佛祖歷代通載 19.26

19.26

（十七　己巳）　俄化。王哭之慟塔于蔣山。蘇老泉甞作彭州圓覺院記。其文曰。人之居乎此也。必有樂乎此也。居斯樂不樂不居也。居而不樂。不樂而不去。為自欺。且為欺天。蓋君子恥食其食而無其功。恥服其服而不知其事。故居而不樂。吾有吐食脫服以逃天下之譏而已年。天之卑我以形。而使我以心馭也。今日欲適秦。明日欲適越。天下誰我禦。故居而不樂。不樂而不去。是其心且不能馭其形。而況能以馭他人哉。自唐以來。天下士大夫。爭以排釋老為言。故其徒之欲求知於吾士大夫之間者。往往自叛其師以求容於吾。而吾士大夫。又喜其來而接之。禮靈徹文暢之徒。飲酒食肉以自絕於其教。嗚呼歸爾父母。復爾室家。而後吾許爾以叛爾師。父子之不歸。室家之不復。而師之叛。是不可以一日立于天下。傳曰。人臣無外交。故季布之忠於楚也。雖不如蕭韓之先覺。而比丁公之貳則為愈。予在京師。彭州僧保聰來求識予甚勤。及至蜀聞其自京師歸。布衣蔬食以為其徒先。凡若干年。而所居圓覺院大治。一日為予道其先師平潤事與其院之所以得名者請予為記。予佳聰之不以叛其師悅予也。故為之記曰。彭州龍興寺僧平潤。講圓覺經有奇。因以名院。院始弊不葺。潤之來始得隙地。以作堂宇。凡更二僧而至于保聰。又合其隣之僧屋若干於其院。以成。是為記。

(17. Jisi) Soon he passed away. The Prince wept for him bitterly and built a stupa for him at Jiangshan. Su Laoquan (Su Xun) once wrote the 'Record of the Complete Enlightenment Cloister of Pengzhou'. His text reads: 'When a person dwells here, he must find joy here; dwelling brings joy, and without joy he does not dwell. To dwell without joy, and not finding joy yet not leaving, is to deceive oneself, and moreover to deceive Heaven. For a gentleman is ashamed to eat another's food without having earned it, and ashamed to wear another's clothing without understanding the duties. Therefore, if one dwells without joy, I would rather spit out the food and cast off the clothing to escape the world's ridicule, and that is all. Heaven has humbled me with physical form, yet made me govern it with my mind. Today I wish to go to Qin; tomorrow I wish to go to Yue; who in the world can hinder me? Therefore, to dwell without joy, and without joy not to leave—this means one's mind cannot even govern its own form, so how could it govern others? Since the Tang dynasty, the scholar-officials of the realm have vied in discourse to reject Buddhism and Daoism. Therefore, those of their followers who sought recognition among our scholar-officials often rebelled against their own masters to find acceptance among us. And our scholar-officials, furthermore, welcomed their arrival and received them, treating the likes of Lingche and Wenchang with etiquette, drinking wine and eating meat to cut themselves off from their own teaching. Alas! Return to your fathers and mothers, re-establish your households, and only then will I permit you to rebel against your masters! If you do not return to father and son, if you do not re-establish the household, yet rebel against your master, you cannot stand in the world for a single day. The tradition says: "A subject has no private foreign diplomacy." Thus, though Ji Bu's loyalty to Chu was not equal to the foresight of Xiao and Han, it was still better than Ding Gong's double-heartedness. When I was in the capital, the monk Baocong of Pengzhou came to seek my acquaintance with great diligence. When I came to Shu, I heard that he had returned from the capital, wearing plain cloth and eating coarse greens to lead his disciples; after some years, the Complete Enlightenment Cloister where he resided was well governed. One day he spoke to me of the deeds of his late master, Pingrun, and the reason why their cloister received its name, asking me to write a record. I admired Cong because he did not seek to please me by rebelling against his master; therefore, I wrote this record for him, saying: "The monk Pingrun of Longxing Temple in Pengzhou lectured on the Sutra of Complete Enlightenment with extraordinary insight; the cloister was named after it. At first the cloister was dilapidated and unrepaired; only when Run arrived did he acquire vacant land to construct halls and chambers. After passing through two monks down to Baocong, several adjoining monks' quarters were joined into the cloister to complete it." This is the record.'