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前期提示：
無異元來禪師參壽昌禪師。壽昌和他
鬥鬥機鋒，說蟻子解尋腥處走，青蠅偏向臭邊飛，這個是君邊事？臣邊事？
那麼這是沒有話，要提出一個話頭來講一講。他這一答覆，師曰：「臣邊事」，
昌叱之，就大鬧。「復聞護法神倒地」：以後又聽見那個護法神，不知道是沒有護法？是怎麼樣？他就倒地了。所以「不覺豁然」：也不知不覺地就開了悟了，「以
偈呈之」：他開了悟了，又寫了一首偈，給壽昌禪師改印，這叫印證。印證，不一定希望說他給他就印可了，也就是看一看，看一看他是不是對？「昌終不肯」：可
是壽昌禪師也不肯給他印證，不睬他，默擯他。
「一日」：有一天，「如廁」：他在這個時候，也不知怎麼好了，急到極點了，
簡直就是走投無路，到廁所去，啊！豁然大悟了。「睹人上樹」：他看人上樹，先先他以為是隻猴子，細一看，還是個人，這麼他就忽然大悟了。「見昌」：去見這
個壽昌。「昌詰之」：壽昌又來審問他，來問難他。「師一一響答」：那麼每一問他，他都一點也不停止，一點也不想一想、思一思，隨問隨答，對答如流，所以叫
響答，很理直氣壯的。「昌曰」：這個時候壽昌禪師就給他印證了，他說了，「子今日方信，吾不欺汝也」：說到今天你才知道，我不是欺騙你啊！你以前或者你還
不明白呢！現在你真懂了，真知道我以前給你的拳捶，連打帶罵的，你知道是怎麼回事了。所以我不是故意欺負你的，方信吾不欺汝也。
「壬寅」：壬寅那年，「出住博山」：在博山那兒作方丈，「次之董巖」：以後
又在董巖那兒作方丈，「大仰」：又在大仰作方丈，「鼓山」：又在鼓山也作方丈。「己巳」：己巳那一年，「赴金陵天界」：到天界那個地方去，「請師行道三十
年」：在那兒有三十多年。「大法慎重」：他因為尊重這個法，「座下英傑鱗集」：所以在他的座下，這一些個出乎其類、拔乎其萃的法門龍象，像魚鱗那麼多。鱗
集，都聚集到一起。「不輕許可」：他不隨隨便便就給人印可，就誇獎人，或者讚歎人。
「示寂」：他圓寂之後，「塔於本山」：就造塔在博山那個地方。「壽五十
八」：他的壽命是活了五十八歲，「當崇禎庚午年也」：就是明朝末帝崇禎皇帝庚午那個時候。
贊曰：
沒蹤跡處 忽然失腳 因何上樹 桶底又脫
韶師再來 眾口咸服 師道尊嚴 萬古獨卓
「沒蹤跡處，忽然失腳」：說本來什麼蹤跡也沒有，可是在那兒他失腳了。失腳
就是跌倒了，這個跌倒就是被人罵了。人家問他，他說是臣邊事，那已經就是栽跟斗了，沒答出來了，那麼忽然失腳。「因何上樹」：因為什麼那個人上樹呢？他一
看人上樹，他就開了悟了。「桶底又脫」：桶底，就是黑漆桶的底，黑漆桶就是我們這個無明，我們這個無明就叫黑漆桶。這個黑漆桶打破了，沒有底子了！
「韶師再來」：韶，好像這個韶國師，是國師來的，他又到世界上來了。「眾口
威服」：大概這位韶國師是辯才無礙，所以大家都佩服他的智慧辯才。「師道尊嚴」：這一位元來法師他的道場是很尊嚴的，門牆很高的，「萬古獨卓」：在萬古之
下都是孤卓獨標、獨樹一幟，這麼在這個世界上是很立得住的。
宣化偈曰：
無異眾生心及佛 睹人上樹死復活
白蟻自解尋腥味 青蠅惟知向臭挪
君臣佐使互為用 長幼尊卑出網羅
大而化之諸賢聖 乘願再來度娑婆
「無異眾生心及佛」：說這位禪師，他和眾生、和心、和佛都是一樣的。「睹人
上樹死復活」：他以前好像個死人似的，參禪參得天昏地暗的，也不知道東南面北，四維上下都忘了，好像個死人似的。可是看見人上樹，他這時候豁然開悟了，好
像又活過來了。
「白蟻自解尋腥味」：那個白色的螞蟻，自己沒有人教牠，牠可以自己就知道找
這個腥味去。「青蠅惟知向臭挪」：牠一飛就往那個臭的地方搬家，搬到那個地方去了。越搬離，那個臭味越近，你說這是怎麼回事？誰叫牠這樣子的？說到底是什
麼事呢？是君事、臣事呢？是佐事、使事呢？君臣佐使，這用藥來講，君、臣、佐、使，這個都是互相幫忙的，互為用的。
「長幼尊卑出網羅」：這個世界上，無論你是高貴的、是長的、幼的、尊的、是
卑的，大家都要出這個塵網。所以「大而化之諸賢聖」：凡是這一些個大善知識，都是賢聖再來的，「乘願再來度娑婆」：乘他的本願力，又來到這個娑婆來教化眾
生了，來找多幾個知音者；找不著，也就垂頭喪氣，回去算了。
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From last
issue:
Dhyana Master
Wuyi Yuanlai studied under Dhyana Master Shouchang. Dhyana Master Chang
engaged in verbal combat with him, saying, “Ants are attracted by foul
odors, and flies always head for stinking places. Does this have to do
with the king or the minister?”
He just made up this topic so he
could have something to talk about, that’s all. When the Master
replied, “It has to do with the minister,” he got scolded. Hearing
the statue of the Dharma protecting spirit fall to
the ground with a crash, he was suddenly enlightened. Whether
it was because the spirit no longer wanted to protect the Dharma or for
some other reason, the statue fell to the ground, and he suddenly
became nlightened. He composed a verse and submitted it, but
Dhyana Master Chang refused to acknowledge it. He wasn’t
necessarily seeking for approval; he just wanted Dhyana Master Chang to
take a look and see if he was right. However, the Dhyana Master refused
to certify him. In fact, he totally ignored him.
One day he
went to the toilet, saw someone climbing a tree, and had a great
awakening. He was so anxious that he didn’t know what to do or
where to turn. Then he went to the toilet and saw a person climbing a
tree. At first he thought it was a monkey, but a closer look revealed
that it was a man. And so he had a sudden great awakening. He
went to see Dhyana Master Chang, who interrogated him. Dhyana
Master Shouchang cross-examined him, and the Master answered
each of the questions confidently. He gave prompt answers to
every question, without stopping to think or consider. His replies were
righteous and full of confidence.
Dhyana Master Chang said,
“Now you know that I have not been cheating you.” Dhyana
Master Shouchang certified him and said, “Today you finally know that I
haven’t cheated you. Maybe you didn’t understand that before. You know
now what all those beatings and scoldings I gave you were for. I wasn’t
bullying you without reason.”
In the year of renyan, he
became the Abbot at Boshan. Later he served as Abbot at Dongyan,
Dayang, and Gushan monasteries. In the year of Jisi,
he went to the capital, Jinling, where he sought instruction and
practiced the Way for thirty years. He was there for more
than 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. Many outstanding people went to study
under him. However, he didn’t casually bestow praise upon people.
He manifested the
stillness at the age of fifty-eight in the year of gengwu during the
reign of Chongzhen at the end of the Ming dynasty. A
stupa was erected for him on the mountain. His pagoda was
built on Bo Mountain.
A verse in praise says:
At a place where there
were no tracks,
he suddenly
tripped
and fell.
As he wondered why someone was climbing a
tree,
the bucket’s
bottom
dropped off.
He won over the multitudes and seemed to be
Master Shao come
again.
The Master’s teaching was exalted;
in ten thousand
years he stood out alone.
Commentary:
At a place where there
were no tracks, he suddenly tripped and fell. “Fell” means he
was scolded. When he replied that it was the minister’s affair, that
was equivalent to tripping and falling. As he wondered why
someone was climbing a tree, the bucket’s bottom dropped off. When
he saw someone climbing up the tree, he got enlightened. The bucket
refers to a bucket of black paint, which represents ignorance. Now the
bucket has been broken; its bottom is gone.
He won over the multitudes
and seemed to be Master Shao come again. It was as if
National Master Shao had returned to the world. National Master Shao
had probably been very eloquent, and so people admired his wisdom and
oratorical skill. The Master’s teaching was exalted.Dharma
Master Yuanlai’s Way-places were very strict, with very high
standards. In ten thousand years he stood out alone.
He set a distinctive course, which stood firm in the world.
Hsuan Hua’s verse says:
Living beings, the mind,
and the Buddhas are not different.
Seeing someone climb a tree, he came back
to
life.
Termites are instinctively drawn to foul
odors.
Flies know only to head for stinking
places.
The king, minister, assistant, and envoy
trade places.
Old or young, noble or lowly, all must
escape
the net.
Great people who can transform themselves
are
sages.
Riding on his vows, he returned to save the
Saha world.
Commentary:
Living beings, the mind,
and the Buddhas are not different. This Dhyana Master was the
same as living beings, the mind, and the Buddhas. Seeing
someone climb a tree, he came back to life.He’d been like a
dead person, investigating his Chan topic to the point that the heavens
and earth became dark and north, south, east, west, the intermediate
directions, and the zenith and nadir were all forgotten. Yet when he
saw someone climbing a tree, he was suddenly enlightened; he came back
to life.
Termites are instinctively
drawn to foul odors.Termites, without having to be taught,
know where to look for putrid things. Flies know only to head
for stinking places. They always fly to foul-smelling areas.
Who taught them to do that? Whose affair is it? Is it the affair of the
king, the minister, the assistant, or the envoy? The king,
minister, assistant, and envoy trade places. In Chinese
medicine, the king, minister, assistant, and envoy assist each other;
their roles are interchangeable.
Old or young, noble or
lowly, all must escape the net.All people have to extricate
themselves from the net of mundane defilements, whether they are
honorable or lowly, old or young. Great people who can
transform themselves are sages. All great wise advisors
are sages come again. Riding on his vows, he returned to save
the Saha world.Based on the power of his past vows, he
returned to the Saha world to teach and transform living beings. He
came looking for a few people who understood his heart, but perhaps he
didn’t find any and returned in disappointment.
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這個世界上，無論
你是高貴的、是長的、幼的、尊的、是卑的，大家都要出這個塵網。
All people have to extricate themselves from the net of mundane
defilements, whether they are honorable or lowly, old or young.
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