舉世尊因自恣日。文殊三處過夏。(大人得自在)迦葉欲擯出文殊(小縣多官防)纔近椎。乃見百千萬億文殊。(更有文殊。是文殊者)迦葉盡其神力。椎不能舉。(大庾嶺頭。不似今日)世尊遂問。汝擯那箇文殊。(打云這箇)迦葉無對。(早知今日成閒管。悔不當時用好心)天童拈云。金色頭陀。有心無膽。(慚惶銅面具。尀耐蠟愴頭)當時盡令而行。(和尚禪床。不多穩便)莫道百千萬億文殊。祇這黃面瞿曇。也與擯出。(珍重天童與萬松)若能如是。不唯壁立真風。(是甚汗臭氣)亦令後人知我衲僧門下。著你閑佛祖不得(知君眼窄)。

The World-Honored One, on the day of the Pavāraṇā ceremony, was told that Mañjuśrī had spent the summer retreat in three different places. (Great beings attain freedom.)

Mahākāśyapa wanted to expel Mañjuśrī. (Small towns have many officials on guard.)

As soon as he approached the wooden gavel, he saw hundreds of millions of Mañjuśrīs. (There are even more Mañjuśrīs—which one is the real Mañjuśrī?)

Mahākāśyapa exhausted all his spiritual power but could not lift the gavel. (At the summit of Dayu Ridge, it’s not like today.)

The World-Honored One then asked, “Which Mañjuśrī do you intend to expel?” (Strike and say, “This one!”)

Mahākāśyapa had no reply. (If I had known today would end in idle meddling, I would have regretted not acting with good intentions earlier.)

Tiantong commented, “The golden-headed ascetic had the heart but not the courage. (Ashamed of the bronze mask, yet unable to bear the wax head.)

If he had acted decisively at that time, (The abbot’s meditation seat is not very stable.)

not only would hundreds of millions of Mañjuśrīs be expelled, but even this yellow-faced Gautama would be driven out as well. (Respect to Tiantong and Wansong.)

If one can act in this way, not only will the true wind stand like a wall, (What kind of foul odor is this?)

but it will also let future generations know that in our monastic community, we do not allow idle Buddhas and patriarchs. (I know your vision is narrow.)

師云。梵語曼殊室利。此云妙吉祥。一曰濡首。或曰妙德。或稱童真。一曰法王子。葢教中謂。信首文殊為小男。位後普賢為長子。梵語迦葉。此云飲光。一曰大龜氏。或號摩訶迦葉。揀異優樓頻螺。伽耶。那提。三迦葉波。此二大士。雖示菩薩聲聞。一是七祖佛師。一是宗門鼻祖。所為自恣日者。非謂夏末自縱放逸。律中恣舉見聞疑罪。文殊三處過夏。一月在王宮。一月婬舍。一月小童學。迦葉既掌叢林規矩。見伊破夏敗羣。不可放過。佛果道。大象不遊兔徑。燕雀安知鴻鵠。法華道。乃至於王後宮。現為女身。而說是經。乃至虎穴魔宮。正好神通遊戲。一等自了漢。東行不見西行利。巧兒做處拙兒孫。二祖所謂我自調心。非干汝事。迦葉內祕外現。舉椎欲罰。乃見百億文殊。盡其神力。椎不能舉。直饒踢倒靜樁。大似打破戽斗。誣人之罪。以罪加之。正賊走了。邏蹤人喫棒。所以世尊道。汝擯那箇文殊。萬松道。來說是非者。便是是非人。迦葉飲氣吞聲。大似啣冤負屈。贏得天童道。金色頭陀。有心無膽。金色者。昔有貧女。得一金珠。倩鍛金師。補佛像面。皆報金色。映奪天光。故號飲光。弊服五錢。乞食貧里。小乘律中。行十二事。梵網經中。用十八物。故號頭陀。亦曰杜多。亦言抖擻。葢振衣彈冠之義。天童點伊鵰心鴈爪。能做不能當。當道掘坑。路見不平。所謂矢到弦上。不可不發。也把瞿曇一時擯出。且留迦葉看堂。既圖壁立真風。亦合權留佛祀。不見道。花又不損。蜜又得成。

The master said: In Sanskrit, "Manjushri" means "Wondrously Auspicious." He is also called "Rushou" (Soaked Head), "Wondrous Virtue," "Youthful Sage," or "Dharma Prince." In the teachings, it is said: Taking faith in Manjushri as the head is like the younger son; placing Samantabhadra afterward is like the elder son. In Sanskrit, "Kashyapa" means "Drinker of Light." He is also called "Great Tortoise Clan," or "Mahakashyapa," to distinguish him from the three Kashyapa brothers: Uruvilva, Gaya, and Nadi. These two great beings, though appearing as a bodhisattva and a shravaka—one is the teacher of the seven past buddhas, the other is the founding patriarch of the Chan school. As for the "Day of Self-Examination," it does not mean indulging in laxity at summer's end. In the Vinaya, it refers to openly confessing offenses seen, heard, or suspected. Manjushri spent the summer retreat in three places: one month in the royal palace, one month in a brothel, and one month with children learning. Kashyapa, upholding the monastery rules, saw him breaking the retreat and disrupting the community—he could not let it pass. The Buddha said: "An elephant does not walk rabbit paths; how can a swallow know the ways of a swan?" The Lotus Sutra says: "Even in the king's inner palace, manifesting as a woman, he teaches this sutra." Even in tiger dens and demon palaces, it is precisely the place for miraculous play. Those who only seek their own liberation see east but not the benefit of going west; the clever one's actions become the clumsy one's legacy. As the Second Patriarch said: "I regulate my own mind; it is none of your affair." Kashyapa, inwardly profound but outwardly manifesting, raised the mallet to punish him—only to see billions of Manjushris, exhausting his power, unable to lift the mallet. Even if he kicked over the meditation post, it would be like smashing a water bucket—accusing others of a crime only adds that crime to oneself. The real thief escapes, while the patrolman gets the stick. Thus the World-Honored One said: "Which Manjushri would you expel?" Wansong said: "The one who speaks of right and wrong is precisely the person of right and wrong." Kashyapa swallowed his anger and held his tongue, much like one wrongly accused and bearing injustice. Yet he wins Tian Tong's praise: "The golden ascetic has the heart but not the courage." "Golden" refers to a poor woman who obtained a golden pearl and asked a goldsmith to repair the Buddha's face. All reported it shone with golden light, outshining the heavens, hence called "Drinker of Light." Wearing ragged robes worth five coins, begging among the poor—in the Hinayana Vinaya, he practiced twelve ascetic deeds; in the Brahma Net Sutra, he used eighteen possessions. Thus called "ascetic" (dhuta), also "dutuo," meaning "to shake off"—like dusting clothes and tapping a hat. Tian Tong points out his "eagle heart and goose claws"—able to act but not to bear the consequence. Digging a pit on the road, seeing injustice—so-called "arrow on the string, cannot but be shot." He would even expel the Buddha himself for a time, yet leave Kashyapa to guard the hall. Since he aims to establish the true style of stark simplicity, he should also temporarily preserve the Buddha's lineage. Have you not heard: The flower remains unharmed, yet the honey is also made.