, north and south seeking correct advice, but all they find is insubstantial darkness and phantoms. Such practitioners waste their energy and become old in the process – never being able to grasp or hold a ‘hua tou’ properly. In cases such as this, a Ch’an practitioner obsesses with the words and sentences uttered by others – collecting and possessing – whilst incorrectly focusing their attention on the ‘end meaning’ (话尾 - hua wei) of each word or sentence. This is nothing but attachment to convention and the maintenance (and continuance) of the deluded mind. In other words, the habit of ‘hua wei’ (‘word end’) is the inverse of the correct practice of the ‘hua tou’ (‘word head’). When chanting the Buddha’s name, the emphasis is not on ‘where’ the thought arises – but is rather on the superstition attributed to the complete (or ‘end’) of the sentence and no development manifests. Such practitioners talk endlessly about the ‘hua tou’ as a form of rhetoric – but possess no real knowledge of its structure or practice! This is the state of total confusion rushing here and there – to and fro – whilst the use of the ‘hua tou’ is thoroughly ‘inverted’ and ‘back to front’ Therefore, the (fundamental) ‘original nature’ (本来 - Ben Lai) is not realised, the ‘Great Way’ (大道 - Da Dao) is not penetrated and the state of ‘non-action’ (无为 - Wu Wei) is not entered (1).
This means that the ‘hua tou’ is only effective if it is used correctly. To use the ‘hua tou’ correctly means that its methodology must be thoroughly understood. This is how the ‘hua tou’ is used to ‘look’ (kan) at the movement of the ‘surface’ mind so as to follow that movement back to its empty essence (situated in the ‘deep’ mind). The deficient ‘hua wei’ usage inverts the intended use of the ‘hua tou’ and keeps the focus of the practitioner firmly ensconced within the ‘surface’ mind. This is why people today are unable to ‘penetrate’ the ‘deep’ layer of the mind and comprehend the empty (and ‘still’) essence that underlies all ‘surface’ movement. This is linked to the unnecessary use of arbitrary ‘force’ and the false assumption that this will lead to the bottom of the barrel ‘falling-out’. The problem is that this kind butting-up against the flow of thought as it traverses the surface mind is not methodologically linked in any way to the ‘realisation’ of the ‘empty mind ground’. This is the wrong use of focused energy with regard to cultivating the mind. This type of approach is incorrect and only serves to ‘strengthen’ the very wall of ignorance the ‘hua tou’ has been designed to ‘pierce’ and ‘transcend’. Again, this is a prime example of ‘hua wei’ or the ‘inverted’ use of the ‘hua tou’. During the end of the Ming Dynasy, the Great Master Lian Chi (莲池) gathered together a number of stories concerning hard-working (ancient) Ch’an Masters into a book entitled the ‘Ch’an Training Method of Entry’ (禅关策进 - Ch’an Guan Ce Jin). The Preface reads ‘Sit with inner strength to solve the matter at hand. Gather inner strength by following the (Vinaya) Rules of Discipline. In a single instance, the mind will be immediately energised through the gathering of ‘spirit’ (神 - shen) and a bright and radiant light will be generated! Through inner and outer discipline, the ‘potential’ (势 - Shi) is gathered and built-up so that a substantial breakthrough is achieved whilst the ‘self’ (自 - Zi) is transcended and seen through.’ (2)
The operative point here, is that people often misinterpret the concept of appropriate and timely ‘self-discipline’ for inappropriate and untimely ‘self-flagellation’. This is a misunderstanding of how ‘inner potential’ is generated and intended for use within Ch’an training. It is a common misconception and the foundation of much of what passes as corrupt Ch’an in the world today. This is why Master Xu Yun always emphasised the central concept of gathering the ‘clear knowledge and reason of the path’ (摸清理路 - Mo Qing Li Lu) as a prerequisite for genuine Ch’an training. Master Xu Yun said ‘Self-cultivation and self-realisation are easy for those who possess correct knowledge and inherently difficult for those who possess deficient, incomplete or contrary knowledge.’ In modern terms, Ch’an training can be likened to switching on an electric light and dispelling all darkness in an instant – as opposed to not knowing where the light switch is and continuously fumbling in the dark whilst looking for a way out. Such people become overly obsessed with ‘forcing’ the ‘hua tou’ method and start to shake, go blind or even vomit blood! No matter how hard they try – nothing happens and they remain entirely in the dark and unable to progress. Is this not an obvious and appropriate analogy? (3).
Master Xu Yun spoke continuously about ‘fighting poison with poison’ (以毒攻毒 - Yi Du Gong Du) but what did he mean? For Master Xu Yun the use of the ‘hua tou’ was a ‘last resort’. This is because people living in the modern age possess dull roots and could gain enlightenment by way of the ‘old’ methods recorded in the Ch’an Dialogues. These ‘old’ methods were ‘direct’ and achieved with a ‘glance’, a ‘word’ or a ‘sudden movement’, etc. This is the ‘direct’ path of Ch’an which saw individuals enlightened instantly! This was NOT ‘fighting poison with poison’ but rather achieving ‘enlightened wisdom through enlightened wisdom’. This very rarely happens today, and so when practitioners make use of the ‘hua tou’ they do so without a full knowledge of the path or the technique. Ignorance must go through a period of fighting with itself before it is finally ‘uprooted’! This is why Master Xu Yun spoke of ‘poison fighting poison’. Master Xu Yun, however, often expressed a return to the ‘pure’ methods of old and seemed to think that despite the degeneration of the Dharma, there were individuals who could still realise full enlightenment in a finger-snap! Master Xu Yun said that the Masters of all Ch’an Sects practiced the correct path because they ‘Cleared their minds and directly perceived the true essence’ (明心见性 - Ming Xin Jian Xing). (4) Since the Buddha initiated this ‘Dharma-Door’ (法门 - Fa Men) and raised-up a flower – the Dharma has spread from the East to the West and has been transmitted from one practitioner to the next on many occasions (literally ‘changed-hands’). Before the Tang and Song Dynasties, most of the Ch’an practitioners realized enlightenment by just encountering a few simple words. Transmission from Master to Disciple was mainly ‘mind-to-mind' with no recourse to Sutra-teaching. The expert interplay of questions and answers was designed to ‘untie knots’, and to ‘dissolve’ karmic blocks as if curing an illness with a medicine, as no other training was required. After the time of the Song Dynasty, however, the quality of people’s roots became very dull indeed, and enlightened masters had to introduce the technique of ‘fighting poison with poison’. Practitioners became obsessed with ‘good’ and ‘evil’ and wallowed in self-pity. Their insight was impeded and they could not ‘see through’ the activity of the surface mind. This is why the ‘Public Record’ (公案 - Gong An) came into being which featured the use of past ‘enlightened’ dialogues and interactions between teachers and students – which were used to stimulate the minds of contemporary practitioners. A ‘gong an’ works in principle by showing how an enlightened interaction works – with the intention that the observing mind realises the same ‘enlightenment’ simply through ‘association’. A ‘gong an’, therefore, is a reflection of the more able past into the present.
Many practitioners who ‘look’ into a ‘hua tou’, however, fall into the trap of contemplating a ‘dead’ (死 - Si) ‘hua tou’ - or ‘dead word head’. This error involves the ‘grasping’ of a single word (such as ‘Who?’) or a ‘group of words’ (as in the ‘entire’ hua tou sentence) in such a way that the mind’s attention is stuck entirely in the existential (material) moment and cannot correctly ‘trace’ the ‘word’ (or ‘group of words’) back to the empty mind ground from which they have emerged. This misuse of the ‘hua tou’ technique keeps the deluded aspect of the mind in a state of full functionality and is like a mouse gnawing fanatically upon a coffin (with its jaws locked tight and not relaxing for a moment)! What should be happening is that a ‘single thought’ (i.e., the ‘Who?’) is used to ‘supress’ all other thoughts - so that all other thoughts become condensed into a ‘single thought’. This is the first stage of the ‘hua tou’ practice. The second stage is for the practitioner to ‘return’ the ‘word’ or ‘sentence’ of the ‘hua tou’ (or ‘gong an’ for that matter), back to the empty mind ground from which it has arisen. (This includes ‘perceiving’ the ‘gap’ between the individual thoughts in the flow of consciousness streaming across the surface mind). Then, once the mind is correctly ‘stilled’ - it will ‘expand’ and become all-embracing (a process described through using the language applicable to the various schemes, categorisations and expedient learning structures developed within the various schools). This process is very much like a diseased or injured part of the physical body that required the expert ‘incision’ of a surgeon to correct or remove it. If a diseased or deficient area needs removing – an operation will remove it safely. Only then will ‘healing’ take place. (5) The reality is, of course, that genuine Chinese Ch'an 'points directly to the heart of the matter’ (直指人心 - Zhi Zhi Ren Xin) and it is an interesting question as to why it is that a ‘prescribed medicine’ cannot untie the bonds (of habitual karma) and cure a ‘diagnosed’ illness? After-all, there are many Buddhist methods designed to transcend delusion and to achieve enlightenment. It cannot be that ALL these different (Dharmic) medicines that are designed to fight the single ‘illness’ (of delusion) are suddenly ‘unable’ to work across the board - and far more likely that the reason for this deficiency lies in the fact that humanity in general possesses a lesser capacity for attaining spiritual emancipation (人们的根器陋劣了 - Ren Men De Gen Qi Lou Lie Le).
Master Xu Yun has always taught that everyone is a Buddha and already contains the seed of enlightenment. This being the case, the reality is that as the inherent capacity to realise enlightenment has diminished in the minds of practitioners, so has the ability of Ch’an masters to correctly teach the direct path to emancipation! This is particularly true if it is considered that all beings possess a pure and clean self-nature (清净自性 - Qing Jing Zi Xing) and that the Ch’an method reflects this reality. If this pure self-nature is obscured or otherwise ‘sullied’ then neither a Ch’an master nor a Ch’an student can perceive or convey it! In reality this purity does not move and remains undisturbed throughout the 24 hours of the day whether walking, standing, sitting or lying down! Regardless of an individual’s activity throughout the day the Buddha-Mind remains pure and clean and simply awaits recovery and realisation! The point is that this method of recovery should be simple and straightforward and not involve all kinds of ‘desperate’ or ‘strenuous’ activity! The process of recovery involves not the throwing-up of new barriers to enlightenment, but rather the ‘making clear’ of the empty mind ground that already exists! There is no reason the manic actions or frantic words! Therefore, becoming a Buddha should be a straightforward matter entirely dependent upon myself and where I place my own mind’s awareness. This should be a comfortable and natural process with no fabrication or undue effort on my part! (6) Of course, it is possible to ‘untie the bonds by providing the correct medicine for the right illness’ (随方解缚,因病与药 - Sui Fang Jie Fu – Yin Bing Yu Yao) here and now without resorting to a long and drawn-out circuitous route – and attain ‘enlightenment’. Indeed, Master Xu Yun always employed a careful balance of ‘pointing directly to the centre of the mind’, coupled with the expedient means of ‘untying karmic bonds’ as and when the opportunity arose. This is why he encouraged practitioners who were busy training very hard fighting ‘poison with poison’ so that the bottom of the barrel would eventually ‘fall-out’ (桶底自然打脱 - Tong Di Zi Ran Da Tuo) when the appropriate karmic bonds had been uprooted and dissolved through self-effort. Fighting the rough with the rough and attaining the subtle with the subtle. If this doesn’t happen, then find a good teacher who can expertly ‘extract’ the habits of bad karma from the mind (like extracting a nail that had previously ‘held’ a blocking ‘wedge’ in-place [抽钉拔楔 - Chou Ding Ba Xie] - thus allowing a full scope of movement)! (7) What is required is a competent teacher who knows what to ‘extract’ and ‘when’ to do it!
What is the essence of the enquiring mind? What is its nature? Master Xu Yun clearly instructed his disciples to ‘observe’ or ‘watch’ (观 - Guan) the mind and to fully comprehend its ‘clean’ and ‘pure’ (清净 - Qing Jing) enlightened essence which is the self-realised ‘Buddha-Nature’ (性佛 - Xing Fu). The mind’s fundamental ‘essence’ (性 - Xing) is identical with ‘enlightenment’ (觉 - Jue) - which is nothing but the pristine ‘Buddha’ (佛 - Fu)! It possesses no fixed shape and is not limited to any fixed point in time and space. Indeed, its structure permeates the ten directions and has no limit. Its essence is pure and clean and can never be corrupted by external elements. It permeates everywhere and is the essence of the Dharma-Realm (法界 - Fa Jie)! It cannot be created and it never ends. Although it exists throughout past, present and future – it is not limited to the past, present or future. It is the original pure and clean Dharmakaya (法身 - Fa Shen) Buddha. [10] How is this pure mind to be realised? Master Xu Yun said that although there are six senses – take a single ‘thought’ in the mind and trace its origin ‘back’ into the empty mind ground from which it arises. The five aggregates are perceived to be ‘empty’ and that the essence of the mind (and body) is ‘still’, ‘shining’ and ‘all-embracing’. If this level of concentration can be retained, then regardless of the time of day, and whether a practitioner is walking, sitting or lying, all will seem as if it is ‘still’ and ‘shining’ - with all suffering coming to an end” (11) This is how the Buddha-Nature is realised. These words are clear, concise and true. With such clear instruction, practitioners of Ch’an should be able to go away and practice successfully on their own and prove the worth of these words. This is why Master Xu Yun quoted the Ch'an Patriarch ‘Gao Feng Yuan Miao’ (高峰原妙) when he said ‘If a practitioner receives correct instruction, it is like a tile thrown into a deep pool which immediately sinks to the bottom. If, after seven days, a practitioner attains no enlightenment then the head of this old monk is forfeited!’ (12) Therefore, what Master Xu Yun teaches is correct because it stems from his purity of character and depth of realisation. This demonstrates the difference between the ‘kan hua’ (‘look word’) Ch’an (which developed later as humanity’s spiritual roots ‘dimmed’), and the original ‘Patriarch’s’ Ch’an which operates a much more ‘direct’ and ‘mind-to-mind' transmission! In the latter pathway, the teacher is already ‘enlightened’ and possesses a virtuous (德 - De) character that shines for all to see. He (or she) advocates that the quiet and still empty essence of the mind is immediately identified, perceived and integrated with. This is because the ‘Patriarch’s’ Ch’an points directly to the centre of the empty mind ground and allows for no other interfering method. The teacher performs this function with a consummate ease and out of an advanced sense of compassion – aims at the empty mind ground with no distractions. This activity is performed with a graceful and limited ease. The ‘doubting-mind’ (疑情 - Yi Qing) of the practitioner is probed, encouraged and pierced with a pristine and blinding insight that encourages a firm and abiding ‘confident mind’ (信心 - Xin Xin). The cultivation and possession of ‘virtue’ is the means through which this advanced form of communication ‘flows’ and there is no other method that performs this function. When an enquiring student appears – the ‘Master’ immediately shows them the ‘Original True Face’ (本来面目 - Ben Lai Mian Mu)!
Whilst practicing ‘kan hua’ (看话) Ch’an, by way of contrast, the student has to continuously ‘look within’ over an extended time-period in an attempt to ‘directly perceive’ the empty mind ground! The ‘masters’ are not necessarily as virtuous of those who lived in the past, and the students are not as dedicated or motivated to ‘see directly’ into the essence of their own minds. This is why ‘kan hua’ Ch’an takes time and is not as efficient as 'Patriarch's' Ch'an which ‘points directly to the heart of the matter’! Within ‘kan hua’ Ch’an, the blessings of the teacher are far less. This is why Master Xu Yun said ‘Before the Tang and Song Dynasties – it took just a few words for people to realise the ‘Dao’ (道).’ Today, when a practitioner is using the hua tou’ method and is ‘fighting poison with poison’ - realising enlightenment and attaining freedom is still a difficult task to achieve. What decides all of this is the quality of the depth of the character of the teacher. Obviously, without the teacher's direct guidance, it is undoubtedly more difficult for a student to let go of his doubts and jump-over the mind-body dichotomy! Even if a virtuous Master such as ‘Xu Yun’ explains the essence of the mind exactly, and explains in-depth how the ‘hua tou’ method works – this is no guarantee that a student will be able to use this advanced knowledge to directly realise enlightenment due to their dull roots! Even with expert instruction, coupled with a mature determination and a steadfast commitment to Ch’an training – an individual may still not attain enlightenment! As a consequence, Master Xu Yun would gently but firmly encourage beginners by first ‘looking’ at the word and trying to comprehend where that word ‘originates’ from deep within the psychic fabric of the mind. Through this process, all thoughts (or ‘words’) must be ‘condensed’ into a single ‘word’ so that the mind is ‘stilled’ and the state of samadhi (定 - Ding) is achieved. A Ch’an practitioner must gaze at the ‘word’ in the mind with the same intensity exhibited by a cat which is hunting a mouse. A practitioner must direct ALL their energy into this single task – with no second thoughts! However, even the greatest effort must be moderated as too much effort in the wrong way will lead to sickness! Walking, standing, sitting, and lying should all look like this when employing this method. With enough time and right effort, all the melons will ripen. When the old and hindering karma is all burnt-out – the empty mind ground will be fully comprehended and then enlightenment will suddenly manifest! (13) This why it is said that ‘a long period of training-time leads to deep and profound achievements’ and ‘hindering karma must be uprooted’ before enlightenment can be realised.
Originally, a dedicated practitioner sought-out a good and competent teacher to learn the correct Ch’an method without any deviation from the set path. This process could be quick and efficient. Through a continuous commitment to the Ch’an method, klesa (defilements) in the mind would be stripped away (or immediately ‘pierced’) - revealing the empty mind ground. This process was natural and free of all hindering factors. However, over-time the teachers became like tyrannical monarchs sat on a throne merely through a material inheritance, and no matter how long students stayed near these people – no transmission would take place (like soaking a stone in cold water with no absorption taking place). Years of effort would lead nowhere and only serve to exhaust the student! Fruit could not be ripened and would only die and rot! (14) Master Xu Yun used to encourage the practitioner by saying ‘Do not be complacent and do not stop your self-cultivation practice! Take each step carefully and attend to every detail. Careful at the beginning, careful in the middle and careful at the end! Meticulous at the beginning, meticulous in the middle and meticulous at the end! When the time comes the bottom of the barrel will drop-out!’ He would add ‘A good teacher can assist the process through the use of insight and discipline!’ This is to say that the rationale behind ‘kan hua’ is to learn from others and realise the essence of the mind! Even so, only the properly qualified can serve as Ch’an teachers or otherwise no transmission will take place and no realisation will be manifested. Even with the right type of instruction, everything will happen ‘in the right time’ and nothing can occur if a false teacher holds a position of authority! The Buddha-Nature is infinite. It does not increase and it cannot decrease. It exists deep within every one of us and is waiting to be realised! It is our duty to discover – what is so difficult about this to understand? Get rid of your obscuring doubts and proceed forward. Do not be concerned about the illusion that is life and death. A good teacher can assist through affirmations and timely blessings – but a devout practitioner must still perform the right developmental tasks! Those who cannot focus their awareness onto a single thought will wander aimlessly through life and between lives! Sit straight and turn your gaze within! Do not be distracted by doubts and obstructions! Yes, this path is difficult but life is harder still! Every time you fail and give-up in the face of doubt – your cyclic karma will bring you back to exactly the same point in developmental time and space again and again! There is no escape other than through the Buddha’s path!
Whereas ‘Patriarch’s’ Ch’an ensures the immediate ‘bottom of the barrel dropping-out' - ‘kan hua’ Ch’an does not immediately imply this. This is because ‘kan hua’ Ch’an may take a very long-time for a practitioner to achieve enlightenment (traversing many expedient ‘stages’ along the way), whilst the ‘Patriarch’s’ Ch’an deals with this great matter in a single instant! This is the difference between these two approaches for achieving enlightenment. After-all, myriad of great sages did not live in the same time period as that of the Indian Buddhist monk - ‘Bodhidharma’ (达摩 - Da Mo) when he transmitted the Indian School of ‘Dhyana’ to China in 520 CE - and did not have a first-hand experience of his ‘direct’ method! The reason I have been so meticulous throughout the above discussion is to fully transmit the import of Master Xu Yun’s teaching-method. It is clear that he advocated ‘kan hua’ Ch’an whilst simultaneously ‘demanding’ that the dull-witted members of modern society ‘up their game’ and somehow rectify this ‘inner’ deficiency whilst practicing ‘kan hua’ Ch’an as a prerequisite to entering the much higher standard of the ‘Patriarch’s’ Ch’an as advocated by ‘Bodhidharma’! Now, having said this and pointed-out this dual approach, it is important that each be ‘separated’ from the other and clearly elucidated for the edification of the general reader. In other words, Master Xu Yun ALWAYS taught from the position of ‘Patriarch’s’ Ch’an even if he often had to disguise this fact by deploying ‘kan hua’ Ch’an - either way the ‘bottom of the barrel’ would be expected to ‘drop-out’ given enough time! By comparison, where Master Xu Yun’s eyes shone brightly and his wisdom was crystal-clear – other teachers act as if they are blind or only possess a single eye – such is the narrowness of their spiritual vision. These are despicable people and a symptom of the corruption inherent in the modern-age! These so-called ‘teachers’ strive to ‘limit’ the spiritual growth of others to their own deficient and base ego-structures! The purpose of these highly limited ‘teachers’ is to gain a very basic control over others and influence their thoughts, opinions and behaviour patterns! Their idea of ‘spiritual’ growth is that those loyal to them fight one another to the death! How very different this ego-nonsense is when compared to the Patriarchs of old who continuously ‘pointed’ to the empty essence of every enquiring mind! Although ‘kan hua’ Ch’an is a necessary expedient, nevertheless, it does not differ from the objective of ‘Patriarch’ Ch’an - and ends-up in exactly the same realisation of the empty mind ground! As Master Xu Yun continuously explained – the Ch’an method requires good quality instruction of the proper method! This is how a personal realisation of the ‘empty mind ground’ and the ‘Dharmakaya Body of the Buddha’ are known to be ‘identical’!
Furthermore, although Master Xu Yun always advocated the ‘kan hua’ Ch’an approach, he always spoke in such a manner which revealed the ‘original and bright essence’. This approach is evident when Master Xu Yun said ‘The thought before you and me is originally pure, originally self-sufficient, perfect in all directions, wonderfully constant like sand, no different from the Buddhas of the three times - but without thinking about good and evil, and where to go - you can stand on the ground here and now and become a Buddha, sitting pervading world and manifesting a ‘grand peace’ (太平 - Tai Ping) in all directions! [15] He also said ‘Delusional thoughts have no nature of their own, as they are phantoms appearing in the mind (and body)! They are obscurations in the mind which prevent a direct perception of the pristine empty mind ground which is also the pure and shining Dharmakaya Body of the Buddha! Within the Buddha-Nature there is no contradiction even though there is diversity of expression in the present moment (which embraces the past, present and future). In this advanced (realised) state, no difference can be found in the essence of ‘falsehood’ and ‘truth’! The Shining aspect of the mind is “Bodhi” and this is an infinite wisdom! Bodhi ‘sees through’ the ignorance of the age and cuts-through the branches so that the roots can be clearly seen! Birth and death, Nirvana, and the afflictions of Bodhi are all the nature of the mind. There is no need to distinguish, no need to hate, and no need to choose or reject. This mind is pure, originally a Buddha, and does not need a single method, there is a lot of long-windedness there!’ [16] Master Xu Yun advocated a ‘looking straight-through' (Patriarch) approach – but in accordance with the time – was also prepared to use the ‘kan hua’ method where applicable. However, when the occasionally exceptional student presented themselves – Master Xu Yun would use his words and behaviour to ‘cut straight-through’ the fog caused by delusional thinking! When this happened, there was no need for the ‘kan hua’ method (which had become subsumed in the process of ‘direct’ vision). In other words, the direct path does not require any expedient devices or deviations to function properly. If ‘direct-seeing’ is achieved – what is there left to discuss? On the other hand, even if the Buddha’s merciful eyebrows grow to the length that they are ‘dragging’ across the floor - - not a single sage will be produced if there is no ‘direct-seeing’! What all this means in conclusion is that the ‘Patriarch’s’ Ch’an needs no other supporting method when performing its ‘enlightening’ function – whereas the ‘kan hua’ (expedient) method might well require any number of devices and techniques (delivered by numerous teachers) to free a single mind from all its obscuring doubts! It is difficult to say ‘which is better?’ as both are the product of the historical eras in which they arose and are designed to serve the populace. There is no ‘right’ or ‘wrong’ in this situation – simply two different approaches to performing exactly the same task.
Therefore, the ‘act of pursuing enlightenment reveals the path’ (开悟见道 - Kai Wu Dian Dao), or the words used to explain ‘how’ to achieve enlightenment – demonstrate the direction to take. Outside of the Patriarch's Ch'an Buddhism is full of expedient methods with a main technique being the path of ‘Dependent Origination’ (缘起 - Yuan Qi) through which the cycle birth, life, death and rebirth can be discerned – together with a meditative method for breaking this repetition. Even if understood correctly, this is only the beginning of the path to full liberation. With correct teaching from a competent teacher, a student can readily discern that greed, hatred and delusion are a) present, b) cause continuous suffering to self and other and c) require ‘uprooting’ through meditation for d) enlightenment to be achieved. Through the development of ‘prajna wisdom’ (般若智慧 - Bo Re Zhi Hui) can be used to realise ‘nirvana’ (涅槃 - Nie Pan) and all human suffering wiped-out in an instance! Indeed, this development can be seen as one of the great human (spiritual) achievements manifested in art and architecture! The exact definition of what the ‘sea of misery’ is – coupled with an expert path through which humanity can ‘escape’ - is a truly extraordinary endeavour of creativity, compassion for others and concern for their well-being! Without proper guidance, however, humanity will continue its endless cycles of violence and destruction! In this regard, a teacher of the Dharma should himself have achieved every level and stage he or she asks others to achieve. Part of the problem in the world today, is that of power-mad individuals who assume the role of ‘Dharma-Teacher’ when not enlightened and then lead innumerable others into this pit of hell! If the teacher does not possess a spiritually healthy mind and body – how can he or she assume to teach others? A good teacher must cultivate their own personality whilst generating virtue and karmic merit. This should be achieved through following the Vinaya Discipline (to perfect the body) and advanced meditative effort (to perfect the mind). After a practitioner achieves a verifiable enlightenment – then he or she should lead others to the same achievement of enlightenment. This entire symbiotic process of applying ‘Buddha-wisdom’ begins and ends with ‘purify habit’ (净化习气 - Jing Hua Xi Qi) whilst conveying the correct method of Dharma-practice.
A competent teacher is well-versed in the teachings of the Dharma and the method he or she used to gain their enlightenment. The link between the Buddha-Dharma and the enlightenment of a practitioner is a decisive one and cannot be by-passed, limited or otherwise negated and played-down! The efficacy of a Buddhist method is entirely dependent upon it. The explains why the Buddha-Dharma is a ‘living’ tradition and cannot be allowed to fall away from one generation to the next. When all is in place, then a teacher is honour-bound to deliver good and timely instruction that provides an effective method on the path to liberation. Of course, it is not just about teaching others ‘how to gain enlightenment’ - as a teacher must also convey the ability to distinguish between ‘good’ and ‘bad’ and how ‘loving kindness’, ‘compassion’ and ‘wisdom’ should be deployed within society to best benefit all living beings and the environment! The Buddhist path is also about creating good human-beings and a more productive and positive environment so that all-round suffering is diminished (and eradicated). This is exactly what the ‘Ch’an Master’ (禅师 - Ch’an Shi) represents when he or she sits shining-forth their wisdom! The inspiration exuded must be forward-thinking and inspiring toward a greater action for fine achievements! There is a ‘self-propelling momentum which pushes all beings forward’ (势自鞭逼前进 - Shi Zi Bian Bi Qian Jin)! This being the case, how can there be any deception aimed at sentient beings? The correct application of the ‘hua tou’ is used to ‘cut-through’ the stream of conscious ignorance so that the empty mind ground is fully comprehended and realised as being present! To achieve this level of enlightenment the stream of obscuring thought in the mind must be cleared of all obscuration! The ‘hua tou’ method clears the mind to realise the ‘Way’ (道 - Dao) - but the ‘hua tou’ method is itself a ‘Way’ in its own right that must be understood and correctly applied if it is to be effective. Due to its ‘direct’ nature, the ‘Dharma-door’ (法门 - Fa Men) of the ‘hua tou’ method is probably only suitable for those practitioners who have already established a strong foundation of ‘wisdom’, a broad mind and a mature personality. Only those who have already developed a strong and continuous ‘concentration’ of mind will be able to successfully practice the ‘hua tou’ method. Otherwise, as Master Xu Yun pointed-out – ‘It is no good sprinkling gold dust into the eyes of those who do not know its value or purpose - as all light will be obscured. What a shame it is that all those good sons and daughters who have left home to propagate the Dharma only find confusion and a waste of all their effort!’ (17) The Diamond Sutra states ‘Once the Dharma has fulfilled its purpose it must be abandoned.’ Why is this the case? It is because the Dharma is like a boat designed to carry a practitioner across the river of suffering – travelling from one shore to the next. Once the far-shore is reached and freedom secured – the boat no longer has any purpose as only a foolish man will pick it up and carry it on his back for no reason! Therefore, the advice for modern practitioners is that Buddhism begins with the human-being who must gather (or already possess) the requisite material and/or educational resources to follow the Dharma and obtain enlightenment. When a sound material situation is achieved – then what is required is a sound and insightful guidance from a suitable teacher. When all this good karma comes together and begins functioning in the direction of purifying karmic-habit and clearing the mind – then there is no limit to what a practitioner can achieve! Given this is the reality what could possibly go wrong?
[This article was originally published in the 11th issue of Modern Zen Monthly (October 1, 1990)]
[1] Shi Xuyun, "Prerequisites for Engaging in Chan", included in Cen Xuelu, editor-in-chief, "The Chronicle of the Old Monk Xuyun - The Revised Edition of Dharma Collection" by the Mahayana Jingshe, Taipei City, Buddha Education Foundation, 1990 Published in September, pp. 630.
[2] Shi Lianchi, "Self-Preface", "Strategy for the Advancement of Chan Views", Taisho 48.1097.
[3] Shi Xuyun, "Prerequisites for Engaging in Chan", p. 631.
[4] Shi Xuyun, "Prerequisites for Engaging in Chan", p. 628.
[5] Shi Xuyun, "Prerequisites for Engaging in Chan", p. 629.
[6] Shi Xuyun, "Prerequisites for Engaging in Chan," pp. 627-628.
[7] Shi Xuyun, "Discourses in the Meditation Hall", included in Cen Xuelu, editor-in-chief, Mahayana Jingshe, "The Chronicle of the Old Monk Xuyun - The Revised Edition of Dharma Collection", Taipei City, Buddha Education Foundation, 1990 Published in September, pp. 647.
[8] Shi Xuyun, "Prerequisites for Engaging in Chan", p. 629.
[9] Shi Xuyun, "Prerequisites for Engaging in Chan", p. 629.
[10] Shi Xuyun, "Prerequisites for Engaging in Chan," p. 630.
[11] Shi Xuyun, "Prerequisites for Engaging in Chan", p. 630.
[12] Shi Xuyun, "Prerequisites for Engaging in Chan," p. 630.
[13] Shi Xuyun, "Prerequisites for Engaging in Chan", p. 632.
[14] Shi Xuyun, "Prerequisites for Engaging in Chan", p. 632.
[15] Shi Xuyun, "Warning Words for Chan Training", included in Cen Xuelu, editor-in-chief, "The Chronicle of the Old Monk Xuyun - The Revised Edition of Dharma Collection" by the Mahayana Jingshe, Taipei City, Buddha Education Foundation, 1990 Published in September, pp. 650.
[16] Shi Xuyun, "Prerequisites for Engaging in Chan," p. 633.
[17] Shi Xuyun, "Prerequisites for Engaging in Chan," p. 630-631.
©opyright: Adrian Chan-Wyles (ShiDaDao) 2022.
Original Chinese Language Source Article: http://www.xuefo.net/nr/article63/625219.html
温金柯博士:从虚云老和尚的开示谈「看话禅」
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从虚云老和尚的开示谈「看话禅」 虚云老和尚是参话头而悟道的。三十一岁时,天台融镜法师教看「拖死尸是谁」的话头。此后行脚参学,研究经教。五十六岁时,在禅七期中,因开水溅手,茶杯坠地而虚空粉碎。 他以后在禅堂中引导学人,也是以参话头为主要的方法。 虚云老和尚在禅堂的开示中,把参话头的用功方法和参话头的理趣说明得相当清楚。「归元无二路,方便有多门」,对于「参话头」这一宋代以后流行于中国的修行方法,吾人可以透过虚云老和尚的解说,而得到切要的理解,亦即了解它是如何引导人们发无漏慧、体现涅槃的。
这种理解,相信有助于人们了解佛法与禅的本质,也有助于对「看话禅」这一方便的定位。 认清理路 看话禅是参一句话头,如:「拖死尸是谁?」「念佛是谁?」由此而引导学人顿见本来。若不了解其中的理趣,话头与悟之间的距离何其遥远,正如虚云老和尚说的: 为什么现代的人,看话头的多,而悟道的人没有几个呢?这个由于现代的人,根器不及古人,亦由学者对参禅者话头的理路,多是没有摸清。 有的人东参西访,南奔北走,结果闹到老,对一个话头还没有弄明白,不知道什么是话头,如何才算看话头;一生总是执着言句名相,在话尾上用心。
「看念佛是谁」呀,「照顾话头」呀,看来看去,参来参去,与话头东西背驰,那里会悟此本然的无为大道呢[1]? 因此,弄清楚看话禅的理趣,对于参话头的人来说,无疑是最要紧的事。一般参话头的人不了解这一层,以为只要死拚猛撞,终有一天会打穿漆桶。如明末莲池大师辑古代禅师辛苦参禅的故事,成《禅关策进》一书。自序云: 居则置案,行则携囊。一览之,则心志激励,神采焕发,势自鞭逼前进[2]。 「势自鞭逼前进」,几乎成了所有参话头的人共同的信念,然则虚云老和尚却把「摸清理路」当成最切要的条件。他说: 修行悟道,易亦难,难亦易。如开电灯一样,会则弹指之间,大放光明,万年之黑暗顿除;不会则机坏灯毁,烦恼转增。有些参禅看话头的人,着魔发狂,吐血罹病,无明火大,人我见深,不是很显著的例子吗[3]?
以毒攻毒 正是因为若不弄清楚理路,看话头可能会有一些不良的作用,所以虚云老和尚称它为「以毒攻毒的办法」和「不得已的办法」,而对早期禅宗直指人心的法门寄予崇高的向往。他说: 宗门主参禅,参禅在「明心见性」[4]。 这个法门,自佛拈花起,至达磨传来东土以后,下手工夫,屡有变迁。在唐宋以前的禅德,多是由一言半句,就悟道了。师徒间的传授,不过以心印心,并没有什么实法。平日参问酬答,也不过随方解缚,因病与药而已。宋代以后,人们的根器陋劣了,讲了做不到,譬如说「放下一切」「善恶莫思」,但总是放不下,不是思善,就是思恶。到了这个时候,祖师们不得已,采取以毒攻毒的办法,教学人参公案。初是看话头,甚至于要咬定一个死话头,教你咬得紧紧,剎那不要放松,如老鼠啃棺材相似,咬定一处,不通不止。目的在以一念抵制万念,这实在是不得已的办法。如恶毒在身,非开刀疗治,难以生效[5]。 其实,以「直指人心」为特征的禅宗,之所以不能「随方解缚,因病与药」,而一定只能以一种方法「以毒攻毒」,并不能用「人们的根器陋劣了」这个原因来解释
相反的,这正说明禅门的衰微,后代禅师逐渐失去杀活自在、纵横予夺的大机大用,所以无法言下教人领会。就如同虚云老和尚自己说的: 大地一切众生都是佛,直下认得此清净自性,随顺无染;二六时中,行住坐卧,心都无异,就是现成的佛。不须用心用力,更不要有作有为,不劳纤毫言说思惟。所以说,成佛是最容易的事、最自在的事,而且操之在我,不假外求[6]。 当下即是的事,当然可以透过「随方解缚,因病与药」的方式使人顿悟,而不必一定要用某一特定的迂曲方法。 又,事实上,虚云老和尚应该也有用「直指人心」「随方解缚」的方法来接引学人。譬如他说,对于久参话头,工夫纯熟的人: 到这时只要不自满、不中辍,绵绵密密做去。绵密中更绵密,微细中更微细,时节一到,桶底自然打脱。如或不然,找善知识抽钉拔楔去[7]。 所谓「找善知识抽钉拔楔」,应该就是透过明眼善知识的破疑解惑,而言下见性
不能因工夫绵密而自悟的人,相信虚云老和尚也有那样慈悲与方便,为他直指人心。 看话头即是观心 事实上,从某一种意义上来说,虚云老和尚把参话头的理趣说出来,不要学人死拚猛撞,就是某种程度的「直指人心」了,只是他要学人自己去认取、自己去肯定、自己去断疑证真罢了。禅宗讲「啐啄同时」,学人自己的认取和肯定,也是开悟不可缺少的因素。虚云老和尚既为学人指明了,剩下来就是学人如何认取和肯定的问题了。 他怎样说明参话头的理趣呢?首先,问题不在话头本身。他说:「话头,其实都一样,都很平常,并无奇特[8]。」重点在于话头引导你去观察万法的起源-心。他说: 话从心起,心是话之头。念从心起,心是念之头。万法皆从心生,心是万法之头。其实话头,即是念头,念之前头就是心。直言之,一念未生以前就是话头。由此你我知道,看话头就是观心[9]。
如何是心之体性呢?虚云老和尚明白的告诉学人: 观心,即是观照自心清净觉体,即是观照自性佛。心即性、即觉、即佛,无有形相方所,了不可得,清净本然,周遍法界,不出不入,无往无来,就是本来现成的清净法身佛[10]。 如何认取清净本心呢?他说: 行人都摄六根,从一念始生之处看去,照顾此一话头,看到离念的清净自心。再绵绵密密,恬恬淡淡,寂而照之,直下五蕴皆空,身心俱寂,了无一事。从此昼夜六时,行往坐卧,如如不动,日久功深,见性成佛,苦厄度尽[11]。 这些话都是语语见性,真实不虚的。有了这样明确的指示,学人若再亲自去认取和肯定的话,断疑证真并不困难。 所以虚云老和尚才会指出,高峰原妙祖师所说的:「学者能看个话头,如投一片瓦块在万丈深潭,直下落底。若七日不得开悟,当截取老僧头去[12]。」这句话不是骗人的诳语。 不是直指人心 但是和祖师禅最大的差别是:祖师禅的直指人心是在老师的证德与方便、学人的疑情与信心之条件下,以师长的威德和肯定力直接使学人认取本来面目,而看话禅则须学人自己去肯定和认取。
相对于「直指人心」的祖师禅来说,看话禅中师长的加持力要少得多了,所以虚云老和尚所说的「在唐宋以前的禅德,多是一言半句就悟道了」,而后代即便以「参话头」这样「以毒攻毒」的方法,悟道仍然较难,其间的差别正在于师长的直指与肯定力之有无。没有师长的直指,学人要放下狐疑,全身跳下,无疑是比较困难的。 因此即使虚云老和尚把参话头的理趣说得这样明白,对心之体性的说明又毫无隐讳,但是明白理趣,工夫又成熟的人仍然不一定会悟道。比如他鼓励新学的人: 即从心念起处,一觑觑定,蓦直看去,如猫捕鼠,全副精神集中于此,没有二念。但要缓急适度,不可操之太急,发生病障。行住坐卧都是如此,日久功深,瓜熟蒂落。因缘时至,触着碰着,忽然大悟。[13] 亦即「日久功深」还要碰上「因缘时至」才能悟道。
因此他又说到工夫纯熟的老参的难处: 所谓老参,是指亲近过善知识,用功多年,经过了一番锻炼,身心纯熟,理路清楚,自在用功,不感辛苦。老参上座的难处就是在此;自在明白当中停住了,中止化城,不到宝所……所用功夫,如冷水泡石头,不起作用。久之也就疲懈下去,终于不能得果起用[14]。 因此他虽然勉励老参:「到这时只要不自满、不中辍、绵绵密密做去,绵密中更绵密,微细中更微细,时节一到,桶底自然打脱。」但仍要补上一句:「如或不然,找善知识抽钉拔楔去」。 亦即看话禅的理趣是要学人认取心之体性,以洞悟本来。但它用的方法却是要学人自己不断的去摸索而不为之决断,即使工夫纯熟了,却还是要「因缘时至」,否则等同「冷水泡石头」,无法断惑证真。事实上,佛性是本来现成的,在佛不增,在凡不减,原是自己本份之事,怎会难于了解呢?只是要度越疑惑,直下承当而体证无生,没有明眼善知识的慈悲晓示和肯定加持,要狐疑成性的凡夫息诸狂想,仍是比较不容易的,乃至于肯定了又疑惑,当面错过的事也可能一再的发生。
所以「工夫纯熟」,并不必然「桶底打脱」,这是看话禅与祖师禅的最大不同处,也是主要差别处。 千圣不识达摩机 经过以上的讨论,我们可以这样说,虚云老和尚虽然提倡看话禅,但是他不像一些盲眼禅师或是独眼禅师给人一个话头,然后就要人死拚活撞,而是将祖师禅直指人心的精神,贯穿在看话禅的理趣中,向学人说明「心之体性」,而要学人依循适当的方法,自己去认取、去肯定,从而自知自觉自作证的了悟「自性清净法身佛」。 进一步说,老和尚虽然教人从参话头入手,但是却在说法时,一再的把内证的「本来清净」「当下即是」表露无遗,如说: 你我现前这一念心,本来清净,本自具足,周遍圆满,妙用恒沙,与三世诸佛无异,但不思量善与恶,与么去,就可立地成佛,坐致天下太平[15]。 妄想无性,当体即空,即复我本无的心性;自性清净法身佛,即此现前。究实言之,真妄一体,生佛不二。生死涅槃、菩提烦恼,都是本心本性,不必分别,不必欣厌,不必取舍。此心清净,本来是佛,不需一法,那里有许多啰嗦!参。[16]
学者若能于此直下承当,又何必像演若达多那样,参什么话头呢?正是「释迦慈悲眉拖地,千圣不识达摩机。」 结语 祖师禅讲究的是「啐啄同时」「师资道合」,而话头禅则是要学人自己去度越疑惑,体证无生,孰优孰劣也实在很难一语论定。 但是正如「开悟见道」一语所表示的,现观缘起,悟一切本不生,这只是解脱道的初阶而已,只是不再盲修瞎练,说食数宝,而确实知道该如何修行而已;净化习气,止息贪瞋,还有绵密的工夫要做。而且,如果「悟道」这一关不能尽速通过,佛法恐将一直只是人们推测卜度的见解,不能化为具体现实的经验,种种悟后起修的方便,将成遥不可及的东西,被束之高阁,怎能算是佛门之幸呢?般若智慧与涅槃体验是人类精神文明与心灵艺术的伟大成就,对于苦海出没的人们,得到歇脚处的人怎忍心让他们死拚活撞,而不给予正确的引导和安顿呢? 再从广泛的修行次第来说,一个佛法的指导者应当能适切的引导学人,在悟前养成健康的心理状态,培养基本人格、积聚福德资粮、培育禅定力等等,在悟后还要引导学人坚固悟见、净化习气,以及传授种种觉他方便、大机大用,以续佛慧命。
「开悟见道」只是佛法修行中的一个环节而已-它是一个决定性的环节-因此一个方便具足的善知识应该能够观机逗教,给予每个人适时适当的指导,引导他在解脱的道次第上不断前进,而不应只是教人如何开悟见性而已。如果不能分辨根器,像有些禅师那样,谁来了都给他一个话头教他参,甚至马上要人「势自鞭逼前进」,怎能不贻误众生呢? 参话头是为了觑破无明,明心见性,这从道次第来说,是从修慧进趣见道位的过程。因此参话头这个法门,恐怕只适合给闻思慧已经有基础、心灵开放无压抑、人格成熟、基本定力具足的人来修才会受用。否则真会像虚云老和尚说的: 金屑放在眼里,眼只有瞎,哪里会放大光明呀?可怜啊!可怜啊!好好的儿女,离家学道,志愿非凡,结果空劳一场,殊可悲悯[17]。 《金刚经》说:「法尚应舍。」舟为渡河而设,已渡河的人固然不应背着船,未到河边的人如果也强要背着船走路,恐怕也是愚不可及的吧!因此奉劝一心想要开悟的同修,学佛先从做人开始,善巧七阶等资粮具足了再来探究大事。届时临门一脚,有何难哉?
【本文原发表于《现代禅月刊》第11期(一九九O年十月一日)】
[1]释虚云,〈参禅的先决条件〉,收录于岑学吕主编,大乘精舍增订《虚云老和尚年谱‧法汇增订本》,台北市,佛陀教育基金会,一九九O年九月出版,页六三O。[2]释莲池,〈自序〉,《禅观策进》,大正四八‧一O九七下。[3]释虚云,〈参禅的先决条件〉,页六三一。[4]释虚云,〈参禅的先决条件〉,页六二八。[5]释虚云,〈参禅的先决条件〉,页六二九。[6]释虚云,〈参禅的先决条件〉,页六二七──六二八。[7]释虚云,〈禅堂开示〉,收录于岑学吕主编,大乘精舍增订《虚云老和尚年谱‧法汇增订本》,台北市,佛陀教育基金会,一九九O年九月出版,页六四七。[8]释虚云,〈参禅的先决条件〉,页六二九。[9]释虚云,〈参禅的先决条件〉,页六二九。[10]释虚云,〈参禅的先决条件〉,页六三O。[11]释虚云,〈参禅的先决条件〉,页六三O。[12]释虚云,〈参禅的先决条件〉,页六三O。[13]释虚云,〈参禅的先决条件〉,页六三二。[14]释虚云,〈参禅的先决条件〉,页六三二。[15]释虚云,〈参禅警语〉,收录于岑学吕主编,大乘精舍增订《虚云老和尚年谱‧法汇增订本》,台北市,佛陀教育基金会,一九九O年九月出版,页六五O。[16]释虚云,〈参禅的先决条件〉,页六三三。[17]释虚云,〈参禅的先决条件〉,页六三O──六三一。,