大慧普覺禪師語錄 26.21

26.21

左右具正信、立正志，此乃成佛作祖基本也。山野因以湛然名公道號，如水之湛然不動，則虛明自照，不勞心力。世間出世間法，不離湛然，無纖毫透漏。只以此印，於一切處印定，無是無不是，一一解脫，一一明妙，一一實頭，用時亦湛然，不用時亦湛然。祖師云：「但有心分別計較，自心見量者，悉皆是夢。」若心識寂滅無一動念處，是名正覺，覺既正，則於日用二六時中，見色聞聲，嗅香了味，覺觸知法，行住坐臥，語默動靜，無不湛然，亦自不作顛倒想，有想無想悉皆清淨。既得清淨，動時顯湛然之用，不動時歸湛然之體，體用雖殊，而湛然則一也。如析栴檀，片片皆栴檀。今時有一種杜撰漢，自己脚跟下不實，只管教人攝心靜坐，坐教絕氣息，此輩名為真可憐愍。請公只恁麼做工夫，山野雖然如此指示公，真不得已耳。若實有恁麼做工夫底事，即是污染公矣。此心無有實體，如何硬收攝得住？擬收攝向甚處安著？既無安著處，則無時無節，無古無今，無凡無聖，無得無失，無靜無亂，無生無死，亦無湛然之名，亦無湛然之體，亦無湛然之用，亦無恁麼說湛然者，亦無恁麼受湛然說者。若如是見得徹去，徑山亦不虛作此號，左右亦不虛受此號。如何如何。

You possess right faith and establish right resolve; this is indeed the basis for becoming a buddha and acting as a patriarch. I have therefore given you the dharma-name 'Zhanran' (Pellucid); like water that is pellucid and motionless, it is empty, luminous, and shines of itself, without laboring mental effort. Worldly and world-transcending dharmas are not separate from the pellucid, without the slightest leak. Just using this seal to imprint everywhere, there is neither right nor wrong; each and every thing is liberation, each and every thing is bright and wondrous, each and every thing is genuine. When applied, it is pellucid; when not applied, it is also pellucid. An ancestral master said: 'Wherever there is mental discrimination and calculation, the measures of one's own mind's views are all dreams.' If mental consciousness is extinct and silenced, without a single movement of thought, this is called correct awakening. Once awakening is correct, then in daily activities throughout the twelve periods of the day, seeing forms, hearing sounds, smelling scents, tasting flavors, perceiving tangibles, knowing phenomena, walking, standing, sitting, lying down, speaking, staying silent, moving, and resting, there is nothing that is not pellucid, and naturally one does not form inverted thoughts: having thoughts and having no thoughts are both completely pure. Once purity is attained, in movement the function of the pellucid is revealed, and in non-movement one returns to the essence of the pellucid. Although essence and function differ, the pellucid is one. It is like cleaving sandalwood: slice by slice, each is sandalwood. Nowadays there is a sort of fabricated fellow who is not solid under his own feet, and only instructs people to collect the mind and sit quietly, sitting until they extinguish their breath; such people are called truly pitiable. I ask you only to apply effort like this. Although I give you this instruction, it is truly out of unavoidable necessity. If there were truly such a thing as applying effort, that would defile you. This mind has no real substance; how could it be rigidly collected and held? If you intend to collect it, where will you place it? Since there is nowhere to place it, there is no time or season, no past and no present, no ordinary person and no sage, no gain and no loss, no quietude and no disturbance, no birth and no death, nor any name of 'pellucid', nor any essence of 'pellucid', nor any function of 'pellucid', nor anyone who speaks of 'pellucid' like this, nor anyone who receives the explanation of 'pellucid' like this. If you can see through thoroughly in this way, Jingshan has not devised this name in vain, and you have not received this name in vain. How about it, how about it?