佛果圜悟禪師碧巖錄 8.21

8.21

僧從定州和尚會裏來到烏臼。臼亦是作家。諸人若向這裏。識得此二人一出一入。千箇萬箇只是一箇。作主也恁麼。作賓也恁麼。二人畢竟合成一家。一期勘辨。賓主問答。始終作家。看烏臼問這僧云。定州法道何似這裏。僧便云。不別。當時若不是烏臼。難奈這僧何。臼云。若不別。更轉彼中去。便打。爭奈這僧是作家漢。便云。棒頭有眼不得草草打人。臼一向行令云。今日打著一箇也。又打三下。其僧便出去。看他兩箇轉轆轆地。俱是作家。了這一事。須要分緇素別休咎。這僧雖出去。這公案。却未了在。烏臼始終。要驗他實處看他如何。這僧却似撐門拄戶。所以未見得他。烏臼却云。屈棒元來有人喫在。這僧要轉身吐氣。却不與他爭。輕輕轉云。爭奈杓柄在和尚手裏。烏臼是頂門具眼底宗師。敢向猛虎口裏橫身云。汝若要山僧回與汝。這漢是箇肘下有符底漢。所謂見義不為無勇也。更不擬議。近前奪烏臼手中棒。打臼三下。臼云。屈棒屈棒。爾且道意作麼生。頭上道。屈棒元來有人喫在。及乎到這僧打他。却道屈棒屈棒。僧云。有人喫在。臼云。草草打著箇漢。頭上道草草打著一箇也。到末後自喫棒。為什麼亦道草草打著箇漢。當時若不是這僧卓朔地。也不奈他何。這僧便禮拜。這箇禮拜最毒。也不是好心。若不是烏臼。也識他不破。烏臼云。却恁麼去也。其僧大笑而出。烏臼云。消得恁麼消得恁麼。看他作家相見。始終賓主分明。斷而能續。其實也只是互換之機。他到這裏。亦不道有箇互換處。自是他古人。絕情塵意想。彼此作家。亦不道有得有失。雖是一期間語言。兩個活鱍鱍地。都有血脈針線。若能於此見得。亦乃向十二時中。歷歷分明。其僧便出是雙放。已下是雙收。謂之互換也。雪竇正恁麼地。頌出。

A monk came from the assembly of the Venerable of Dingzhou to Wujiu. Wujiu was also a craftsman. If people here recognize these two men's one exiting and one entering: a thousand, ten thousand are just one. Acting as host is like this, acting as guest is like this; in the end the two join into one family. An episode of testing and examination, question and answer between host and guest: from beginning to end, both are craftsmen. See Wujiu asking this monk, "What is the Dharma-way of Dingzhou like compared to here?" The monk said, "Not different." At that time, if it were not Wujiu, it would have been hard to handle this monk. Wujiu said, "If not different, then turn back there!" and struck him. What can be done? This monk was a craftsman; he said, "The staff's head has eyes; you must not strike people carelessly!" Wujiu directly carried out the imperative, saying, "Today I have hit one!" and struck him three more times. The monk thereupon went out. Look at the two of them turning smoothly like wheels; both are craftsmen. To settle this matter, one must distinguish black from white and differentiate misfortune from fortune. Although this monk went out, this gong'an was not yet settled. From beginning to end, Wujiu wanted to verify his real place to see how he was. This monk seemed to prop up the door and brace the household, so one could not yet see through him. Wujiu instead said, "An unjust blow—it turns out there was someone to take it." This monk wanted to turn his body and exhale; yet not contending with him, he gently turned and said, "What can be done? The ladle handle is in the Venerable's hands." Wujiu was a lineage master possessing eyes in the crown of his head; daring to stretch his body across a fierce tiger's mouth, he said, "If you want it, this mountain monk will return it to you." This fellow was a fellow with a talisman beneath his elbow; as is said, "To see what is right and not do it is a lack of courage." Without any further hesitation, he stepped forward, snatched the staff from Wujiu's hand, and struck Wujiu three times. Wujiu said, "An unjust blow, an unjust blow!" Tell me: what was the meaning? At first he said, "An unjust blow—it turns out there was someone to take it." When it came to this monk striking him, he instead said, "An unjust blow, an unjust blow!" The monk said, "There is someone to take it!" Wujiu said, "I carelessly struck such a fellow!" At first he said, "Today I have hit one!" In the end, when taking the blows himself, why did he also say, "I carelessly struck such a fellow"? At that time, had this monk not stood tall and erect, he could not have handled him either. The monk thereupon bowed. This bow was the most poisonous; it too was not a good mind. If it were not Wujiu, he could not have seen through him either. Wujiu said, "Do you go off like this?" The monk laughed loudly and went out. Wujiu said, "Deserving of such, deserving of such!" Look at craftsmen meeting each other: from beginning to end, host and guest are distinct; severed, yet able to continue. In fact, it was just the dynamic function of reciprocal interchange. Reaching this point, he also did not say there is a place of reciprocal interchange. Naturally, these ancients had cut off emotional defilements and conceptual thoughts; each being a craftsman, neither said there was gain or loss. Although it was a momentary conversation, the two were actively alive and kicking, each having bloodlines and stitches. If you can see in this way, then throughout the twelve double-hours, it will also be distinctly clear. The monk going out was double releasing; from there down was double gathering—this is called reciprocal interchange. Just like this, Xuedou produced a verse: