虛堂和尚語錄 4.17

4.17

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!