Informal Talks on The Blue Cliff Record - Bilingual Books

[35] Mañjuśrī’s Three Before and Three After 【三五】文殊前后三三

Verses on Ancient Cases by Chan Master Xuedou Chongxian, with Commentary by Chan Master Yuanwu Keqin | 2019-04-01 | Download | AI assisted translation

【三五】文殊前后三三	[Case 35] Mañjuśrī’s Three Before and Three After
垂示云：定龙蛇、分玉石、别缁素、决犹豫，若不是顶门上有眼、肘臂下有符，往往当头蹉过。只如今见闻不昧、声色纯真，且道是皂是白、是曲是直？到这里作么生辨？	The introductory instruction says: To distinguish dragons from snakes, separate jade from stone, distinguish black from white, and resolve doubts—unless one has an eye atop one’s head and a talisman beneath one’s elbow, one will often miss it right before one’s face. Right now, seeing and hearing are not obscured, and sounds and forms are wholly real. Tell me: is it black or white, crooked or straight? How does one distinguish it here?
【三五】举：	[Case 35] The Case:
文殊问无著：“近离什么处？”【不可不借问。也有这个消息。】	Mañjuśrī asked Wuzhuo, “Where have you come from recently?” [One cannot help but borrow this question. There is also this news.]
无著云：“南方。”【草窠里出头。何必担向眉毛上。大方无外，为什么却有南方？】	Wuzhuo said, “The south.” [He sticks his head out from the grass nest. Why carry it up on one’s eyebrows? The Great Direction has no outside; why, then, is there a south?]
殊云：“南方佛法，如何住持？”【若问别人则祸生。犹挂唇齿在。】	Mañjuśrī said, “How is the Buddhadharma maintained in the south?” [If you ask another, trouble arises. It still hangs on his lips and teeth.]
著云：“末法比丘，少奉戒律。”【实头人难得。】	Wuzhuo said, “In the Dharma-ending age, bhikṣus observe the precepts only sparsely.” [Forthright people are hard to find.]
殊云：“多少众？”【当时便与一喝。一拶拶倒了也。】	Mañjuśrī said, “How many are there?” [At that moment, he should have given a shout. One pressing question and he would have been knocked over.]
著云：“或三百，或五百。”【尽是野狐精。果然漏逗。】	Wuzhuo said, “Perhaps three hundred, perhaps five hundred.” [All are wild-fox spirits. Sure enough, he has let it slip.]
无著问文殊：“此间如何住持？”【拶着，便回转枪头来也。】	Wuzhuo asked Mañjuśrī, “How is the Buddhadharma maintained here?” [Pressed like this, he turns the spearhead back around.]
殊云：“凡圣同居，龙蛇混杂。”【败缺不少。直得脚忙手乱。】	Mañjuśrī said, “Ordinary beings and sages live together; dragons and snakes are intermixed.” [There is no lack of ruin and deficiency. It leaves one’s hands and feet in a flurry.]
著云：“多少众？”【还我话头来。也不得放过】	Wuzhuo said, “How many are there?” [Give me back my huatou. Nor can you let him off.]
殊云：“前三三，后三三。”【颠言倒语。且道是多少？千手大悲数不足。】	Mañjuśrī said, “Three before, three after.” [Upside-down words. Tell me, how many is that? Even Thousand-Handed Great Compassion cannot count them.]
无著游五台，至中路荒僻处。文殊化一寺，接他宿。遂问：“近离甚处？”著云：“南方。”殊云：“南方佛法，如何住持？”著云：“末法比丘，少奉戒律。”殊云：“多少众。”著云：“或三百，或五百。	Wuzhuo was traveling on Mount Wutai when he reached a desolate place halfway along the road. Mañjuśrī manifested a monastery and received him for the night. He then asked, “Where have you come from recently?” Wuzhuo said, “The south.” Mañjuśrī said, “How is the Buddhadharma maintained in the south?” Wuzhuo said, “In the Dharma-ending age, bhikṣus observe the precepts only sparsely.” Mañjuśrī said, “How many are there?” Wuzhuo said, “Perhaps three hundred, perhaps five hundred.”
”无著却问文殊：“此间如何住持？”殊云：“凡圣同居，龙蛇混杂。”著云：“多少众？”殊云：“前三三，后三三。”却吃茶。文殊举起玻璃盏子云：“南方还有这个么？”著云：“无。	Wuzhuo then asked Mañjuśrī, “How is the Buddhadharma maintained here?” Mañjuśrī said, “Ordinary beings and sages live together; dragons and snakes are intermixed.” Wuzhuo said, “How many are there?” Mañjuśrī said, “Three before, three after.” They then had tea. Mañjuśrī lifted a crystal cup and said, “Do they have this in the south?” Wuzhuo said, “No.”
”殊云：“寻常将什么吃茶？”著无语，遂辞去。文殊令均提童子送出门首。无著问童子云：“适来道‘前三三，后三三’，是多少？”童子云：“大德。”著应喏。童子云：“是多少？”又问：“此是何寺？”童子指金刚后面，著回首，化寺、童子，悉隐不见，只是空谷。彼处后来谓之金刚窟。	Mañjuśrī said, “What do they ordinarily use for drinking tea?” Wuzhuo had no reply and took his leave. Mañjuśrī instructed the boy Junti to see him out the gate. Wuzhuo asked the boy, “Just now, when he said, ‘Three before, three after,’ how many was that?” The boy said, “Venerable.” Wuzhuo answered, “Yes?” The boy said, “How many?” Wuzhuo further asked, “What monastery is this?” The boy pointed behind Vajra Peak. When Wuzhuo turned his head, the manifested monastery and the boy had both vanished, leaving only an empty valley. That place later came to be called Vajra Cave.
后有僧问风穴：“如何是清凉山中主？”穴云：“一句不遑无著问，迄今犹作野盘僧。”若要参透，平平实实，脚踏实地。向无著言下荐得，自然居镬汤炉炭中亦不闻热，居寒冰上亦不闻冷。	Later, a monk asked Fengxue, “Who is the master within Mount Qingliang?” Fengxue said, “For one question that Wuzhuo had no time to ask, he has to this day remained a wandering monk.” If you wish to penetrate this, be plain and steady, with your feet firmly on the ground. If you attain realization at Wuzhuo’s words, then even amid boiling cauldrons and blazing coals you will not feel heat, and even upon cold ice you will not feel cold.
若要参透，使孤危峭峻，如金刚王宝剑。向文殊言下荐取，自然水洒不着，风吹不入。不见漳州地藏问僧：“近离甚处？”僧云：“南方。”藏云：“彼中佛法如何？”僧云：“商量浩浩地。”藏云：“争似我这里，种田博饭吃。”且道与文殊答处，是同是别？	If you wish to penetrate this, make it solitary, perilous, steep, and lofty, like the vajra king’s precious sword. If you grasp it at Mañjuśrī’s words, then water splashed upon you will not cling, and wind blowing upon you will not enter. Have you not seen how Dizang of Zhangzhou asked a monk, “Where have you come from recently?” The monk said, “The south.” Dizang said, “How is the Buddhadharma there?” The monk said, “They debate it endlessly.” Dizang said, “How could that compare with this place, where we farm the fields to obtain food?” Tell me: is this the same as, or different from, the answer given to Mañjuśrī?
有底道“无著答处不是。文殊答处，也有龙有蛇、有凡有圣。”有什么交涉！还辨明得“前三三，后三三”么？前箭犹轻后箭深，且道是多少？若向这里透得，千句万句，只是一句。若向此一句下，截得断、把得住，相次间到这境界：	Some say, “Wuzhuo’s answer was wrong. Mañjuśrī’s answer was that there are dragons and snakes, ordinary beings and sages.” What relevance does that have? Can you still clearly discern “three before, three after”? The first arrow is still light; the latter arrow strikes deep. Tell me, how many is it? If you penetrate it here, a thousand phrases and ten thousand phrases are but one phrase. If, beneath this one phrase, you can cut it off and hold fast to it, then in due course you will reach this realm:
千峰盘屈色如蓝，【还见文殊么？】	A thousand peaks wind and coil, blue in hue. [Do you still see Mañjuśrī?]
谁谓文殊是对谈。【设使普贤也不顾。蹉过了也。】	Who says Mañjuśrī was the one in conversation? [Even if it were Samantabhadra, he would not look back. You have missed it.]
堪笑清凉多少众，【且道笑什么？已在言前。】	How laughable—the many members of Qingliang! [Tell me, what is being laughed at? It is already before the words.]
前三三与后三三。【试请脚下辨看。烂泥里有刺。碗子落地，楪子成七片。】	Three before and three after. [Please discern it beneath your feet. There are thorns in the mud. The bowl falls to the ground; the saucer breaks into seven pieces.]
“千峰盘屈色如蓝，谁谓文殊是对谈。”有者道：“雪窦只是重拈一遍，不曾颂着。”只如僧问法眼：“如何是曹源一滴水？”眼云：“是曹源一滴水。”又僧问琅琊觉和尚：“清净本然，云何忽生山河大地？”觉云：“清净本然，云何忽生山河大地。”不可也唤作重拈一遍。	“A thousand peaks wind and coil, blue in hue; who says Mañjuśrī was the one in conversation?” Some say, “Xuedou merely restated it once; he did not compose a verse on it.” Consider this: a monk asked Fayan, “What is a drop of water from the source of Cao?” Fayan said, “It is a drop of water from the source of Cao.” Another monk asked Chan Master Jue of Langya, “Originally pure and naturally so—how did mountains, rivers, and the great earth suddenly arise?” Jue said, “Originally pure and naturally so—how did mountains, rivers, and the great earth suddenly arise?” This cannot simply be called restating it once.
明招独眼龙，亦颂其意，有盖天盖地之机，道：	Mingzhao, the One-Eyed Dragon, also composed a verse on its meaning. He possessed an all-encompassing capacity, and said:
廓周沙界胜伽蓝，满目文殊是对谈。	The supreme monastery pervades the worlds as numerous as grains of sand; wherever the eye falls, Mañjuśrī is the one in conversation.
言下不知开佛眼，回头只见翠山岩。	Not knowing to open the Buddha-eye at the very words, one turns one’s head and sees only green mountain crags.
“廓周沙界胜伽蓝”，此指草窟化寺，所谓有权实双行之机。“满目文殊是对谈。言下不知开佛眼，回头只见翠山岩。”正当恁么时，唤作文殊、普贤、观音境界，得么？要且不是这个道理。雪窦只改明招底用，却有针线。	“The supreme monastery pervades the worlds as numerous as grains of sand” refers here to the manifested monastery in the grass cave, and to what is called the capacity in which provisional and real operate together. “Wherever the eye falls, Mañjuśrī is the one in conversation. Not knowing to open the Buddha-eye at the very words, one turns one’s head and sees only green mountain crags.” At precisely such a time, can this be called the realm of Mañjuśrī, Samantabhadra, and Avalokiteśvara? It is, after all, not this principle. Xuedou merely altered Mingzhao’s usage, yet there is careful craftsmanship in it.
“千峰盘屈色如蓝”，更不伤锋犯手。句中有权有实、有理有事。	“A thousand peaks wind and coil, blue in hue”—it does not further dull the blade or offend the hand. Within the phrase are provisional and real, principle and phenomena.
“谁谓文殊是对谈”，一夜对谈，不知是文殊。后来无著在五台山作典座，文殊每于粥锅上现，被无著拈搅粥篦便打。虽然如是，也是贼过后张弓。当时等他道：“南方佛法，如何住持”，劈脊便棒，犹较些子。	“Who says Mañjuśrī was the one in conversation?” After conversing all night, he did not know it was Mañjuśrī. Later, when Wuzhuo served as cook on Mount Wutai, Mañjuśrī would appear over the porridge pot. Wuzhuo would pick up the porridge stirrer and strike him. Though this was so, it was still drawing the bow after the thief had gone. At the time, when Mañjuśrī said, “How is the Buddhadharma maintained in the south?” he should have struck him across the back with a staff. That would have been somewhat better.
“堪笑清凉多少众”，雪窦笑中有刀。若会得这笑处，便见他道：“前三三与后三三。”	“How laughable—the many members of Qingliang!” There is a blade in Xuedou’s laughter. If you understand what is laughed at here, you will then see why he said, “Three before and three after.”
【整合】：弄个境界下个套子，难怪大慧宗杲会一把火烧了它	[Integration]: Setting up a trap by creating a realm—no wonder Dahui Zonggao burned it in a single fire.
【lvm】：这个套子专钓巨鳌。	[lvm]: This trap is specially set to catch giant turtles.
【善财】：这一把火烧了，难保就不是也钻了个套子啊。	[Shancai]: Even if it was burned in that fire, who can guarantee that this was not itself another trap entered?
【心明】：Cc	[Xinming]: Cc
前三三与后三三，	Three before and three after;
人家陀螺我家转。	Others spin tops; mine spins itself.
蚊子吞却铁牛去，	A mosquito swallows an iron ox;
石头开花种良田。	A stone blossoms and sows fertile fields.
还有鱼吗？	Are there any fish left?
【lvm】：哈哈！未见鱼头，却见鱼尾。	[lvm]: Ha ha! I have not seen the fish’s head, but I have seen its tail.
【心明】：好一个渔夫！	[Xinming]: What a fine fisherman!
【lvm】：只见渔夫，可见鱼么？	[lvm]: You see only the fisherman—can you see the fish?
【心明】：若鱼可见，连渔夫也一同网去。	[Xinming]: If the fish could be seen, fisherman and all would be swept up in the net.
【lvm】：相救！相救！	[lvm]: Save me! Save me!
【心明】：站在岸上呼个什么！	[Xinming]: Why are you shouting from the shore?
【心僧】：（接【lvm】：相救！相救！）相救且置，阿哪个网困着您！	[Xinseng]: (In response to [lvm]: “Save me! Save me!”) Set aside saving you—who has trapped you in a net?
【lvm】：多谢相救。	[lvm]: Many thanks for saving me.
【心僧】：犹拖半脚泥。	[Xinseng]: You are still dragging half a foot through the mud.
【雪山童子】：老师!殊云：“凡圣同居，龙蛇混杂。”是说……	[Snow Mountain Youth]: Teacher! When Mañjuśrī says, “Ordinary beings and sages live together; dragons and snakes are intermixed,” does he mean...
著云：“多少众？”	Wuzhuo said, “How many are there?”
在这里根本就没有什么多少?所以文殊又进一步说：“前三三，后三三。”	Here there fundamentally is no such thing as a number; so Mañjuśrī went a step further and said, “Three before, three after.”
也就是说:前三是凡，后三是圣；凡是三，圣也是三；文殊用数字回答，不过是应无著的“多少众？”的多少随机应答罢了。	That is to say: the first three are ordinary beings, and the latter three are sages; ordinary beings are three, and sages too are three. Mañjuśrī’s numerical answer was merely an impromptu response to Wuzhuo’s question, “How many are there?”
【lvm】：其实数字也是很准确的，只是这么一解释，就……	[lvm]: Actually, the numbers are quite precise too; it is just that once explained this way, then...
【雪山童子】：举头邀明月，对影成三人。那么……	[Snow Mountain Youth]: Raising my cup, I invite the bright moon; facing my shadow, we become three. Then...
无论立凡还是立圣，那么对影都成三人.这个且不说.请问老师:这三般人是什么人?	Whether one posits ordinary beings or sages, facing the shadow there are three persons. Let us set that aside for the moment. Teacher, may I ask: who are these three kinds of people?
徐岳问祖师西来意。师曰：「街头东畔底。」徐曰：「某甲未会。」师曰：「三般人会不得。」	Xu Yue asked, “What was the meaning of the Patriarch’s coming from the West?” The master said, “That which is on the east side of the street.” Xu said, “I do not understand.” The master said, “Three kinds of people cannot understand it.”
【lvm】：三个人：文殊菩萨、无著文喜禅师、均提童子。	[lvm]: Three people: Mañjuśrī Bodhisattva, Chan Master Wuzhuo Wenxi, and the boy Junti.
不是说“凡圣同居”么，当时文喜尚是凡，文殊童子是圣。凡也有法报化三身，圣也有法报化三身。故也有三般人：法身、报身、化身。	Was it not said that “ordinary beings and sages live together”? At that time Wenxi was still ordinary, while Mañjuśrī and the boy were sages. Ordinary beings also have the three bodies—the dharmakāya, sambhogakāya, and nirmāṇakāya—and sages also have the three bodies. Thus there are also three kinds of people: dharmakāya, sambhogakāya, and nirmāṇakāya.
至于前后，看他凡、圣、龙、蛇可知也。	As for before and after, one can know by looking at ordinary beings and sages, dragons and snakes.
你问多少众，正在面前明摆着，还用问么。明摆着前三三、后三三啊。	You ask how many members there are, yet they are plainly right before you. Why ask? Plainly, there are three before and three after.
【雪山童子】：哈哈！这样啊！谢谢老师！	[Snow Mountain Youth]: Ha ha! So that is how it is! Thank you, Teacher!
徐岳问祖师西来意。师曰：「街头东畔底。」徐曰：「某甲未会。」师曰：「三般人会不得。」	Xu Yue asked, “What was the meaning of the Patriarch’s coming from the West?” The master said, “That which is on the east side of the street.” Xu said, “I do not understand.” The master said, “Three kinds of people cannot understand it.”
若是临济手段，师必一把擒住徐，抛向“街头东畔底了”。	If it were Linji’s method, the master would surely seize Xu in one grasp and fling him toward “that which is on the east side of the street.”
【lvm】：对！什么三个人、三般人，抛向街头东畔底。	[lvm]: Exactly! What three people or three kinds of people? Fling them toward that which is on the east side of the street.
【雪山童子】：老师！还有……	[Snow Mountain Youth]: Teacher! There is also...
文殊问无著：“近离什么处？”	Mañjuśrī asked Wuzhuo, “Where have you come from recently?”
这里也不是要问无著最近从哪里来吧？也是在提醒无著不要离开自心，而另外再找一个什么吧？	Is this not also asking where Wuzhu has recently come from? Is it also reminding Wuzhu not to leave his own mind and seek something else elsewhere?
【lvm】：哈哈！对“近离甚处”敏感了呀？	【lvm】: Ha ha! Have you become sensitive to “Where have you recently come from?”
【雪山童子】：嘻嘻！现在见到和尚开口，心里就直发怵呢！	【Snow Mountain Youth】: Hee hee! Now, whenever I see a monk open his mouth, I get nervous right away!
【lvm】：哈哈！这一发怵，正好被他套住。	【lvm】: Ha ha! The moment you get nervous, he has you right where he wants you.
【雪山童子】：嘿嘿！今天我不被他套个正着，明天我拿什么套别人呀？	【Snow Mountain Youth】: Heh heh! If he does not catch me squarely today, what will I use to catch others tomorrow?
【lvm】：^o^	【lvm】: ^o^
【善财】：	[Sudhana:]
三三举九莫举一，凡圣同居亦稀奇，	At three times three, raise nine, not one; ordinary beings and sages dwelling together is also remarkable.
文殊至今羞满面，犹悔当初问琉璃。	Even now Mañjuśrī blushes with shame, still regretting that he once asked about lapis lazuli.
【无地自容】：看见您说凡圣同居，想请教您：为什么善财童子，既参圣也参凡？	【Nowhere to Hide】: Seeing you speak of ordinary beings and sages dwelling together, I would like to ask: Why did Sudhana visit both sages and ordinary people?
参凡的作用是什么？	What is the purpose of visiting ordinary people?
【善财】：为了看看他们谁出得起善财的草鞋钱。	【Sudhana】: To see which of them could afford Sudhana’s straw-sandal money.
【无地自容】：什么是“肘臂下有符”？	【Nowhere to Hide】: What does “having a talisman beneath one’s elbow” mean?
【lvm】：“顶门上有眼、肘臂下有符”是个上下句。	【lvm】: “Having an eye atop the crown of the head, and a talisman beneath the elbow” is a paired expression.
“顶门上有眼”是指佛教的护法神摩醯首罗天。摩醯首罗有三只眼，顶门上的一只眼更是威力强大。	“Having an eye atop the crown of the head” refers to the Buddhist Dharma protector Mahāīśvara. Mahāīśvara has three eyes, and the one atop his head is especially powerful.
“肘臂下有符”是指道教的符咒术。手边放着很多画好的符，任取一符使用，就有很大的威力。	“Having a talisman beneath the elbow” refers to Daoist talismanic arts. With many prepared talismans at hand, one may take any one of them and use it with great power.
《碧岩录》里反复出现“顶门具眼、肘下有符”的词句，是用来比喻具有真修实证。	The Record of the Blue Cliff repeatedly uses the expression “having an eye atop the crown of the head and a talisman beneath the elbow” as a metaphor for genuine cultivation and realization.
【无地自容】：不好意思，追加一个菜鸟问题，何谓“声色纯真”？谢老师。	【Nowhere to Hide】: Excuse me, one more beginner’s question: What is meant by “seeing and hearing are unobscured; sounds and forms are utterly genuine”? Thank you, Teacher.
【lvm】：莫要拆开“见闻不昧、声色纯真”：	【lvm】: Do not separate “seeing and hearing are unobscured; sounds and forms are utterly genuine”:
见者，见色也；闻者，闻声也。见、闻、声、色，都是凡人的语言，所谓凡人，已经“昧”了也。既已昧了见闻，那所见所闻的声色也就不纯真了。	Seeing means seeing forms; hearing means hearing sounds. Seeing, hearing, sounds, and forms are all the language of ordinary people. So-called ordinary people are already “obscured.” Once seeing and hearing are obscured, the sounds and forms that are seen and heard are no longer utterly genuine.
然而，应以人身得度，佛菩萨便现人身而为说法，那就需要使用凡人的语言，那该怎么讲纯真啊？“即此见闻非见闻，无余声色可呈君”即此见闻非见闻——见闻不昧；无余声色可呈君——声色纯真。	Yet when beings are to be liberated through a human body, Buddhas and bodhisattvas manifest human bodies to teach the Dharma. They must then use the language of ordinary people; so how can they speak of genuineness? “These very seeing and hearing are not seeing and hearing; no other sounds or forms can be presented to you.” These very seeing and hearing are not seeing and hearing—that is, seeing and hearing are unobscured. No other sounds or forms can be presented to you—that is, sounds and forms are utterly genuine.
其实，凡夫所见所闻，与佛无异，本是现量。奈他先是分别，后加取舍何！就这么一分别取舍，无端地演化出一个六道轮回的大苦海，并且乐在其中，贪恋不舍，谓之“苦趣”。这就是“昧”——不明白、糊涂了。	In fact, what ordinary beings see and hear is no different from what a Buddha sees and hears; it is originally direct perception. But first they discriminate, and afterward add grasping and rejecting. From this very discrimination, grasping, and rejecting, the vast sea of suffering of rebirth in the six realms is needlessly produced. Yet they delight in it and cling to it unwilling to let go; this is called the “realm of suffering.” This is what “obscured” means—not understanding, being confused.
一旦打破这个“昧”（见闻不昧），就如同大梦醒来，声色本来就纯真啊！（也就是说“见山还是山、见水还是水”。原来的“见山是山、见水是水”是在“昧”里——在分别取舍里。	Once this “obscuration” is shattered—once seeing and hearing are unobscured—it is like awakening from a great dream: sounds and forms have always been utterly genuine. That is, “seeing mountains, one still sees mountains; seeing water, one still sees water.” The earlier “seeing mountains as mountains and seeing water as water” existed within obscuration—in discrimination, grasping, and rejecting.
而今见闻不昧——离开了分别取舍，自然声色纯真。只是在修行过程中可能会有个“见山不是山、见水不是水”的阶段而已。这个阶段，切忌着神奇玄妙之相。若着神奇玄妙之相，便过不了这个阶段，到不了“见山还是山、见水还是水”了。）	Now that seeing and hearing are unobscured—having left discrimination, grasping, and rejecting—sounds and forms are naturally utterly genuine. In the course of practice, however, there may be a stage in which “seeing mountains, one does not see mountains; seeing water, one does not see water.” At this stage, one must absolutely avoid clinging to extraordinary or mysterious appearances. If one clings to such appearances, one will be unable to pass beyond this stage and will not arrive at “seeing mountains, one still sees mountains; seeing water, one still sees water.”
原本当下现成，却去分别，谓之“妄想”；原本不可得、不可弃，却要取、却要舍，谓之“执著”。修行就是离开妄想执著，离开妄想执著后，自然是见闻不昧、声色纯真。	What is originally complete here and now, yet one discriminates—this is called “deluded thought.” What is originally neither obtainable nor discardable, yet one seeks to grasp and reject—this is called “attachment.” Practice is to leave behind deluded thought and attachment. Once they are left behind, seeing and hearing are naturally unobscured, and sounds and forms are utterly genuine.
【无地自容】：感谢老师。惭愧，这些内容，正是我的盲区。	【Nowhere to Hide】: Thank you, Teacher. I am ashamed to say that this is precisely my blind spot.
【心僧】：替无著雪冤！	【Mind-Monk】: I will clear Wuzhu’s name!
文殊云：“凡圣同居，龙蛇混杂。”已是露出尾巴，可惜无著当面错过。到得后来殊又云：“前三三，后三三。”更是平地起骨堆，使后人误却不少。若我在，必当胸踏倒，免使他惑乱人心！	Mañjuśrī said, “Ordinary beings and sages dwell together; dragons and snakes are mixed together.” He had already shown his tail, but unfortunately Wuzhu missed it face-to-face. Later, Mañjuśrī again said, “The first three-three; the latter three-three.” This piled up a heap of bones on level ground and caused no small number of later people to go astray. Had I been there, I would certainly have trampled him down before my chest, lest he confuse people’s minds!
【lvm】：后来文殊菩萨在锅上冒出的蒸汽里现身，文喜操勺便打。	【lvm】: Later, Mañjuśrī Bodhisattva manifested in the steam rising from the pot, and Wenxi struck at him with the ladle.
文殊菩萨说偈曰：	Mañjuśrī Bodhisattva spoke this verse:
苦瓠连根苦，甜瓜彻蒂甜。	A bitter gourd is bitter to its very root; a sweet melon is sweet through to its stem.
修行三大劫，反被老僧嫌。	After practicing for three great eons, I am instead scorned by an old monk.
【心僧】：哈哈：	【Mind-Monk】: Ha ha:
前三三与后三三文殊慈悲垂方便若能会得个中意抬步原来是向前	The first three-three and the latter three-three; Mañjuśrī compassionately offers skillful means. If one can understand their meaning, each lifted step is, after all, a step forward.
【元觉】：文殊菩萨在蒸汽里现身，是考验文喜是否著相吗？	【Yuanjue】: Did Mañjuśrī Bodhisattva manifest in the steam in order to test whether Wenxi was attached to appearances?
【lvm】：是啊！	【lvm】: Yes!
即此“修行三大劫，反被老僧嫌”便是对文喜禅师的肯定和赞叹。	This very line, “After practicing for three great eons, I am instead scorned by an old monk,” is an affirmation and praise of Chan Master Wenxi.
【善财】：既然不着相，为什么还要操勺去打啊？	【Sudhana】: Since one should not be attached to appearances, why did he still take up the ladle and strike?
【lvm】：那么，便顶礼膜拜，如何？	【lvm】: Then should he prostrate himself in worship instead?
【善财】：若如此，便轮到灶台上的文殊操勺打来。	【Sudhana】: If so, then Mañjuśrī on the stove would take up the ladle and strike him.
【lvm】：正因为如此，文喜才操勺去打呀。	【lvm】: Precisely because of this, Wenxi took up the ladle and struck.
【永寿童子】：晚动手的吃亏。	【Yongshou Youth】: Those who strike late lose out.
【lvm】：^o^	【lvm】: ^o^
【善财】：呵呵，怪不得大家都说，天下武功出少林！	【Sudhana】: Heh heh, no wonder everyone says that all martial arts under heaven come from Shaolin!
－－也不知道跟达摩爷爷有没有干系……	—Though I do not know whether it has anything to do with Grandfather Bodhidharma…
【lvm】：在武术家的眼里，达摩爷爷是一代武术大师。	【lvm】: In the eyes of martial artists, Grandfather Bodhidharma was a great master of martial arts.
武术家看不出禅意来，因他早有定见。	Martial artists cannot see the meaning of Chan, because they already have fixed views.
【善财】：哈哈～还想起了武侠小说中的易筋经，还有大手印！哈哈！	【Sudhana】: Ha ha—I also thought of the Muscle-Tendon Changing Classic in martial-arts novels, and the Great Seal! Ha ha!
【lvm】：在他们眼里，一切法都是武学。	【lvm】: In their eyes, every dharma is martial learning.
就象我们认为：凡一切法，皆是佛法。	Just as we hold that all dharmas are Buddhadharma.
【善财】：苦瓠连根苦，甜瓜彻蒂甜。	【Sudhana】: A bitter gourd is bitter to its very root; a sweet melon is sweet through to its stem.
【菩提树】：老师，如何是“苦瓠连根苦，甜瓜彻蒂甜”？	【Bodhi Tree】: Teacher, what is meant by “A bitter gourd is bitter to its very root; a sweet melon is sweet through to its stem”?
【lvm】：苦瓠连根苦——业力不可思议，甜瓜彻蒂甜——愿力不可思议。	【lvm】: “A bitter gourd is bitter to its very root”—the power of karma is inconceivable. “A sweet melon is sweet through to its stem”—the power of vows is inconceivable.

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