景德傳燈錄 30.20

30.20

坐不拘身禪非涉境。拘必乃疲涉則非靜。不涉不拘真光逈孤。六門齊應萬行同敷。嗟爾初機未達玄微。處沈隨掉能所支離。不有權巧胡為對治。驅策抑按均調惛亂。息慮忘緣乍同死漢。隨宜合開靡專壁觀（達磨大師正付法眼外。委示初機修心之要。啟四門四行。匪專一也）馳想頗多安那鉢那（或掉舉猛利及惛住等。宜易觀修於數息。或出或入不得交互）沿流劍閣無滯木鵝。如火得水如病得醫。病瘳醫罷火滅水傾。一念清淨體寂常靈。是靈是寂非靈非寂。是非迭生犯過無極。前滅後興還如步走。患乎不知知則無咎。日由背夜鏡奚照後。此則不然圓明通透。照而不緣寂而誰守。萬象瀛漚太虛閃電。摧壞魔宮衝倒佛殿。跛者得履瞽者發見。法界塵寰齊輪頓現。曠蕩郊𮠔或坐或眠。既明方便乃號金仙。吾雖強說爰符聖言。聖言何也要假重宣。不動不禪是無生禪。又云。若學諸三昧。是動非坐禪。心隨境界流。云何名為定。故知歷代祖。唯傳此一心。祖光既遠大。吾子幸堪任。聊述無言旨。乃曰坐禪箴。

Sitting does not constrain the body; meditation does not involve objects. If one constrains [the body], one will surely tire; if one involves [objects], then it is not stillness. Neither involving nor constraining, the true light is lofty and solitary; the six sense gates respond together, and the myriad practices unfold in unison. Alas! You of initial capacity have not yet attained the dark subtlety; abiding in sinking, you follow agitation, subject and object falling into disarray. Without skillful expedients, how can you apply remedies? Spur on or suppress, evenly balance dullness and distraction; rest thoughts and forget conditions, as if suddenly a dead fellow. According to suitability, combine or open; do not dedicate yourself solely to wall-contemplation (Master Bodhidharma, besides directly transmitting the Dharma eye, gave detailed instructions to those of initial capacity on the essentials of cultivating the mind, establishing the four gates and the four practices, not dedicating solely to one). When galloping thoughts are overly numerous, [practice] ānāpānasmṛti (if agitation is intense or dullness abides, one should change the contemplation and cultivate counting the breaths, breathing out or in without alternation). Flow along the Sword Gallery; do not be held back by the wooden goose. Like fire meeting water, like illness meeting a physician; when the illness is cured, the physician is dismissed; when the fire is quenched, the water is poured away. With one thought pure, the substance is tranquil and ever numinous. Is it numinous? Is it tranquil? It is neither numinous nor tranquil. Right and wrong arise alternately, committing faults without limit; former ones perish, later ones arise, like pacing back and forth. The trouble lies in not knowing; if one knows, there is no fault. The sun departs from night at its back; how could a mirror illuminate behind itself? This, however, is not so: it is perfectly bright and thoroughly penetrating. It illuminates without conditions; it is tranquil, yet who guards it? The myriad phenomena are ocean foam; empty space is a flash of lightning. It destroys the demon palaces and knocks down the Buddha halls; the lame receive shoes, and the blind gain sight. The dharmadhātu and the dust realms appear simultaneously in equal wheels. Free and unconstrained on the wild moors, whether sitting or sleeping; having understood skillful means, one is termed a Golden Immortal. Though I speak forcibly, it accords with the holy words. What are the holy words? They must be spoken again: 'Neither moving nor meditating is unproduced meditation.' It is also said: 'If you study the various samādhis, that is movement, not sitting meditation. If the mind flows along with objective realms, how can it be called absorption?' Therefore we know that the ancestral masters of all generations transmitted only this one mind. Since the light of the ancestors is vast and far-reaching, fortunately, you, my disciple, can bear the responsibility. I have briefly related the wordless meaning, and thus call it the Admonition on Sitting Meditation.