宏智禪師廣錄 5.32

5.32

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!"