佛果圜悟禪師碧巖錄 4.23

4.23

無著遊五臺。至中路荒僻處。文殊化一寺。接他宿。遂問。近離甚處。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。多少眾。著云。或三百或五百。無著却問文殊。此間如何住持。殊云。凡聖同居龍蛇混雜。著云。多少眾。殊云。前三三後三三。却喫茶。文殊舉起玻璃盞子云。南方還有這箇麼。著云。無。殊云。尋常將什麼喫茶。著無語遂辭去。文殊令均提童子。送出門首。無著問童子云。適來道前三三後三三。是多少。童子云。大德著應喏。童子云。是多少。又問此是何寺。童子指金剛後面。著回首。化寺童子。悉隱不見。只是空谷。彼處後來謂之金剛窟。後有僧問風穴。如何是清涼山中主。穴云。一句不遑無著問。迄今猶作野盤僧。若要參透平平實實。脚踏實地。向無著言下薦得。自然居鑊湯爐炭中。亦不聞熱。居寒氷上亦不聞冷。若要參透使孤危峭峻。如金剛王寶劍。向文殊言下薦取。自然水灑不著風吹不入。不見漳州地藏問僧。近離甚處。僧云。南方。藏云。彼中佛法如何。僧云。商量浩浩地。藏云。爭似我這裏種田博飯喫。且道與文殊答處。是同是別。有底道。無著答處不是。文殊答處。也有龍有蛇。有凡有聖。有什麼交涉。還辨明得前三三後三三麼。前箭猶輕後箭深。且道是多少。若向這裏透得。千句萬句。只是一句。若向此一句下。截得斷把得住。相次間到這境界。

Wuzhuo traveled to Mount Wutai. Reaching a desolate and remote place halfway along the road, Mañjuśrī manifested a temple to lodge him. [Mañjuśrī] then asked, 'Where have you recently departed from?' Wuzhuo said, 'The South.' Mañjuśrī said, 'How is the Buddha Dharma maintained in the South?' Wuzhuo said, 'Monks of the saddharma-vipralopa mostly observe the precepts and Vinaya but little.' Mañjuśrī said, 'How large are the assemblies?' Wuzhuo said, 'Sometimes three hundred, sometimes five hundred.' Wuzhuo then asked Mañjuśrī, 'How is it maintained here?' Mañjuśrī said, 'Ordinary and sacred dwell together; dragons and snakes are mixed.' Wuzhuo said, 'How large is the assembly?' Mañjuśrī said, 'The front three-three and the back three-three.' Then they drank tea. Mañjuśrī held up a glass cup and said, 'Does the South also have this?' Wuzhuo said, 'No.' Mañjuśrī said, 'What do they usually use to drink tea?' Wuzhuo had no words, and thereupon took his leave. Mañjuśrī ordered the youth Juntī to see him out the gate. Wuzhuo asked the youth, 'Just now he said "the front three-three and the back three-three"—how many is that?' The youth said, 'Great Worthy!' Wuzhuo responded, 'Yes?' The youth said, 'How many is it?' He also asked, 'What temple is this?' The youth pointed behind the vajra. Wuzhuo turned his head, and the manifested temple and youth all vanished from sight; there was only an empty valley. That place was later called the Vajra Cave. Later, a monk asked Fengxue, 'Who is the master within Mount Qingliang?' Fengxue said, 'In a single phrase, he gave no time for Wuzhuo to ask; / Down to the present he is still a monk wandering the wilds.' If you want to penetrate through plainly and solidly, stepping on solid ground, understand beneath Wuzhuo's words, and naturally, even dwelling in boiling caldrons or burning coals, you will not sense heat, and dwelling on cold ice, you will not sense cold. If you want to penetrate through so as to be solitary, precipitous, and steep, like the precious sword of the Vajra King, understand beneath Mañjuśrī's words, and naturally water cannot splash on you and wind cannot blow into you. Have you not seen? Dizang of Zhangzhou asked a monk, 'Where have you recently departed from?' The monk said, 'The South.' Dizang said, 'How is the Buddha Dharma there?' The monk said, 'Discussion is vast and billowing.' Dizang said, 'How could that compare to my tilling the fields here to earn rice to eat?' Tell me, compared with Mañjuśrī's answer, is this the same or different? Some say Wuzhuo's answer was wrong, while in Mañjuśrī's answer there were both dragons and snakes, both ordinary and sacred—what connection is there? Can you clearly discern 'the front three-three and the back three-three'? The first arrow was still light; the second arrow goes deep. Tell me, how many is it? If you can penetrate through here, a thousand phrases or ten thousand phrases are just a single phrase. If you can cut off and hold fast beneath this single phrase, in due course you will reach this realm.