禪林寶訓 2.69

2.69

歸雲本和尚辯佞篇曰。本朝富鄭公（弼）問道於投子顒禪師。書尺偈頌凡一十四紙。碑於台之鴻福兩廊壁間。灼見前輩主法之嚴。王公貴人信道之篤也。鄭國公社稷重臣。晚年知向之如此。而顒必有大過人者。自謂於顒有所警發。士夫中諦信此道。能忘齒屈勢。奮發猛利期於徹證而後已。如楊大年侍郎李和文都尉。見廣慧璉石門聰并慈明諸大老激揚酬唱。班班見諸禪書。楊無為之於白雲端。張無盡之於兜率悅。皆扣關擊節徹證源底。非苟然者也。近世張無垢侍郎李漢老參政呂居仁學士。皆見妙喜老人。登堂入室。謂之方外道友。愛憎逆順雷揮電掃。脫略世俗拘忌。觀者斂袵辟易网窺涯涘。然士君子相求於空閑寂寞之濱。擬棲心禪寂發揮本有而已。後世不見先德楷模。專事諛媚曲求進顯。凡以住持薦名為長老者。往往書剌以稱門僧。奉前人為恩府。取招提之物苞苴獻佞。識者憫笑而恬不知恥。嗚呼吾沙門釋子。一瓶一鉢雲行鳥飛。非有凍餒之迫子女玉帛之戀。而欲折腰擁篲酸寒跼蹐。自取辱賤之如此邪。稱恩府者出一己之私無所依據。一妄庸唱之於其前。百妄庸和之於其後。擬爭奉之真卑小之耳。削弱風教莫甚於佞人。實姦邪欺偽之漸。雖端人正士巧為其所入則陷身於不義失德於無救。可不哀歟。破法比丘魔氣所鍾誑誕自若。詐現知識身相。指禪林大老為之師承。媚當路貴人為之宗屬。申不請之敬。啟壞法之端。白衣登床膜拜其下。曲違聖制大辱宗風。吾道之衰極至於此。嗚呼天誅鬼錄萬死奚贖。非佞者歟。嵩禪師原教有云。古之高僧者。見天子不臣。預制書則曰公曰師。鍾山僧遠鸞輿及門而床坐不迎。虎谿慧遠天子臨潯陽而詔不出山。當世待其人尊其德。是故聖人之道振。後世之慕其高僧者。交卿大夫尚不得預下士之禮。其出其處不若庸人之自得也。況如僧遠之見天子乎。況如慧遠之自若乎。望吾道興吾人之修。其可得乎。存其教而不須其人存諸何以益乎。惟此未甞不涕下。淳熙丁酉。余謝事顯恩。寓居平田西山小塢。以日近見聞事多矯偽古風凋落。吾言不足為之重輕。聊書以自警云（叢林盛事）。

In Venerable Guiyun Ben's 'Essay Disputing Flattery', it is said: 'Duke Fu Zheng (Bi) of our dynasty inquired into the Way with Chan Master Touzi Yong. His letters and verses totaled fourteen sheets of paper, inscribed on steles along the walls of the two corridors of Hongfu Monastery in Taizhou. This clearly shows how strict the seniors were in presiding over the Dharma, and how sincere the princes and nobles were in their faith in the Way. The Duke of Zheng was an important minister of the state; that in his later years he turned his mind toward this shows that Yong must have greatly surpassed others. [The Duke] said of himself that he was awakened and inspired by Yong. Among the literati, those who genuinely believed in this Way could forget their age and humble their status, putting forth fierce vigor, determined to achieve thorough realization before resting. Such were Vice Minister Yang Danian and Commandant Li Hewen, who met such great elders as Guanghui Lian, Shimen Cong, and Ciming, engaging in inspiring exchanges with them, which are clearly seen throughout the Chan writings. Yang Wuwei's relation to Baiyun Duan, and Zhang Wujin's to Doushuai Yue, both cracked the pass, struck the rhythm, and thoroughly realized the source and depths; they did not act casually. In recent times, Vice Minister Zhang Wugou, Assistant Administrator Li Hanlao, and Academician Lü Juren all visited the Old Man of Miaoxi, entering his hall and room, calling each other friends of the Way beyond the world. Their likes and dislikes, adversity and compliance, swept like thunder and lightning, stripping away worldly inhibitions; those who watched gathered their robes, stepped back, and could hardly fathom their depths. Yet when gentlemen seek one another in the borders of leisure and quietude, they intend only to rest their minds in Chan stillness and bring forth what they inherently possess. Later generations do not see the models of past virtuous masters, but dedicate themselves to flattery and crookedly seek advancement and prominence. Whenever someone is recommended as abbot and named an elder, they often write calling cards referring to themselves as "monks of the gate," revering their predecessors as "benefactors," and taking the goods of the cāturdiśa to wrap as gifts and offer in flattery. Discerning people pity and laugh at them, yet they remain complacent without shame. Alas! We sons of the Śākya, śramaṇas, with a single water jar and a single bowl, move like clouds and fly like birds; we are not pressed by cold and hunger, nor do we cherish wives, children, jade, and silk. Yet should we bend our waists, hold brooms, and act miserable, cramped, and nervous, bringing such shame and humiliation upon ourselves? Calling someone "benefactor" arises from one's private interests and has no basis whatsoever. One ignorant fool sings it first, and a hundred ignorant fools chime in after; competing to offer such reverence is truly the depth of vulgarity! Nothing weakens moral transformation more than flatterers; it is truly the beginning of treachery, deceit, and hypocrisy. Even if upright people and righteous scholars are subtly infiltrated by it, they will trap themselves in unrighteousness and lose their virtue beyond salvation. How can this not be sorrowful? Bhikṣus who destroy the Dharma, gathering demonic energy, are deceitful and arrogant as ever; they deceitfully display the bodily marks of a kalyāṇamitra, pointing to the great elders of the monastic groves as their teachers and lineages, and flattering the nobles in power as their patrons. They extend unsolicited reverence, opening the path to destroying the Dharma: white-robed laymen mount the seats while [monks] bow down beneath them, completely violating the sacred regulations and greatly disgracing the style of the lineage. The decline of our Way has reached its extreme in this. Alas! Heaven's punishment and ghosts' ledgers—even ten thousand deaths could not redeem it. Are they not flatterers? Chan Master Song's *Origin of the Teaching* says: "Ancient eminent monks did not consider themselves subjects when meeting the Son of Heaven. When mentioned in imperial edicts, they were called 'Duke' or 'Master.' When the imperial chariot arrived at the gate of Sengyuan of Mount Zhong, he remained on his seat and did not welcome it. When the Son of Heaven arrived at Xunyang and summoned Huiyuan of Tiger Brook, he did not come down from the mountain. The people of that time treated them with respect and honored their virtue; therefore the Way of the sages flourished. Those of later generations who admire such eminent monks, when associating with ministers and grand masters, cannot even receive the courtesy accorded to a lower officer; in stepping forward or retiring, they are not as self-contented as ordinary people. How much less could they see the Son of Heaven as Sengyuan did, or remain composed like Huiyuan? Hoping for the revival of our Way and the cultivation of our people—how could that be possible? If the teaching is preserved without needing such people, what benefit is there in preserving it?" Over this, I have never failed to shed tears. In the dingyou year of the Chunxi era, I resigned from affairs at Xian'en and resided in a small valley at the western hills of Pingtian. Because what I have recently seen and heard contains much falsehood and the ancient style has withered, my words are insufficient to carry weight; I merely write this to warn myself' (from *Conglin Shengshi*).