虛堂和尚語錄 4.17

4.17

優婆塞者，吾佛會中四眾之一數也，精持苦行，承事佛僧，先道業而後得度。世尊入滅，道法遐被五天竺國，佛舍僧廬莫不有之。逮教入中國，譯梵語而正唐言，名之曰行者，蓋有德有行之所稱也。其數既廣，漢唐以來，設官置局，試經得度，至於海內奇髦俊彥，冐歷寒暑窮經討論，以試所業，其間獲中僧科者，官給黃牒，剃度為僧，然後肩雲頂絲，履艱涉險，不憚數千里之遙，尋師訪道，究明人天性命之學。醞釀既久，文彩發露，王臣尊禮，為人天師，一言一句，光明殊勝，為後世法，此古今通論，出家兒之大體也。南渡之後，為見吾教日興，出綾紙易楮幣，庶欲得者寡而入者稀。殊不知，物隨事變，一墮利域，百計紛拏，以謀進納之計，得之者形服雖殊，昇沈事海；失之者窮困相煎，老斃山澤。要如前人優游教海，披尋文義，試所得而披法服者，無復得也。智潮近事且久，凡見衲子往來或勘辨引驗，或怒罵呵咄，隱几壁聽，激起善本，捧紙下拜，願求法藥。老僧不覺大笑，雖然無佛，也解放光，信筆姑述梗概萬一，以酬勤勞，要且無一點佛法道理污汝耳根。思之。

An upāsaka is one among the fourfold assembly in our Buddha's congregation. Purely maintaining ascetic practices and serving the Buddha and Saṃgha, he puts the work of the Way first and is only later ordained. After the World-Honoured One entered cessation, the teachings of the Way reached far into the Five Indias; among the Buddha's shrines and monks' lodgings, there were none without them. When the teaching entered China, the Sanskrit terms were translated and corrected into Tang language, naming them 'postulants' (xingzhe)—which is indeed a title for those possessed of virtue and practice. As their numbers grew vast, from the Han and Tang dynasties onward, official bureaus were established to test knowledge of the scriptures for ordination. When exceptional talents and outstanding figures throughout the realm braved cold and heat to exhaust the scriptures in debate and put their training to the test, those among them who passed the Saṃgha examinations were granted yellow certificates by the court and shaved their heads to become monks. Only then, with clouds on their shoulders and silk cords on their heads, treading hazards and wading dangers, not shrinking from distances of thousands of li, did they seek masters and inquire after the Way, thoroughly illuminating the study of human and divine nature and destiny. After long brewing, the cultural brilliance shone forth; kings and ministers honored them, and they became teachers of humans and gods, their every word and phrase splendid and supreme, serving as models for later generations. This has been the universal standard from past to present, the general pattern of those who leave home. After the crossing to the South, because our teaching was seen to flourish daily, silk paper was issued to be exchanged for paper currency, with the intent that those who obtain it would be few and those who enter would be rare. Little did they know that things change with circumstances: once fallen into the realm of profit, a hundred schemes entangled together to contrive methods for purchase and payment. For those who obtained it, though their forms and robes were different, they sank or floated in the sea of worldly affairs; while those who failed were scorched by poverty and grew old and died in the mountains and marshes. As for wanting someone like the ancients to roam freely in the sea of teachings, investigate the texts and meanings, and put on the Dharma robes having tested their attainments—such can no longer be found. Zhichao has served as an attendant for a long time; whenever he sees patch-robed monks coming and going, being tested and examined, or shouted at and scolded, he leans on the table and listens through the wall, which stirred up his roots of goodness. Holding paper, he bowed low, wishing to request the medicine of the Dharma. This old monk could not help but laugh heartily: though there is no Buddha here, it can still emit light! Yielding to the brush, I have recorded a fraction of an outline to reward your diligent labor, yet above all, not a single speck of principle of the Buddha Dharma shall defile your ears. Reflect on this!