慈舟方念 Cizhou Fangnian (?-1594)

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六十八世慈舟方念禪師
慈舟方念 Cizhou Fangnian (?-1594), Patriarch of the Sixty-eighth Generation

68th Generational Patriarch Dhyana Master Fang Nian Ci Zhou
佛祖道影白話解 Lives of the Patriarchs
虛雲老和尚編輯 Composed by the Elder Master Hsu Yun (虚云 Xuyun, 1840-1959)
宣化上人講 Commentary by the Venerable Master Hsuan Hua (宣化 Xuanhua, 1918-1995) on June 8, 1985
金剛菩提海 Vajra Bodhi Sea (VBS): A Monthly Journal of Orthodox Buddhism, Nos. 295, 298.

http://www.drbachinese.org/vbs/publish/295/vbs295p014.htm
http://www.drbachinese.org/vbs/publish/298/vbs298p012.htm

The Master was born in Gu Tang to the Yang family. He went to study under Dhyana Master Huan Xiu. Dhyana Master Xiu asked him, "Where do you come from?" The Master replied, "The north." Dhyana Master Xiu asked, "In what aspects are the Dharma or the Way of the North similar to that of this region?" The Master replied, "A thousand rivers flow from a single source." Dhyana Master Xiu said, "Then what need is there for you to come here?" The Master said, "From a single source, a thousand rivers flow." Dhyana Master Xiu concurred. The Master went to visit the place where the First Patriarch faced the stone wall. Suddenly, he experienced a great enlightenment. He said, "In front of the Five Breasts Summit, there is good news. Rocks big and small are all lying on the ground." He went back and sought certification from Dhyana Master Xiu, who then transmitted the Dharma to him. Dhyana Master Xiu instructed him, "When you meet up with the wind, stop there. You will understand. You will find another person who will greatly revive the traditions of Dong." The Master thus travelled around and went to Guiji. The scholars there requested him to speak Dharma at a place called Zhi Feng Tu (literally "the road where the wind stops.") There was a Venerable Cheng, Dhyana Mas- ter Zhan Ran, who inquired about his attainment. Seeing him, the Master was happy to find that they held the same principles. Only then did the Master understand the Venerable Xiu's predication. The Master manifested the perfect stillness. His stupa was built at Mount Xianshengnan.

Commentary:
This Patriarch's name was Ci Zhou (Compassionate Ship); and he was also named Fang Nian. He drew near Dhyana Master Huan Xiu.

The Master was born in Gu Tang to the Yang family. He was born in Gu Tang. Gu is name of a place in northern China. Just exactly where is it? It's probably impossible to de- termine its location. It could be in Tang Shan, or Tang Gu, or Xi An, or some other place. In any case, it is in the north. His family name was Yang. He went to study under Dhyana Master Huan Xiu.

Master Huan Xiu. After he left the home-life, he drew near Dhyana Master Huan Xiu. Dhyana Master Xiu asked him, "Where do you come from? Where are you from?" The Master replied, "The north." Dhyana Master Fang Nian said, "I, a student, come from the north." One who cultivates by traveling to places should always refer to himself as "a student" wherever he goes. That means he is someone who is learning. Or one can refer to himself as "disciple." This is being polite.

Dhyana Master Xiu asked, "In what aspects are the Dharma or the Way of the North similar to that of this region?" When Dhyana Master Huan Xiu heard that he came from the North, he asked him, "In the Buddhadharma and the Way cultivated by people of the North, what aspects are the same as those of this region? Which kind of Buddhadharma does the North have in common with the South? Which sect do you propa- gate there? Which school of Buddhadharma is more popular?" In this way, he inquired about the general situation of the Buddhad- harma in the North.

The Master replied, "A thousand rivers flow from a single source." He did not talk about Buddhadharma. Instead he said, "A thousand rivers flow from a single source." There are many waters: rivers, lakes, and seas. There are many small streams; however, they all flow out from one source. That is to say, the Buddhadharma of the North and the Buddhadharma of the South are both teachings of the Buddha. There is no real difference be- tween them. This statement is generalizing a bit. But, Dhyana Master Huan Xiu tested him again. Dhyana Master Xiu said, "Then what need is there for you to come here? Then what are you doing here? If they are the same, what do you come here for?" That's how he questioned him.

The Master said, "From a single source, a thousand rivers flow." He repeated his previous statement but reversed the order. Previously, he said, "A thousand rivers flow from a single source." This time, he said, "From a single source, a thousan rivers flow." The meaning was the same. When the question was asked of him, he gave the same reply, but just reversed the parts of the sentence. Before he was asked, he had said, "A thousand rivers flow from a single source." After he was asked, tested to see if he really understood, he said, "Out of a single source, a thousand rivers flow." Though there are myriad different types of water, the rivers and streams originally flow from one source. He was in effect saying, "I came here to study." He did not say that the Buddhadharma of the South was superior or inferior to that of the North, nor did he say that it was better or worse. He did not say that. He merely indicated that, "Though a single root disperses into a myriad ramifications, the myriad ramifications still return to the one root." When one thing is split up into many parts, all the parts still belong to the one thing. A tree grows many branches, but they are still part of that one tree.

[…]

From last issue: Illusory rest or true rest: he rested without resting. Seeking north and south: what was there to be sought?

The water divided into a thousand branches, flowing from a single source. Although the water might be divided into many large rivers, small rivers, creeks, gullies, mountain streams, and so forth, all these tributaries originate from a single source, a single fountainhead.

The dust flew in all directions, accumulating into myriad hills. The dust flies, moving from one place to another, and then back again. Look at the dust drifting back and forth in the air. Why does it drift about like that? Under the sunlight, you can see that it is swirling in circles. It is actually alive! Even though we say dust is an insentient thing, it is actually living, drifting freely throughout the air. When it is tired of drifting and wants to sleep, it falls and lands on a hilltop. If it is not tired, it continues traveling through the air, having a holiday. Did you know that the motes of dust were having holidays? Likewise, people also drift about, liking to take holidays and go on vacations. People are all that way, like a mote of dust suddenly rising up above and suddenly descending down below, sometimes soaring up to the skies to mount the clouds, sometimes falling down to the ground. When it grows weary from flying in the air, it returns to earth and heaps itself up to form a hill. Accumulating into a myriad hills, there are big mountains, small hills, high mountains, low hills, and dirt mounds. The mountains gather together to form a range; then there appears geomancy, a dragon pulse. That is the way it is. Look at the motes of dust: they are all alive and moving in the air!

“Teacher! At the beginning, I thought what you said made some sense. But now you are getting farther and farther off track. How can dust be alive?” Well, if you don't believe it, I have no way to make you believe it. In any case, sentient and insentient beings can all perfect the Wisdom of Modes together. They will all change and transform in the future. Did you know that dust belongs to the element of earth? People are a combination of the four elements of earth, water, fire and air. How can you say it is not alive? Think: It is formed by accumulation. It can be formed into animals, any kind of animals—big or small. All living beings have this earth element within them. So, if you do not believe it, I cannot make you believe.

At Five Breasts Summit, there was good news. Before the Five Breasts Summit, there was the greatest news. What was it? It was that everyone can become a Buddha; all living beings have the Buddha-nature, and thus all can become Buddhas.

At the temple of Master Baizhang, he entered the flow of sages. Dhyana Master Baizhang established rules for Buddhism. If you want to stand out above others, to get enlightened, or to become a patriarch, you have to abide by the rules. You should not create your own style, trying to be different from others, and say, “I want to be fancy! I want to be special!” Then you would be neglecting the proper order of things and not following the rules. The Sutra of Forty-two Sections Spoken by the Buddha says very clearly, “You should be cautious and not trust your own thoughts.” You should not trust your own ideas, your mind consciousness. From time immemorial till now, you have been listening to your mind consciousness; that is why you have not gotten enlightened and become a Buddha. If you want to become a Buddha, you have to extinguish your mind consciousness and not be so attached to your “self” that you keep defining yourself as being this way or that way. Well, what about you? Can you be your own master at the time of death? If you don't want to die, can you avoid it? If you say you can avoid death if you choose to, then that is okay. You have ended birth and death! If you have not ended birth and death, you cannot listen to yourself, since you always have such great attachments. Thus, “At Five Breasts Summit, there was good news. At the temple of Master Baizhang, he entered the flow of sages.” You must use a compass and a ruler or else you will not be able to make circles and squares. You have to behave and follow the rules. Moist wood can only be made round after going through a round hole.

The boat of compassion saved all, sailing the four seas. Dhyana Master Ci Zhou (“boat of compassion”), also called Dhyana Master Fang Nian, saved all beings in the four seas. His vessel was a great one which rescued those in the four quarters and sailed in the four seas.

Through the hours, days, months, and years, he roamed at leisure. Through hours, days, months, and years, he was always there. Would you say he was busy? He wasn't. Would you say he had nothing to do? Well, that wasn't the case either. He just propagated the Buddha-dharma, teaching and transforming living beings at leisure.