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師。生河南古緱氏縣。樊姓。初謁江月照。息菴讓。二公。皆有所發。後謁淳拙。呈所解。拙曰。子不聞蠱毒之家。水莫嘗耶。師曰。也須吞得入。吐得出。曰。蒼天中更添冤苦。師曰。謝和尚記莂。開法南陽萬安。鄭之普照。大都天寧。浙之雲福。西京天慶。洪武己酉。奉詔主嵩少。壬戌冬。周殿下請師說法。薦國母慈孝皇後。賜師號。紫袈裟。旌異至甚。七十乃作退休計。
【白話解】
六十一世松庭子嚴禪師，這位禪師是曹洞宗的六十一世祖師，生在河南古緱氏縣。這古緱氏是個人名，以這個人名來做縣名。「樊姓」：他俗家姓樊。「初謁江月照」：一開始他去拜訪江月寺的照禪師，又到息菴寺去拜訪讓禪師。
拜訪這兩位禪師，「皆有所發」：他到這兩位禪師那兒，都有所發明，都得到很大的益處。後謁淳拙禪師，「呈所解」：他就把他所明白的，所知道的，所得到的，都和盤托出，向淳拙禪師請益，問問他這是對不對。「拙曰，子不聞蠱毒之家，水莫嘗耶」：淳拙禪師說：「你聽見過，沒聽見過？這個會下蠱毒的，他家裡的水，你不可以飲的，不可以的，連嚐一嚐他們的水都不可以嚐的。就是說你要很小心的，不可以太隨便。
大約當時，這位子嚴禪師一定去親近外道的人，尤其是密宗。因為下蠱毒這種法，就是近於密宗。像泰國、南洋一帶，很早就有密宗法傳到那裡去，當時或者他們不肯顯著地說他們是密宗，就說他有法術。在中國這個叫做茅山術。以前在中國雲南，交通不便，譬如人死了，要把死屍搬回自己的故鄉去埋葬，沒有什麼交通工具，這時候就有一班會念咒的，也就是蠱毒這一類的人。他們能念一個咒，就令這個死屍自己會跑路，但是白天不能走，要晚間才能走；等天一亮，咒就不靈了，就要休息，叫死屍去睡覺。其實死屍不是睡覺，就是那個法在白天不靈了。他們也就拿它當活人那麼看，所以晚間走路，白天就休息，就有這麼一班人，專門做這種生意的，是在雲南一帶，這就叫蠱毒。
大約這位子嚴禪師，他或者就和這一類的人接近。接近了，淳拙禪師就怕他執著這種法，怕他執著這種神通，得少為足，怕他被這種東西所迷。所以才對他說，子不聞，蠱毒之家，說那會放蠱毒的家庭，水莫嘗耶，連他家的水都不可以喝的，你要很小心的。
子嚴禪師也就自己狡辯，所以就說，「也須吞得入，吐得出」：我學了，我不執著它。我雖然學會了這種法，但是我不執著它，意思就是在這兒。我可以吃下去，我又可以把它新陳代謝，都不要了。那麼這樣子，淳拙禪師就說了，「蒼天中更添冤苦」：你這多麻煩啊？多費事啊？這簡直是多此一舉嘛！那你根本就不需要這個，那不更好嗎？子嚴禪師聽了這一句話，他就明白了；明白不能信旁門外道，要有正知正見，不要有邪知邪見。所以他這麼樣一說，他也就明白了，明白了，所以他說，「謝和尚記莂」：謝和尚你給我說法，指示我，我很謝謝你。
於是乎，以後他就「開法南陽萬安」寺，開法就是講經說法，也就是在那兒做方丈，他在這個地方做完了以後，又在鄭州普照寺也做方丈，又在大都天寧寺做過方丈，當時的大都就是北京。他也在浙江的雲福寺，西京的天慶寺做過方丈。
在洪武己酉那一年，他「奉詔主嵩少」：又奉旨做嵩山少林寺的方丈。「壬戌冬」：在壬戌那一年的冬天，有「周殿下」：那個殿下大概叫朱什麼周（朱？周）。「請師說法」：請他到北京去說法，「薦國母慈孝皇後」：超度太子的母親－慈孝皇後。「賜師號」：又頒賜給他一個名號，一個叫什麼某某禪師，「紫袈裟」：又賜給他紫袈裟，這表示尊重他，所以「旌異至甚」：皇帝對他表揚，獎勵他，旌異至甚，很多很多的。「七十乃作退休計」：等到他七十歲的時候，就做退休的計劃，就不管閒事了。
【贊曰】
脫盡見智
如懸秦鏡
光奕重重
高低普映
枯木生花
雲封古徑
坐斷舌頭
衲僧乞命
【白話解】
脫盡見智：他把這一切的邪知邪見，這種的智慧，都脫出了，世智辯聰都不要了。
如懸秦鏡：就好像那個秦鏡高懸，那麼無物不照這個樣子。
光奕重重：他的這種威德和這個智慧，重重，它重重無盡無盡的。
高低普映：無論是上根的也好，中根的也好，最劣根的根性的人都好，「普映」，他都能普遍教化眾生。
枯木生花：他能教化什麼樣的眾生呢？就好像頑石點頭，枯木生花。「枯木」就是乾的木頭，乾的木頭它已經沒有生氣了，可是又能開花，那麼這都是很特別的。
雲封古徑：他這種就好像那個法雲、那個瑞雲，把這個小的道路都給堵上了，只有大路。這個難走的路，都給停止了，走這個容易走的道路。
坐斷舌頭：他這個功夫，坐得不會說話了，坐得好像這個舌頭都不會講話了。這是真的，在我東北，我那廟上的方丈和尚，三年不講話，等到一講話的時候，舌頭就不會講話了。
衲僧乞命：這個衲僧乞命，是因為衲僧啊，這所有的出家人，不是乞求他命，這是衲僧都要死了，衲僧完全要死了，希望他救他們活命。你們方才說，請他不要退休啊，請他不要圓寂啊，這是你們的看法。我的看法是，這些衲僧沒有開悟之前，都好像沒有命一樣的，都好像沒有命了，所以請子嚴禪師給續命，請他教他們怎麼樣能以了生脫死，這是衲僧乞命。就是向他來請求他給他們說法，教他們如何才能了生脫死，衲僧乞命是這個意思。不過你們那個意思，也可以。不過這是我又這樣講。所以這個法啊，是「決諸東方則東流，決諸西方則西流」。你怎麼樣講，覺得它有道理，都可以的。至於說是衲僧請他住世，不要圓寂，這是替他乞命，這是不太合適的。這衲僧他們本身啊，每一個出家人都想到他那裡去，請他給說了生脫死的法，請求他甘露灌頂，衲僧乞命是這樣的意思。像你們方才講那個意思，也可以的，也可以講得通，那現在我又給你們提出這個意思來，你們想一想，他如果真要是沒有命了，你衲僧怎麼樣替他乞，也乞不來的。
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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.
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