言外知歸 機輪卓越 毒鼓頻撾 佛祖莫測
祖意西來 風泉花月 瞻之仰之 大地甘澤
在加拿大金佛聖寺講經，沒有一定用這個方法，可是恆實、恆朝在那兒，也知道聽眾們的思想怎麼樣。譬如聽眾坐在那地方，前看看，後看看，左顧顧，右盼盼，這類人絕對聽不進去佛法是個什麼，東張西望的，因為他妄想紛飛。好像我們念佛的時候，你若專一念佛啊，不論做早晚課也好，念佛也好，不會東張西望的，不會望望人，又看看自己，因為沒有時間看這麼多，可是我發現我們這裡一位老師，我今天要特別選出來她，她念佛也會東張西望的，拜佛也會左顧右盼的，這是一定的，我看過她多少次了，當大家經行念佛的時候，她一定看看前面，看看後面，看看前面是誰，聽聽後面的人念佛合不合乎音韻，她總是到外面去找去，難道她不誠心嗎？我知道她是誠心的，不過就是不會用功，不專一，所以她很散漫，精神很疲倦的，弄得到晚間就趕快睡覺，眼睛也睜不開，因為白天透支太多了，你透支透得太多了，無形中你開著你那個「車」四處亂跑，遊車河，浪費 too much gasoline（汽油）。
The Master was born in Lin Shr in Hwo District. His surname was Wang. After he shaved his head and dyed his robes, he traveled in all directions. His superior eloquence was unobstructed. Upon hearing about the Venerable Tai of Ling Ying's astute perception of the Way, he went to learn from him. At one time, Tai said to the Master, "When I held up the whisk, you tried to fathom the meaning of the whisk. When I paused for awhile, you attempted to grasp its meaning too. How can you penetrate your own matters?" The Master's face flushed, his sweat flowed forth, and he was left speechless. One day he heard the Venerable Tai say in the hall, "Be sure not to seek externally; for the farther off you venture, the farther away you are from your 'self."' Right at that moment, the Master had a great enlightenment. After two years had passed, he was certified. In the year of Bin Syu, during the reign of Jr Ywan, he went out into the world, and propagated the Dharma in Yung Ching. In the year of Yi Wei, he was made abbot of Shau Lin by imperial decree. A monk enquired, "What is the true meaning of coming from the West?" The Master replied, "The winds carry the sounds of the spring to my pillow. The moon casts the silhouette of the blossoms on my window." In the Hwang Ching reign of Emperor Ren, during winter in the year of Kwei Chou, he manifested stillness at the age of sixty-nine.
A verse in praise says:
Surpassing words, he knows to return.
Prominent and superior in verbal - combat,
The fatal-drum was struck with rapidity.
The Buddha too could not discern,
The Patriarch's intent of approaching from the West.
The winds, springs, blooms and moon, gazing in reverence,
Replenishing the great earth.
Another verse says:
Unimpeded eloquence stirred some waves.
With impeccability and full resonance,
Like a suspended river.
Setting out everywhere, striving for victory.
Receiving aid from a Knowing One,
Demonic stupidity is severed.
Returning to the fundamental source,
Is the Path home.
People are emptied, dharma is stilled,
Ascending the mountain slope.
The myriad things, revealing clues.
Those who know for themselves,
But cannot express it,
This Dhyana Master is the fifth-ninth patriarch of the Tsau Dung School.
The Master was born in Lin Shr County
in Hwo District. His lay surname was Wang. After he shaved his head and dyed his robes, he traveled in all directions. He went everywhere drawing near Good Knowing Advisors to study the rules and decorum of the various regions from them.
His superior eloquence was unobstructed. From this line, we know he liked to talk, to debate with others. "Superior eloquence" means being able to invent theories where there are no principles. He could debate until his opponent had no eply(?). "Unobstructed" means that none could conquer him in verbal disputes. This is like Chu Ge Lyang who engaged in debates with other scholars, and triumphed over all the intellectuals in Eastern Wu.
Upon hearing about the Venerable Tai of Ling Ying's astute perception of the Way, he went to learn from him. He traveled extensively to study. Dhyana Master Tai of Ling Ying was a Bright-eyed Good Knowing Advisor of that period. So, he packed his bags and went to Ling Ying to study under him.
At one time, Tai said to the Master... Dhyana Master Wen Tai saw that he had arrived. Later, he probably noticed him several times. While he was lecturing the Dharma in the hall, he occasionally tested the Master's nature and learning.
"When I held up the whisk..." Wen Tai said to him, "I raised my whisk." This whisk can dispel all difficulties. It is used by left-home people. This is the white whisk hand in The Forty-Two Hands and Eyes, which is said to be able to eradicate all obstruction. So, when Dharma Masters enter the hall to speak Dharma, they wave the whisk back and forth to dispel the hindrances of those listening to the Dharma.
"...you tried to fathom the meaning of the whisk." You stare at the whisk, become attached to it and try to search for something there, being turned by states.
"When I paused for awhile..." When I reach the climax of my Dharma lectures, I remain silent for an interval.
"...you attempted to grasp its meaning too." Then, you try to find the reason for this long period of silence. This is all running after states.
"How can you penetrate your own matters?" Constantly being turned by externals, by the six thieves of the eyes, ears, nose, tongue, body and mind, how can you understand? If you can see through it, you are enlightened. If you are always seeking outside, how can you comprehend your own affairs?
The Master's face flushed, his sweat flowed forth and he was left speechless. Ordinarily, Dhyana Master Fu Yu was very articulate and could come up with logical premises when there was no basis for it. He was hard to contend with. But this question rendered him speechless; he could not say anything because he knew that he really didn't understand.
One day, he heard the Venerable Tai say in the hall... One day, Dhyana Master Wen Tai lectured the Dharma in the hall and everyone went to listen.
"Be sure not to seek externally; for the farther off you venture, the farther away you are from your 'self."' Dhyana Master Wen Tai spoke these two lines. This means you should not search outside all the time. You should return the light and seek inside yourself. If you pursue outside, the farther you search, the less you will be able to find it. "Far" means to be a long way off and to understand very little.
Right at that moment, the Master had a great enlightenment. Upon hearing Dhyana Master Wen Tai's two sentences, Dhyana Master Fu Yu finally understood, 'Oh, originally it was like this.' He had been using his discriminating mind improperly.
After two years had passed... Two years went by, because Dhyana Master Wen Tai wanted to observe him further
...he was certified. Only then did Dhyana Master Wen Tai certify him, saying that he was satisfactory and that he could transmit the mind Dharma to him.
In the year of Bin Syu, during the reign of Jr Ywan, he went out into the world, and propagated the Dharma in Yung Ching. At that time, he established a Dharma Platform in Yung Ching and acted as abbot.
In the year of Yi Wei, under the emperor's edict, he became the abbot of Shau Lin Monastery. At this time, a "Chan Pro", that is, a left-home person, asked him,
"What is the true meaning of coming from the West?" He asked, "What is the real intent of the Buddhadharma emerging from the West?"
The Master replied, "The winds carry the sounds of the spring to my pillow. The moon casts the silhouette of the blossoms on my window." Dhyana Master Fu Yu said, "What is the purport from the West? Let me tell you. The winds blow the sounds of the fountain to your ears; this is the great meaning of coming from the West. The moon casts the shadow of the flower blossoms onto the window; this is the great meaning of coming from the West. This is just "the Patriarch's intent on the tip of a blade of grass." The mountains, rivers, the great earth, corridors and houses - all the myriad phenomena - are proclaiming the wonderful Dharma, and revealing the great meaning of coming from the West. How can you still not understand? All of Nature is proclaiming the wonderful Dharma. That is why I often say to you that the myriad things are all proclaiming the wonderful Dharma. If you can understand, then they are proclaiming wonderful Dharma. If you don't understand it, then they are just what they seem to be.
In the Hwang Ching reign of Emperor Ren, during winter in the year of Kwei Chou, he manifested stillness at the age of sixty-nine. In the winter of that year, he perfected the stillness. It was time for him to go. He lived to the age of sixty-nine.
A verse in praise says:
Surpassing words, he knows to return. These "words" refer to what Dhyana Master Wen Tai said: "Be sure not to seek externally; for the farther off you venture, the farther away you are from your 'self'." From the meaning of these two lines, which goes beyond words, he realized what the ultimate Dharma was, and was enlightened.
Prominent and superior in verbal-combat. " Verbal-combat" means when you have finished speaking, I speak and when I have finished, you speak again, debating like this. "Prominent and superior" means his supreme eloquence is unobstructed. His extraordinary talent was matchless.
The fatal-drum was struck with rapidity. It's said that people will perish as soon as this lethal drum is beaten. There was once a left-home person who was greedy for money. He gave his temple's property to his lay relatives to spend. This was a mistake in cause and effect. After his death, he fell and was reborn as a cow. As a cow, his efficacious nature did not diminish; this is probably because he had some cultivation in the past. So, he instructed his disciples to make a drum from his skin and let everyone beat it. When people hit the drum, it wakes others up and lightens his offenses. He had such a bitter retribution because he had misused the temple's funds in a previous life.
The Buddha too could not discern. Not to mention ordinary people, even the Buddha could not comprehend this state. This shows that the workings of cause and effect are exceedingly severe. Actually, this is only a figure of speech, for how could the Buddha not understand it?
The Patriarch's intent of approaching from West. The winds, springs, blooms and moon. 'The winds carry the sounds of the spring to my pillow. The moon casts the silhouette of the blossom on my window': These are all the Buddha's intent and the intent of the Patriarch from the West.
Gazing in reverence, we should all look up to Dhyana Master Fu Yu in respect and admiration.
Replenishing the great earth. Nourished by his Dharma rain of sweet dew, all the living beings bring forth their Bodhi mind.
Another verse says:
Unimpeded eloquence stirred some waves. Dhyana Master Fu Yu had unobstructed eloquence. Debating is a form of contention because it produces conflicts: It is fighting for gain and loss.
Debating, the thoughts of victory and defeat
Stand in contradiction to the Way,
Giving rise to the four - mark mind,
How can Samadhi be obtained?
Why was he unenlightened before? Simply because he was too fond of debating.
With impeccability and full resonance, like a suspended river. His elocution was forceful, like that of a gushing stream, because he believed he was right. He had an infinite supply of words, like a waterjet, shooting without cease.
Setting out everywhere, striving for victory. He could refute others effortlessly because his superior eloquence was unobstructed. He was the champion wherever he went, for none could rival him. Dhyana Master Wen Tai had said about him, 'When I held up the whisk, you tried to fathom the meaning of the whisk. When I paused for awhile, you attempted to grasp its meaning too. How can you penetrate your own matters?' His habitual practice had prevented him from realizing enlightenment, causing him to constantly pursue externally instead of reflecting within. That was why he could not connect with the Way. Everywhere he went, he harbored a mind of conquest and was fond of winning.
Receiving aid from a Knowing One, demonic stupidity is severed. He encountered a Good Knowing One who transformed his foolish practice and views: his demon of stupidity.
Returning to the fundamental source, is the path home. He returned to the original source and trod on the path home. He returned and became enlightened.
People are emptied, dharma is stilled, Ascending the mountain slope. At this point, the mark of people and the mark of dharma are both emptied; and the attachment to self and the attachment to dharmas are also gone. All attachments are severed. Thus, one becomes enlightened. This is just like ascending the mountains.
The myriad things, revealing clues. All the innumerable things are expounding the Wonderful Dharma, wondrously beyond words.
Those who know for themselves, but cannot express it. That is why it is said that if you can penetrate such states and situations which are ineffable, what is there left to argue about? What more is there to say? The mark of language, the mark of the conditioned mind and the mark of words are all swept away. One separates from all marks. The educational system here usually leaves no opportunity for students to express themselves and only the teacher gets to speak. Here, everyone's a teacher and everyone's a student. Everyone's equal and we all mutually exchange wisdom. Although our method is simple and fair, no one has used it before. If a school employs this technique, it will certainly produce many talents. Any educational institution that applies this principle will rapidly give rise to many exceptional people. Especially within Buddhism, if this natural, democratic and free approach is used; then, no matter who you are, you can have some accomplishment. This is a practice of speaking. We should also learn to listen. When listening, our patience is being tested: Is your mind at ease? Is your breath calm? Are you here to investigate and to gain some knowledge, principles and wisdom?
This method was not always used in lecturing the Sutras in Gold Buddha Monastery in Canada. Heng Sure and Heng Chau who were there also knew what the listeners were thinking. For instance, some of those sitting in the audience would look in front, look behind, turn to the left and turn to the right. They certainly couldn't absorb the Buddhadharma like this. If you look left and right, it means your false thoughts are soaring all over. But if you are singleminded, then whether it is during the morning recitation, the evening recitation or the Buddha recitation, you will not be looking everywhere, at others and at yourself, because there isn't time to observe so much.
But I noticed that one of our teachers has been doing this. When reciting the Buddha's name, she will look east and west. While bowing to the Buddha, she looks left and right as well. While circumambulating the Buddha, she will look to see if those ahead are reciting well or not, and whether those in the back are reciting in tune or not. She is always seeking outside. Does this mean she isn't sincere? No, but she just doesn't know how to apply effort. She is very scattered. Mentally exhausting herself during the day, in the evening she cannot keep her eyes open. During the day, she drives her invisible 'car' all over, sight-seeing and wasting too much gasoline.
Whenever we get a chance to listen to the Dharma, we should be attentive, whether or not the speaker is fluent. If the lecturer is not eloquent, we should still listen carefully. But you say, "If they speak well, I can learn from them. If they don't speak well, why should I listen?" What is poorly stated has its reason for being that way. If you know which parts are not expressed well, then when you speak, you can improve on them. This is called, "Seeing a worthy one, emulate him. Seeing an unworthy one, reflect to see whether you are that way."
When you see what is unwholesome, you should strive to be free of similar faults. This practice will increase our powers of wisdom, concentration and precepts.
If I want to listen to the Dharma and someone is lecturing, then I should not complain that it is too time-consuming. If you say, "I cannot take this anymore," then you have no "patience with production;" and "patience with non-production of dharmas". For these reasons it is said,
Patience is a precious gem,
Which few know how to mine.
But, if you know how to use it,
Then everything works out fine.
Patience is most essential. This is the paramita of patience. Although this approach seems rather common, it is truly democratic. Everyone can activate their innate wisdom and realize their ideals. We all should aspire to do this. Don't miss what's in front of your eyes. I don't know how you feel but when I hear someone speaking with principle, it enlightens me profoundly. When I hear an unprincipled speaker, it also deepens my understanding. This practice is ineffably wonderful: You should not ignore it.
I use the method of drawing lots to get you to come forward and lecture the Sutras. Everyone has a chance. If you fear public speaking and just do a sloppy job, and you are reluctant to attend the Dharma lecture, you will not attain genuine wisdom. I have tried my best to exhort you to advance. One disciple used to not know a single Chinese character. If you asked him to speak Chinese, he would be at a loss. Now his Chinese is passable. This is an excellent way to learn. Although there aren't many people here, this method is extremely wonderful. If you aren't convinced, you can search around. If you feel it's too tedious for everyone to speak in rotation, you have no "patience with production". You also lack "patience with dharmas", and even less do you have "patience with the non-production of dharmas". So, you need to use some patience.