佛果圜悟禪師碧巖錄 9.45

9.45

"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?