佛祖歷代通載 19.21

19.21

（十三）　無盡張商英。以序送羽士蹇拱辰字翊之往參廬山照覺總禪師。其文曰。成都道士蹇翊之來言於予曰。吾鄉羽衣之族。世相與為婚姻。娶妻生子與流俗無異。拱辰因觀道藏神仙傳記。翻然覺悟。當吾血氣剛強視聽聰明。喔咿哇鳴順吾耳。青黃赤白炫吾目。甘脆膏腴爽吾口。馨香馥烈適吾鼻。滑澤纖柔佚吾體。歡忻動蕩感吾意。此六寇者。乘吾瞀亂。晝夜與吾相親。而未甞相釋也。一旦吾之形耗而羸。氣耗而衰。精耗而萎。神耗而疲。八風寒暑之所薄。百邪鬼祟之所欺。陰魄欲沈。陽魂欲飛。則六寇者曾莫吾代。而天下之至苦。吾獨當之。房闥之戀莫如婦。血肉之恩莫如女。拱辰於是悉囊中之所有。與之而謝去。紿以他事。出遊百里。遂泛涪江下濮水。歷縉雲出塗山。訪岑公之洞府。瞻神女之祠觀。而達於渚宮也。將泛九江入廬山。結茅於錦繡之谷。長嘯於香爐之頂。撫陶石以遙想。揖遠溪以濯足。蓋吾之術。以性為基。以命為依。始乎有作終乎無為。竊聞先生究離微之旨。窮心迹之歸。奏無絃之曲。駕鐵牛之機。故不遠而來見先生也。當試為余言之。余曰壯哉子之志乎。難行能行。難棄能棄。吾弗及子矣。余適有口疾。不能答子。吾有方外之侶曰常總。居於東林。必能決子之疑。請將吾之說而往問焉。

(13) Zhang Shangying, styled Wujin, sent off the Daoist master Jian Gongchen, courtesy name Yizhi, with a preface, on his way to consult Chan Master Zhaojue Changzong of Mount Lu. His text reads: “The Chengdu Daoist Jian Yizhi came and spoke to me, saying: ‘In my native place, the feathered-robe clans intermarry generation after generation, taking wives and begetting children no different from the common folk. Because I read the *Daoist Canon* and the biographies of divine immortals, I was abruptly awakened. When my blood and qi were strong and my sight and hearing sharp, warblings and sweet singing pleased my ears, cyan, yellow, red, and white dazzled my eyes, sweetness, crispness, fat, and marrow delighted my mouth, rich and fragrant perfumes suited my nose, smooth, delicate, and soft textures relaxed my body, and joy, excitement, and turbulence stirred my mind. These six bandits, taking advantage of my bewilderment, were intimate with me day and night, never once leaving me. Once my form was consumed and emaciated, my qi consumed and decayed, my essence consumed and withered, and my spirit consumed and exhausted, pressed by the eight winds, cold, and heat, and deceived by the hundred evils, ghosts, and haunts, my yin hun-soul was about to sink and my yang po-soul about to take flight. Then the six bandits could never take my place, and the supreme bitterness of the world had to be borne by me alone. In the bedchamber there is no affection like that for a wife; in blood and flesh there is no bond like that with a daughter. I thereupon took everything in my pouch, gave it to them, and took my leave. Deceiving them with another matter, I traveled a hundred li, then sailed down the Fu River, descending the Pu River, passing through Jinyun, emerging from Mount Tu, visiting Master Cen's cavern residence, paying respects at the shrine of the Divine Maiden, and reaching Zhugong. I am now about to sail the Jiujiang to enter Mount Lu, build a thatched hut in the Brocade Valley, let out a long whistle at the crest of Incense Burner Peak, caress Tao [Qian]'s stone to reminisce from afar, and greet Yuan [Huiyuan]'s creek to wash my feet. For my method takes nature as its foundation and life-destiny as its reliance, beginning with purposeful action and ending with non-action. I have humbly heard that you, sir, have investigated the purport of separation and subtlety, exhausted the return of mind and traces, played the tune of the stringless lute, and mastered the mechanism of the iron ox. Therefore, I have come from afar to see you; please speak to me for a while.’ I said: ‘How magnificent is your resolve! You can do what is difficult to do, and abandon what is difficult to abandon; I am not your equal. I happen to have an ailment of the mouth and cannot answer you. I have a companion beyond the worldly bounds named Changzong who resides at Donglin. He will certainly be able to resolve your doubts. Please take my words and go inquire of him.’”