佛祖歷代通載 8.81

8.81

明教嵩禪師論曰。近古高僧見天子不名。預制書則曰師曰公。鍾山僧遠鑾輿及門而床坐不迎　虎溪惠遠天子臨潯陽而詔不出山。當時待其人尊其德。是故聖人之道振其徒尚德。儒曰。貴德何如。以其近於道也。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。況如惠遠之見天子乎。僧遠之自若乎。望吾道之興吾人之修。其可得乎。存其教而不須其人。存諸何以益乎。惟此未甞不涕下也。

Chan Master Mingjiao Qisong commented: 'In antiquity, eminent monks did not state their names when meeting the Son of Heaven; when included in imperial edicts, they were called "Master" or "Lord". When the imperial carriage arrived at his gate, Sengyuan of Zhongshan remained on his bed without going out to greet it. When the Son of Heaven visited Xunyang, Huiyuan of Huxi received an imperial decree exempting him from coming down the mountain. At that time, [the rulers] treated these men with esteem and revered their virtue. Therefore, the Way of the sages was invigorated and its followers esteemed virtue. The Confucians say: "Why value virtue? Because it is close to the Way." Later generations who admire those eminent monks cannot even obtain the courtesies accorded to lower-ranking gentlemen when associating with ministers and grandees. Whether they step forward or remain in retirement, they lack the self-possession of ordinary men. How much less could they match Huiyuan meeting the Son of Heaven, or Sengyuan’s effortless composure! If we hope for the revival of our Way and the cultivation of our people, can it be attained? To preserve the teaching while having no use for its men—what benefit is there in preserving it? Reflecting on this, I have never failed to shed tears.'