真心直說 1.23

1.23

或曰。息妄心而真心現矣。然則真心體用今在何處。曰真心妙體遍一切處。永嘉云。不離當處常湛然。覓即知君不可見。經云。虛空性故。常不動故。如來藏中無起滅故。大法眼云。處處菩提路頭頭功德林。此即是體所在也。真心妙用隨感隨現。如谷應聲。法燈云。今古應無墜。分明在目前。片雲生晚谷。孤鶴下遙天。所以魏府元華嚴云。佛法在日用處。在行住坐臥處。喫茶喫飯處。語言相問處。所作所為舉心動念。又却不是也。故知體則遍一切處。悉能起用。但因緣有無不定故。妙用不定耳。非無妙用也。修心之人欲入無為海度諸生死。莫迷真心體用所在也。

Someone asked: "When the deluded mind ceases, the true mind becomes manifest. That being so, where are the essence and function of the true mind right now?"
I answered: "The wondrous essence of the true mind pervades all places. Yongjia says: 'Not departing from the present place, it is constantly serene; seek it, and know that you cannot see it.' A sūtra says: 'Because it is of the nature of space, because it is constantly unmoving, because within the tathāgatagarbha there is no arising or ceasing.' Great Master Fayan said: 'Every place is the path of bodhi; every single thing is a grove of merit.' This is where the essence abides. The wondrous function of the true mind manifests in response to each resonance, like an echo in a valley. Fadeng said: 'From past to present it never falls; clearly it is right before one's eyes. A wisp of cloud arises from the evening valley; a lone crane descends from the distant sky.' Therefore, Master Yuan Huayan of Weifu said: 'The Buddhadharma is in daily activities, in walking, standing, sitting, and lying down, in drinking tea and eating rice, and in speaking and asking questions. Yet when one acts, does things, stirs the mind, or moves a thought, it is again not it.' Hence, we know that the essence pervades all places and is capable of giving rise to all functions; but because the presence or absence of causes and conditions is indeterminate, the wondrous function is indeterminate—it is not that there is no wondrous function. Those who cultivate the mind and wish to enter the ocean of the unconditioned to cross over all saṃsāra must not be deluded about the whereabouts of the essence and function of the true mind."