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這也就是約束我們的身心，使我們的身心不收也要收，不修也要修。所以入了叢林之後
，大家共同在一起，自然而然就循規蹈矩了；無形之中，釋迦牟尼的福德，祖師的威儀，我們相互之間的幫助警策，自然而然大家就好好地用功，所以百丈禪師立了叢林的規矩。
這一位曇晟禪師，第一次親近這位百丈禪師；他在百丈禪師座下待了多少時呢？二十年！二十年的時間，不能算短；我們一般人活到六、七十歲，不能算短命了，可是在二十歲之前，是讀書學習，有許多事情不懂，要到二十一歲之後，才能真正地認真修持。二十到四十，也不過二十年；四十到六十，就要接近死亡了，所以他以一生之中三分之一的時間，親近百丈禪師。那麼他在這二十年之中，親近百丈禪師，一定得到很大的利益了？可是下面說不是的。
「因緣不契」：是百丈禪師不肯開導他？
不是的。所以這個緣，也是不可缺少的。中國有句話，「佛法雖廣，難度無緣不信之人。」事實也是如此，所以釋迦牟尼佛那時候降生在印度加衛國，那時候印度加衛國有幾十萬人，只有三分之一的人信佛，知道有佛，還有三分之二的人不信佛，不知道有佛。為什麼呢？佛也沒有躲起來，為什麼人不知道他呢？就是因緣不具備。「天雨雖廣，難潤無根之草」：所以與百丈契悟的因緣不具備。不契，就是不合。
「往見藥山」：以後就到藥山禪師那裏去了。在百丈禪師門下二十年，沒有明瞭心地法門，也就是沒有開悟，所以又到藥山那裏去親近惟儼禪師。「一日，侍立次」：有
一天，藥山禪師升座，他就站在藥山禪師的傍邊。「山問，百丈說什麼法？藥山就問了，你是從百丈禪師那裏來的，百丈跟你說的什麼法呢？「師曰，丈有時道」：曇晟禪師就說了，說是百丈禪師有時候說，「三句外省去」：三句之外，要你們自己去想，自己去悟去，「六句內會取」：六句中，要你自己領會去，從領會之間，得到它的利益。
這也就說明禪宗不立文字；明心見性，主要是靠自己去參去悟。如果把一句話說出
來了，那就落二落三了。所以參話頭，就是在這一句話沒說之前的念頭。當然，我也沒參，我也不會用。
這時候藥山禪師就說了，「三千里外，且喜沒交涉」：這裏面我也說不上來，還是請師父多多指教。「又問，更說什麼法」：
藥山禪師又問曇晟禪師，百丈他還又說了些什麼呢？「師日，有時上堂，眾集定」：曇晟禪師就說了，有時，也曾經有這麼些時候；上堂，就是師百丈禪師升座了；眾集定，大家都集中在那塊來聽法了。百丈「以杖趁散，復召眾」：把人都趕走；趕走了，又把大家聚到這兒來。「眾回首」：就是兩序大眾，百丈禪師座下親近他的人，又都回頭。「丈日，是什麼」：這時百丈禪師就說了，說我為什麼把你們趕走，又叫你們來，這是甚麼意思啊？所以大家參了。
「山日，何不早恁麼道」：這時候藥山說了，說我先就問你了，你怎麼不講呢？現在你才講！「今日因子得見海兄」：今天因為你講了，我才見到了百丈懷海禪師。「師於言下頓省，便禮拜」：藥山禪師說了這幾句話之後，曇晟禪師就有所領會，有所悟入了，當時納頭便拜，拜藥山禪師。這就說明
，雲巖曇晟禪師就是在藥山禪師言下而悟道。怎麼悟法呢？就是聽了藥山禪師說的，「今日因子得見海兄」這一句話，曇晟禪師就吾道了。
各位聽了三十七世雲巖禪師的經過，在百丈禪師處二十年，沒有得到利益，而親近藥山禪師以後，從藥山禪師升座後的一句話，他有所省悟。省悟的是什麼，這還是要我們自己通過祖師的參方，對我們的啟發，重點還是要我們自己去參，去用功去。
「後開堂雲巖」：曇晟禪師後到雲巖去開道場，接引眾生。「在唐武宗會昌元年辛酉示寂」：在唐朝武宗皇帝，年號會昌那時的元年，辛酉(西元841年)圓寂了。「荼毘舍利千餘」：火葬後，得到很多舍利子。
「諡無住大師，淨勝之塔」：皇帝封他無住大師，塔叫淨勝塔。
偈曰:
廿年百丈 不明其誨
來到藥嶠 出類拔萃
是箇什麼 一答粉碎
肘後靈符 寶鏡三昧
註解:
「廿年百丈，不明其誨」：雲巖禪師在百丈禪師座下二十年，還沒有明瞭百丈禪師對他的指示而悟道。
「來到藥嶠，出類拔萃」：但是他來到藥山禪師座下之後，才明心見性而開悟，成為了不起的高僧大德。
「是箇什麼，一答粉碎」：這是個什麼道理呢？難道百丈禪師不會教導人，他座下沒有開悟的弟子嗎？不是的，也有很多，百丈禪師也是了不起的人。這原因就是前面講的因緣不契；他在藥山座下就一句話領悟了。
「肘後靈持，寶鏡三眛」：這要請師父給我們解釋。
(編按：以上為智參居士所講。)
待續
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They help to keep our bodies and minds
under control, naturally helping us to focus on cultivation.
In a large monastery, everyone lives together and follows
the rules as a matter of course. Through Shakyamuni Buddha's
blessings and the Patriarchs' awe-inspiring influence, we
naturally help and urge each other on and practice
diligently together. That is why Dhyana Master Bai-zhang set
up rules for large monasteries.
He first studied with Bai-zhang.
The first teacher Dhyana Master Yun-yan drew near to was
Dhyana Master Bai-zhang. He studied with him for twenty
years, which is not a short time. Most people live to be
sixty or seventy, which is considered a ripe old age. Before
age twenty, people are studying and learning and do not
understand many things. They do not start cultivating
seriously until after age twenty-one. The period from twenty
to forty is a mere twenty years. From forty to sixty, one
approaches death. Therefore, Dhyana Master Yun-yan spent
about a third of a lifetime studying under Dhyana Master Bai-zhang.
One would think that he benefited greatly from those twenty
years, but that was not the case.
For twenty years, he had no affinities
there. Was it the case that Dhyana Master Bai-zhang was
unwilling to instruct him? No. However, it is essential that
there be an affinity. There is a Chinese saying, "Although
the Buddhadharma is vast, it is hard to save those people
who lack affinities and faith." This is true. Shakyamuni
Buddha was born in Kapilavastu, India, yet only a third of
Kapilavastu's population of 100,000 knew about and believed
in the Buddha. The other two-thirds were unaware and
unbelieving. Why was that? The Buddha did not hide away .
How come some people did not know about him? It was a matter
of not having sufficient affinities. "Although the rain from
the skies is vast, it is hard to moisten grass that lacks
roots." Dhyana Master Yunyan did not have sufficient
affinities with Dhyana Master Bai-zhang, so they did not hit
it off together.
He then went to see Dhyana Master Yao-shan.
Since he had not understood his mind, that is, become
enlightened, after twenty years under Dhyana Master Bai-zhang,
he traveled to Yao-shan (Herb Mountain) to draw near Dhyana
Master Weiyan. One day; when he was standing in attendance
upon Dhyana Master Yao-shan, who had taken the Dharma seat,
Yao-shan asked him, "You are from Dhyana Master Bai-zhang's
place. What Dharma did Bai-zhang speak?" The Master said,
"Master Bai-zhang sometimes said, 'Aside from three
sentences, you must go and reflect and awaken on your own.
Within six sentences, you must seek insight, and when you
do, you will receive the benefit.'"
This indicates clearly that the Chan
School is not based on language. If you want to understand
your mind and see your own nature, you must rely on yourself
to investigate and awaken. To say something is to fall into
the secondary and tertiary meaning. Therefore, when one
investigates the huatou, literally "word head," one focuses
on the thought that exists before the words are spoken. Of
course, I have not done this and do not know how to go about
it.
At that moment, Dhyana Master Yao-shan
said, "Three thousand li away, you are happy that you don't
have to deal with him" I don't know how to explain this
line; perhaps the Venerable Master can share his insight.
And Dhyana Master Yao-shan asked further, "What other Dharma
did he speak?" The Master replied, "Sometimes he would
ascend his seat and the assembly would be gathered there to
listen to the Dharma. He would wave his cane to dismiss
them, telling them to leave, and then call them back When
the assembly of his followers reconvened, Bai-zhang would
ask, 'What's going on? Why did I dismiss you, and then
summon you back? What's the point?' The assembly would then
investigate that question."
Yao-shan said, "Why didn't you tell me
this when I asked you earlier? Why did you wait till now?
Today, because of you telling me this, I have seen Dhyana
Master Huai Hai [Bai-zhang]." The Master was suddenly
awakened by these words of Dhyana Master Yao-shan. He gained
some insight, and so he promptly bowed to Yao-shan. He
became enlightened under Dhyana Master Yao-shan. How did it
happen? He heard the Dhyana Master say, "Today, because of
you, I have seen Hai." That sentence triggered his
enlightenment.
You have now heard how Dhyana Master
Yun-yan drew near Dhyana Master Bai-zhang for twenty futile
years, and then became enlightened with one sentence from
Dhyana Master Yao-shan. As for what he awakened to, after
hearing about how the Patriarchs studied and their advice to
us, we must apply ourselves to our own practice.
He later founded a monastery at Yun-yan
to gather in living beings. He manifested the stillness in
the year xin you [841 C.E.], the first year of the Huichang
reign period of Emperor Wu of the Tang dynasty. Over a
thousand sharira were found after his cremation. He was
given the posthumous title Great Master Wu-zhu (Free from
Dwelling) by the Emperor, and his stupa was named Pure and
Supreme.
A verse in praise says:
Learning with Bai-zhang for twenty years,
He failed to understand his teaching.
Crossing over to Yao-shan,
He rose above the crowd.
What does this mean?
One reply shattered his ignorance.
A lucky spell behind the elbow;
The samadhi of the jeweled mirror.
Commentary:
Learning with Bai-zhang for twenty years, he failed
to understand his teaching. Dhyana Master Yun-yan
studied under Dhyana Master Bai-zhang for twenty years, yet
failed to understand Dhyana Master Bai-zhang's teachings and
awaken to the Way.
Crossing over to Yao-shan, he
rose above the crowd. After he went to study with
Dhyana Master Yao-shan, he understood his mind and saw his
nature; he became enlightened and became a remarkable,
eminent monk of lofty virtue.
What does this mean? One reply
shattered his ignorance. What is the principle
behind this? Did it mean that Dhyana Master Bai-zhang did
not know how to teach people, or that he had no enlightened
disciples? No, he had many. Dhyana Master Bai-zhang was also
an amazing person. It was simply that Master Yun-yan had no
affinities with him. Yet under Dhyana Master Yao-shan, he
was enlightened by a single sentence.
A lucky spell behind the elbow;
the samadhi of the jeweled mirror. We must ask the
Venerable Master to explain this line for us.
[Editor's note: The preceding commentary
was given by Upasaka Zhi-can.]
~ To be continued
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