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贊曰：
塵塵三昧 如愚如魯
偶露風光 長吟懷古
「塵塵三昧」：每一粒微塵都是他的定力所成就的；塵塵剎剎，每一個國土都是他的智慧的表現。
「如愚如魯」：看他那個樣子好像愚癡人。這個愚癡人是誰呢？就是孔子的門人顏回。
孔子說：「吾與回言終日，不違如愚，退而省其私，亦足以發，回也不愚。」他說原來顏回不是愚癡，這是如愚；如魯呢？魯就是曾參，曾參也是孔子的門人，可是沒有顏回那麼聰明，他很愚魯的。魯比愚又稍微聰明一點，可是這個魯是比這個愚更愚一點。怎麼樣呢？這個「回也，聞一知十。」孔子和顏回講一種道理，顏回就知道其餘的十條的道理。趕那個子貢呢？是聞一知二；孔子和他說一個道理，他只觸類旁通，明白另外一個道理。孔子這個門人「參也魯」：參就是曾參；他是有點魯笨，比這個愚更笨一點。
「偶露風光」：他樣子可是如愚如魯，他不是真愚，也不是真魯；他就是能韜光晦跡，能以光芒不外露，所以總是藏拙。至於藏拙，光芒不外露這一點，我們又要找中道。不能說我這個光芒不外露我就時時都裝傻，也不需要。要也不太過，也無不及，要取乎中道。中道就是你和大家都一樣的：大家怎麼樣，我就怎麼樣；不要標奇立異與人不同，與人不同就不要作人了。
我們作人的時候就要與人都是一樣的，所以如愚如魯，不是真愚也不是真魯。他是「如」，就好像是那個樣；有點相似，但不是真愚真魯。偶露風光，他有的時候稍微露出一點光芒。
「長吟懷古」：他常常地吟詠。時就是唱，常常在那吟。好像唱「證道歌」，這都是吟；吟詩，做對。這個吟是唸一遍又回味，好像這個「福建佛教日昌明；福建佛教日昌明；福建佛教日昌明……」這時出頭一句，又想第二句就叫吟詠，有多少唱的意思在內。吟詩，做對，像古來的老秀才在那兒搖頭搖腦地這麼個長吟懷古，他常常地唸頌古人的這種德行，這叫長吟懷古。
或說偈曰：
福建佛教日昌明 德協老人造神龍
稟戒虛白奠基礎 執役為霖震鼓峰
潛修湧泉數十載 大弘法要續千燈
容威行真人天眼 本來面目不增減
這首偈是一個四不像；詩也不是詩，偈也不是偈，頌也不是頌，就這麼胡說亂講的，沒有事情找事情來幹，說一說。這個偈的第一句就說：
「福建佛教日昌明」：福州這個地方也是個佛地。為什麼是個佛地呢？那福建有個鼓山；鼓是暮鼓晨鐘，能把人都叫醒了。那個山像鼓，那麼一定是發聾震瞶，把那些個迷人都叫醒了。
「德協老人造神龍」：當時有一位善知識能造就法器，造就法門的龍象，這都是載道之器。
「稟戒虛白奠基礎」：稟戒就是受戒。虛白和尚把佛教根本的修行基礎奠定了，建立起來了，把地基打好。
「執役為霖震鼓峰」：在鼓山給為霖禪師，就是道霈禪師做事二十多年。「震鼓峰」，以後是「三年不鳴，一鳴驚人；三年不飛，一飛沖天。」所以在他作侍者的期間，真是無聲無嗅的。因為為霖老人一定不會怎麼樣儘對大家來讚歎他的。你們各位要知道，這個修道人，你說他好，也有人妒忌他；你說他壞，又有人看不起他，所以善知識不會隨便讚歎人的，也不會隨便貶那一個的；沒有什麼褒貶啦，是非啦。所以他在當侍者這時候就潛修，偷偷地用功，誰也不知道他是個修道人。真修行，真有工夫的人不向人表露，所以是偶而一露，「震鼓峰」：鼓山山峰都給震動了。
「潛修湧泉數十載」：他在湧泉寺那兒自己用功，那麼久的時間。
「大弘法要續千燈」：在他以後作方丈的時候就大弘法要，所謂一鳴驚人了。這個時候續千燈了，就是燈燈相照，光光相照；燈燈相續，無窮無盡的這個樣子。
「容威行真人天眼」：這位禪師可以作人天的眼目。他的相貌也很威嚴的；他的行為也很真實的，沒有一點虛偽，所以可以作人的眼目和天上天人的眼目：天人同歸。
「本來面目不增減」：可是他本來就是這樣的，也不增，也不減。本來的面目是什麼呢？就是那個本來自性，本來那個佛性，也是不增不減的。他可以說是菩薩乘願再來，到這兒來接引我們這一般愚癡，不懂事的眾生。
全文完
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A verse in praise says:
Entering madhi in every mote of dust,
He appeared foolish and dull.
Sometimes his brilliance would shine through.
He constantly sang nostalgic praises of the ancients.
Commentary:
Entering samadhi in every mote of dust. Every speck of dust was brought about by his samadhi. Every land was a manifestation of his wisdom.
He appeared foolish and dull. He seemed like an idiot, like Confucius' disciple Yan Hui.
Confucius said, "Hui seems dumb, for he never opposes what I say. But I examined his behavior after he left and found that he really practiced (what I taught him). Hui is no fool."
Confucius said that Yan Hui was not really a fool. As for ignorance, Zeng Seng considered himself ignorant. He was also Confucius' disciple, but was not as smart as Yan Hui. He was dull. "Dull" generally means a little more intelligent than foolish, but here it also means a little more foolish than "foolish." Why? Yan Hui was able to "hear one and know ten." When Confucius explained one principle to him, Yan Hui would be able to understand ten other principles. As for Zi Gong, he would "hear one and know two." When Confucius explained a principle, he could only infer one other principle. As for Confucius' disciple Zeng Seng, he was a bit slow.
Sometimes his brilliance would shine through. Although he appeared foolish and dull, he wasn't truly so. He was simply concealing his light and hiding his tracks. He never showed off or recklessly tried to do things he was not good at. Regarding this point, we should find the Middle Way. We cannot always play dumb with the pretext of not showing off. That's uncalled for. We should neither go too far nor come up short, but should stick to the Middle Way. Maintaining the Middle Way means being the same as everyone else, doing whatever everyone else does. Don't try to show off or act different. If you want to be different from other people, then you aren't even a person.
As human beings, we should be the same as other humans. This Dhyana Master was not truly foolish or dull. He was like a fool; he resembled one, but was not one in actuality. Sometimes his true style would show through; a little bit of his light would shine out occasionally.
He constantly sang nostalgic praises of the ancients. He often chanted verses, the way we chant the "Song of Enlightenment." One chants a line, then pauses to savor its meaning. For example, you recite, "Buddhism in Fujian flourished day after day...Buddhism in Fujian flourished day after day...Buddhism in Fujian flourished day after day." You recite the first line, then think about the second line. It is similar to singing. The ancient scholars would sway their heads as they chanted. This Dhyana Master often chanted verses about the virtuous conduct of the ancients.
Another verse says:
Buddhism in Fujian flourished day after day.
Elder Dexie groomed divine dragons.
He received precepts from Xubai, laying his foundation;
Then he attended upon Weilin,
Causing Drum Peak to quake.
Immersing himself in his practice
At Bubbling Spring for decades,
He extensively propagated the essentials of Dharma;
A thousand lamps were lit in succession.
With awesome demeanor and true practice,
He was an eye for humans and gods.
Yet his original face neither increased nor decreased
Commentary:
This verse does not resemble any fixed form of poetry. It's pure nonsense, composed when I had nothing better to do. The first line goes:
Buddhism in Fujian flourished day after day. Fuzhou was Buddhist territory. How can you tell? Because Fujian has Drum Mountain (Gushan), which reminds one of the evening drum and morning bell, which wake people up. The mountain resembled a drum; it would arouse the deaf and startle the blind, waking up confused people.
Elder Dexie groomed divine dragons. At that time there was a Good and Wise Advisor who trained and produced Dharma vessels, dragons and elephants, within the gate of Dharma. They were vessels capable of holding the Dharma.
He received precepts from Xubai, laying his foundation. The Venerable Xubai laid a good, solid foundation for the basic cultivation of Buddhism.
Then he attended upon Weilin. He served at Drum Mountain as the attendant of Dhyana Master Weilin, also known as Daopei, for over twenty years.
Causing Drum Peak to quake. Later on, he was like the bird that
Didn't call for three years,
and then startled people once it called;
Didn't fly for three years,
and then soared to the heavens once it flew.
While serving as an attendant, he was quiet and unobtrusive. The Elder Weilin certainly did not praise him to others. You should realize that if you praise a cultivator, others will be jealous of him; if you criticize him, others will scorn him. Therefore, good and wise advisors do not casually praise or criticize people. They do not get involved in praise and criticism, rights and wrongs. At that time, that Dhyana Master cultivated quietly, which means he practiced without people noticing. No one knew he was a cultivator. True cultivators, people with genuine skill, do not advertise themselves. But occasionally his true talent would be revealed, and the peak of Drum Mountain would quake.
Immersing himself in his practice at Bubbling Spring for decades. He practiced quietly by himself in Bubbling Spring Monastery for a long time.
Later, as the abbot, he extensively propagated the essentials of Dharma. When he opened his mouth, people were awestruck. At that point,
a thousand lamps were lit in succession. The lamps illumined one another and passed the light on endlessly.
With awesome demeanor and true practice, / He was an eye for humans and gods. His demeanor was stern and majestic, and there was not a bit of hypocrisy in his actions. Therefore, he could be the eyes of human and heavenly beings; gods and people all took refuge with him.
Yet his original face was just that way; it
neither increased nor decreased. What is the original face? It is the inherent nature, the Buddha nature which neither increases nor decreases. You could say that he was a Bodhisattva who came back by the power of his vows to guide all of us foolish and immature beings.
The End
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