佛果圜悟禪師碧巖錄 9.45

9.45

遍身是通身是。若道背手摸枕子底便是。以手摸身底便是。若作恁麼見解。盡向鬼窟裏作活計。畢竟遍身通身都不是。若要以情識去見他大悲話。直是猶較十萬里。雪竇弄得一句活道。拈來猶較十萬里。後句頌雲巖道吾奇特處云。展翅鵬騰六合雲。搏風鼓蕩四溟水。大鵬吞龍以翼搏風鼓浪。其水開三千里。遂取龍吞之。雪竇道。爾若大鵬能搏風鼓浪。也太殺雄壯。若以大悲千手眼觀之。只是些子塵埃忽生相似。又似一毫釐風吹未止相似。雪竇道。爾若以手摸身用作手眼堪作何用。於是大悲話上。直是未在。所以道。是何埃壒兮忽生。那箇毫釐兮未止。雪竇自謂作家。一時拂迹了也。爭奈後面依舊漏逗說箇諭子。依前只在圈繢裏。君不見。網珠垂範影重重。雪竇引帝網明珠。以用垂範。手眼且道落在什麼處。華嚴宗中。立四法界。一理法界。明一味平等故。二事法界。明全理成事故。三理事無礙法界。明理事相融大小無礙故。四事事無礙法界。明一事遍入一切事。一切事遍攝一切事。同時交參無礙故。所以道。一塵纔舉大地全收。一一塵含無邊法界。一塵既爾諸塵亦然。網珠者。乃天帝釋善法堂前。以摩尼珠為網。凡一珠中映現百千珠。而百千珠俱現一珠中。交映重重。主伴無盡。此用明事事無礙法界也。昔賢首國師。立為鏡燈諭。圓列十鏡。中設一燈。若看東鏡。則九鏡鏡燈歷然齊現。若看南鏡則鏡鏡如然。所以世尊初成正覺。不離菩提道場。而遍昇忉利諸天。乃至於一切處。七處九會。說華嚴經。雪竇以帝網珠。垂示事事無礙法界。然六相義甚明白。即總即別。即同即異。即成即壞。舉一相則六相俱該。但為眾生日用而不知。雪竇拈帝網明珠。垂範況此大悲話。直是如此。爾若善能向此珠網中。明得拄杖子。神通妙用。出入無礙。方可見得手眼。所以雪竇云。棒頭手眼從何起。教爾棒頭取證喝下承當。只如德山入門便棒。且道手眼在什麼處。臨濟入門便喝。且道手眼在什麼處。且道雪竇末後。為什麼更著箇咄字參。

"The whole body is it; the entire body is it." If you say that the person reaching back at midnight feeling for the pillow is it, or that touching your own body with your hand is it—if you make such conceptual interpretations, you are entirely making a living in a ghost cave. In the end, neither "the whole body" nor "the entire body" is it. If you try to perceive this talk of Great Compassion through emotional consciousness, you are still a hundred thousand li away. Xuedou managed a living phrase, saying: "Brought out, it is still a hundred thousand li off." His later lines eulogize the extraordinary aspect of Yunyan and Daowu, saying:
"Wings spread, the roc soars through the clouds of the six directions; / Beating the wind, it agitates the waters of the four seas."
When the great roc swallows a dragon, it beats the wind with its wings and stirs up waves, parting the water for three thousand li, and then catches the dragon and swallows it. Xuedou means: even if you, like the great roc, could beat the wind and stir the waves, that would certainly be exceptionally heroic; but if viewed with the thousand hands and eyes of Great Compassion, it is merely like a speck of dust suddenly arising, or like a single fine hair that has not yet stopped blowing in the wind. Xuedou means: if you touch your body with your hand and take that to be the hands and eyes, what can it be used for? In terms of this talk of Great Compassion, you are not there yet at all. Therefore he says: "What speck of dust is this, suddenly arising? / Which fine hair is that, not yet coming to rest?"
Xuedou considers himself an adept, wiping away all traces at once. Yet how can it be helped that afterwards he still leaves a leak, setting forth a metaphor, remaining as before within the corral: "Do you not see: / The net's pearls set a standard, reflections multiplying?"
Xuedou cites the clear pearls of Indra's net to set a standard. But tell me, where do the hands and eyes end up? In the Huayan school, four Dharma realms are established:
First, the Dharma realm of principle, which explains the one flavor of equality.
Second, the Dharma realm of phenomena, which explains that principle completely forms phenomena.
Third, the Dharma realm of non-obstruction between principle and phenomena, which explains the mutual fusion of principle and phenomena, and the non-obstruction of great and small.
Fourth, the Dharma realm of non-obstruction between phenomena and phenomena, which explains that one phenomenon universally enters all phenomena, and all phenomena universally encompass all phenomena, simultaneously interpenetrating without obstruction.
Therefore it is said: "When a single speck of dust is raised, the great earth is completely contained; each single speck of dust contains the boundless Dharma realm." If a single speck of dust is so, all specks of dust are likewise. As for the net of pearls, in front of the Hall of the Good Dharma of Śakra, King of the Gods, mani pearls form a net. In every single pearl, hundreds of thousands of pearls are reflected, and hundreds of thousands of pearls all appear within a single pearl, mutually reflecting without end, host and companions infinite. This is used to explain the Dharma realm of non-obstruction between phenomena and phenomena. Long ago, National Preceptor Xianshou established the metaphor of the mirrors and the lamp: ten mirrors were arranged in a circle, with a single lamp placed in the center. If you look into the eastern mirror, the other nine mirrors and the lamp appear distinctly all at once. If you look into the southern mirror, every mirror is likewise. Therefore, when the Bhagavat first achieved true awakening, without leaving the seat of awakening he universally ascended to the Trāyastriṃśa and other heavens, even to all places, preaching the Avataṃsaka Sūtra in seven locations and nine assemblies. Xuedou uses Indra's net of pearls to reveal the Dharma realm of non-obstruction between phenomena and phenomena. Yet the meaning of the six characteristics is very clear: identical with the universal, identical with the particular; identical with the same, identical with the different; identical with formation, identical with disintegration. When one characteristic is raised, all six characteristics are encompassed. Yet sentient beings use them daily without being aware of them.
Xuedou brings forth the clear pearls of Indra's net to set a standard, comparing it to this talk of Great Compassion; it is precisely like this. If you are skillfully able to understand the staff within this pearl net—its divine power and wondrous function, going out and entering without obstruction—only then will you be able to perceive the hands and eyes. Therefore Xuedou says: "From where do the hands and eyes at the head of the staff arise?" He has you attain verification at the head of the staff and assume responsibility under the shout. Just consider: when Deshan entered the gate, he immediately used his staff—tell me, where were the hands and eyes? When Linji entered the gate, he immediately shouted—tell me, where were the hands and eyes? And tell me, why did Xuedou add the word "Bah!" at the very end to investigate?