[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [佛果圜悟禪師碧巖錄](https://indike.org/pramana/in.bauddha.taisho.2003) › 2.27 # 佛果圜悟禪師碧巖錄 2.27 佛果圜悟禪師碧巖錄 2.27 - **Language:** Classical Chinese ### [2.27](https://indike.org/pramana/in.bauddha.taisho.2003.2.27) 鏡清承嗣雪峯。與本仁玄沙疎山太原孚輩同時。初見雪峯。得旨後。常以啐啄之機。開示後學。善能應機說法。示眾云。大凡行脚人。須具啐啄同時眼。有啐啄同時用。方稱衲僧。如母欲啄。而子不得不啐。子欲啐。而母不得不啄。有僧便出問。母啄子啐。於和尚分上。成得箇什麼邊事。清云。好箇消息。僧云。子啐母啄。於學人分上。成得箇什麼邊事。清云。露箇面目。所以鏡清門下。有啐啄之機。這僧亦是他門下客。會他家裏事。所以如此問。學人啐請師啄。此問洞下謂之借事明機。那裏如此。子啐而母啄。自然恰好同時。鏡清也好。可謂拳踢相應。心眼相照。便答道。還得活也無。其僧也好。亦知機變。一句下有賓有主。有照有用。有殺有活。僧云。若不活遭人怪笑。清云。也是草裏漢。一等是入泥入水。鏡清不妨惡脚手。這僧既會恁麼問。為什麼却道。也是草裏漢。所以作家眼目。須是恁麼。如擊石火似閃電光。構得構不得。未免喪身失命。若恁麼。便見鏡清道草裏漢。所以南院示眾云。諸方只具啐啄同時眼。不具啐啄同時用。有僧出問。如何是啐啄同時用。南院云。作家不啐啄。啐啄同時失。僧云。猶是學人疑處。南院云。作麼生是爾疑處。僧云。失。南院便打。其僧不肯。院便趕出。僧後到雲門會裏舉前話。有一僧云。南院棒折那。其僧豁然有省。且道意在什麼處。其僧却回見南院。院適已遷化。却見風穴。纔禮拜。穴云。莫是當時問先師啐啄同時底僧麼。僧云。是。穴云。爾當時作麼生會。僧云。某甲當初時。如燈影裏行相似。穴云。爾會也。且道是箇什麼道理。這僧都來只道某甲當初時。如燈影裏行相似。因甚麼風穴便向他道爾會也。後來翠巖拈云。南院雖然運籌帷幄。爭柰土曠人稀。知音者少。風穴拈云。南院當時。待他開口。劈脊便打。看他作麼生。若見此公案。便見這僧與鏡清相見處。諸人作麼生。免得他道草裏漢。所以雪竇愛他道草裏漢。便頌出。 > Jingqing was an heir to Xuefeng and a contemporary of Benren, Xuansha, Shoushan, and Taiyuan Fu. When he first met Xuefeng and grasped the purport, he frequently used the dynamic function of tapping and pecking to instruct students, being skilled at preaching the Dharma in response to their capacity. Addressing the assembly, he said: 'Generally, people on itinerant pilgrimage must possess the eye of simultaneous tapping and pecking and have the function of simultaneous tapping and pecking before they can be called patch-robed monks. It is like when the mother wants to peck, the chick cannot but tap; when the chick wants to tap, the mother cannot but peck.' A monk came forward and asked: 'When the mother pecks and the chick taps, what side of the matter does this amount to on your Reverence’s part?' Jingqing said: 'A fine piece of news.' The monk asked: 'When the chick taps and the mother pecks, what side of the matter does this amount to on the student’s part?' Jingqing said: 'It reveals a face.' Thus, in Jingqing’s lineage, there is this dynamic function of tapping and pecking. This monk was also a visitor at his gate and understood the affairs of his house, which is why he asked like this: 'The student taps; please, Master, peck.' In the Dongshan house, this question is called 'borrowing the phenomenon to clarify the dynamic function.' How could it really be like this? When the chick taps and the mother pecks, naturally it is perfectly simultaneous. Jingqing was also good; one could say fists and kicks corresponded to each other, mind and eye reflecting each other. So he answered: 'Can you still be brought to life or not?' That monk was also good, also understanding the shift in dynamic function. Within one phrase, there were host and guest, reflection and action, killing and giving life. The monk said: 'If I am not brought to life, I will be ridiculed by others.' Qing said: 'He is also a fellow in the grass.' Although equally entering mud and water, Jingqing certainly showed ruthless footwork and handiwork. Since this monk understood how to ask in such a manner, why did \[Jingqing\] instead say, 'He is also a fellow in the grass'? This is why the eyes of an adept must be like this: like sparks struck from flint, like a flash of lightning. Whether you grasp it or not, you cannot avoid losing body and life. If it is like this, you will immediately see why Jingqing said, 'a fellow in the grass.' Hence, Nanyuan addressed the assembly, saying: 'All quarters only possess the eye of simultaneous tapping and pecking; they do not possess the function of simultaneous tapping and pecking.' A monk came forward and asked: 'What is the function of simultaneous tapping and pecking?' Nanyuan said: 'An adept does not tap and peck; tapping and pecking simultaneously is a failure.' The monk said: 'This is still a point of doubt for the student.' Nanyuan said: 'What is your point of doubt?' The monk said: 'The failure.' Nanyuan struck him immediately. The monk refused to accept it, so Nanyuan drove him out. Later, the monk went to Yunmen's assembly and brought up the previous conversation. A monk there said: 'Did Nanyuan’s staff break?' The monk had a sudden awakening. Tell me, where did the meaning lie? That monk returned to see Nanyuan, but Nanyuan happened to have already passed away. He then went to see Fengxue. As soon as he bowed, Fengxue said: 'Aren’t you the monk who back then asked the late master about simultaneous tapping and pecking?' The monk said: 'I am.' Fengxue asked: 'How did you understand it back then?' The monk said: 'At that time, it was like walking in the shadow of a lantern.' Fengxue said: 'You understand.' Tell me, what kind of principle is this? This monk merely said, 'At that time, it was like walking in the shadow of a lantern.' Why did Fengxue immediately say to him, 'You understand'? Later, Cuiyan brought this up and said: 'Although Nanyuan devised strategies within the command tent, what could he do? The land was vast, the people sparse, and those who understood the tune were few.' Fengxue brought it up and said: 'At that time, Nanyuan should have struck him across the back the moment he opened his mouth, to see what he would do.' If you see through this gong'an, you will see the place where this monk met Jingqing. How can you all avoid him calling you 'fellows in the grass'? Thus, Xuedou loved his saying 'a fellow in the grass' and brought forth his eulogy: > — English (machine translation) (machine translation) - [Previous: 2.26](https://indike.org/pramana/in.bauddha.taisho.2003.2.26) - [Next: 2.28](https://indike.org/pramana/in.bauddha.taisho.2003.2.28) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2003.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2003~en-mt.2.27) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2003.2.27](https://indike.org/pramana/in.bauddha.taisho.2003.2.27) · Pramāṇa