禪林寶訓 4.32

4.32

侍郎尤公曰。祖師以前無住持事。其後應世行道迫不得已。然居則蓬蓽取蔽風雨。食則麁糲取充饑餒。辛苦憔悴有不堪其憂。而王公大人至有願見而不可得者。故其所建立。皆磊磊落落驚天動地。後世不然。高堂廣廈。美衣豐食。頤指如意於是波旬之徒。始洋洋然動其心。趑趄權門搖尾乞憐。甚者巧取豪奪。如正晝攫金。不復知世間有因果事。妙喜此書。豈特為博山設。其拈盡諸方自來習氣不遺毫𩬊。如飲滄公上池之水洞見肝腑。若能信受奉行。安用別求佛法（見靈隱石刻）。

Vice Minister Lord You said, "Before the ancestral masters, there was no such thing as being an abbot. Later, in response to the world and to practice the Way, it became unavoidable. Yet when dwelling, woven reeds merely kept out wind and rain; when eating, coarse grain merely satisfied hunger. In toil and emaciation, there were worries that seemed unbearable, yet princes, dukes, and great men even wished to see them and could not. Therefore, what they established was all eminent and outstanding, shaking heaven and moving earth. Later generations are not like this: high halls and vast mansions, fine clothes and bountiful food, commanding everything at a nod; thereupon the minions of Pāpīmān begin to be stirred in their hearts with high spirits, hesitating at the gates of power, wagging their tails and begging for pity, and at worst, taking by cunning and snatching by force, like snatching gold in broad daylight, no longer knowing that in this world there is cause and effect. How could this book of Miaoxi's be set forth only for Boshan? It points out all the vāsanās of the various quarters from the past without leaving behind a single hair, like drinking the water of Lord Cang's upper pond to clearly see through the internal organs. If one can faithfully receive and uphold it, what need is there to seek the Buddha Dharma elsewhere?" (Seen in the Lingyin Stone Inscription)