明覺禪師語錄 6.313

6.313

夫真空不空，是有無證；寂滅不滅，是往來相。佛以權實一法，開頓漸之徑，使隨器而趨之，有不離道場得大智慧，有難行苦行為人天業。日月為明矣，而盲者不見睫毛；舟枻可濟矣，而溺者淪於波浪。人之未有惡明而忘濟者，其心一也，其途異矣。昆蚑之性，群行食啄，倦則息、觸則避，求所以安樂，不待教而能也。人之於貴賤貧富、壽夭得喪，不知自然之分，愛惡悲欣、廉貪靜躁，紏纏桎梏，無所解脫，晝勞形骸，夜動夢寢，至於老死，且不知息。彼昆蚑知所以安樂，人顧不能也。佛之教人，推性命之際，以極天地之外，乃至觀身如掌中物，傳付法寶不寓文字，是謂禪那。山嶽之大有時而泐，金石之剛有時而刓，形器之用也。我則異於是，無去無住、無取無離，不見于內、不見于外、不見中間，自利義也，利他仁也，是謂涅槃妙心諸佛法印，無上微妙祕密圓明真實正法眼藏。佛以授摩訶迦葉，傳僧伽梨衣，以待補處出世，為成道之符。自是衣法相傳二十有七世。香至王子初入中國，諡曰圓覺，圓覺傳大祖，大祖傳鑑智，鑑智傳大醫，大醫傳大滿，大滿傳大鑑，大鑑藏衣傳法而已，大慧繼之，大寂承之，其後皆以所居稱，若天皇、龍潭、德山、雪峯、雲門、香林、智門，其世次也。

True emptiness is not empty; this is the realization of being and non-being. Quiescent cessation is not annihilated; this is the characteristic of coming and going. With the one Dharma of the provisional and the real, the Buddha opened the paths of the sudden and the gradual, causing beings to advance in accordance with their capacities: there are those who attain great wisdom without leaving the bodhimaṇḍa, and those who perform difficult and ascetic practices as karma for the human and celestial realms. The sun and moon provide illumination, yet the blind cannot see their own eyelashes; boats and oars can ferry across, yet the drowning sink beneath the waves. There has never been a person who hated light or forgot being ferried across; their mind is one, but their paths differ. As for the nature of creeping and crawling insects, they move in swarms to feed and peck, rest when fatigued, and avoid what touches them; seeking how to abide in ease and joy, they can do so without awaiting instruction. Regarding nobility and baseness, poverty and wealth, longevity and early death, gain and loss, humans do not know their natural lot; loving and hating, sorrowing and rejoicing, honest and covetous, quiet and agitated, they are entangled in fetters and find no liberation; by day they wear out their physical bodies, and by night they stir in their dreams, until they reach old age and death without ever knowing how to rest. Those creeping and crawling insects know how to abide in ease and joy, yet humans, on the contrary, are unable to do so. The Buddha's teaching of humanity explores the bounds of nature and life to reach the extremities beyond heaven and earth, even unto viewing the body like an object in the palm of one's hand; he transmitted and entrusted the Dharma-jewel without relying on written words, and this is called dhyāna. The grandeur of mountains and peaks will sometimes crumble; the hardness of metal and stone will sometimes wear away—such is the utility of forms and vessels. I, however, am different from this: without departing and without abiding, without grasping and without abandoning, not seen within, not seen without, and not seen in the middle; self-benefit is righteousness, and benefiting others is benevolence. This is called the wondrous mind of nirvāṇa, the seal of the Dharma of all Buddhas, the unsurpassed, subtly wondrous, secret, completely luminous, and authentic treasury of the true Dharma eye. The Buddha bestowed it upon Mahākāśyapa, transmitting the saṅghāṭī robe to await the appearance in the world of the [bodhisattva] in his final birth as a token of attaining enlightenment. From this point, the robe and Dharma were transmitted in succession for twenty-seven generations. When the prince of the Xiangzhi kingdom first entered China, he was posthumously titled Yuanjue (Bodhidharma); Yuanjue transmitted it to Dazu (Huike); Dazu transmitted it to Jianzhi (Sengcan); Jianzhi transmitted it to Dayi (Daoxin); Dayi transmitted it to Daman (Hongren); Daman transmitted it to Dajian (Huineng). Dajian merely hid the robe and transmitted the Dharma. Dahui (Nanyue Huairang) succeeded him; Daji (Mazu Daoyi) inherited it; thereafter, they were all referred to by their places of residence, such as Tianhuang, Longtan, Deshan, Xuefeng, Yunmen, Xianglin, and Zhimen—such is the succession of their generations.