宏智禪師廣錄 1.191

1.191

小參云。元是一精明。分成六和合。所以道。在眼曰見。在耳曰聞。在鼻嗅香。在舌談論。在手執捉。在足運奔。門門通處處顯。不覆藏勿回互。釋迦老子分千百億化身。觀音大士具八萬四千手眼。運大神通。放大光明。現功德相。作莊嚴事。然於報化門頭即得。實際地上總用一點不著。祇如四大壞五蘊空。六根昏塞七識捨盡。平生伎倆總做不得。平生知解總忘了也。親屬留不住。好玩將不去。無家可坐。無地可安。直得無一絲毫許粘綴處。且道。正恁麼時。真實人作麼生履踐。還相委悉麼。良久云。夜來雲散斗杓垂。拈得鼻孔失却口。復舉定山云。生死中無佛。即非生死。夾山云。生死中有佛。則不迷生死。同往問大梅。被一時坐却。不許分疎。然而公案現成。覺上座不免出一隻手。與劈折去也。有處莫依守。會要功中移步。無處莫停留。更須位裡轉身。且道。畢竟如何。還會麼。夜月有輝含野渡。白雲無雨裹秋山。

Instructing the assembly, [the Master] said: "Originally it is a single subtle brightness, divided into six harmonies. Therefore it is said: in the eye it is called seeing; in the ear it is called hearing; in the nose it smells fragrances; on the tongue it speaks and debates; in the hands it grasps and holds; in the feet it runs and moves. Every gate is open and every place is revealed—unhidden and without concealment. Old Shakya divided into hundreds of thousands of millions of transformation bodies; the Great Being Avalokiteśvara possesses eighty-four thousand hands and eyes, exercising great supernatural powers, emitting great radiance, manifesting marks of merit and virtue, and performing works of adornment. However, while this is permissible at the gate of reward and transformation, upon the ground of actual reality not a bit of it can be used at all. Take, for instance, when the four great elements decay and the five skandhas are empty, the six sense faculties are dimmed and obstructed and the seven consciousnesses are entirely discarded—the tricks of a lifetime can not be performed at all, and the understandings of a lifetime are completely forgotten. Relatives cannot detain you, and fine playthings cannot be taken along. There is no home to sit in, no ground to rest upon, directly reaching the point where there is not the slightest cling or attachment. Tell me: precisely at such a time, how does the true person tread? Do you understand thoroughly yet?"
After a good while he said: "Last night the clouds dispersed and the Dipper's handle hung down; / Taking hold of the nostrils, one loses the mouth."
He then brought up: Dingshan said, "If there is no Buddha within birth and death, then it is not birth and death." Jiashan said, "If there is a Buddha within birth and death, one is not deluded by birth and death." They went together to ask Damei, but were both shut down at once, not permitted to analyze or explain. However, the gong'an is ready-made; Senior Monk Zhengjue cannot help putting forth a hand to chop and split it for you: Where there is a place, do not depend on or maintain it—you must shift your steps within function; where there is no place, do not linger—you must furthermore turn around within the position. Tell me: after all, how is it? Do you understand?
"The night moon possesses radiance, embracing the rustic ferry; / White clouds have no rain, wrapping the autumn mountain."