佛果圜悟禪師碧巖錄 9.43

9.43

雲巖與道吾同參藥山。四十年脇不著席。藥山出曹洞一宗。有三人法道盛行。雲巖下洞山。道吾下石霜船子下夾山。大悲菩薩有八萬四千母陀羅臂。大悲有許多手眼。諸人還有也無。百丈云。一切語言文字。俱皆宛轉歸于自己。雲巖常隨道吾咨參決擇。一日問他道。大悲菩薩用許多手眼作什麼。當初好與他劈脊便棒。免見後有許多葛藤。道吾慈悲不能如此。却與他說道理。意要教他便會。却道如人夜半背手摸枕子。當深夜無燈光時。將手摸枕子。且道眼在什麼處。他便道我會也。吾云汝作麼生會。巖云遍身是手眼。吾云。道即太殺道。只道得八成。巖云。師兄又作麼生。吾云。通身是手眼。且道遍身是底是。通身是底是。雖似爛泥却脫灑。如今人多去作情解道。遍身底不是。通身底是。只管咬他古人言句。於古人言下死了。殊不知。古人意不在言句上。此皆是事不獲已而用之。如今下注脚。立格則道。若透得此公案。便作罷參會。以手摸渾身。摸燈籠露柱。盡作通身話會。若恁麼會。壞他古人不少。所以道。他參活句不參死句。須是絕情塵意想。淨裸裸赤灑灑地。方可見得大悲話。不見曹山問僧。應物現形如水中月時如何。僧云。如驢覰井。山云。道即殺道只道得八成。僧云。和尚又作麼生。山云。如井覷驢。便同此意也。爾若去語上見。總出道吾雲巖圈繢不得。雪竇作家。更不向句下死。直向頭上行。頌云。

Yunyan and Daowu studied together under Yaoshan; for forty years their ribs did not touch the mat. Yaoshan gave rise to the Caodong lineage, and three people caused the Dharma path to flourish greatly: under Yunyan was Dongshan, under Daowu was Shishuang, and under Chuanzi was Jiashan. The Bodhisattva of Great Compassion has eighty-four thousand mudrā arms; Great Compassion has so many hands and eyes—do all of you have them or not? Baizhang said, "All words and phrases windingly return to oneself." Yunyan frequently followed Daowu to inquire, study, and resolve doubts. One day he asked him, "What does the Bodhisattva of Great Compassion use so many hands and eyes for?" At the outset, he should have struck him across the spine with a staff, avoiding so many entangling vines later. Daowu, out of compassion, could not do this; instead, he reasoned with him, intending to make him understand immediately. Thus he said, "It is like someone reaching back with their hand in the middle of the night to feel for a pillow." In the deep night without lamplight, reaching with a hand to feel for a pillow—tell me, where are the eyes? He immediately said, "I understand." Daowu said, "How do you understand?" Yunyan said, "The entire body is hands and eyes." Daowu said, "You have said quite a lot, but you have only said eighty percent." Yunyan said, "What about you, elder brother?" Daowu said, "The whole body is hands and eyes." Tell me, is "the entire body" right, or is "the whole body" right? Though resembling rotten mud, it is freely detached. People nowadays mostly make an emotional interpretation, saying that "the entire body" is wrong and "the whole body" is right, merely gnawing on the words and phrases of the ancients, dying beneath their words. They little realize that the intention of the ancients does not lie in words and phrases; these are all things used as a last resort. Nowadays, people attach notes and establish standards, saying that if you penetrate this gong'an, you understand it as concluding your studies; they feel their whole body with their hands, feel lanterns and bare pillars, and interpret it all as the talk of the whole body. If you understand it like this, you ruin the ancients considerably. Therefore it is said: they investigate living phrases, not dead phrases. You must cut off emotional dust and conceptual thoughts, being clean, naked, bare, and untrammeled; only then can you see this talk of Great Compassion. Have you not seen Caoshan asking a monk, "How is it when responding to objects and manifesting forms, like the moon in water?" The monk said, "Like a donkey peering into a well." Caoshan said, "You have said quite a lot, but you have only said eighty percent." The monk said, "What about you, Venerable?" Caoshan said, "Like a well peering at a donkey." This has the same meaning. If you try to see it through words, you will never escape the snare of Daowu and Yunyan. Xuedou, an adept, does not die under the phrase, but walks directly on top of it. His verse says: