佛祖統紀 26.58

26.58

法師事迹誠多矣。學者鮮能發其義。使世不昭昭知先賢之德。予竊閔之。予讀高僧傳蓮社記及九江新舊錄。最愛法師六事。謂可以勸也。乃引而釋之。列之影堂以示來者。陸修靜異教者。而與語必過溪。是不以人而棄其言也。陶淵明湎於酒。而招之令入社。蓋簡小節而取其達也。跋陀高僧異說被擯。而反延譽之。蓋重有道而矯嫉賢也。謝靈運以心雜不取。而果歿於刑。蓋識其器而知其終也。盧循欲叛而執手求舊。蓋自信於義也。桓玄振威而抗對不屈。蓋自固於節也。凡人之情。莫不畏威而苟合。忘義而避嫌。好名而昧實。黨勢而欺孤。飾行而惡累。自是而非人。孰有道為世師。肯進異學之人乎。孰有德為人尊。肯交醉鄉之徒乎。孰有自屈己學禮斥逐之客而推其為大賢乎。孰有蚤明風鑒拒盛名之士。而識其不令終乎。孰有不避禍患睦故舊而信其義乎（信伸同上自信同）孰有不懼威武抗僭逆而全其節乎。此故法師德量宏大。獨出於古今之人者矣。若其扶荷至教張皇聖道。垂裕於天人之際者。非蒙所能盡之。其聖與。其賢與。偉乎哉大塊噫氣。六合生風。公之大名也。遊龍翔鳳。下揖巢許公之高道也。四海秋色神山中聳。公之風儀也。白雲丹壑玉樹璚草。公之棲處也。蒙後公而生。雖慕且恨。敬瞻遺像。超然遐思。願以弊文書於屋壁。大宋慶歷元年仲春。鐔津沙門契嵩書。

The Master’s deeds are truly numerous. Scholars are rarely able to bring out their inner meaning, leaving the world without a clear understanding of the virtue of past worthies. I secretly lament this. Reading the *Biographies of Eminent Monks*, the *Records of the Lotus Society*, and the new and old records of Jiujiang, I most admire six incidents of the Master, which I consider worthy of encouragement. I therefore cite and explain them, setting them forth in the Shadow Hall to demonstrate them to later generations. Lu Xiujing was of another teaching, yet when speaking with him, the Master invariably crossed the creek; this shows he did not reject words because of the person. Tao Yuanming was addicted to wine, yet he invited him to enter the society; this shows he disregarded trivial details and chose his open-mindedness. The eminent monk Buddhabhadra was expelled because of divergent doctrines, yet the Master extended his renown; this shows he valued those possessing the Way and corrected the envy toward the worthy. Xie Lingyun was rejected because his mind was too dissipated, and he indeed ended up executed; this shows the Master understood his capacity and foresaw his end. When Lu Xun intended to rebel, the Master grasped his hand and recalled their old friendship; this shows his confidence in righteousness. When Huan Xuan brandished his authority, the Master resisted and did not submit; this shows his firmness in moral integrity. In the disposition of ordinary people, there is none who does not fear authority and compromise, forget righteousness to avoid suspicion, crave renown while blinding himself to reality, flatter power while bullying the solitary, or varnish conduct while abhorring involvement, approving of himself while condemning others. Who possessing the Way to serve as a teacher of the world would be willing to admit a follower of other teachings? Who possessing virtue to be revered by others would be willing to associate with those from the land of drunken stupor? Who would humble his own learning and show courtesy to an expelled guest, recommending him as a great worthy? Who would possess early insight into character to reject a figure of renowned fame, foreseeing that he would not meet a good end? Who would not avoid calamity and danger, maintaining friendship with old acquaintances, and showing trust in righteousness? Who would not fear military might, defying usurpation and rebellion, and preserving his integrity? This is truly why the Master’s moral stature was so vast and unmatched by men of past or present! As for his sustaining the supreme teaching, expanding the holy Way, and bestowing abundance between heaven and men, it is beyond what I can fully express. Was he a sage? Was he a worthy? How magnificent! The Great Earth sighs forth breath, and the six directions generate wind—such is the Master’s great fame. Soaring like a dragon and hovering like a phoenix, bowing to Chaofu and Xu You—such is the Master’s lofty Way. The autumn colors of the four seas with a divine mountain towering in the center—such is the Master’s demeanor. White clouds and vermilion valleys, jade trees and jasper grass—such is the Master’s dwelling. Born after the Master, though I admire him, I also regret it. Reverently beholding his surviving image, my thoughts roam far away. I wish to write my humble text upon the hall’s wall. The Great Song dynasty, Qingli era, first year [1041 CE], mid-spring. Written by the monk Qisong of Qianjin.