景德傳燈錄 7.11

7.11

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。遮漢向後如風狂接人去在。師既奄化。勅諡凝寂大師真際之塔。

Chan Master Baoji of Panshan in Youzhou. A monk asked, "What is the Way?" The Master said, "Get out." The monk said, "I have not yet grasped your meaning." The Master said, "Go away." The Master took the high seat in the hall and instructed the assembly, saying: "If the mind is without affairs, the myriad phenomena do not arise. If the intellect cuts off mystic machinations, how can a fine speck of dust stand? The Way is originally without substance; because of the Way, names are established. The Way is originally nameless; because of names, titles are acquired. If one speaks of 'mind itself is Buddha,' nowadays people have not yet entered its subtle profundity. If one speaks of 'neither mind nor Buddha,' it is still the ultimate rule of pointing to the tracks. The one road of the transcendental is not transmitted by the thousand sages; students wear out their bodies like monkeys grasping at shadows. Now, within the Great Way there is no center; who is there to come first or follow after? The vast sky has no boundaries; what use is measuring it? Since space is like this, what more is there to say of the Way? The moon of the mind is solitary and round; its light swallows the myriad phenomena. The light does not shine on objects, nor do objects exist. When light and objects are both extinguished, what thing is it again? Virtuous Chan monks! It is like hurling a sword through empty space; do not discuss whether it reaches or does not reach. This is the wheel of space leaving no trace, and the sword's blade suffering no nick. If you can be like this, thought after thought without knowing, the whole mind is itself Buddha, and the whole Buddha is itself the person. When person and Buddha are not different, only then is it the Way. Virtuous Chan monks! If one is truly able to study the Way, it is like the earth holding up a mountain, not knowing the mountain's solitary steepness; like a stone enclosing jade, not knowing the jade's lack of blemish. If one is like this, it is called leaving home. Therefore the Guide said: 'Phenomena are originally unhindered by each other; so too it is with the three periods of time. Even a person of non-action and no affairs is still entangled in the difficulty of golden chains.' Therefore, the numinous source shines alone; the Way cuts off the unborn. Great wisdom is not illumination; true emptiness leaves no trace. Suchness, ordinary beings, and sages are all words of a dream; Buddha and nirvāṇa are both superfluous talk. Virtuous Chan monks! You must simply look for yourselves; no one can take your place. The three realms are without phenomena; where would you seek the mind? The four elements are originally empty; on what could a Buddha abide? The pivot of the mechanism does not move; silent, it is without words. Meeting face to face, there is nothing else. Take care." When the Master was about to pass away, he said to the assembly, "Is there someone who can paint my portrait?" The assembly all presented portraits they had drawn to the Master, and the Master beat them all. His disciple Puhua came forward and said, "I can paint it." The Master said, "Why do you not present it to this old monk?" Puhua then turned a somersault and went out. The Master said, "In the future, this fellow will receive people like a lunatic!" After the Master passed away, he was granted the posthumous title Great Master Ningji ("Consolidated Serenity") and his stūpa was named Zhenji ("True Limit").