景德傳燈錄 5.18

5.18

匾檐山曉了禪師者傳記不載。唯北宗門人忽雷澄撰塔碑盛行于世。略曰。師住匾檐山。法號曉了。六祖之嫡嗣也。師得無心之心。了無相之相。無相者森羅眩目。無心者分別熾然。絕一言一響。響莫可傳傳之行矣。言莫可窮窮之非矣。師自得無無之無不無於無也。吾今以有有之有不有於有也。不有之有去來非增。不無之無涅槃非減。嗚呼。師住世兮曹谿明。師寂滅兮法舟傾。師譚無說兮寰宇盈。師示迷徒兮了義乘。匾擔山色垂茲色。空谷猶留曉了名。

Chan Master Xiaoliao of Mount Bianyan is not recorded in the biographies; only the stūpa stele composed by Hulei Cheng, a follower of the Northern School, is widely circulated in the world. It states in brief: "The Master dwelt on Mount Bianyan; his Dharma name was Xiaoliao, a direct successor of the Sixth Patriarch. The Master attained the mind of no-mind and understood the mark of no-mark. As for no-mark, the myriad phenomena dazzle the eye; as for no-mind, discriminations burn brightly. Severing all speech and sound, the sound cannot be transmitted—transmitting it, it operates; speech cannot be exhausted—exhausting it, it errs. The Master naturally attained the non-being of non-non-being, which is not non-being in non-being. I now take the being of being-being, which is not being in being. The being of non-being does not increase by coming or going; the non-being of non-non-being does not decrease in nirvāṇa. Alas! When the Master dwelt in the world, Caoxi was illuminated; when the Master entered quiescence, the Dharma boat overturned. When the Master discoursed without speaking, the realm was filled; when the Master pointed out to the deluded, it was the vehicle of ultimate meaning. The hues of Mount Biandan hand down this hue; the empty valley still preserves the name Xiaoliao."