▲文殊菩薩
▲Manjushri Bodhisattva
一日令善財採藥曰。是藥者採將來。善財徧觀大地。無不是藥。却來白曰。無有不是藥者。殊曰。是藥者採將來。善財遂於地上拈一莖草。度與文殊。殊接得示眾曰。此藥能殺人。亦能活人。
One day Wen Shu had Shancai gather herbs, saying, "Fetch me whatever is a herb." Shancai looked over the whole earth and found that there was nothing that was not a herb. So he returned and reported, "There is nothing that is not a herb." Wen Shu said, "Fetch me whatever is a herb." Shancai then picked up a single blade of grass from the ground and handed it to Wen Shu. Wen Shu took it and showed it to the assembly, saying, "This herb can kill people, and it can also bring people to life."
首山念云。文殊大似掩耳偷鈴 瑯瑘覺云。文殊可謂誠實之言。要且額頭汗出。口裏膠生 天童華云。大小文殊。被善財換却眼睛 石田薰頌云。採藥與用藥。相逢一會家。殺人活人不眨眼。白玉無瑕却有瑕。
Shoushan Nian said: "Manjushri is much like someone covering his ears while stealing a bell." Langye Jue said: "One may call Manjushri's words honest, but he must be sweating on the forehead and his mouth gummed shut." Tiantong Hua said: "Great or small, Manjushri had his eyes swapped out by Sudhana." Shitian Xun's verse says: "Gathering herbs and using herbs— when the two meet, they are one family. Killing people and bringing them to life without blinking; fine white jade without flaw—yet it has a flaw."
文殊問菴提遮女曰。生以何為義。女曰。生以不生生為生義。殊曰。如何是生以不生生為生義。女曰。若能明知地水火風四緣。未甞自得。有所和合。而能隨其所宜。是為生義。殊曰。死以何為義。女曰。死以不死死為死義。殊曰。如何是死以不死死為死義。女曰。若能明知地水火風四緣。未甞自得。有所離散。而能隨其所宜。是為死義 菴提遮女問文殊曰。明知生是不生之理。為何却被生死之所流轉。殊曰。其力未充。
Manjushri asked the woman Antishā: "What is the meaning of birth?" The woman said: "Birth means that what is not born is born — this is the meaning of birth." Manjushri said: "How is it that what is not born is born — this is the meaning of birth?" The woman said: "If one can clearly understand that the four elements — earth, water, fire, and wind — never possess themselves, yet can come together in combination and adapt according to what is fitting — this is the meaning of birth." Manjushri said: "What is the meaning of death?" The woman said: "Death means that what does not die dies — this is the meaning of death." Manjushri said: "How is it that what does not die dies — this is the meaning of death?" The woman said: "If one can clearly understand that the four elements — earth, water, fire, and wind — never possess themselves, yet can separate and disperse and adapt according to what is fitting — this is the meaning of death."
The woman Antishā asked Manjushri: "Clearly understanding that birth is the principle of non-birth — why then are you still carried along by birth and death?" Manjushri said: "My power is not yet sufficient."
進山主問修山主。明知生是不生之理。為甚麼却被生死之所流轉。修曰。筍畢竟成竹去。如今作篾使還得麼。進云。汝向後自悟去在。修云。某甲所見祇如此。上座意旨如何。進指云。這個是監院房。那個是典座房。修乃禮謝 簡翁敬頌云。問處分明答處端。當機覿面不相瞞。死生生死元無際。月上青山玉一團。
The mountain chief Jin asked the mountain chief Xiu: "Clearly knowing the principle that birth is the very nature of non-birth, why is one still swept along by birth and death?"
Xiu said: "A bamboo shoot will after all become bamboo. Can it be used as splints right now?"
Jin said: "You will come to understand this for yourself later."
Xiu said: "What I see is simply this much. What is the venerable one's meaning?"
Jin pointed and said: "This is the supervisor's quarters; that is the cook's quarters."
Xiu then bowed in thanks.
The Reverend Jianweng's verse says:
The question was clear, the answer was exact; Face to face in the moment, nothing was concealed. Death and birth, birth and death—originally without boundary; The moon rises over green mountains, a single ball of jade.
文殊大士。甞謂善住意天子云。汝今若能違背諸佛。毀謗法僧。吾即將同汝如是梵行。天子云。大士。今何故復如是語。大士云。天子。如汝意者。以何為佛。天子云。如如法界。我言是佛。大士云。天子。於汝意云何。如如法界可染著乎。天子云。弗也。大士云。以是義故。我如是說。汝今若能背毀佛法僧。吾將同汝如是梵行善住天子(准上應有意字。此或另是一天子)而白文殊。可共俱往如來之所。咨受未聞。亦同此時如法問難。文殊云。爾莫分別取著如來。天子云。如來今在何所。令我莫著。文殊云。祇在目前。天子云。若如是者。我何不見。文殊云。爾若一切不見。是名真見如來。天子云。若見在前。云何戒我莫取著如來。文殊云。爾今見前何有。天子云。有虗空界。文殊云。如來者虗空界。是故虗空界者即是如來。此中無有一物可分別者。
大小文殊。趁著天子脚跟轉。天子却惺惺。文殊未具眼。