景德傳燈錄 25.24

25.24

杭州真身寶塔寺紹巖禪師雍州人也。姓劉氏。七歲依高安禪師出家。十八進具於懷暉律師。暨遊方與天台韶國師同受記於臨川。尋於浙右水心寺掛錫宴寂。後止越州法華山。續入居塔寺上方淨院。吳越王命師開法。署了空大智常照禪師。上堂謂眾曰。山僧素寡知見。本期閑放念經待死。豈謂今日大王勤重苦勉山僧。効諸方宿德施張法筵。然大王致請也。只圖諸仁者明心。此外無別道理。諸仁者還明心也未。莫不是語言譚笑時。凝然杜默時。參尋知識時。道伴商略時。觀山翫水時。耳目絕對時。是汝心否。如上所解盡為魔魅所攝。豈曰明心。更有一類人離身中妄想。外別認遍十方世界。含日月包太虛。謂是本來真心。斯亦外道所計非明心也。諸仁者要會麼。心無是者亦無不是者。汝擬執認其可得乎。問六合澄清時如何。師曰。大眾誰信汝。問見月忘指時如何。師曰。非見月。曰豈可認指為月耶。師曰。汝參學來多少時也。師開寶四年七月示疾。謂門弟子曰。諸行無常即常住相。言訖跏趺而逝。壽七十三。臘五十五。

Chan Master Shaoyan of the True Body Relic Stūpa Monastery in Hangzhou was a native of Yongzhou, surnamed Liu. At seven years of age, he went forth from home under Chan Master Gao'an. At eighteen, he took full ordination under Vinaya Master Huaihui. When he wandered on pilgrimage, he and State Preceptor Deshao of Tiantai together received prediction at Linchuan. Soon afterwards, he hung his staff and sat in tranquil contemplation at Shuixin Monastery in Zheyou. Later he dwelt at Mount Fahua in Yuezhou, and subsequently entered the Pure Cloister above the Relic Stūpa Monastery to reside there. The King of Wuyue commanded the master to open the Dharma, bestowing on him the title 'Chan Master of Complete Emptiness, Great Wisdom, and Constant Illumination' (Liaokong Dazhi Changzhao). Ascending the hall, he addressed the assembly, saying: 'This mountain monk has always had few views and understandings. Originally, I expected only to live in leisure and chanting sūtras to await death. How could I have expected that today the Great King would so earnestly and strenuously urge this mountain monk to imitate the venerable elders of the various regions in setting out a Dharma banquet? Yet the Great King has extended this invitation only hoping that you noble ones will clarify your minds; beyond this, there is no other principle. Have you noble ones clarified your minds yet? Is it when you speak, chat, and laugh? When you are motionless and completely silent? When you visit and seek out spiritual friends? When you deliberate with your companions on the Path? When you view mountains and enjoy waters? When your ears and eyes have completely ceased? Is this your mind? Understandings such as these above are all possessed by demonic spirits—how could they be called clarifying the mind? Furthermore, there is another type of person who detaches from the deluded thoughts within the body, yet outwardly identifies with pervading the worlds of the ten directions, containing the sun and moon and encompassing empty space, calling this the originally true mind. This too is what heterodox paths imagine, not clarifying the mind. Do you noble ones wish to understand? The mind has nothing that is it, nor does it have anything that is not it. If you intend to grasp and identify it, how could it be possible?' A monk asked, 'What is it like when the six directions are clear and bright?' The master said, 'Who in the great assembly would believe you?' [The monk] asked, 'What is it like when one sees the moon and forgets the finger?' The master said, 'You have not seen the moon.' [The monk] said, 'How could one take the finger to be the moon?' The master said, 'How long have you been participating in studies?' In the seventh month of the fourth year of Kaibao, the master manifested illness. He addressed his disciples, saying: 'All conditioned things are impermanent—this is the very mark of eternal abiding.' Having spoken, he sat cross-legged and passed away, aged seventy-three, with fifty-five summer retreats.