佛果圜悟禪師碧巖錄 5.32

5.32

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: