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師生舒城。沙氏子。參壽昌。看藏身沒蹤跡話。有省。昌曰。蟻子解尋腥處走。青蠅偏向臭邊飛。
是君邊事。臣邊事。師曰。臣邊事。昌叱之。復聞護法神倒地。不覺豁然。以偈呈之。昌終不肯。一日。如廁。睹人上樹。大悟。見昌。昌詰之。師一一響答。昌
曰。子今日方信。吾不欺汝也。壬寅。出住博山。次之董巖。大仰。鼓山。己巳。赴金陵天界。請師行道三十年。大法慎重。座下英傑鱗集。不輕許可。示寂。塔於
本山。壽五十八。當崇禎庚午年也。
這是六十九世的無異元來禪師，他名字叫無異。無異什麼呢？就和普通人沒有兩樣，也和佛沒有分別；這心、佛及眾
生，是三無差別，所以叫無異。元來，元來如此，這禪師原來如此。「師生舒城」：
舒城，在安徽。「沙氏子」：他俗家姓沙，爸爸叫沙河，哥哥叫沙海。
「參壽昌」：參壽昌禪
師。「看藏身沒蹤跡話」：話，就是這個話頭。「有省」：有醒悟了，他就開一點竅。「昌
曰」：到這兒來，又去參壽昌，壽昌也和他鬥鬥機鋒，那麼就說了，「蟻
子解尋腥處走」：蟻子就是螞蟻。螞蟻牠自己天然生來就知道找這個腥味去，到腥味那個地
方去。「青蠅偏向臭邊飛」：青色的綠頭豆蠅，有手指蓋那麼大，偏向臭
邊飛，牠一飛就飛到臭的地方去了。
你說這個「是君邊事、臣邊事」：
是君邊事？是臣邊事？「師曰：臣邊事」：他一問這個，你不應該答他這
個；你一
答，就落他的圈套了。你說是君邊事，他就說臣邊事；你說臣邊事，他就說君邊事。所以他就入他的圈套啦！他說是臣邊事，「昌叱之」：因為這個沒有一定的，怎
麼說怎麼有理。你這麼說，他就要那麼說。總而言之，是認為你不對！這個問題是在這兒。他若答覆君邊事，他又說是：「你說錯了！」他若答覆臣邊事，他又要
說：「說錯了！」總而言之，叫你找不著頭尾，這個機鋒是這樣的。你要是不答覆他的問題，你另外想一個方法來答覆他，那麼也就解決他的問題了。不過他就是落
他那個圈套。
所以，無論誰問你問題，你不要即刻答覆他；你答覆他，你叫他活動，他說要合乎邏輯學。這個也講邏輯！所以禪宗
這個問題，就是叫你不要把它看得死板板。「但有言說，都無實義」嘛！你一說出來，那就是錯了。「開口便錯，舉念即乖」，他為什麼還要問呢？雖然說是「開口
便錯，舉念即乖」，但是你還要用這個言語來試驗試驗。所以，他就問看他是不是懂？是不是個行家？
是君邊事？臣邊事？這個就是好像那個跑江湖，說是：「你父在母先亡」，你說這個話是怎麼講呢？「父在母先
亡」，好像你叫那個相命先生給你相命，這回相了，他說：「你這個命啊，父在母先亡。」你說：「哦！我媽媽已經死了，我父親不在了。」「當然啦！我告訴你
嘛，你父親在你母親以前死的。」你若說：「是啊！我母親在，我父親死了。」他又說：「當然啦！我告訴你明白，你父親在你母親先死的，你母親還在嘛！」所以
這個是君邊事？臣邊事？蟻子解尋腥處走，青蠅偏向臭邊飛，這個有什麼君邊、臣邊呢？根本都不成立，我告訴你，再要說一句，「胡說八道！」
待續
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The Master was born to the family of Sha
in Shu City. He studied under Dhyana Master Shouchang and investigated
the topic of a place to hide away without a trace, whereupon he had an
awakening.
Dhyana Master Chang said,
“Ants are attracted by foul odors, and flies always head for stinking
places. Does this have to do with the king or the minister?”
The Master replied, “It has to do with the
minister.”
Dhyana Master Chang reproached him.
Hearing the statue of the Dharma protecting
spirit fall to the ground with a crash, he was suddenly enlightened.
He composed a verse and submitted it, but
Dhyana Master Chang refused to acknowledge it. One day
he went to the toilet, saw someone climbing a
tree, and had a great awakening. He went to see
Dhyana Master Chang, who interrogated him. The Master
answered each of the questions confidently. Dhyana Master Chang said,
“Now you know that I have not been cheating you.” In the year of renyin,
he became the Abbot at Boshan. Later he served as Abbot at Dongyan,
Dayang, and Gushan. In the year of Jisi, he went to
Tianjie in Jinling, where he sought instruction and practiced the Way
for thirty years. Because he deeply respected the great Dharma, many
eminent men drew near to him, but he did not lightly give his approval
to anyone. He manifested the stillness at the age of fifty-eight in the
year of gengwu during the reign of Chongzhen. A
stupa was erected for him on the mountain.
This is the 69th generational patriarch, Dhyana
Master Wuyi Yuanlai. His name Wuyi means “no different.” No different
from what? He was no different from common people, and no different
from the Buddhas. The mind, the Buddhas, and living beings are no
different from one another. Yuanlai means “it was originally so.” The
Master was born to the family of Sha in Shu City in the
province of Anhui. His lay surname was Sha. His father was Sha He, and
he had a brother named Sha Hai.
He studied under Dhyana Master Shouchang
and investigated the meditation topic of a place to
hide away without a trace, whereupon he had an awakening. He
gained a little insight. Dhyana Master Chang engaged
in verbal combat with him and said, “Ants are attracted by foul
odors, and flies always head for stinking places.” Ants
instinctively gather at foul-smelling places. Blue-bottle flies are
bluish-green in color and may grow as large as a person’s fingernail.
They will fly to wherever there is a stench.
“Does this have to do with the king or the
minister?”
The Master replied, “It has to do with the
minister.” When someone asks a question like that, you
shouldn’t answer. If you answer, you fall into his trap. If you say it
has to do with the king, he can say it has to do with the minister. If
you say it’s the minister’s business, then he’ll say it’s the king’s
business. It’s not fixed. He can make a reasonable
argument for either side. No matter what you say, he can say the
opposite and make you seem in the wrong. You wouldn’t be able to make
head or tail of the situation. That’s how verbal sparring works. If you
don’t answer his question directly, but rather reply with something
totally different, then you can get out of the dilemma. Dhyana
Master Chang reproached him because he fell into the trap.
No matter who questions you, you don’t have to
answer right away. Your reply has to be flexible. Your questioner might
want you to give a logical answer. Ha! Logic! Don’t think of questions
in Chan as being fixed. Whatever can be spoken has no real meaning. As
soon as you say it, it’s wrong. “Once you open your mouth, you’ve made
a mistake. Once you give rise to a thought, you are off.” Then why did
the Dhyana Master question him? Because he still had to resort to
language in order to test his student. He wanted to see if he really
understood, if he was an expert.
“Does this have to do with the king or the
minister?” This question is like when those quack fortune-tellers say, “Fu
zai mu xian wang.” [Note: This ambiguous sentence can mean either
“The father is alive and the mother has passed away” or “The father
passes away before the mother.”]
Suppose a fortune-teller tells you that and you
say, “Oh, my mother has passed away, and my father is no longer alive.”
“Of course, I told you that your father passed
away before your mother,” he would say.
And if you say, “Actually, my mother is still
alive, and my father has passed away.”
He would then say, “Of course, I told you clearly
that your father passed away before your mother, and your mother is
still alive.”
Therefore, when the Dhyana Master said, “Ants are
attracted by foul odors, and flies always head for stinking places,”
how did that have anything to do with the king or the minister? His
question was completely groundless. I have only one comment: Nonsense!
To be continued
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