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師生洛陽。許氏子。參俱空。空問。子曾參何人來。師曰。少空山前風悄然。曰。因甚一花開五葉。師曰。沒孔鐵錘百磼碎。曰。掠虛頭作麼。師曰。某甲見盡天下人。只解掠實。無一人掠虛者。曰。不打自招。師曰。老和尚慣用的不妨拈出。一日。閱曹山「黑白五相」契入。走方丈。呈證。空舉「天衣以五行者俱召實」上座因緣詰之。師即會得五位奧旨。初隱郟鄏定國寺。尋開法菩提。明成化癸巳。奉旨主少室。壬寅順世。塔於祖墳。
白話解
這是六十四世，他的名字叫無方可從，這名字的意思是教化無方。無方可從的意思若講起來可以有兩種：一個是說，他沒有什麼方法可教你跟著他學的，所以是無方可從；又有一個講法，無方是沒有不方便的；可從是你可以跟他學。這名字有兩個意思，哪一個講得通就講，這是他名字的含意，也有禪的意思。
這位禪師是河南人，什麼地方呢？洛陽。洛陽是中國佛教的一個發源地。摩騰、竺法籣二位尊者以白馬馱經，也是在洛陽那地方－白馬寺。初祖菩提達摩也是在洛陽熊耳山少林寺面壁九年，所以我們學佛法、學中文，要坐幾個鐘頭，這才能見出我們一點真心。所以學習佛法、學習中文，不要厭倦，時時要宗風赫奕，我們精神要赫奕，不要沒有精神。這位禪師他生在這麼一個佛教發源地－洛陽。他俗家姓許 ，和堯舜時代的許由大約是一家子。 你們各位知道巢父和許由吧？巢父是在樹上住，住在一個小窩似的地方。許由呢？也沒有房子，就在樹下住，他是很清高的，另外一個也是很清高的。這一清高不要緊哪，就有人可憐他們了。說看見他們喝水，連一個茶杯也沒有，連一個瓢也沒有，他們喝水的時候怎麼喝呢？用手放到河裡捧著水來喝，就窮得這個樣子。但是你給他什麼，他也不要，旁人就可憐他，給他送了一個瓢，預備他們兩個人用瓢來舀水喝，就認為是幫助他們了。可是他們把這瓢上拴了一個繩子，用完了就掛到樹上。掛到樹上後，你猜怎么樣啊？風一吹，這瓢就叮叮噹噹、乒乓乒乓的，打得樹響。唉！這瓢真討厭，就把這瓢也拿掉了，不要了，寧可用肉瓢，不用這木瓢，就這麼樣子。
因為這樣清高，帝堯（帝堯就是三皇五帝）就想：為什麼他們能這樣不貪呢？就想把整個國家天下交給他，讓給他。便去和巢父說，一看他在樹上像個小鳥似的，在那兒住著一個窝，這麼個樣子。能以吃得苦、耐得勞，真是很難得了，這樣的人真是個隱士。就去對他說：「賢者！我現在年紀老了，我想把國家大事交給你，我不做皇帝，你來做皇帝。」巢父聽完了，你猜怎麼樣？「哎呀！你真是，同我講這種邋遢話，把我耳呆都邋遢了。」於是乎就走到河邊上去洗耳朵。
他這一洗耳朵，許由牽著牛，他養牛，有的時候就騎著牛各處玩一玩，他拎著牛就問巢父：「從來我看見你臉也不洗，披頭散髮，很不修邊幅的，你為什麼要洗耳朵呢？」「你不知道方才這堯－唐堯，他來和我說很多邋遢話。」「他說什么話？ 」「他說他年老了，不能管理國家大事，要我代表他做皇帝，他這皇帝的地位要交給我，所以我覺得這種話把我耳朵給弄得太邋遢了，我要趕快把它洗乾淨。」許由一聽就說：「你耳朵被邋遢了，我的牛也不能喝這種邋遢水。」許由就拉著牛到上 流飲牛去，就這樣子。
我想這位姓許的無方可從禪師和許由是一家子，所以他出家一定也不貪的。他所碰到的人也是很灑脫的，參到誰呢？俱空！他去參俱空禪師。俱空禪師也一無所著，什麼都沒有。「空問」，這俱空就問他說：「子曾參何人來？」說你曾跟著誰來參學？你親近哪一使善知識？「師曰」，這位禪師就說：「少室山前風悄然。」他問他在什麼地方當參學？兒過什麼善知識？他就說，我在少室山的前面，無風無浪，什麼地方也沒去過，什麼善知識我也沒親近過。風悄然就是說，我是一個鄉下佬，不太懂事，什麼也沒有。打禪機、打機鋒都是這麼樣，說得令人不知道他說什麼。
「曰，因甚一華開五葉？」他這麼說，俱空禪師就問他：「什麼叫一華開五葉？」就問他。「師曰，無孔鐵錘百磼碎」，說這沒有孔的，也就是沒有把的這種鐵錘「百磼碎 」，什麼都要把它砸碎，無論百種的東西，都要把它砸碎。意思也就是說，「沒孔」，也就是不壞金剛，不壞金剛可以摧伏一切的邪魔外道。他這麼答覆，這跟一華開五葉又有什麼關係呢？他意思就是說你能做不壞的金剛，就能把佛法興起來；能把佛法興起來，這就是一華開五葉。要有真人，要有真正修道的人，才夠這鐵漢金剛不壞身。所以這一華開五葉，就因為這個。
「曰，掠虛頭作麼？」他這麼說，俱空禪師也不滿意，為什麼你說空話？虛頭就是空話，說這空話幹什麼？「師曰，某甲見盡天下人。」說：「我啊，天下人我都見過。」前面他說他什麼地方也沒去過－少室山前風悄然，現在他又說他見盡天下人。「只解掠實者」，都是著相的，不知道諸法空相。「 無一人掠虛者」，沒有一個人想找真的。它這個「虛」就是真，或是空，就是一切都空了，也不求空。「曰，不打自招」，你說你沒有參學，什麼地方也沒去過，現在你又怎麼能說你見盡天下人了？這不是不打自招是什麼？他這前後也就是掐脖子地問他。
待續 |
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The Master was born in Lwoyang to the family of Hsu. When he went to study under Jyu Kung, Kung asked him, "Whom have you studied with?" The Master replied, "The wind was still at Shau Shr Mountain." He asked, "Why does one flower bloom with five petals?" The Master replied, "An iron hammer without a hole shatters the myriad things." He asked, "Why do you engage in empty talk?" The Master replied, "I have seen all the people in the world. They only know how to grasp at existence. None of them understand emptiness." He said, "You have unwittingly revealed yourself." The Master said, "Venerable One, won't you talk about the topics you commonly use?" One day, he read The "Black and White" and the Five Marks of Tsau Shan and had an understanding. He went to the Abbot to present it for certification. Kung asked him about the episode of "Tyan Yi and the five cultivators summoning the Senior-seated Shr." The Master immediately understood the esoteric meaning of the five positions. At first he secluded himself at Ding Gwo Monastery in Jya Ru. Shortly thereafter he established the Dharma at Bodhi. In the year of Kwei Sz, during the Cheng Hwa reign of the Ming Dynasty, he was made the abbot of Shau Shr by imperial decree. In the year of Ren Yin, he passed away, and his stupa was by the graves of the patriarchs.
Commentary:
This is the sixty-fourth generation of patriarchs. His name was Wufang Ketsung, which means "teaching and transforming without any further method to use." There are two ways to explain that meaning. The first is that he had no method to teach, so that there was nothing you could learn from him. Another way to explain it is: Wufang, there is nothing that is inconvenient; Ketsung, you can learn from him. The name holds both these two meanings, and you can explain it either way. The meanings of his name has the flavor of Chan.
This Dhyana Master was a native of Henan, from Lwoyang. Lwoyang is the place where Buddhism began in China. Venerable Matanga Kasyapa and Venerable Dharmaraksha took the Sutras to Lwoyang on a white horse, reaching what became known as White Horse Monastery. The First Patriarch (in China), Bodhidharma, had also sat facing the wall for nine years in Lwoyang, at Shau Lin Monastery on Bear's Ear Mountain. Therefore, when we study the Buddha Dharma and learn Chinese, we have to sit for several hours, which shows that we have a little bit of sincerity. So in studying the Buddha Dharma and the Chinese language, do not let yourself get tired. At all times, we have to glorify the Chan School and keep ourselves full of energy. Don't be listless. This Dhyana Master's lay surname was Hsu, and he was probably a descendant of Hsu You, who lived during the time of Emperors Yau and Shun.
Do you all know about Chau Fu the Nest-dwelling Elder and Hsu You? Chau Fu lived in a small nest-like place up in a tree. Hsu You didn't have any house either; he lived under a tree. Both of them were pure and lofty. Being pure and lofty is fine; however, someone felt sorry for them, seeing that they did not have even a cup or a gourd to drink from. In order to drink, they would just use their hands to scoop the water up from the river. That's how poor they were. If you tried to give them anything; however, they would refuse it. Someone who felt sorry for them gave them a water-gourd, thinking that it would help them. They tied a string to the gourd and hung it from a tree when it was not being used. Guess what happened? When the wind blew, the gourd banged against the tree, bang, bang, bang, making a lot of noise. It was so annoying that they took it down, preferring to use the "flesh gourd" (their hands) instead of the wooden one. That's how pure they were.
Because of their lofty purity, the Emperor Yau thought, "Those two ascetics have not the slightest bit of greed. How can they be that way?" Therefore, he wanted to give leadership of his country to them. He went to talk to Chau Fu, and found that he lived in a nest in a tree, just like a bird. That's the way he lived; he could endure suffering and hardship, which is rare. He was a real hermit. The emperor said to him, "O Worthy One, I am getting old, and do not want to be the Emperor anymore. I would like to pass the affairs of the country over to you, and let you be the Emperor." What do you suppose Chau Fu's reaction was? "Oh no! How could you dirty my ears by saying such filthy things?" Then he went to the river bank to wash out his ears.
As he was washing his ears, Hsu You, who would sometimes ride around on his ox just for fun, led his ox up to Chau Fu and asked, "What are you washing your ears for? You never wash your face, as far as I can see, and you are always so sloppy, with your long hair flying about. What do you want to wash your ears for?" "You don't know what the Emperor Yau said to me just now. He talked dirty words." "What'd he say?" "He said he was getting old, and could not rule the country anymore. He wanted me to take his place as the Emperor, and was going to pass the throne to me. I think his words really soiled my ears, so I'm trying to wash them out." Hsu You said, "Since your ears are so soiled, I can't let my ox drink this dirty water." Hsu You led his cow upstream to drink. That's how pure he was.
I believe that this Dhyana Master Wufang Ketsung, whose surname was Hsu, must have been from the same family as Hsu You. Consequently, it is certain that he, too, had no greed after he left home. The people he met were also very carefree. Whom did he study under? Jyu Kung! He went to study under Dhyana Master Jyu Kung, who had no attachments whatsoever. Kung asked him, "Whom have you studied with?" Jyu Kung asked, "Who did you study under? Which Good and Wise Advisor did you draw near to?" The Master replied, "The wind was still at Shau Shr Mountain."He had been asked where and under what teacher he had studied, and he replied, "I was at Shau Shr Mountain, and there was no wind and no waves. I did not go anywhere to study under any Good and Wise Advisor." By saying, "The wind was still," he meant, "I'm just a country bumpkin, I'm not very sophisticated, and I don't own anything either." That's how the verbal exchanges of the Chan School are; other people don't know what they are talking about.
He asked, "Why does one flower bloom with five petals?" After he answered, Dhyana Master Jyu Kung asked him, "What is the reason that one flower opens into a five-petals? What is the meaning of that?" The Master replied, "An iron hammer without a hole shatters the myriad things."An iron hammer without a hole actually means a hammer without a handle. It will smash everything to bits, no matter what it is. "Without a hole" refers to indestructible Vajra, which can smash and destroy deviant demons and externalists. That was his answer. What did it have to do with one flower blooming with five petals? His meaning was if you can be like indestructible Vajra, you will be able to make Buddhism flourish. The flourishing of Buddhism is like one flower opening with five petals. Only a true cultivator of the Way can be considered an "Iron Man" with a body of indestructible Vajra. That is the meaning of one flower opening with five petals.
He asked, "Why do you engage in empty talk?" Dhyana Master Jyu Kung was not satisfied with his reply. "What's the point of saying empty words?" The Master replied, "I have seen all the people in the world."Before, he had said that he had never been anywhere: "The wind was still at Shau Shr Mountain." But now he says that he has seen the world's people. "They only know how to grasp at existence. They are all attached to appearances, and do not realize that all dharmas are empty of appearances. None of them understand emptiness. Nobody wants to find the truth. "Emptiness" here refers to the truth, to when everything is empty and even emptiness is sought after." He said, "You have unwittingly revealed yourself. You said you had never studied and you have never been anywhere, so how can you now say you have seen all the people of the world? Have you let the truth slip out?" He was cross-examining him mercilessly.
To be continued |
