宏智禪師廣錄 5.32

5.32

小參僧問。應觀法界性一切唯心造。正恁麼時如何。師云。三界九地。甚麼處得來。僧云。法從空處起。人向裏頭參。師云。果滿菩提圓。花開世界起。僧云。可謂是毛吞巨海。芥納須彌。師云。將三門來燈籠上也不妨。僧云。只如十法界中。阿那箇是最親底。師云。不是心。不是佛。不是物。僧云。毫端不昧周沙界。師云。已是迷頭認影。僧云。記得。僧問雲門。如何是法身門云。六不收。此意如何。師云。超方者委。師乃云。箇是甚麼所在。箇是甚麼時節。選佛場開也。人人向者裏。心空及第去。爾若心地不空。一切處便成窒礙。爾心地若空。更無東西南北。淨裸裸赤灑灑。箇時不以身為身。不以心為心。此心箇時不立妄想。此身箇時不立色聚。靈靈自知。湛湛常存。箇時是甚麼。還曾辨得麼。一切法生屬因緣。一切法滅屬因緣。須知從本已來靈明廓徹。廣大虛寂。三界九地。甚麼處得來。天地與我同根。萬物與我一體。箇時若覰得破透得過。是三世諸佛師。六代祖師祖。是一切眾生母。森羅萬象。山河大地。草木叢林。皆是自心中所現物。便知道。身反在於心中。若大海之一漚耳。爾莫隨他影像。自然廓落無依。所以道。四大性自復。如子得其母珍重。

At an informal gathering, a monk asked, "'One should contemplate the nature of the Dharmadhātu: everything is created by mind alone.' Just at such a time, what is it like?" The Master said, "The three realms and nine stages—from where do they come?" The monk said, "Dharmas arise from emptiness; people participate within it." The Master said, "When the fruit is full, Bodhi is complete; when the flower blossoms, worlds arise." The monk said, "This can be called 'a pore swallowing the great ocean, a mustard seed containing Mount Sumeru.'" The Master said, "Taking the three gates and placing them onto the lantern is not hindered either." The monk said, "Among the ten realms of reality, which one is the most intimate?" The Master said, "It is not mind, it is not Buddha, it is not a thing." The monk said, "The tip of a hair is not obscured, pervading sands of realms." The Master said, "Already you are losing your head and recognizing a shadow." The monk said, "I recall: A monk asked Yunmen, 'What is the Dharma-body?' Yunmen said, 'The six do not take it in.' What does this mean?" The Master said, "Those who transcend the directions comprehend it." The Master then said: "What place is this? What juncture is this? The arena for selecting Buddhas is open! Each and every person, right here, empties the mind and passes the examination. If your mind-ground is not empty, obstructions arise everywhere. If your mind-ground is empty, there is no east, west, south, or north: completely naked and starkly bare. At that time, you do not take the body as the body, and you do not take the mind as the mind. This mind, at that time, does not establish delusions; this body, at that time, does not establish the aggregate of form. Brightly knowing by itself, crystal-clear and eternally enduring. What is it at that time? Have you ever discerned it? The arising of all dharmas belongs to causes and conditions; the cessation of all dharmas belongs to causes and conditions. You must know that from the beginning it has been brilliantly clear and boundless, vast, empty, and tranquil. The three realms and nine stages—from where do they come? 'Heaven and earth share the same root with me; the myriad things are of one body with me.' If at that time you can see through it and penetrate it, you are the master of the Buddhas of the three periods, the ancestor of the six generations of patriarchs, the mother of all sentient beings. The array of myriad phenomena, the mountains, rivers, and great earth, the grasses, trees, and dense forests—all are things manifested in your own mind. Then you will know: the body is rather within the mind, like a single bubble in the great ocean. Do not follow after their images, and naturally you will be vast and unreliant. Therefore it is said: 'The nature of the four great elements returns of itself, like a child finding its mother.' Take care!"