佛果圜悟禪師碧巖錄 2.29

2.29

古佛有家風。雪竇一句頌了也。凡是出頭來。直是近傍不得。若近傍著。則萬里崖州。纔出頭來。便是落草。直饒七縱八橫。不消一揑。雪竇道。古佛有家風。不是如今恁麼也。釋迦老子。初生下來。一手指天。一手指地。目顧四方云。天上天下。唯我獨尊。雲門道。我當時若見。一棒打殺。與狗子喫却。貴要天下太平。如此方酬得恰好。所以啐啄之機。皆是古佛家風。若達此道者。便可一拳拳倒黃鶴樓。一踢踢翻鸚鵡洲。如大火聚。近之則燎却面門。如太阿劍。擬之則喪身失命。此箇唯是透脫得大解脫者。方能如此。苟或迷源滯句。決定搆這般說話不得。對揚遭貶剝。則是一賓一主。一問一答。於問答處。便有貶剝。謂之對揚遭貶剝。雪竇深知此事。所以只向兩句下。頌了。末後只是落草。為爾注破。子母不相知。是誰同啐啄。母雖啄。不能致子之啐。子雖啐。不能致母之啄。各不相知。當啐啄之時。是誰同啐啄。若恁麼會。也出雪竇末後句。不得在。何故。不見香嚴道。子啐母啄。子覺無殼。子母俱忘。應緣不錯。同道唱和。妙玄獨脚。雪竇不妨落草。打葛藤道啄。此一字。頌鏡清答道還得活也無。覺。頌這僧道若不活遭人怪笑。為什麼雪竇却便道。猶在殼。雪竇向石火光中別緇素。閃電機裏辨端倪。鏡清道。也是草裏漢。雪竇道。重遭撲。者難處些子。是鏡清道也是草裏漢。喚作鏡清換人眼睛得麼。這句莫是猶在殼麼。且得沒交涉。那裏如此。若會得。繞天下行脚。報恩有分。山僧恁麼說話。也是草裏漢。天下衲僧徒名邈。誰不是名邈者。到這裏。雪竇自名邈不出。却更累他天下衲僧。且道鏡清作麼生是為這僧處。天下衲僧跳不出。

'Ancient Buddhas have their family style'—with this one line Xuedou has eulogized it completely. Whenever one sticks out one's head, one simply cannot be approached. If one is approached, then it is Yazhou ten thousand miles away. As soon as one sticks out one's head, one has already fallen into the grass. Even if you are free in seven directions and eight ways, it does not require a single pinch [to crush you]. Xuedou said, 'Ancient Buddhas have their family style'—it is not like today's ways. When old man Śākya was first born, he pointed one hand to the sky, one hand to the earth, looked all around the four directions, and said: 'Above the heavens and below the heavens, I alone am honored.' Yunmen said: 'If I had seen him then, I would have beaten him to death with one blow and fed him to the dogs, aiming to bring peace to the world.' Only in this way could it be properly reciprocated. Therefore, the dynamic function of tapping and pecking is entirely the family style of the ancient Buddhas. If one penetrates this Way, one can immediately topple Yellow Crane Tower with a single punch and flip Parrot Island over with a single kick. Like a great mass of fire, if you approach it, it singes your face; like the Tai'e Sword, if you attempt to measure it, you lose body and life. Only one who has thoroughly penetrated and attained great liberation can be like this. If you are lost at the source and stuck on phrases, you will definitely never be able to grasp this kind of talk. 'Facing and presenting, they meet with demotion and stripping away' refers to the one host and one guest, the one question and one answer; at the point of question and answer, there is demotion and stripping away. This is called 'facing and presenting, they meet with demotion and stripping away.' Xuedou knew this matter deeply, so he completed the eulogy within just two lines. At the end, he merely fell into the grass to explain it thoroughly for you: 'Chick and mother do not know each other; who pecks and taps together?' Although the mother pecks, she cannot bring about the chick's tapping; although the chick taps, it cannot bring about the mother's pecking. Neither knows of the other. At the very moment of tapping and pecking, who pecks and taps together? If you understand it this way, you still cannot escape Xuedou's final line. Why? Have you not seen Xiangyan say: 'Chick taps, mother pecks; the chick is awakened, without shell. Chick and mother are both forgotten; responding to conditions without error. Companions on the Way harmonize in song; the marvelous and profound stands alone on one foot.' Xuedou did not hesitate to fall into the grass, raising entangling vines by saying: 'Pecking'—this one word eulogizes Jingqing's reply, 'Can you still be brought to life or not?' 'Awakened' eulogizes this monk's saying, 'If I am not brought to life, I will be ridiculed by others.' Why did Xuedou then immediately say, 'still in the shell'? Xuedou distinguishes black from white in the light of sparks from flint, discerning the clue in a flash of lightning. Jingqing said: 'He is also a fellow in the grass.' Xuedou said: 'Struck once again.' The slight difficulty here is in Jingqing saying, 'He is also a fellow in the grass.' Can this be called Jingqing switching people's eyes? Could this phrase mean 'still in the shell'? It has no connection whatsoever! How could it be like this? If you can understand it, you may travel around the world on itinerant pilgrimage, having your share in repaying the debt of gratitude. This mountain monk speaking like this is also a fellow in the grass. 'Patch-robed monks of the world try in vain to depict it'—who is not one who tries to depict it? Arriving here, Xuedou himself could not depict it, yet he further implicated the patch-robed monks of the world. Tell me, how was Jingqing acting on behalf of this monk? The patch-robed monks of the world cannot leap out.