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松庭子嚴 Songting Ziyan (n. d.)

六十一世松庭子嚴禪師
松庭子嚴 Songting Ziyan (n. d.), Patriarch of the Sixty-first Generation

61st Generational Patriarch Dhyana Master Dz Yen of Sung Ting Monastery
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)
金剛 菩提海 Vajra Bodhi Sea (VBS): A Monthly Journal of Orthodox Buddhism, Nos. 272-274.

http://www.drbachinese.org/vbs/publish/272/vbs272p015.htm
http://www.drbachinese.org/vbs/publish/273/vbs273p012.htm
http://www.drbachinese.org/vbs/publish/274/vbs274p013.htm

The Master was born in Gu Hou Shr County in Henan. His lay surname was Fan. First he visited the two Venerables, Jau of Jyang Ywe and Rang of Syi An. He had an understanding with both. Then he visited Tswun Jwo to present what he had understood. Jwo said, "Have you heard that you shouldn't taste the water from families involved with gu-poison?" The Master said, "One must be able to swallow it as well as spit it out." Jwo said,"You are just causing more unnecessary suffering in the world." The Master said," I thank the Venerable One for his instruction." He opened up the Dharma in Wan An of Nan Yang, Pu Jau of Jen, Tyan Ning of Da Du, Yun Fu of Je, Tyan Ching Monastery of Syi Jing. In the year of Ji You of the reign of Emperor Hung, he was also made the Abbot of Shau Lin Monastery in Sung Shan by imperial decree. In the winter of the year Ren Syu, his Reverence Jou requested the Master to speak Dharma to cross over the mother of the country, Queen Tsz Syau. The Master was granted a title and a purple kashaya. He was exceptionally honored. He retired at the age of seventy.

Commentary:
This Dhyana Master was the 61st Patriarch of the Tsau Dung School. He was born in Gu Hou Shr County in Henan Province. Gu Hou is a person's name, and this person's name was used as the name of the county. His lay surname was Fan. First he visited the two Venerables, Jau of Jyang Ywe and Rang of Syi An. At first, he went to visit, Dhyana Master Jau at Jyang Ywe (River Moon) Monastery. Then he went to Syi An (Restful Convent) Monastery to visit Dhyana Master Rang (Yielding).

He had an understanding with both. When he went to each of these two Dhyana Masters, his understanding increased, and he received very great benefit. Then he visited Tswun Jwo to present what he had understood. Dhyana Master Dz Yen told Dhyana Master Tswun Jwo everything he understood, knew, and had attained without reserve and requested his instruction, asking whether his views and understanding were correct or not. Jwo said, "Have you heard that you shouldn't taste the water from families involved with gu-poison?" Dhyana Master Tswun Jwo said, "Haven't you heard before? You cannot drink the water in the homes of those who know how to cast hexes with gu-poison. You cannot even taste their water." That is to say, you must be very cautious - you can't be too casual.

Probably at the time, Dhyana Master Dz Yen must have drawn near some externalists, especially of the Secret School. The dharma of casting gu-posion hexes is closely related to the Secret School. The dharma of the Secret School were transmitted very early on to Thailand and the South Pacific area, but perhaps at that time they didn't want to publically say that they were the Secret School, so they just said that they had Dharma tricks. In China, these were called Mau Mountain tricks. In the past, in China's Yunnan Province, transportation was inconvenient. For instance, if someone died and they wanted to take the corpse back to his hometown to be buried, there was no means of transport. At this time, there were people who could recite mantras; they were the type of people who cast gu-poison hexes. They could recite a mantra, and the corpse would be able to walk around by itself. But it couldn't walk during the day. It could only walk at night. At the break of dawn, the mantra would cease to work. It would be time to rest, and the corpse would go to sleep. Actually the corpse doesn't sleep - it's just that this trick doesn't work in the daytime. But they regarded the corpse as a living person, so they thought the corpse would travel by night, and rest by day. There were people who especially engaged in this kind of business, in the area around Yunnan Province. This is what's called gu-poison.

Probably Dhyana Master Dz Yen had drawn near that sort of people, so Dhyana Master Tswun Jwo was afraid he might get attached to those kinds of dharmas, and those kinds of spiritual penetrations, and be satisfied with attaining a little. Fearing that he might be infatuated by that sort of thing, he told him, "Haven't you heard it said? In the homes of those who can cast gu-poison hexes, you must not even drink the water. You have to be very cautious."

The Master said, "One must be able to swallow it as well as spit it out." Dhyana Master Dz Yen said, "Although I have learned this kind of dharma, I am not attached to it, meaning that I can swallow it, and I can also expel it through my metabolic system. Jwo said, "You're just causing more unnecessary suffering in the world." Dhyana Master Tswun Jwo replied, "How troublesome and unnecessary of you to do this! Basically you don't need this at all. Wouldn't you be better off without it?" Hearing this, Dhyana Master Dz Yen understood - one cannot believe the side doors and external ways, and one must have proper views and knowledge, not deviant views and knowledge. The Master said, "I thank the Venerable One for his instruction." He finally understood, so he said, "I thank the Venerable One for speaking Dharma for me, for giving me instruction, thank you very much."

He opened up the Dharma in Wan An of Nan Yang, Pu Jau of Jen, Tyan Ning of Da Du, Yun Fu of Je, Tyan Ching of Syi Jing. Later, he "opened the Dharma" at Wan An (All At Peace) Monastery at Nanyang, serving as the Abbot there, and lecturing the Sutras and speaking the Dharma. After that, he became the Abbot of Pu Jau (Universal Illumination) Monastery in Jen Jou, and also of Tyan Ning (Heavenly Peace) Monastery in the great capital, which at the time was Beijing. He was also the Abbot of Yun Fu (Cloud of Blessing) Monastery in Je-jyang, and Tyan Ching (Heavenly Celebration) Monastery in Syi-jing.

In the year of Ji You of the reign of Emperor Hung, he was made the Abbot of Shau Lin (Young Forest) Monastery in Sung Shan (Pine Mountain) by imperial decree. In the winter of the year Ren Syu, his Reverence Jou requested the Master to speak Dharma to cross over the mother of the country, Queen Tsz Syau. In the winter of the year Ren Syu, His Reverence Jou invited him to Beijing to speak Dharma and cross over the Crown Prince's mother, the Empress Tsz Syau (Compassionate and Filial). The Master was granted a title and a purple kashaya. The Emperor also conferred a title upon him, and gave him a purple kashaya sash, as a sign of his repect. He was exceptionally honored. The Emperor bestowed many praises and awards upon him. He retired at the age of seventy. When he reached the age of seventy, he made plans to retire, and no longer concerned himself with others' affairs.

A Verse in Praise Says:
He completely renounced all views and knowledge.
Like a hanging the Chin mirror.
The multi-layered brilliance shone forth.
Shining universally on the superior and the inferior.
Flowers bloom on the withered wood.
Clouds block the ancient path.
Sitting till the tongue is stopped.
Monks came to him begging for life.

Commentary:
He completely renounced all views and knowledge. He gave up all the wisdom of deviant knowledge and deviant views, and no longer wanted worldly intelligence and argumentative skill.

Like a hanging the Chin mirror. It was just like the mirror of the Chin Dynasty, suspended high up, so that nothing escaped its reflection.

The multi-layered brilliance shone forth. His awesome virtue and wisdom were inexhaustible, layer upon layer.

Shining universally on the superior and the inferior. Regardless of whether living beings are endowed with superior faculties, medium faculties, or the most inferior faculties and nature, he is able to pervasively teach and transform them all.

Flowers bloom on the withered wood. "Withered wood" refers to dry wood which no longer contains any life-force. Nevertheless, it is able to produce blossoms, which means it is very special, just like the stones which nodded their heads.

Clouds block the ancient path. He was just like a Dharma cloud, an auspicious cloud. Sealing all the small and difficult-to-travel paths. Leaving only the great path which was easy to travel, for the people of the future to walk on.

Sitting till the tongue is stopped. His skill was such that he could sit until he no longer knew how to talk. He sat until his tongue couldn't speak anymore. This is for real. In Manchuria, the Abbot at my monastery didn't speak for three years, and when it was time to talk, his tongue didn't know how.

Monks came to him begging for life. This line is not saying that,all the monks are begging him to live. It's that these monks themselves were all about to die, and were hoping that he could save their lives Earlier, you said that they were asking him not to retire or complete the stillness. This is your way of looking at it. My viewpoint is that before these monks are enlightened, it's as if they have no life, and are all about to die. So they asked Dhyana Master Dz Yen to prolong their life, to teach them how to put an end to birth and death. They requested Dhyana Master Dz Yen to speak Dharma for them and teach them the way to end birth and death. I think this is what it means. But your interpretation is also acceptable. This is just my way of explaining it. So this Dharma is such that, "If you direct it east, it will flow eastward. If you direct it to the west, it will flow westward." No matter how you explain it, you think it makes sense, then it's fine. As for the monks requesting him to stay in the world, and not complete the stillness, this is not an appropriate explanation. The monks, referring to all the left home people, all wanted to go to his place to ask him to speak the Dharma for ending birth and death, to anoint their crown with sweet dew. This is what "Monks came to him begging for life" means. What you just said is also okay and makes sense. Now I've also brought up this point for you to consider. If his life were truly to end, then no matter how the monks beg him, they would not succeed.

Hsuan Hua's Verse Says:
'White, horses came to Loyang bringing Sutras.
Bodhidharma faced the stone wall.
The Venerable, yen forgot his life for the Dharma.
Jwo bestows the teaching and he spills out the ideal in his bosom.
The Gu-poison has difficulty entering, so why spit it out?
Sweet dew pervasively nourishes and develops bright talent.
The Chin Mirror hangs on high, reflecting all categories of beings.
Flowers bloom on withered wood, and people sigh.

Commentary:
White horses came to Loyang bringing Sutras. In the Han Dynasty, at White Horse Monastery in Loyang, there were two Venerables, Kasyapamatanga and Dharmaraksha, who were Sages certified to the fruition. In the era of Emperor Ming of the Han Dynasty, they brought The Sutra in Forty-two Sections to China. Because they were Indian, they were bullied by some Chinese people. On their own ground, the Chinese exercised their skill to bully the foreigners. Well, who was doing the bullying? They were people from the same walk of life. Or, perhaps they were not of the same walk of life, but were Taoists. Taoism was very popular then in China. The Taoists said Buddhism was a deviant teaching transmitted to China, and should not be believed.

Well, Emperor Ming of the Han Dynasty "dreamed of a golden person at night." In the night, he had a dream in which he saw a golden person in the West. Afterwards, he discussed the event with the court astronomer Chin Tyan Jyan, who said, "This omen probably refers to India, because the Buddha was born in India. This golden person probably was the Buddha." Later on, the two Venerables Kasyapamatanga and Dharmaraksha, riding white horses from India, came to China bearing The Sutra in Forty-Two Sections. This was the first Buddhist Sutra transmitted to China. It is very short yet extremely important, and it was spoken by the Buddha. After this Sutra was transmitted to China, the Taoist religion jealously observed, "If the Emperor starts to believe in Buddhism, we Taoists will fall out of favor and be forgotten." That's why they kept speaking in this jealous and obstructive way, saying Buddhism was fake, and only Taoism was true. "If you don't believe it," they said, "we can hold a contest to test it out."

The Emperor asked, "How are we going to have a contest?"

The Taoists said, "Our Taoist scriptures can withstand the burning of fire. But the Buddhist scriptures definitely cannot take the fire." Why? Because the Taoists then thought they could perform some spells, or recite some mantras to hold back the fire, and keep it from burning up their scriptures. Maybe these old Taoists had some chemicals to sprinkle on the books to keep them from catching fire, so they were confident. That's why they wanted to set the scriptures of both religions on fire. The scripture that got burned would be the false, the one that didn't would be true.

They asked Venerable Kasyapamatanga and Venerable Dharmaraksha if they were willing to have a contest, and they said, "Fine." So they got ready, and put the Buddhist Sutra in Forty-Two Sections together with the Taoist scriptures, and set them on fire.

Guess what? The blaze consumed all the Taoist scriptures, but could not burn the Buddhist Sutra. The old Taoists had a murderous thought, and wanted to kill the two Venerable Ones from India. The two Venerables raised their bodies up in the air--they simply leaped up into empty space, and manifested the Eighteen Transformations. What are the Eighteen Transformations? All Arhats possess these eighteen abilities: they can emit water from the upper body and fire from the lower body, or emit water from the lower body, and fire from the upper body. From one body, they can emit both water and fire, with neither one obstructing the other. This is just like a snow flake in the red furnace . They could recline, sit or dance in mid-air, displaying all kinds of spiritual powers. Then the Taoists surrendered, and didn't dare contend anymore. Thus, it was possible for Buddhism to become established in China. So this is to explain, "White horses came to Loyang bringing Sutras." At that time, the Taoist religion forbid Buddhism from being transmitted to China. It's like when we first moved to the City of Ten Thousand Buddhas, and several dozen priests and ministers came here to drive out Buddhism, saying, "You are not allowed to propagate the Buddhadharma in this country. This country does not welcome Buddhism! If you want to preach the Buddhadharma, go to Russia to do it! They don't have any religion there. Our country is a Catholic and Protestant country. We don't welcome Buddhism." This is just what they were like. Ah! None of you realize how serious this is! It truly wasn't easy to establish the City of Ten Thousand Buddhas. Although we haven't had a contest of burning scriptures, it's still been very difficult.

Bodhidharma faced a stone wall. Bodhi means "enlightened" and Dharma means "law". "Bodhidharma" is Sanskrit, so his name should be translated as Dhyana Master "Enlightened to the Law." He faced a wall for nine years. For what reason? Because Emperor Wu of Lyang failed to see his point. The Emperor told him, "I have helped many monks, built numerous temples, and done so much for Buddhism. Tell me, do I have merit and virtue?"

Bodhidharma was too honest, and answered bluntly, "You have no merit and virtue."

Emperor Wu thought, "Oh? If I can take this, there's nothing I can't endure. I've done so many good deeds, yet you say I have no merit and virtue. Fine! I won't speak to you anymore." The conversation failed entirely, so Bodhidharma went to listen to Shen Gwang expound the Sutras.

Shen Gwang lectured the Sutras so well that heavenly flowers fell in profusion and golden lotuses welled up from the earth. Whenever he lectured, the heavens would send down flowers, and a lot of golden lotuses would come out of the earth. Getting such a tremendous response, he thought he was quite something! Bodhidharma knew that there were bound to be Buddhists where Shen Gwang was lecturing, for "birds of feather flock together." Bodhidharma listened to the lecture, and afterwards he asked, "Dharma Master, what were you doing just now?"

Hearing this, Shen Gwang thought furiously, "What is the logic behind this? You long-bearded Indian—don't you know that I'm lecturing the Sutra?"

He indignantly said, "I'm lecturing the Sutra!"

Bodhidharma asked, "What are you lecturing the Sutra for?"

Shen Gwang said, "I'm lecturing the Sutra to teach people to end birth and death."

Bodhidharma then said, "In the Sutra, the words are black and the paper is white. Do you really think that by lecturing about the black words and white paper, you can teach people to end birth and death?"

Shen Gwang had no reply to this, so he said, "You are slandering the Buddha and the Dharma this way. You are a real scoundrel, truly disgusting!" He took out the iron recitation beads he always carried. What were they for? He was ready to use them as a weapon to protect himself. Shen Gwang picked up his recitation beads, and whipped them right at Bodhidharma's face. Bodhidharma tried but failed to dodge the blow, for Shen Gwang had some skill in wielding the beads, and they knocked out two of his teeth.

As one who is certified to sagehood, Bodhidharma always based himself in compassion. Now, if his teeth fell to the ground, there would be a disaster in that place. What disaster? It would not rain for three years, as a sign that the good Dharma-protecting spirits had not fulfilled their duty of protection. In a three-year drought, who knows how many common people starve to death? Therefore, he swallowed his teeth. From this story comes the Chinese folk saying, "Swallow the knocked-out teeth."

Bodhidharma swallowed his teeth to avert a local drought, and then departed. Dharma Master Shen Gwang felt smug and satisfied. He thought, "You Indian monk, you came to disturb my Way-place, but now you know you shouldn't mess with me, and I've chased you away." He was delighted. But after Bodhidharma left, the Ghosts of Impermanence came and said, "Our boss wants to invite you to a party." Shen Gwang said, "Who's your boss? I don't know him!"

The Ghosts of Impermanence said, "You don't? Our boss is none other than King Yama! They're having a party, and would like you to go lecture the Sutras and speak the Dharma!"

When Shen Gwang heard the name King Yama, from reading the Sutras he knew that this wouldn't be a pleasant party, and the wine wouldn't be good either. He said, "What shall I do? Even though I lecture the Sutras so well that heavenly flowers rain down and golden lotuses well up from the earth--I still have to go see your boss?"

The Ghosts of Impermanence said, "Not only you, no one can avoid it. Everyone has to go see our boss."

Shen Gwang asked, "Is there anyone who doesn't have to go see him? Please introduce me to someone who doesn't need to see King Yama!"

The Ghosts of Impermanence replied, "Ah! So you don't want to see our boss. In this world, there is only that sagely monk whose teeth you just knocked out with your recitation beads, that Buddhist patriarch, to whom even our King Yama must bow when he meets him. If he wants to let you stay, and not let you go, then our boss cannot do anything about it." Shen Gwang listened and exclaimed, "Ah! This is the way out. All of you, please wait a bit. I am not going to see King Yama just yet. Wait until I've seen this Indian monk, and then we'll see." Hearing this, the Ghosts of Impermanence said, "Alright! We can postpone your invitation to the party." Shen Gwang was now very anxious, so anxious that he only put on one shoe, and stumbled in pursuit of Bodhidharma. As Bodhidharma was going on his way, he encountered a small incident. What incident? He saw a man's pet parrot. This parrot recognized Bodhidharma, and as soon as it saw Bodhidharma , it said, "Mind from the West, Mind from the West, please teach me the way to escape from the cage." Bodhidharma replied, "To escape from the cage, to escape from the cage, stretch out your legs, and shut both eyes. This is the way to escape from the cage." The parrot listened and thought, "Aha! This means I should pretend to be dead." So he waited until his master returned, and stretched his legs out and shut his eyes, feigning death. Each time the master returned, he would first go to see his pet, for he loved it very much. He wouldn't see his wife or children; he had to see his pet first. When he took a look, the parrot had its legs stretched out and its eyes shut. "Oh no! What happened? Who killed it?" So saying, he opened the cage and stretched his hand in to hold the parrot. Its body was still warm to the touch. "Oh! It probably just died. Looking at it from the left and right, thinking it was really dead, he opened his hand. As soon as he opened his hand, Trrr! The parrot flew away. Once the parrot took flight, there was no way it could be caught it. So that was the trick to get out of the cage. Bodhidharma's journey took him all the way to Bear's Ear Mountain in Henan Province, where he sat facing a wall for nine years. Shen Gwang also chased him there, and knelt by him for nine years. So it's said, "The myriad dharmas return to one, what does the one return to ?" Shen Gwang didn't understand, and chased after Bodhidharma. Kneeling for nine years in front of Bear's Ear Mountain, he only sought a way to escape Yama. One day, after he had knelt for nine years, the snow fell two or three feet deep, reaching up to Shen Gwang's waist as he knelt. He then requested Bodhidharma to transmit the Dharma to him, so that he could avoid seeing King Yama. Bodhidharma asked, "What do you see falling outside?" Shen Gwang answered, "The snow is falling." Bodhidharma then asked, "What color is the snow?" Shen Gwang replied, "It's white." Bodhidharma said, "When you see red snow falling, I will transmit this Dharma to you." Shen Gwang thought, "Now I'm stuck, for how can red snow fall from the sky?" He thought and thought, and suddenly an idea popped into his head. Seeing a precept knife hanging on the wall, he took it and hacked off his arm. The blood gushed forth like a spring. The severed arm turned all the snow crimson. He showed this crimson snow to Bodhidharma, saying, "Look, Venerable One, now the snow is red." The Venerable One took a look and saw that he had chopped off one arm, and thought , "Ah! I have not come to China in vain this time. Although I've lost two teeth, you've lost one arm. We are even now. Alright! I will transmit the Dharma to you." After Shen Gwang had received the Dharma-transmission, he said, "Venerable One, my arm is in great pain, and my mind is also hurting. Please soothe my mind for me." Bodhidharma said, "Fine, show me your mind, and I will soothe it for you." Shen Gwang said, "I cannot find my mind." Bodhidharma said, "Okay, I have already soothed your mind. Since you have no mind, how can there be pain?" Hearing these words, Shen Gwang became greatly awakened. Thus he became the Second Patriarch of the Chan School. He had only one arm—probably the left arm was gone, leaving the right arm so he could still write. So this is Bodhidharma faced the wall.

The Venerable Yen forgot his life for the Dharma. Dhyana Master Dz Yen made visits everywhere, first calling on Jau of Jyang-ywe and Rang of Syi-an, and later visiting Dhyana Master Tswun Jwo. These three Dhyana Masters were famous in their time. I believe he visited quite a few less well-known Masters as well. He forgot his life as he sought the Dharma everywhere. He didn't mind giving up his life.

Jwo bestows the teaching and he spills out the ideal in his bossom. Dhyana Master bestowed the Dharma upon him, teaching and transforming him. Now as we are all here lecturing the Sutras and speaking the Dharma, we are also giving Dharma. You give a little, I give a little, and everyone gives some Dharma, so this is a wonderful Dharma Assembly. Whether you speak well or not, you should all resolve to come out and speak. Then in the future we will gradually have many people who can speak Dharma. When I first came to San Francisco, only one or two people came to hear me lecture the Sutras and speak Dharma. Now there are eight or ten people, which I feel is quite a lot, and I'm very content. Since we came to the City of Ten Thousand Buddhas, each day several dozen people come to listen to the Dharma. If I am not here, they are very disciplined and still listen to tapes. You could travel the whole world, yet not find another Way-place propagating the Dharma in this way. Now after Dhyana Master Dz Yen received the gift of Dharma and teaching from Dhyana Master Tswun Jwo, he was able to realize all the wisdom and ideals in his mind, without obstruction.

The gu-poison has difficulty entering, so why spit it out? If you reach this state, why do you need to spit out the gu-poison? In the past, people poisoned Dhyana Master Bodhidharma six times, but he didn't mind; there was no problem—he just ingested the poison, and didn't spit it back out. The idea that "one must be able to swallow it as well as spit it out" doesn't agree with the meaning of "Even if I meet with a knife's point, I am always completely tranquil. If I am given a poisonous drug, I am still totally at ease." That's why Tswun Jwo said,"You're just looking for trouble in the world. Why spit it out?" There's no need to spit it out. If you're not afraid of it, why bother to spit it out? It's enough that you don't get poisoned.

Sweet dew pervasively nourishes and develops bright talent. The sweet dew Dharma water pervasively nourishes people of potential talent. When Dhyana Master Dz Yen speaks Dharma, he can train many heroes and talents of Buddhism.

The Chin Mirror hangs on high, reflecting all categories of beings. This Venerable who studied the Dharma with such humility and understood the true meaning of Buddhism, was just like the Chin mirror suspended high up, shining on all the mountains, rivers, and the great earth, the roads and buildings, sentient and insentient beings, flying, swimming, and crawling creatures. He would illuminate all categories of beings . He taught and transformed both sentient and insentient beings, speaking the Dharma for them.

Flowers bloom on withered wood, and people sigh, "How rare!" This is like dried wood on which flowers grow. This is a strange and rare event. Today's lecture is also like this. Hopefully all of us can be like the dry wood that grows flowers once again.