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師生太原文水。張氏子。參萬松。松問從何處得箇消息。便恁麼來。師曰老老大大。向學人納敗闕作麼。曰。老僧過在何處。師曰。學人且禮拜。暫為和尚蓋覆卻。松大喜也。
師壬辰出住少林。定宗戊申。詔住和林興國。憲宗辛亥。徵至北庭問道。世祖庚申。俾師總領釋教。復天下僧尼廢寺。賜號光宗正辯禪師。乙亥七月坐脫。
師說法三十餘年。如鼓雷霆揭日月。後仁宗履位。仍追封師號。命詞臣撰文表其塔。尊隆特甚。
贊曰：
嶮嚴機峻 獅子返躑
子歸就父 父全不識
人天之師 佛祖之則
寵褒敕命 光明烜赫
或說偈曰：
山西福裕獅子吼 萬松老僧無處走
學僧禮拜蓋覆卻 尊者歡喜上高樓
少林興國為法主 北庭東部首緇流
元代傑出大開士 光宗正辯德澤優
白話解：
五十七世雪庭福裕禪師是曹洞宗的祖師，有的說他是曹洞宗，有的說是曹雲宗，又說他是元朝人，元朝的時候，佛教受到很多的摧殘。我們佛教－－遇著改朝換帝，多數會受到摧殘。好像唐朝武則天的時候，佛法就大興，唐武宗的時候，就滅佛法，當時我們佛教就受到很大的摧殘，也都叫和尚還俗，不准修道。那麼這位福裕禪師正好生在元朝的時候。
「師生太原文水」：這位禪師是山西人，我們東北人稱他們山西人叫「老西子」，山西人好吃醋，飲酸的東西；江南人，像上海人就好吃臭豆腐，這種臭豆腐就像大便那麼臭，可是他們吃得非常高興。這山西是出將軍的地方，所以說「三尺龍頭萬卷書，老天生我亦如何」：就是說我拿著這個三尺龍頭的寶劍，讀了萬卷書，這老天生我是預備叫我幹什麼的啊？
「山東宰相山西將」，歷朝以來山東出過很多宰相，如孔夫子是山東曲阜人，做過魯國的司寇，三個月魯國大治，夜不閉戶，路不拾遺，大用有才幹的人。
「山西將」：像關雲長，薛仁貴都是山西的人，所以說「山東宰相山西將」。他是個大丈夫能做宰相，能做將軍，那麼我也是個大丈夫，我也能夠做得到，所以說「舜何人也，予何人也，有為者亦若是」：大舜是個人，我也是個人，我要是有所作為的時候，也是和大舜一樣的。「參萬松」，就是到萬松那兒當參學，去親近他，「松問從何處得箇消息」，萬松就問他從什麼地方得到我這裡的消息呢？「消息」的意思就是，你聽誰說的你要到我這兒來？你冒冒失失的也不查清楚的就來了！「便恁麼來」，你怎麼什麼禮物也沒有拿來，也沒有什麼表示啊？
「師曰。老老大大」，他就回答萬松說，你是個大善知識，是老資格了，你是個老前輩了，我既然到這來了，你應該給我講佛法。「向學人納敗闕作麼」，我來的意思，你都已經知道了，你不用再對我說些用不著的話啦！「納敗闕」就是說一些沒有用的話，拿些破破爛爛的東西給我做什麼？沒有意思，沒有價值的東西，都敗壞了，這些破門爛板凳的東西你給我幹什麼？
本來萬松老人問他的意思，也就是當面考驗考驗他，但是聽他這麼一說，還沒有真正了解他，所以再給他逼掌一下，就反問他「老僧過在何處」？我老僧有些什麼不對的地方呢？萬松老人故意這樣說，來和他打機鋒，如此一來，他卻也說不出來什么過錯了。
「師曰。學人且禮拜」，他只好說，學人向和尚頂禮。「暫為和尚蓋覆卻」，我不管你有什麼過錯，我都不提了，已折騰了，給你遮蓋住掩飾起來了。松大喜」，萬松聽他這麼回答，知道他是有辯才的，是有點智慧的，沒問住他，如果他沒有辯才，當萬松問他，老僧過在何處時，他不能說，把萬松的過錯遮蓋去了，也不提了，所以萬松老人聽他這麼一講，覺得這個人是可用的，不錯的，是個載道之器，所以大喜。
「師壬辰出住少林」，他在壬辰這一年就到少林寺去做方丈。「定宗戊申」在元定宗戊申這一年「詔住和林興國」，他就奉了皇帝的詔書住在和林與國寺這個地方。「憲宗辛亥」，在元憲宗辛亥年的時候，「徵至北庭問道」，徵聘他到蒙古（北庭）去，向他請教佛法。「世主庚申」，元世祖忽必烈在庚申年間。「俾師總領釋教」，給他權力，將中國所有的佛教徒，不論是在蒙古，中國，全部都交給他去管。「復天下僧尼廢寺」，又把天下的和尚，比丘比丘尼，及被拆掉的寺院，重新建立起來，當時建立的有兩百三十多間，用了真是不少錢。「賜號光宗正辯禪師」，皇帝賜給他一個法號叫光宗正辯禪師，「乙亥七月坐脫」，在乙亥年七月坐在那兒就圓寂了，你們各位想一想，這個「坐脫立亡」，有的和尚坐在那兒就圓寂了，有的站在那兒就圓寂了，有的一隻手攀著樹，打個呵欠就往生了，你看這多自在呀？
所以在佛教裡是有真憑實據的，不是口頭禪隨便講一講的，這一類的人他們都預知時至。好像虛雲老和尚，他活到一百二十歲，他在往生前五年就已經告訴大家，他要準備走了。坐脫立亡的意思，是指他願意活著就活著，他願意死就死，沒有一點障礙，也沒有病痛。
「說法三十餘年」，這位法師到處講經說法有三十餘年。「如鼓雷霆揭日月」，他講經如獅子吼，如打雷打鼓似的，可把闇然無光的日月，把周圍的雲霧給揭開來。「仁宗履位」，在元仁宗即位時。「仍追封師號」，再追封他一次，追加他法號。「命詞臣撰文表其塔」命令當時最好的學者文臣，如翰林院，秀才、進士之類的文化學者，作出文章，表揚他一生的道德風範，並作篇碑文，令後世以他為模範。「尊隆特甚」，連皇帝都恭敬他，對他特別的優禮相加，比一般人都優厚。
贊曰：「險嚴機峻」：比起其宅，差一點也不可以，在很微細很高深的地方，他都能把道理說清楚，這樣的機鋒轉語，好像萬松老人對他的談話，他答覆的智慧，不在萬松之下，所以很高峻。
「獅子返躑」：他當初對萬松問答的時候，一點也不屈服，好像獅子往後跳一樣，用很理直氣壯的態度來和他打機鋒。
「子歸就父」好像弟子來親近師父一樣，又好像兒子回去見他爸爸一樣的。「父全不識」：這兒子雖然認識父親了，但這父親卻很陌生的不認識兒子。就是形容萬松老人起先不明白他，但是他已經明白萬松老人了。所以說「暫為和尚蓋覆卻」，因為他不能也說不出萬松老人有什麽過錯，他們在那兒完全是在打機鋒。
「人天之師」：這福裕禪師，真可以做為人間及天人的師表。「佛祖之則」：他所行所做都是佛祖以前留下的法則，都沒有逾越佛教的真理。「寵褒敕命」：皇帝很榮寵他，褒揚他，為他撰文表其塔立碑文。「光明桓嚇」：轟轟烈烈，很不平凡，是一般人所得不到的光榮。
或說偈曰
「山西福裕獅子吼」：這山西福裕禪師和萬松老人打機鋒，互不相上下，做獅子吼。
「萬松老人無處遊」：打機鋒打得萬松老人沒有地方遊走。學僧禮拜蓋覆卻」：因為福裕禪師，法門很高，可以做為一個載道之器，所以他說學人禮拜蓋覆卻，把萬松老人的過錯給遮住了，不要提了。
「尊者歡喜上高樓」：萬松老人很高興的，很安慰的上樓上休息去了。「少林興國為法主」：福裕禪師在少林興國寺做過法主。「北庭東部首緇流」：又在這北庭東部做出家人的首領，釋教：即佛教裡的事情都給他管理。「元代傑出大開士」：他真是元代傑出的一位大菩薩。「光宗正辯德澤優」：光宗正辯是皇帝給他的一個封號，因為他的德性和恩澤對佛教和眾生都很有功德，所以皇帝待他很優厚。
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The Master was born into the Chang family in Wen Shwei (Learning River) of Tai Ywan. He studied under the monk Wan Sung (Ten Thousand Pines). Sung asked, "What did you hear about this place that brought you here?" The Master said, "As an honored and great Elder, how could you utter such meaningless words to a mere student like me?"
Sung said, "Where does my fault lie?" The Master said, "Let me first pay homage to you, and then I will cover up for you." Sung was overjoyed at his answer.
In the reign year Ren Cheng, the Master became the abbot of Shau Lin Monastery. In the reign year Wu Sheng, during the reign of Emperor Ding, he was made the abbot of Sying Gwo (Flourishing of the Nation) Monastery in He Lin (Peaceful Forest) by imperial decree.
In the reign year Syin Hai, during the reign of Emperor Syan (Mandate), he was summoned to the Northern Palace to answer questions about the Spiritual Path (the Tao). In the year Geng Shen during the rule of Emperor Shr, the Master was made the over-all leader of the Buddhist religion. He rebuilt ruined monasteries and nunneries all over the land. The title of Dhyana Master Gwang Jung Jeng Byan (Proper Eloquence That Glorifies the Religion) was conferred upon him. In the seventh month of the reign year Yi Hai, he departed while meditating.
The Master expounded the Dharma for more than thirty years, with a sound as profound as rolling thunder, and brilliant as the unshaded sun and moon. Later on, Emperor Ren ascended the throne and bestowed a posthumous title upon the Master. He also commanded the officials of literary ability to compose a memorial essay which was displayed on his stupa. The Master received generous imperial favor and veneration.
The Master expounded the Dharma for more than thirty years, with a sound as profound as rolling thunder, and brilliant as the unshaded sun and moon.
A verse in praise says:
Lofty and inaccessible like a sheer cliff,
The lion leaps backwards.
The son returns to his father,
But the father does not recognize him at all.
A teacher for humans and gods,
He upholds the standards of the Buddha.
Rewarded and praised with imperial decrees,
His glory was bright and splendid.
Another verse says:
"Wealthy Valley" (Fu Yu) from Shan Syi gave the Lion's Roar,
The Elder "Myriad Pines" (Wan Sung) had nowhere to escape.
The student Sanghan bowed in homage and then covered up.
The Venerable One was delighted and ascended a tall tower.
The Dharma Host at Shau Lin and Sying Gwo Monasteries,
The head of the Sangha at the Eastern Suburb and also the Northern Court.
An outstanding, great knight of the Ywan Dynasty,
The virtue and kindnessof "Right Eloquence Who Glorifies the Religion" (Gwang lung jeng Byan) were sublime.
Commentary
The Fifty-seventh Generational Patriarch, Dhyana Master Fu Yu (Abundant Blessings) of
Swye Ting (Snow Court) Monastery, The Fifty-seventhth Patriarch, Dhyana Master Fu Yu of Sywe Ting, was a patriarch of the Tsao Dung School. Some say he belonged to the Tsao Dung School, and others say he was of the Tsao Yun School. Also, some say he lived in Ywan Dynasty. In the Ywan Dynasty, Buddhism underwent extensive destruction. In China, Buddhism usually suffered whenever there was a change of dynasty or a new emperor took the throne. For example, during the reign of Empress Wu Dze Tyan of the Tang Dynasty, Buddhism flourished greatly. In the reign of Emperor Wu of Tang, however, the Court tried to destroy Buddhism, and the Dharma in China suffered great damage. Monks were forced to return to lay-life and cultivating the Way was forbidden. Dhyana Master Fu Yu (Wealthy Valley) happened to be born in the Ywan Dynasty.
The Master was born into the Chang family in Wen Shwei of Tai Ywan. The Master was a native of Shan Syi Province. We Manchurians call the people of Shan Syi the "Good old boys from the West." They are fond of "swallowing vinegar", that is to say, they enjoy sour beverages. People from Jyang Nan (South of the River), from Shanghai, like to eat "rotten bean curd." This "rotten bean curd" smells as foul as excrement, but they really enjoy it. Shan Syi (West of the Mountains) Province produces generals. That's why it's said,
"I carry a yard-long sword with a dragon-head handle; I've read a multitude of books. For what purpose did the Lord of Heaven bring me here ?"
The verse describes men who carry yard-long, special swords with dragon's heads embossed on the handle; and men who have studied ten thousand texts. Oh, Lord in Heaven! What do you want to make out of me?"
Another saying talks about "The prime ministers from Shantung (East of the Mountains) and the generals of Shanshi. (West of the Mountains.")
In dynasties past, Shantung produced many premiers, such as Confucius, who came from the Shantung town of Chyu Fu, and served as the Minister of Defense in the State of Lu. Within three months of his taking office, the state of Lu was well-governed. People didn't have to lock their doors at night, and possessions lost on the road were not picked up by others. Confucius employed many talented and capable people.
"The generals of Shanshi" For instance, the generals Kwan Yun Chang and Sye Ren Gwei were both natives of Shan Syi. Therefore it's said, "The premiers of Shan Dung and the generals of Shan Syi". These Prime Ministers and generals were great heroes. Now, I am also become a hero, and I can become a general or prime minister as well. That's why its said,
"Who is Shun and Who am I? One with the will-power can be just like him."
The Great Shun was a man, and I am also a man. If I work hard, I can become like the Great Shun.
Sung asked, "What did you hear about this place that brought you here?" The question means "What news brought you to my place? You just suddenly showed up here without first asking clearly." "Why didn't you bring a gift or token?"
The Master said, "As an honored and great Elder, how could you utter such meaningless words to a mere student like me?"
He answered Wan Sung, "You are a great Good And Wise Advisor, an old pro. Since I have come, you should speak Buddhadharma for me. You know my intent in coming here. There's no need for these senseless words. Why are you handing me rubbish? It makes no sense, and has no value. This talk is useless!"
Sung said, "Where does my fault lie?" Upon hearing his reply, Wan Sung knew the Master had not truly understood. So he pressed him further, and retorted, "Where has this old monk erred?" Elder Wan Sung said this purposefully in order to engage him in verbal combat. Being caught like this, the Master couldn't come up with any faults.
The Master said, "Let me first pay homage to you, and then I will cover up for you." He could only say,“ The student bows to the monk". I don't care what faults you have, but I won't mention them anymore. I've gone through all this trouble to cover up for you already.
Sung was overjoyed at his answer. Hearing him reply like this, Wan Sung knew that he had eloquence, and some wisdom. The question did not stump him. If he had no eloquence, when Wan Sung asked what his faults were, he would not have replied, "I've covered up your faults and won't mention them anymore." So when Elder Wan Sung heard him, he felt that this person could be of some use. He was quite okay, and could serve as a vessel of the Way. That's why Wan Sung was elated.
Kubfai Khan gave the Master the authority to manage all of Chinese Buddhism, both inside and outside of Mongolia.
In the reign year Ren Cheng, the Master became the abbot of Shau Lin Monastery. In the reign year Wu Sheng, during the reign of Emperor Ding, he was made the abbot of Sying Gwo (Flourishing of the Nation) Monastery in He Lin (Peaceful Forest) by imperial decree. In the reign year Syin Hai, during the reign of Emperor Syan, he was summoned to the Bei Geng Ting (the Northern Palace) to answer questions about the Spiritual Path (the Tao).
Bei Geng Ting is Mongolia. The Emperor invited him there in order to consult with him about the Buddhadharma.
In the year Geng Shen during the reign of Emperor Shr (Emperor Shr of the Ywan Dynasty was also known as Kublai Khan),
the Master was made the manager of the Buddhist religion. Kublai Khan gave the Master the authority to manage all of Chinese Buddhism, both inside and outside of Mongolia.
He rebuilt ruined monasteries and nunneries in the land. He re-established the temples of Bhikshus and Bhikshunis which had been destroyed. During that time, he rebuilt over 230 temples, using quite a substantial amount of money in the process.
The title of Dhyana Master Gwang Jung Jeng Byan (Proper Eloquence That Glorifies the Religion) was conferred upon him. The Emperor gave him the Dharma name Gwang Jung Jeng Byan.
In the seventh month of the year Yi Hai, he departed while meditating. He sat there and entered Nirvana. All of you think about what it means to "get liberation while sitting down, and die while standing up." Some monks enter Nirvana while standing up, some while sitting down. Some hang by one arm from a tree branch, give a yawn, and go off to rebirth! See how free they are!
In Buddhism, there is factual proof of these events; they are not mere "Ch'an banter." People like them know their time of departure in advance. For example, the Venerable Master Syu Yun lived to be 120 years old. Five years before he went off to rebirth he informed the assembly that he was getting ready to leave. The meaning of "Being liberated while seated and dying while standing;" is that a person can live if he wants to live, or die if he wants to die, without suffering the pains of illness or the least obstruction.
The Master expounded the Dharma for more than thirty years. He spoke Dharma in various places for over thirty years,
his sound as profound as rolling thunder, and as brilliant as the unclouded sun and moon.
He lectured the Sutras with a sound like a roaring lion, a sound like rolling thunder and beating drums. He could dissipate the clouds and fog which darken the sun and moon.
Afterwards, Emperor Ren ascended the throne when Emperor Ren of the Ywan Dynasty ascended the throne
and bestowed a posthumous title upon the Master; he conferred yet another title upon the Master.
He also commanded the officials of literary ability to compose a memorial essay which was displayed on his stupa. Emperor Ren ordered the most well-versed ministers, those who had passed the imperial and local examinations, and such cultured scholars to write a eulogy, making known his exemplary Way-virtue. This was made into a plaque so that future generations could use him as a model.
The Master received generous imperial favor and veneration. Even the Emperor himself respected the Master and showed him special courtesy, treating him with more deference than anyone else.
A verse in praise says:
Lofty and inaccessible like a sheer cliff. He couldn't be off by even a little bit. In the most subtle, lofty and profound places, he could clearly explain the principle. He engaged in debates, such as the one with Elder Wan Sung. The wisdom he employed in replying is not inferior to that of Elder Wan Sung. That's why it's very lofty and superior.
The lion springs backwards. When he replied to Wan Sung, he was not submissive in the least. He was like a lion springing backwards. He engaged in the debate with a righteous and resolute spirit.
The son returns to his father. It's like a disciple drawing near his master. It's also like a son returning to see his father.
But the father does not recognize him at all. Although the son recognized his father, he was a stranger to his father who did not recognize him. This refers to the fact that at first Elder Wan Sung did not understand him, whereas he already understood the Elder Wan Sung. That's why he said, "For now I will cover up for the monk." It was because he could not come up with any faults on the part of the old monk. By now they were completely engrossed in the verbal combat.
A teacher for humans and gods. Dhyana Master Fu Yu could truly be a teacher and model for people and gods.
He upheld the regulations of the Buddha. Everything he did accorded with the regulations left behind by the Buddha. He did not transgress the true principles of Buddhism.
Rewarded and praised with imperial decrees. The Emperor honored, rewarded and praised him to an especially high degree. He had a eulogy composed for him, which was engraved on a stone plaque and set on his stupa.
His glory was bright and splendid. In a grand fashion, very extraordinary. It was not an honor that ordinary people can attain.
Another verse says: "Wealthy Valley"
(Fu Yu) of Shan Syi gave the Lion's Roar. This Dhyana Master Fu Yu of Shan Syi engaged in verbal combat with the Elder Wan Sung and when they locked horns, he roared like a lion.
The Elder Myriad Pines (Wan Sung) had no place of retreat. In the debate, Elder Wan Sung was beaten until he had nowhere to go.
The student Sanghan bowed in homage and covered up. Since the Dharma-door of Dhyana Master Fu Yu was so lofty, he could be a vessel to carry the Way. So when he said, "The student bows in respect," he covered up whatever faults Elder Wan Sung had, and did not mention them anymore.
The Venerable One was delighted and ascended the high tower. Elder Wan Sung was very happy and relieved, and went upstairs to rest.
The Dharma Host at Shau Lin and Sying Gwo. Dhyana Master Fu Yu was the Dharma Host at Shau Lin Monastery and Sying Gwo Monastery.
The head of the Sangha at the Eastern Suburb and also the Northern Court.
He was the leader of the left-home people at Bei Geng Ting. All the affairs of the Shakyan religion, that is Buddhism, were entrusted to him.
An outstanding great knight of the Ywan Dynasty. He was truly an outstanding great Bodhisattva of the Ywan Dynasty.
The virtue and kindness of "Right Eloquence Who Glorifies the Religion" (Gwang lung Jeng Byan) were sublime.
The Emperor gave him the title Gwang Jung Jeng Byan, because the virtue and kindness he showed towards Buddhism and living beings were very meritorious. That's why the emperor treated him very favorably.
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