大慧普覺禪師語錄 26.21

26.21

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?