佛果圜悟禪師碧巖錄 5.32

5.32

雲門道。六不收。直是難搆。若向朕兆未分時搆得。已是第二頭。若向朕兆已生後薦得。又落第三首。若向言句上辨明。卒摸索不著。且畢竟以何為法身。若是作家底。聊聞舉著。剔起便行。苟或佇思停機。伏聽處分。太原孚上座本為講師。一日登座講次。說法身云。竪窮三際。橫亘十方。有一禪客。在座下聞之失笑。孚下座云。某甲適來有甚短處。願禪者為說看。禪者云。座主只講得法身量邊事。不見法身。孚云。畢竟如何即是。禪者云。可暫罷講於靜室中坐。必得自見。孚如其言。一夜靜坐。忽聞打五更鐘。忽然大悟。遂敲禪者門云。我會也。禪者云。爾試道看。孚云。我從今日去。更不將父母所生鼻孔扭揑也。又教中道。佛真法身。猶若虛空。應物現形。如水中月。又僧問夾山。如何是法身。山云。法身無相。如何是法眼。山云。法眼。無瑕。雲門道。六不收。此公案有者道。只是六根六塵六識。此六皆從法身生。六根收他不得。若恁麼情解。且喜沒交涉。更帶累雲門。要見便見。無爾穿鑿處。不見教中道。是法非思量分別之所能解。他答話多惹人情解。所以一句中。須具三句。更不辜負爾問頭。應時應節。一言一句。一點一畫。不妨有出身處。所以道。一句透。千句萬句一時透。且道是法身。是祖師。放爾三十棒。雪竇頌云。

Yunmen said, “The six do not take it in.” This is truly difficult to grasp. If you grasp it before the omens are divided, it is already the second head; if you grasp it after the omens have arisen, it falls into the third head. If you discern it in words and phrases, in the end you cannot feel it out. After all, what is considered the dharmakāya? If one is an adept, upon barely hearing it cited, one perks up and goes. If one hesitates and halts dynamic function, one submits to await instructions. Senior Monk Fu of Taiyuan was originally a lecturer. One day, ascending the seat to lecture, he spoke of the dharmakāya: “Vertically exhausting the three times, horizontally spanning the ten directions.” A Chan traveller listening below the seat burst out laughing. Fu descended the seat and said, “What defect did I have just now? May the Chan practitioner speak of it.” The Chan practitioner said, “The seat master only lectures on the boundary of the dharmakāya's measure; you do not see the dharmakāya.” Fu said, “In the end, what is it?” The Chan practitioner said, “You can temporarily cease lecturing and sit in a quiet room; you will surely see it for yourself.” Fu followed his words. Sitting quietly through the night, he suddenly heard the bell struck at the fifth watch and suddenly had a great awakening. Thereupon he knocked on the Chan practitioner's door and said, “I understand!” The Chan practitioner said, “Try to say something.” Fu said, “From this day forward, I will no longer twist and pinch the nostrils born of my parents.” The teachings also say: “The Buddha's true dharmakāya is like empty space; responding to things it manifests forms, like the moon in the water.” A monk also asked Jiashan, “What is the dharmakāya?” Jiashan said, “The dharmakāya has no form.” “What is the Dharma eye?” Jiashan said, “The Dharma eye has no blemish.” Yunmen said, “The six do not take it in.” Regarding this case, some say: “It is simply the six sense organs, the six sense objects, and the six consciousnesses; these six are all born from the dharmakāya, and the six sense organs cannot take it in.” If interpreted through emotional understanding like this, fortunately there is no connection, and it further implicates Yunmen. If you want to see, see immediately; there is nowhere for you to bore and chisel. Do you not see what is said in the teachings: “This Dharma cannot be understood by thought and discrimination.” His answers often provoke emotional understanding in people; therefore, within one phrase, three phrases must be contained, and he does not fail your question. In accord with the time and season, each word, each phrase, each dot, each stroke—it is not without a way out. Therefore it is said: “When one phrase is penetrated, a thousand phrases and ten thousand phrases are penetrated at once.” Tell me, is it the dharmakāya, or is it the ancestral master? I give you thirty blows of the staff. Xuedou's verse says: