Xu Yun’s Humanistic Spirit Transmitted into the Modern Era
Original Chinese Language Article By: He Lu (合璐)
(Translated by Adrian Chan-Wyles PhD)
(Translated by Adrian Chan-Wyles PhD)
Translator’s Note: Mr Wang Ping (of the ICBI Beijing Office) has forwarded this interesting article for translation into the English language, as a means to spread (and strengthen) knowledge about Chinese Ch’an Buddhism as practised within modern China, in relation to the extraordinary legacy of the Great Ch’an Master Xu Yun. Within the Chinese language, this article is entitled ‘传承虚云精神,弘扬人间禅道’, which can be literally rendered as ‘Transmission of Xu Yun’s Spirit in the Modern Human World’. This article commemorates the 55th anniversary of Xu Yun’s passing in 2014, and describes the gathering of hundreds of people at the Zhen Ru Temple (situated on Mount Yun Ju of Jiangxi province). This gathering also celebrated the life of Xu Yun – emphasising that even within modern China, his example of fortitude and clarity of insight still positively influences people today, indeed, so taken with the ‘feel’ of the Zhen Ru Temple (Xu Yun’s last place on earth), the Chinese author of this article decided to become a lay-disciple. Perhaps of particular interest, is the ‘new’ oil painting of Master Xu Yun – which quite rightly refers to him as a ‘sage’. Although Master Xu Yun was in fact born in the Quanzhou area of Eastern Fujian province, the birthplace of his ancestors was that of the Xiangxiang area of Central Hunan province (a distance of around 563 miles, or 905.6 km).
According to Xu Yun’s biography, his family were members of the scholar-official class which followed a tradition of living in Xiangxiang, but pursuing political careers in Fujian province. The example set by Ch’an Buddhist practice is viewed here, as being relevant to modern China, and perhaps the world.
ACW 23.3.2017
ACW 23.3.2017
The development of modern culture within Mainland China has generated many serious challenges for the traditional modes of behaviour associated with Buddhist culture. The form of Buddhism which is quintessentially ‘native’ to China, is that of the ‘Ch’an lineage’ (禅宗 – Ch’an Zong), which is the product of centuries of contact and integration between incoming ‘Indian’ Buddhism (brought by the enlightened Buddhist monk ‘Damo’ [达摩] who came from the West), and the indigenous Chinese philosophies of Confucianism and Daoism. By the time of the Sixth Ancestor Hui Neng (慧能) – during the 7th-8th CE, Ch’an Buddhism had firmly taken root in China, and eventually developed into the Five Houses and the Seven Lineages. Hui Neng taught the world that every single person possesses the ‘Buddha-nature’, and that through Ch’an training, this spiritual essence can be directly realised, here and now. On the one-hand, Hui Neng simplified the otherwise complex Indian Buddhist teachings, and in so doing, forged a Buddhism that could be called ‘Chinese’ in nature. During the Ming and Qing Dynasties, Ch’an Buddhism lost all its ‘foreign’ aspects, and was fully integrated with Confucianism and Daoism. This development meant that the three religions of China became forever considered ‘amalgamated’ with one another in essence, and particularly within the Qing Dynasty, Ch’an Buddhism was perceived as an ‘official’ method for permanently connecting Daoism with Confucianism. During the latter Qing Dynasty and early Republican era, a number of Buddhist authorities such as Ch’an Master Xu Yun (虚云), Dharma Master Ji Chan (寄禅), the Great Master Tai Xu (太虚), together with many other virtuous Buddhist masters, all stated that they were in favour of developing a ‘humanistic’ system of Buddhist teaching, as a means to assist Buddhism to survive during the dramatically changing times. In many ways, it was Ch’an Master Xu Yun who through his example for over a hundred years, used his practice to benefit the entirety of humanity. In fact, Ch’an Master Xu Yun single-handedly resurrected the Ch’an lineage itself, which had died-out within many of its traditions. Part of this process of breathing new life into the old Ch’an lineage, Ch’an Master Xu Yun actively strove to make Ch’an practice available for all beings. Although strict in his self-discipline, and a staunch advocate for Ch’an students to adhere to the Vinaya Discipline, nevertheless, he made it clear that anyone can ‘clear’ their minds and directly perceive their own inherent (and ‘empty’) Mind Ground.
Ch’an Master Xu Yun (1840-1959) was a native of Xiang Township (湘乡 – Xiang Xiang) – situated near Xiang Lake (湘潭 – Xiang Tan), in Hunan province. His lay family name was ‘Xiao’ (俗), whilst his original ordination names were ‘Gu Yan’ (古岩) [Ancient Rock], and ‘De Qing’ (德清) [Virtuous Clarity]. Around 60 years later, he gave himself the name of ‘Xu Yun’ (虚云), or ‘Empty Cloud’. He was a practising Buddhist ascetic for over 100 years, and is responsible for renovating 80 Buddhist temples, 15 Daoist temples, and 6 temples belonging to great Ch’an ancestors, whilst also inheriting all lineages of the Five Houses of Ch’an. He was a founding member of the reconstituted China Buddhist Association (in the early 1950’s), and is considered its first ‘honorary’ president. He is considered to be the greatest modern Chinese Ch’an Buddhist master, and has thousands of disciples, including two very talented adherents that went to become presidents of the China Buddhist Association – the masters in question are named ‘Shi Yi Cheng’ (释一诚), and ‘Shi Chuan Yin’ (释传印) – this is how Ch’an Master Xu Yun influenced Buddhism in modern China far beyond the year of his death in 1959.
Ch’an Master Xu Yun is considered to have embodied the tremendous perseverance and will-power associated with the Xiang people – the place of his upbringing. This is seen that throughout his life, he was not afraid of any hardships or obstacles. He also exhibited endless courage, and strictly followed the Dharma for over a hundred years in both the isolation of the mountains, or the noise and activity of populated areas. He practised the Dharma in peace-time and he practised the Dharma during war-time – retaining the same level of commitment throughout. In this manner, he set a firm example for the entirety of humanity, and through his cultivated virtue laid the foundation for the development of humanistic Buddhism. He did all of this and still managed to revive the Ch’an tradition and carried on the teachings of the Indian patriarchs and the six Chinese ancestors into the modern time. This is how Ch’an Master Xu Yun preserved the heritage of Ch’an Buddhism, and spread the teaching of the Sixth Chinese Ch’an Patriarch - Hui Neng. Although strict in his practice, he was not overly conservative in his attitudes. He advocated ‘agricultural Ch’an’ (农禅 – Nong Ch’an), and often taught using a number of different methods. He would advise disciples to train in the countryside, and when the time was right, to train in the village or city. He was flexible and had many thousands of good quality disciples that have subsequently carried Chinese Ch’an Buddhism into the modern era.
Today, within the field of isolated Chinese Ch’an Buddhist practice in China, there are three great temples that practice the ‘dense forest’ (丛林 – Cong Lin) tradition, with perhaps the Zhen Ru (真如) Ch’an Temple, situated on Mount Yun Ju (云居), in Jiangxi province, being the most prestigious. This is the birth-place of the ‘Cao Dong’ (曹洞) Ch’an tradition (one of the Five Houses). This is where Ch’an Master Xu Yun spent his last years on earth, and it contains a Ch’an Master Xu Yun Memorial Hall, and a Ch’an Master Memorial Stupa. On October 5th, 2014, a commemoration was held at the temple to remember Ch’an Master Xu Yun’s passing, 55 years previously.
Many hundreds of people gathered on Mount Yun Ju to show their respect for the memory of the Venerable Old Master Xu Yun, and to acknowledge his extraordinary enlightened qualities, and how his example and power of spirit, quite literally supported and sustained Chinese Ch’an Buddhism as it progressed into the modern age. Due entirely to the purity of Ch’an Master Xu Yun’s character, Chinese Ch’an Buddhism today, has an excellent quality about it. Buddhist monks of great virtue came from all over China, as did very old mountain monks – to pay their respects to Ch’an Master Xu Yun. They were joined by experts in the practice of Chinese Ch’an Buddhism from both China and abroad, as well as artists inspired by the Ch’an tradition on Mount Yun Ju. The atmosphere was both solemn and respectful throughout the ritual of remembrance. Also present were representatives of Xiangtan city Chinese Culture Research Society – this group has a special section that records the life-events of Ch’an Master Xu Yun, staffed by prominent members of the local community. These people are very proud of their historical and communal association with Ch’an Master Xu Yun. Another important local group was the ‘Yun Ju Situated Above the Divine Sky – Ch’an Temple Situated Below the Divine Sky’. This picturesque name refers to the Zhen Ru Ch’an Temple being situated atop Mount Yun Ju – as if above the clouds – whilst its function as a Ch’an temple serves the entirety of humanity spread across the broad earth (under the clouds). The Head Monk (a rank referred to as ‘abbot’ in Western narratives) – Dharma Master Chun Wen (纯闻法师 – Chun Wen Fa Shi) worked tirelessly to promote the autobiography of Ch’an Master Xu Yun, and to encourage authentic Ch’an practice as recorded therein. This event encompassed the concept of ‘Ch’an Dao’ (禅道), or ‘Mind Way’, as a means to explain the presence of Chinese Ch’an Buddhism in the world outside of China – where people from many different cultures (and language groups) apply the meditational teachings in a correct manner that accords with their own culture, whilst not compromising the effectiveness of the technique. Of course, it was mentioned that this is not always an easy task, but it is one that must be pursued nonetheless. It was agreed that nowadays in modern China, Chinese Ch’an Buddhism can no longer be said to just belong exclusively to the Chinese people, but is now a universal teaching open to all interested beings.
The Xiangtan city Chinese Culture Research Society emphasised how Ch’an Master Xu Yun often travelled alone, ate one bow of rice a day, and often faced perilous journeys without one word of complaint. He never asked for any help or assistance from others, but always cultivated a great compassion for all beings that he encountered (foreign or Chinese, human or animal), and in so doing truly expressed the essence of the Ch’an Dharma of the Five Houses (that he inherited and rejuvenated). He had no worldly desire and was not interested in status or influence. He was fearless and selfless, and always put the needs of others before his own. He possessed compassion for the common people and never considered himself better than the lay community. He embodied hard-work and spiritual clarity. It is this clarity of spirit of Ch’an Master Xu Yun that the Xiangtan city Chinese Culture Research Society focused upon, suggesting that it is this defining aspect of his character that is still felt in China today, and which imbues the Five Houses of Ch’an. To this end, the Xiangtan city Chinese Culture Research Society founded the ‘Xu Yun Ch’an Culture and Art Research Centre’ as a means to spread Ch’an Master Xu Yun’s influence and example into the outside world.
The Deputy Director of the Art Centre - Professor Yang Yongan (杨永安) - has painstakingly studied Ch’an art and culture for many years. He has had a special admiration for the life of Ch’an Master Xu Yun, and after more than a month of dedicated work, he finally completed an oil painting (in portrait) of Ch’an Master Xu Yun (on November 11th, 2014) – entitled ‘Sage Monk Xu Yun’ (圣僧虚云 – Sheng Seng Xu Yun). On that very same day, the Xiangtan Institute of Public Good escorted this important portrait from Xiangxiang to the Guan Yin Pavilion (观音阁 – Guan Yin Ge) situated on Mount Yun Ju – for viewing and worship. The portrait was then escorted East of Xiangxiang to Mount Tai in search of the ancestral source.
From November 15th and 16th, 2014, the Xiangtan city Chinese Culture Research Society Consultant Zhu Peili (朱培立), Executive Vice President Yang Bin (杨斌), Xu Yun Ch’an Art and Cultural Research Centre Director Liu Luxi (柳璐溪), Deputy Director Yang Yongan (杨永安), and Deputy Secretary-General Zuo Yong (左勇) and his group, all escorted this sagely portrait to Mount Yun Ju in Jiangxi province, where it was placed in the Zhen Ru Ch’an Temple for continuous veneration. This was the 5th pilgrimage this year, before the painting was eventually placed in its permanent home of the Xu Yun Memorial Hall. This sagely portrait is an excellent example of the blending of Ch’an meditation and Ch’an artistic endeavour. This portrait represents the immortal respect with which Ch’an Master Xu Yun is remembered today.
The Head Monk – Dharma Master Chun Wen – respectfully received this portrait of Ch’an Master Xu Yun on behalf of the Zhen Ru Temple, from the scholarly representatives of the Xiangtan city Chinese Culture Research Society, and after assessing the art-work, confirmed the accuracy and spiritual quality of the creation, stating that this group had a profound insight and understanding of the Ch’an method and appreciation of the life of Ch’an Master Xu Yun. As a consequence, the sagely portrait of Ch’an Master Xu Yun was grandly welcomed and formally accepted at the temple. The painting has received continuous praise (as has its artist from Xu Yun’s hometown), and is a valuable addition to the Zhen Ru Temple’s project of being developed into an ‘International’ Chinese Ch’an learning centre. The point of this activity is to understand Ch’an Master Xu Yun’s life, how he taught and preserved Ch’an, and how farming and Ch’an practice are intimately linked. This integrated understanding of the Ch’an method is then extended to include all applicable art forms, so that Chinese Ch’an culture can be made relevant for use and appreciation by the outside world.
This was a mission of goodwill between the lay community and the Zhen Ru Temple, with Vice President of Xiang city Chinese Cultural Research Society (and Director of the Xu Yun Ch’an Cultural Research centre) Ms Liu Luxi observing that within the Zhen Ru Temple, the monks are quiet, respectful, simple and strictly follow the Vinaya Discipline. Liu Luxi further stated that under the wise leadership of the Head Monk – Dharma Master Chun Wen – the Ch’an meditation practice in the hall was exact and precise, and that the agricultural Ch’an practised in the farming fields around the temple, was carried-out with a calm and joyful mind. Ms Liu Luxi was so impressed with the spirit of ‘Ch’an Dao’ at the temple, that she requested to be accepted as a disciple. With a warm heart, the Head Monk Chun Wen granted the request and a compassionate ceremony of admittance was arranged. After the completion of the ceremony, Liu Luxi was given the Dharma-name of ‘He Lu’ (合璐), and confirmed as being accepted into the ‘Linji’ (临济) lineage of Ch’an, before being registered at the Zhen Ru Temple.
The Head Monk – Dharma Master Chun Wen – respectfully received this portrait of Ch’an Master Xu Yun on behalf of the Zhen Ru Temple, from the scholarly representatives of the Xiangtan city Chinese Culture Research Society, and after assessing the art-work, confirmed the accuracy and spiritual quality of the creation, stating that this group had a profound insight and understanding of the Ch’an method and appreciation of the life of Ch’an Master Xu Yun. As a consequence, the sagely portrait of Ch’an Master Xu Yun was grandly welcomed and formally accepted at the temple. The painting has received continuous praise (as has its artist from Xu Yun’s hometown), and is a valuable addition to the Zhen Ru Temple’s project of being developed into an ‘International’ Chinese Ch’an learning centre. The point of this activity is to understand Ch’an Master Xu Yun’s life, how he taught and preserved Ch’an, and how farming and Ch’an practice are intimately linked. This integrated understanding of the Ch’an method is then extended to include all applicable art forms, so that Chinese Ch’an culture can be made relevant for use and appreciation by the outside world.
This was a mission of goodwill between the lay community and the Zhen Ru Temple, with Vice President of Xiang city Chinese Cultural Research Society (and Director of the Xu Yun Ch’an Cultural Research centre) Ms Liu Luxi observing that within the Zhen Ru Temple, the monks are quiet, respectful, simple and strictly follow the Vinaya Discipline. Liu Luxi further stated that under the wise leadership of the Head Monk – Dharma Master Chun Wen – the Ch’an meditation practice in the hall was exact and precise, and that the agricultural Ch’an practised in the farming fields around the temple, was carried-out with a calm and joyful mind. Ms Liu Luxi was so impressed with the spirit of ‘Ch’an Dao’ at the temple, that she requested to be accepted as a disciple. With a warm heart, the Head Monk Chun Wen granted the request and a compassionate ceremony of admittance was arranged. After the completion of the ceremony, Liu Luxi was given the Dharma-name of ‘He Lu’ (合璐), and confirmed as being accepted into the ‘Linji’ (临济) lineage of Ch’an, before being registered at the Zhen Ru Temple.
Ch’an Master Xu Yun said:
‘The ever-changing world of red dust is illuminated by a single lamp. In the vast sea of human suffering, a single Ch’an monk can lead the way. Over thousands of years delusion has reigned, but a single example of pristine vision leads the way beyond the world of duality.'
This saying, although uttered by Ch’an Master Xu Yun, actually describes exactly how Xu Yun behaved himself, and why today in modern China, he is still remembered with such heartfelt admiration and respect. We believe that with the prosperity of modern China, the ancient tradition of Chinese Ch’an Buddhism can and does have a very important place. This is because Ch’an practice sets a good example of cultivating virtue and generating good behaviour amongst the people. This creates the conditions for a peaceful and harmonious society where people can pursue their respective livelihoods without fear or hindrance. It is inevitable that the Ch’an culture of Xu Yun will revitalise the ecology of China, and hopefully the world, by demonstrating how a spiritual practice can be pursued just as effectively within the farmers field, as it can be within the Meditation Hall.
(Correspondent: He Lu)
©opyright: Adrian Chan-Wyles (ShiDaDao) 2017.
Original Chinese Language Article: http://media.china.com.cn/xjzc/tpzs/2014-11-18/332195.html
传承虚云精神,弘扬人间禅道
近代中国发生的大变局曾使佛教文化遭受到严峻挑战,中国特色的本土佛教——“禅宗”,自达摩西来传入中土后,至第六祖慧能始宏传于天下,渐成五家七宗之势。慧能传承的禅宗,让中国人知道佛性人人皆有。他一方面使繁琐的佛教简易化,一方面也使从印度传入的佛教中国化,创顿悟成佛之学。明清之际,儒释道融合导致三教一致、禅宗本宗渐失其独立性格,其势衰颓,至清未呈现儒释调合、教禅调合之局。清未民初虚云禅师、寄禅法师、太虚大师等一批高僧大德,为佛教的生存,提出建设人间佛教,普度华夏众生,其间虚云禅师,百年苦行,竭行弘禅,为近世禅宗复兴作出了杰要贡献。
虚云禅师(1840—1959)祖籍湖南湘潭湘乡,俗姓萧,名古岩,字德清,六十岁后改字幻游,号虚云。其一生坚持苦行长达百余年,复修寺庙80余座,历坐15个道场,重兴6大祖庭,以一身兼承禅门5宗,法嗣信徒达数百万众,是中国佛教协会首席发起人,第一任佛教协会名誉会长;是近代最具盛名的禅宗泰斗,其门下人才辈出,并有释一诚,释传印历任两界佛协会长,对中国佛教的发展,影响深远。
虚云禅师身上体现着湘人坚忍超绝的意志力,其一生不畏艰难险阻,勇于担当,百余年身体力行,广建丛林,培养人才,弘扬人间禅道;重振宗门家风,重兴祖师道场,维系六祖以来之法脉;延续禅宗传承,竭力中兴禅宗。他继承中国禅宗传统,倡导农禅并重教风,而不拘泥保守。当代中国禅宗丛林建设,一直在沿着虚云禅师的路子走,虚云门下弟子成为了中国佛教的中流砥柱,显现出深厚的传统基础。
当今全国汉传佛教三大样板丛林之一的江西云居山真如禅寺,是禅宗曹洞宗发祥地,矣是虚云禅师示寂之地,寺内设有虚云纪念堂和虚云禅师舍利塔。2014年10月5日,是中国当代禅宗泰斗虛云老和尚园寂55周年紀念。为缅怀老和尚,纪念虚云老和尚的丰功伟绩,更好地弘扬一代宗师的精神,继承中国禅文化的优秀品质,來自全国的高僧大德、诸山长老,以及国內外禅学专家,海內外禅文化艺术家齐聚一堂,在云居山真如禅寺举行了一场庄严而殊胜的纪念法会。
湘潭市国学研究会负责人作为虚云禅师祖籍地代表,组团在素有“天上云居•天下禅林”之誉的江西云居山真如禅寺参加了本次盛会,并与方丈纯闻法师就深入广泛地弘扬虚云禅学文化、发展人间禅道艺术等进行了交流。
湘潭市国学研究会敬仰虚云禅师苦修加行,一钵千家饭,孤身万里游,行人之所难行,忍人之所难忍,展示了一个禅者无私无畏,无欲无求的高尚情操;悲悯苍生,自度度人一身肩挑禅宗五脉,惊天地而泣鬼神艰苦奋斗精神。为传承虚老精神,并通过艺术形式使虚云禅道得到更广泛的弘扬,使禅文化能够真正走向世界,湘潭市国学研究会特成立了“虚云禅文化艺术研究中心”。
艺术中心副主任杨永安教授多年来潜心研究禅文化,特别敬仰虚云禅师,此次耗时月余,于2014年11月11日完成《圣僧虚云》油画肖像创作,并于当日随湘潭国学会众善士护送《圣僧虚云》画像至虚老乘愿降世而来的湘乡云居寺观音阁供奉、礼敬,随后护送圣像至湘乡东台山寻祖探源。
2014年11月15日至16日,湘潭市国学研究会顾问朱培立、常务副会长杨斌、虚云禅文化艺术研究中心主任柳璐溪、副主任杨永安、副秘书长左勇等一行,护送《圣僧虚云》画像赴江西云居山真如禅寺安禅并永久供奉。这是该会代表今年以来第五次朝圣禅宗圣地真如禅寺和虚云纪念堂,礼敬虚云禅师,表达对虚老的无比敬仰,对虚云禅文化艺术研究的重视。
方丈纯闻法师接待了来自虚老故乡的学者,高度肯定了湘潭市国学研究会虚云禅文化艺术研究中心的工作,隆重迎请了《圣僧虚云》画像,并连声夸赞画得好,还重托虚老故乡的艺术家,再接再励,配合真如禅寺和国际禅修院的发展,做好虚云禅文化艺术和农禅生态文化的深入研究和推广,使虚云禅文化艺术走向世界。
另外,此行还结一个善缘。湘潭市国学研究会副会长兼虚云禅文化研究中心主任柳璐溪女士,看到真如禅寺寺院庄严,僧人朴实,规矩严格,在体验了此地的农禅文化后,心生欢喜,发心要拜纯闻法师为师,正式皈依禅宗,精研禅道。方丈纯闻法师感其赤诚,欣然接受,为其举行了皈依仪式并做了慈悲开示,正式收为弟子,赐法号合璐,承禅宗临济宗法脉。随后在真如禅寺造册登记。
“滚滚红尘一盏灯,茫茫人海一禅僧,千载难逢一泰斗,万事随缘一本经”。虚云大师禅风远播,灯灯续焰,源远流长。
我们相信,随着当代中国文化昌盛、人民崇德向善、民生和谐,虚云禅文化艺术和农禅生态文化的振兴将成为必然。(通讯员 合璐)
(Correspondent: He Lu)
©opyright: Adrian Chan-Wyles (ShiDaDao) 2017.
Original Chinese Language Article: http://media.china.com.cn/xjzc/tpzs/2014-11-18/332195.html
传承虚云精神,弘扬人间禅道
近代中国发生的大变局曾使佛教文化遭受到严峻挑战,中国特色的本土佛教——“禅宗”,自达摩西来传入中土后,至第六祖慧能始宏传于天下,渐成五家七宗之势。慧能传承的禅宗,让中国人知道佛性人人皆有。他一方面使繁琐的佛教简易化,一方面也使从印度传入的佛教中国化,创顿悟成佛之学。明清之际,儒释道融合导致三教一致、禅宗本宗渐失其独立性格,其势衰颓,至清未呈现儒释调合、教禅调合之局。清未民初虚云禅师、寄禅法师、太虚大师等一批高僧大德,为佛教的生存,提出建设人间佛教,普度华夏众生,其间虚云禅师,百年苦行,竭行弘禅,为近世禅宗复兴作出了杰要贡献。
虚云禅师(1840—1959)祖籍湖南湘潭湘乡,俗姓萧,名古岩,字德清,六十岁后改字幻游,号虚云。其一生坚持苦行长达百余年,复修寺庙80余座,历坐15个道场,重兴6大祖庭,以一身兼承禅门5宗,法嗣信徒达数百万众,是中国佛教协会首席发起人,第一任佛教协会名誉会长;是近代最具盛名的禅宗泰斗,其门下人才辈出,并有释一诚,释传印历任两界佛协会长,对中国佛教的发展,影响深远。
虚云禅师身上体现着湘人坚忍超绝的意志力,其一生不畏艰难险阻,勇于担当,百余年身体力行,广建丛林,培养人才,弘扬人间禅道;重振宗门家风,重兴祖师道场,维系六祖以来之法脉;延续禅宗传承,竭力中兴禅宗。他继承中国禅宗传统,倡导农禅并重教风,而不拘泥保守。当代中国禅宗丛林建设,一直在沿着虚云禅师的路子走,虚云门下弟子成为了中国佛教的中流砥柱,显现出深厚的传统基础。
当今全国汉传佛教三大样板丛林之一的江西云居山真如禅寺,是禅宗曹洞宗发祥地,矣是虚云禅师示寂之地,寺内设有虚云纪念堂和虚云禅师舍利塔。2014年10月5日,是中国当代禅宗泰斗虛云老和尚园寂55周年紀念。为缅怀老和尚,纪念虚云老和尚的丰功伟绩,更好地弘扬一代宗师的精神,继承中国禅文化的优秀品质,來自全国的高僧大德、诸山长老,以及国內外禅学专家,海內外禅文化艺术家齐聚一堂,在云居山真如禅寺举行了一场庄严而殊胜的纪念法会。
湘潭市国学研究会负责人作为虚云禅师祖籍地代表,组团在素有“天上云居•天下禅林”之誉的江西云居山真如禅寺参加了本次盛会,并与方丈纯闻法师就深入广泛地弘扬虚云禅学文化、发展人间禅道艺术等进行了交流。
湘潭市国学研究会敬仰虚云禅师苦修加行,一钵千家饭,孤身万里游,行人之所难行,忍人之所难忍,展示了一个禅者无私无畏,无欲无求的高尚情操;悲悯苍生,自度度人一身肩挑禅宗五脉,惊天地而泣鬼神艰苦奋斗精神。为传承虚老精神,并通过艺术形式使虚云禅道得到更广泛的弘扬,使禅文化能够真正走向世界,湘潭市国学研究会特成立了“虚云禅文化艺术研究中心”。
艺术中心副主任杨永安教授多年来潜心研究禅文化,特别敬仰虚云禅师,此次耗时月余,于2014年11月11日完成《圣僧虚云》油画肖像创作,并于当日随湘潭国学会众善士护送《圣僧虚云》画像至虚老乘愿降世而来的湘乡云居寺观音阁供奉、礼敬,随后护送圣像至湘乡东台山寻祖探源。
2014年11月15日至16日,湘潭市国学研究会顾问朱培立、常务副会长杨斌、虚云禅文化艺术研究中心主任柳璐溪、副主任杨永安、副秘书长左勇等一行,护送《圣僧虚云》画像赴江西云居山真如禅寺安禅并永久供奉。这是该会代表今年以来第五次朝圣禅宗圣地真如禅寺和虚云纪念堂,礼敬虚云禅师,表达对虚老的无比敬仰,对虚云禅文化艺术研究的重视。
方丈纯闻法师接待了来自虚老故乡的学者,高度肯定了湘潭市国学研究会虚云禅文化艺术研究中心的工作,隆重迎请了《圣僧虚云》画像,并连声夸赞画得好,还重托虚老故乡的艺术家,再接再励,配合真如禅寺和国际禅修院的发展,做好虚云禅文化艺术和农禅生态文化的深入研究和推广,使虚云禅文化艺术走向世界。
另外,此行还结一个善缘。湘潭市国学研究会副会长兼虚云禅文化研究中心主任柳璐溪女士,看到真如禅寺寺院庄严,僧人朴实,规矩严格,在体验了此地的农禅文化后,心生欢喜,发心要拜纯闻法师为师,正式皈依禅宗,精研禅道。方丈纯闻法师感其赤诚,欣然接受,为其举行了皈依仪式并做了慈悲开示,正式收为弟子,赐法号合璐,承禅宗临济宗法脉。随后在真如禅寺造册登记。
“滚滚红尘一盏灯,茫茫人海一禅僧,千载难逢一泰斗,万事随缘一本经”。虚云大师禅风远播,灯灯续焰,源远流长。
我们相信,随着当代中国文化昌盛、人民崇德向善、民生和谐,虚云禅文化艺术和农禅生态文化的振兴将成为必然。(通讯员 合璐)