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師生平陽臨汾，姚氏子。初閱證道歌，至幻化空身即法身處，欣然有省。往參還源，呈所解。源詰曰：「祇如道，君不見，是指阿誰？」師曰：「覿面親呈，更無回互。」曰：「墮坑落塹漢，作恁麼語話。」師曰：「和尚又作麼生。」曰：「塞斷汝口。」師曰：「勘破了也。」源可之。元泰定甲子。主少林。順帝至正壬辰五月。申誡門人，乃示寂。葬全身於雪庭塔右，春秋八十。
白話解：
這位禪師是曹洞宗六十世，名字叫淳拙文才禪師，他也是生在山西，這曹洞宗的風水都跑到山西去了，所以山西出了很多曹洞宗的法將、法門龍象。禪師生於平陽臨汾縣，俗家姓姚。他一出生就很歡喜佛法，所以頭一次看永嘉大師的《證道歌》。看到「幻化空身即法身」，證道歌上提到這句話，什麼叫做幻化呢？就是虛妄的，什麼叫做空身呢？空身並不是說沒有一個身，而是我們這個四大假合的身體就叫空身，為什麼我們叫它空身呢？就因為它是四大假合不實在的，四大就是地、水、火、風，我們這個身體，由地大、水大、火大、風大這四大和合而成這個身體，那麼這個四大離別分開時，這個身體會怎麼樣呢？土還於土，水還於水，火還於火，風還於風，各有所還，這就可以證明，那些都不是我們「自己」，所以說它是空的，是四大和合而成的。既然是四大和合而成，這又有什麼可寶貴的？有什麼可愛惜的？有什麼可捨不得的？有什麼可放不下的？你若能放下了，就不會被這個氣稟所拘，物欲所蔽了，所謂「超出三界外，不在五行中」了，超然物外了，這個時候，既能超出物外了，就是在這空身裡頭，就含藏了我們法身，我們法身也是在這空身裡面。就因在這空身裡邊，你若不認識就執著這個空身，卻沒有明暸這個法身是我們本有的，那才是我們自性的珍寶呢？因為我們不知道，所以《證道歌》上說：就是在這個虛妄不實的，四大假合的，無常的這個身體裡，我們的法身就在這個裡頭，不要到另外一個地方去找。
也就是說，冰就是水，水就是冰，你那個法身在沒有明白的時候，生出無明執著，就有這個空身。你要是能把這個無明執著破了，那就是法身，你就對自己的空身看空了，沒有所執著了，知道一切一切，你為它做馬做牛，這都是顛倒妄想所趨使才使你這個樣子。你為它找享受，你為它找安慰，你為它找快樂，你為它找自由，這都是在顛顛倒倒，沒有事找事情來幹一幹，我們自性不是這樣子的，不是說盡向外馳求，到外面去找東西。你真正若明白了，自性裡邊的法身是無罣無礙的，無人無我的，無執無著的。那種境界是超出三界外，不在五行中啊，那真是自由，真正是平等，真正是快樂。你沒到這個境界，你都有所限制，你都在忙忙碌碌，為這個臭皮囊做馬、做牛、做奴隸，到時候它覺得夠了，連一個 Goodbye 都不說呢，就走了，不要你了，所以這是沒有什麼意思的。
「欣然有省」：當他讀到「幻化空身即法身」的時候，他就明白一點了，他就去尋訪一位善知識來印證一下，請問：我這個境界對不對？「往參還源」：於是他就參紡還源和尚。「呈所解」：他把當時所悟到的境界、理論都說出來，和盤托出，他說出來自己所明白的道理，大約他說的有的地方辭不達意，有的地方掛一漏萬，或者沒有說的圓滿的，所以還源和尚還是不相信他，就再逼打他一下，這個詰，「源詰曰」：這個詰就是那個頂門一劄，就是問問他，這叫頂門一劄，就是這個意思，就是給他一個當頭棒喝，當頭棒喝什麼呢？就是詰曰，就問他，你再說一說看。說什麼呢？「衹如道」。就是《證道歌》上有一句說：「君不見絶學無為閒道人，不除妄想不求真，無明實性即佛性，幻化空身即法身。」這頭一句，「君不見」，「是指阿誰」：是指著誰？是指哪一個？
「師曰：覿面親呈」。這文才禪師也沒加思索，因為他一加思索就不對啦，所以他就隨機應變就答覆說：我現在對著你面，親自呈上我所明白解悟的。「更無回互」：這裡頭沒有什麼反反覆覆的，這裡頭沒有不清楚的地方了，就是我方才所說的道理嘛。文才禪師當時很生硬地來辯。
「曰」：還源和尚就說了。「墮坑落塹漢」：你這樣的說法啊，早已經墮落到無明的陷坑裡去了，已經掉到煩惱的塹壕裡頭去了。「作恁麼語話」：你說這麼一個沒有出息的話，沒有意思的話，還源和尚更給他一個當頭棒喝，這麼批評他，批評他，他覺得還是不服氣。不服氣就說了。
「師曰」：這個文才禪師就說，「和尚又作麼生」：那你是怎麽說呢？和尚你又怎麼樣說法呢？又請問，請問就是心裡有多少不服氣的味道在裡頭。可是還源和尚就說，「塞斷汝口」：英文叫做 Close your mouth! NO talking! Stop talking! 就說我把你的口給塞住，叫你再說！這就是「離言說相，離心緣相，離文字相」，你說的都不對的，所以塞斷汝口，看你還說什麼？還問什麼？，那麼這個也不見了，也不說了，你君不見了，也不說了。他說「勘破了也」：和尚你說的這句話到家了，是這樣子。「源可之」：他這麼一說，還源和尚也知道他真正明白書聲曲，彈這個羅弦琴的道理了，就給他印可了。
「元泰定甲子，主少林」：元朝泰定年間，他在少林寺做方丈和尚。「順帝至正壬辰五月，申誡門人」：申即申斥，即說你們要好好的，要乖乖的，要依教奉行，要持戒律，你們不要盡打閒叉，妄用心機，把時間都空過了，這就是申誡，要他們勤修戒定慧，息滅貪瞋癡，「乃示寂」：之後就圓寂了。「葬全身於雪庭塔右」：門人就葬他的全身，沒有火化，在雪庭禪師塔的右邊。「春秋八十」：什麼叫做春秋呢？一春一秋就叫一歲，把冬和夏簡略了，春夏秋冬只說春秋，這一春一秋就代表一年，所以他八十歲。
待續
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Text:
The Master was born in Ling Fen of Ping Yang, a son of the Yau family. When he first read the Song of Enlightenment, and reached the line, "This empty body, an illusory transformation, is the Dharma-body," he was joyful because he understood. He went to study with Hwan Ywan, presenting what he had understood. Ywan questioned, "Explain, whom does the line 'Have you not seen...?' address?" The Master replied, "I personally present it to your face, so there can be no going back and forth." Hwan Ywan said, "How can you, a fellow who has fallen into a pit, utter such words?" The Master asked, "How would the Venerable Monk put it?" He said, "Shut your mouth." The Master said, "You have investigated and broken through." Ywan certified him. During the year of Jya Dz in the reign of Tai Ding in the Ywan Dynasty, he became abbot of Shau Lin. In the fifth month of the year of Ren Chen in the Dz Jeng reign of Emperor Swun, he gave a lecture to his disciples, and then manifested stillness. His whole body was buried to the right of the stupa of Sywe Ting. He lived through eighty springs and autumns.
Commentary:
The Master was born in Ling Fen of Ping Yang, a son of the Yau family. When he first read the
Song of Enlightenment, and reached the line, "This empty body, an illusory transformation, is the Dharma-body." This Dhyana Master is the 60th Patriarch of the Tsau Dung School. His name was Dhyana Master Wen Tsai of Tswun Jwo. He was also born in Shan Syi Province. All the good geomancy went to Shan Syi, so as a result, Shan Syi Province produced many of the "dragons and elephants" and "Dharma generals" (i.e. outstanding individuals) in the Tsau Dung School. This Dhyana Master was born in Ling Fen County in the Ping Yang District. His lay surname was Yau. As soon as he was born, he liked the Buddhadharma. When he first read Great Master Yung Jya's
Song of Enlightenment, he got to the line, "This empty body, an illusory transformation, is the Dharma-body." This sentence is found in the
Song of Enlightenment. What is meant by "illusory transformation"? It refers to that which is empty and false. What does "empty body" mean? It doesn't mean that there's no body. Rather, it means this body is the temporary fusion of the four elements of earth, water, fire, and wind. Our body is formed from the combination of the earth element, the water element, the fire element, and the wind element. When the four elements scatter and disperse, what happens to this body? Earth returns to earth, water returns to water, fire to fire, and wind to wind. Each returns to its own. This proves that these are not our "self." Thus, the body is said to be empty. It's created from the combination of the four elements. This being the case, what's so precious about the body? What's there to cherish? What's there that you cannot renounce? What's there that you can't put down? If you can put it down, you'll no longer be restricted by your inherited disposition, nor covered by your material desires. So it's said, "Leap out of the three realms. No longer be within the five elements."
When you go beyond the material realm, you'll know that the Dharma-body is contained right within the empty body. Our Dharma-body is just inside this empty body. But, while within this empty body, you fail to recognize it, and you get attached to this empty body. You don't understand that the Dharma-body is something we inherently own. It is the real treasure of our self-nature. But since we don't recognize it, the
Song of Enlightenment tells us that our Dharma-body is found right within this false, unreal, impermanent body made up of the four elements. Don't search for it elsewhere. It also means, "Ice is just water, and water is just ice." Before you understand your Dharma-body, you produce ignorant attachment, and as a result it's this empty body. If you can break through this ignorant attachment, then it's the Dharma-body. Then you've seen through your empty body, and there is no attachment. You will know that in everything you did before, you were just working as a horse and an ox for it. Your inverted false thinking drove you to act that way. You sought enjoyment for the body; you sought comfort, happiness, and freedom for its sake as well. This is all upside-down, looking for something to do when there's nothing to do. Our self-nature isn't like this. You shouldn't always seek outside, looking for external things. If you truly understood, you would know that the Dharma-body within the self-nature is without impediments, without self, without others, and without attachments. This kind of state surpasses the three realms and is no longer among the five elements. This is true freedom, true level equality, and true bliss. If you haven't reached this state, then you are still restricted. You are still hustling around being a horse, an ox and a slave for this stinking skinbag. When the
body feels it's had enough, it will split without even saying goodbye. It will not want you anymore. So this is pretty meaningless.
He was joyful because he understood. When he read to the line, "This empty body, an illusory transformation, is just the Dharma-body," he understood a little, and was delighted. But he didn't know if he understood correctly or not, so he searched for a Good Knowing One to certify him. "Please tell me, is my state correct or not?"
He went to study with Hwan Ywan... He visited the Venerable Hwan Ywan.
...presenting what he had understood. He described the state and the theory which he had awakened to at the time. He gave a full account without holding anything back, explaining his understanding of the principle. However, probably sometimes his words failed to convey his meaning. In some places he only mentioned one point and left out ten thousand others. Or maybe he didn't speak very perfectly. Consequently, the Venerable Hwan Ywan didn't believe him. Therefore he pressed him a bit, by giving him a blow on the head. He struck him right on the crown of the head.
Ywan questioned, he asked him to try to explain it again.
"Explain, whom does the line 'Have you not seen...?' address?" In the Song of Enlightenment, there are the lines,
Have you not seen
People whose study has ended, who do nothing,
Who abide in the Way at ease?
They do not banish false thoughts, they do not seek the truth.
The true nature of ignorance is the Buddha-nature;
This empty body, an illusory transformation, is the Dharma-body.
To whom is the question, "Have you not seen..." addressed? Which person is being asked?
The Master replied, "I personally present it to your face ...Dhyana Master Wen Tsai did not pause to deliberate, for as soon as he did so, it would be wrong. He simply sized up the immediate situation and replied, "Facing you, I personally submit what I understand."
...so there can be no going back and forth. There won't be any wavering back and forth, or any lack of clarity. Dhyana Master Wen Tsai was clumsily trying to defend himself.
Venerable Hwan Ywan said, "How can you, a fellow who has fallen into a pit... Speaking in this manner, you have long ago fallen into the pit of ignorance; you've already fallen into the trench of afflictions
...utter such words? Speak such spineless nonsense? Venerable Hwan Ywan struck him yet another blow on the head in criticizing him this way. But Dhyana Master Wen Tsai was still unwilling to back down.
The Master asked, "How would the Venerable Monk put it?" Dhyana Master Wen Tsai asked the Venerable Monk, "What would you say?" Although he had asked the Venerable for his opinion, in his mind, he was still reluctant to admit defeat.
He said, "Shut your mouth." In English, this is "Close your mouth!" or "Stop talking!" That is to say, "I'll gap up your mouth and then see what you can say." This is just,
Apart from the mark of speech,
Apart from the mark of conditions of the mind,
Apart from the mark of writing.
Whatever you could say is incorrect, so just shut your mouth, and see what you can say then. What can you ask then? After that, "you do not see or talk anymore." That is just a reply to the line, "Have you not seen...?"
The Master said, "You have investigated and broken through." Dhyana Master Wen Tsai said, "Venerable One, your words have hit the mark. This is just the way it is."
Ywan certified him. Hearing him speak this way, the Venerable Hwan Ywan knew that he had truly understood the sound of the books, the flavor of the melody, and the theory of playing the lute.
During the year of Jya Dz in the reign of Tai Ding in the Ywan Dynasty, he became abbot of Shau Lin. During the Tai Ding reign in the Ywan Dynasty, he acted as the abbot at Shau Lin Monastery.
In the fifth month of the year of Ren Chen in the Dz Jeng reign of Emperor Swun, he gave a lecture to his disciples. He admonished his disciples, "Be good, follow instructions, and uphold the precepts. Don't get distracted, and don't put your mind to bad use, letting the time pass by in vain." This was the lecture he gave. He exhorted them to vigorously cultivate precepts, samadhi, and wisdom, and to put greed, anger, and stupidity to rest
...and then manifested stillness. His whole body was buried to the right of the stupa of Sywe Ting. His disciples did not cremate his body, but buried it on the right side of the pagoda of Dhyana Master Sywe Ting.
He lived through eighty springs and autumns. What does "spring and autumn" refer to? One spring and one autumn represents one year. Winter and summer are left out. Of the four seasons of spring, summer, autumn and winter, we only mention spring and autumn. One "spring and autumn" means one year. So he lived for eighty years.
To be continued.
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