佛祖歷代通載 14.50

14.50

（三十四）　幽州盤山寶積禪師。僧問。如何是道。師曰出。僧曰。學人未領旨在。師曰去。師上堂示眾曰。心若無事萬象不生。意絕玄機纖塵何立。道本無體。因道而立名。道本無名。因名而得號。若言即心即佛。今時未入玄微。若言非心非佛。猶是指蹤之極則向上一路千聖不傳。學者勞形如猿捉影。夫大道無中復誰先後。長空絕際何用稱量。空既如斯道復何說。夫心月孤圓光吞萬象。光非照境境亦非存。光境俱亡復是何物。禪德譬如擲劍揮空。莫論及之不及。斯乃空輪無迹劍刃無虧。若能如是。心心無知。全心即佛。全佛即人。人佛無異。始為道矣。禪德。可中學道似地擎山不知山之孤峻。如石含玉不知玉之無瑕。若如此者。是名出家。故導師云。法本不相礙。三際亦復然。無為無事人。猶是金鎖難。所以靈源獨耀道絕無生。大智非明真空無迹。真如凡聖皆是夢言。佛及涅槃並為增語。禪德。且須自看無人替代。三界無法何處求心。四大本空佛依何住。璿機不動寂爾無言。覿面相呈更無餘事。珍重。師將順世。告眾曰。有人貌得吾真否。眾皆將寫得真呈師。師皆打之。弟子普化出曰。某甲貌得。師曰。何不呈似老僧。普化乃打筋斗而出。師曰。這漢向後如風狂接人去在。師既奄化。勅諡凝寂大師真際之塔。

(34 [805 CE]) Chan Master Baoji of Mount Pan in Youzhou: A monk asked, 'What is the Way?' The Master said, 'Out!' The monk said, 'This student has not yet grasped the essential purport.' The Master said, 'Go!' The Master took the high seat and instructed the assembly, saying: 'If the mind has no concerns, the myriad phenomena do not arise. When intention severs profound machinations, how can a speck of dust stand? The Way is originally without substance; because of the Way, a name is established. The Way is originally without a name; because of the name, a designation is acquired. If you say "mind itself is Buddha," nowadays this still does not enter the profound and subtle. If you say "neither mind nor Buddha," this is still the ultimate of pointing to the tracks. The singular path leading upward is not transmitted by the thousand sages; students weary their bodies like monkeys grasping at shadows. Now, the Great Way has no center; who then is first or last? The vast sky has no boundaries; what use is measuring it? If emptiness is like this, what can be said of the Way? The moon of the mind is solitary and round, its light swallowing the myriad phenomena. The light does not shine upon objects, nor do objects exist. When light and objects are both extinguished, what is it then? Chan worthies! It is like hurling a sword through the void: do not discuss whether it reaches or does not reach. Thus the realm of space leaves no trace, and the sword's blade suffers no loss. If you can be like this, moment by moment of mind without conceptual knowledge, the whole mind is itself Buddha, and the whole Buddha is itself human; human and Buddha are not different—only then is it the Way! Chan worthies, if someone studying the Way were like the earth supporting a mountain, unaware of the mountain's steep solitude, or like a rock holding jade, unaware of the jade's flawlessness—if one is like this, it is called leaving household life. Therefore the Guide said: "Dharmas originally do not obstruct one another; the three time periods are also like this. A person of non-action and no-concerns is still afflicted by a golden chain." Thus the numinous source alone shines, and the Way transcends non-arising. Great wisdom is not bright; true emptiness has no trace. Suchness, ordinary people, and sages are all words of a dream; Buddha and nirvāṇa are both redundant expressions. Chan worthies! You must simply look for yourselves; no one can take your place. In the three realms there are no dharmas—where would you seek the mind? The four great elements are originally empty—on what does the Buddha abide? The pivot remains unmoved, silent without words. Meeting face to face, there is nothing else besides. Take care.' When the Master was about to pass away, he told the assembly, 'Is there anyone who can paint my portrait?' The assembly all brought painted portraits to present to the Master; the Master struck them all. His disciple Puhua stepped forward and said, 'I can paint it.' The Master said, 'Why don't you present it to this old monk?' Puhua then did a somersault and went out. The Master said, 'In the future, this fellow will guide people like a madman!' After the Master passed away, an imperial decree conferred the posthumous title Grand Master Ningji ('Concentrated Serenity') and named his stūpa Zhenji ('True Limit').