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師德清張氏子，參弁山瑞老和尚。山問曰；如何是你自己？師擬對，山即
打出。遂徹見山用處。大笑。山聞，喚進方丈，問曰：你昨夜為何大笑？師曰：今日又不笑也。山曰：又來耶。師拂袖出。山示以偈，有金魚壁上行之句。復問曰：
你且行行看。師拜云：驚天動地去也。山曰：未信你在。師曰：從教萬古疑殺。順治己丑，開汯語溪、虎嘯、苕之、資福、弁山等剎。師道德高古，不現喜怒之色。
儒林大賢，汯門宗匠。示寂後塔於老弁山之右。
這位是七十一世的曹洞宗的祖師。他叫伴我，又叫淨侶禪師。「師德清張氏子」：德清就是浙江嘉興的人。「參弁山
瑞老和尚」：他去參拜弁山瑞白老和尚，親近他學習佛法。
「山問曰：如何是你自己？」這句問話裡頭，沒有明顯說如何是你自己，所以這裡頭不是決定詞，不是說如何是你自
己？這個自己包括所有人的自己。怎麼是你自己？怎麼是他自己？怎麼是我自己？是這個自己，所以他沒有加一個你自己。那麼「師擬對」：他故意叫他沒有法子答
這個話。他要答說是如何是他自己，他可以說我問你，如何是我自己？所以他就在這兒擬意，想要用什麼適當的語言來答覆他這個問題呢？
「山即打出」：這個弁山老人，不由分說，在他（淨侶禪師）正在分別、擬意的時候，就是他想想要怎樣答覆他時，
也就是在那個鬼窟窿裡用功夫、做活計呢！所以他就打出去。
「遂徹見山用處」：他這一出去，這時把這個分別識心斷了，沒有那個心意識在那兒作怪了，所以他才徹見那個弁山
用心處。徹，明白；明白弁山打他是為什麼，明白打他這個價值，沒有辦法估計，他就因為明白了，豁然開悟了。「大笑」：所以他就大笑起來，像發狂似的。
「山聞」：這個弁山聽見他這麼笑就「喚進方丈」：把他叫回來，就問他，「問曰」。「你昨夜為何大笑」：說是昨
天我打你，你為什麼跑出去那麼大笑呢？問他。「師曰」：他說。「今日又不笑也」：你問昨天怎麼樣我大笑嗎？我忘了；我忘了，所以今天我也不笑了，我也想不
起來為什麼了。只是這麼樣說，我忘了，所以不答覆這個問題。他不能說：「哦，我開悟了！我知道你怎麼樣子了。」好像一般冒充的人就該炫示自己的這種功夫
啦，像我知道你為什麼要打我。
他不講這個，就說：「今日又不笑了」，今天不笑了。「山曰又來耶」：這個耶字可能說，你又來了嗎？這他因為昨
天一來的時候也沒有笑。「師拂袖出」：這回他不等他打就拂袖而出了，袖子一甩就走了。「山示以偈」：那麼這個時候這個弁山一看他是懂了，不是等著挨打一頓
才走，大概是怕打才拂袖而出就走了，所以就做一偈給他。那個偈頌裡邊就有一句「金魚壁上行」：這個金魚不在金魚缸裡頭，而在這牆壁上走。「之句」：有這麼
一句。
「復問曰」：又來問他了。說「你且行行看」：說你也在牆壁上走一走看看，學那個金魚。你會學那個金魚嗎？那個
金魚，在水裡雖然能走，在陸地上牠也能走。牠能在牆壁上走，你也去行行看。「師拜云」：那這個時候這位淨侶禪師就向弁山叩頭，就說「驚天動地去也」，我要
去就驚天動地了。我怎麼樣去行啊？就是驚天動地去了。
「山曰未信你在」：這個弁山說：「哦！我還不相信，不相信。」「師曰從教萬古疑殺」：淨侶禪師說，我從你這兒
得到的教化，使萬古以來這個疑團都沒有，現在都了了，就是所謂的狂心都歇了。這個樣子，一唱一和的，一問一答的，在字行間裡，知道這位禪師也是開悟了。
「順治己丑」這個時候。「開汯語溪虎嘯苕之資福」：他開法在語溪那個地方，在虎嘯那個地方，又在苕之那個地
方，又在資福，又在「弁山等剎」，這個各大叢林他都做過方丈。「師道德高古」：他的道德很高超的，古今少有的。「不現喜怒之色」：他這一生喜，人也不知
道；怒，人也不知道，他喜怒不現於顏色。「儒林大賢」：他的學問非常好，在儒教裡頭，也是一個賢而有德的人。「法門宗匠」：在這個佛教裡頭，他是個宗匠。
「示寂後」：他圓寂之後。「塔於老弁山之右」：在老弁山之右那個地方造個塔。
贊曰：
大笑一聲 驚天動地
打失眼睛 拾得巴鼻
道大古今 雲興雨濟
夾溪逆流 了無邊際
「大笑一聲，驚天動地」：他大笑一聲，能驚天動地，這一笑。「打失眼睛」：這個瑞白禪師打他，把他這個分別的
眼睛打丟了；打丟分別的眼睛，並不是打瞎了。這失，就是把他的這種分別的識性都沒有了。「拾得巴鼻」：他明白了生死的根本是什麼。「道大古今」：他的道，
超古越今。「雲興雨濟」：雲，在興起來；雨，也就是來救濟這個蒼生。「夾溪逆流」：在這個末法時代，這種逆流。「了無邊際」，他這種法脈是沒邊際的。
待續
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Text:
The Master was a son of the Zhang family in
Deqing. He studied under Elder Master Rui of Bianshan. Elder Master
Bianshan asked, “What is your own self like?” As the Master was
deliberating on what to answer, Bianshan beat him and drove him out.
Thereupon he fathomed Bianshan's intention
and gave a great laugh. Hearing it, Bianshan summoned him into
the Abbot's room and asked him, “Why did you laugh uproariously last
night?”
The Master said, “I am no longer laughing
today.”
Bianshan said, “So you've come again?” The
Master flounced his sleeves and left.
Bianshan gave him a verse
with a line that said: “A goldfish travels along the wall.” He
then asked, “Why don't you try to walk it?”
The Master bowed and said,
“My doing that would startle heaven and earth.”
Bianshan said, “I don't believe you.”
The Master said, “Your teaching has
obliterated doubts from antiquity.”
During the year of jichou [1649] in the
Shunzhi reign period, he established the Dharma at Yuxi, Huxiao,
Tiaozhi , Zifu, Bianshan, and other monasteries. The Master's moral
virtue was lofty and rare. He never exhibited
pleasure or anger. Among Confucian scholars, he was an eminent worthy.
In the gate of Dharma, he
was a spiritual virtuoso. His stupa was built to the right of Elder
Master Bianshan's.
Commentary:
This Patriarch of the Seventy-first Generation in the Caodong Sect was
called Dhyana Master Banwo (“accompany me”) and Jinglü (“pure
companion”). The Master was a son of the Zhang family in
Deqing. He was a native of Jiaxing in Zhejiang Province. He
studied under Elder Master Rui of Bianshan. He drew near the
Elder Master Ruibai to study the Buddhadharma.
Elder Master Bianshan
asked, “What is your own self like?” The word “self” does not
refer only to your self; it includes all people within its scope. What
is your self like? What is his self like? What is my self like? This
self refers to the self in general. This question was purposefully
posed in a way that it would be impossible to answer. If the Master
answered concerning his own self, Bianshan could say, “I am asking you
to tell me what my self is like.” And so, just as the Master
was deliberating on what to answer, when he was applying
effort in the “den of ghosts,” trying to think of what to say that
would be an appropriate reply, Elder Master Bianshan beat him
and drove him out.
When he was thrown out, his
discriminating conscious mind was cut off. The conscious mind could no
longer make mischief. Thereupon he fathomed Bianshan's
intention and understood why Master Bianshan had beaten him.
The value of that beating was impossible to calculate. He was suddenly
enlightened, and so gave a great,
crazy laugh. Hearing it, Elder Master Bianshan
summoned him back into the Abbot's room and asked him,
“Why did you laugh uproariously last night? When I gave you a
beating last night, why did you run out and start laughing hysterically?”
The Master said, “I
have forgotten why I was laughing yesterday. And so I am no
longer laughing today. I can't recall why I was laughing.” So
he just said he had forgotten, and did not answer the question. He
could not say, “Oh, I've gotten enlightened and I know what you're all
about.” Only frauds would try to show off their own skill. In his
place, they would have said, “I know why you beat me.” He did not say
that. He merely said, “I'm not laughing today.”
Bianshan said, “So you've
come again? Have you come back?” When he came the day before,
he was not laughing either. This time, the
Master did not wait to be beaten, but flounced his
sleeves and left. Master Bianshan saw that
he understood. He had left without waiting for a beating. Probably he
was afraid of getting beaten, so he flapped his sleeves and walked off.
So Master Bianshan gave him a verse with a line that said: “A
goldfish travels along the wall.” The goldfish was not in a
fish tank, but was on the wall.
He then asked, “Why don't
you try to walk it? Can you walk along the wall, like the
goldfish? This goldfish not only swims in water, but walks on land, on
the wall. You try it.” The Master, Dhyana Master
Jinglü, bowed to Elder Master Bianshan and
said, “My doing that would startle heaven and earth.” “How
could I do it? It would startle heaven and earth.”
Bianshan said, “I don't
believe you.”
The Master said, “Your
teaching has obliterated doubts from antiquity.” “The
teaching I have gained from you has wiped out the mass of doubts
accrued since ancient times. They are all gone now.” In other words,
his wild mind had stopped. From their repartee, their give-and-take,
reading between the lines it was clear that this Dhyana Master was
enlightened.
During the year of jichou
[1649] in the Shunzhi reign period, he established the Dharma at Yuxi,
Huxiao, Tiaozhi, Zifu, Bianshan, and other monasteries. He
was the Abbot at all those large monasteries. The Master's
moral virtue was lofty and rare in both ancient and modern
times. He never exhibited pleasure or anger. Throughout
his life, people could not tell when he was happy, nor did they know it
when he was angry. He did not allow joy and anger to show on his face. Among
Confucian scholars, he was an eminent worthy. He was
extremely erudite. In Confucianism, he was a worthy and virtuous
personage. In the gate of Dharma, in Buddhism,
he was a spiritual virtuoso. After he completed the
stillness, his stupa was built to the right of Elder Master
Bianshan's.
A verse in praise says:
One
hysterical laugh startled
heaven and earth.
Having his eye punched out,
he was able to pick up his lips and nose.
His Path went beyond the ancient and the
modern.
Clouds gathered, and the rain brought
deliverance.
Jia Creek flowed backward without limit or
boundary.
Commentary:
One hysterical laugh startled heaven and
earth. His one great laugh shook up the world. Having
his eye punched out, he was able to pick up his lips and nose.
Dhyana Master Ruibai beat him, ridding him of his “eye” for
discrimination. He did not literally punch his eyes out and make him
blind. He just got rid of his discriminating consciousness. And then
the Master understood what the root of birth and death is. His
Path went beyond the ancient and the modern. His Dao surpassed
both ancient and contemporary times. Clouds gathered, and the
rain brought deliverance. The clouds gathered, and the rain
came down, rescuing the masses. Jia Creek flowed backward
without limit or boundary. In the age of the Dharma's demise,
he went against the current and his Dharma lineage knew no boundaries.
To be continued
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