佛祖歷代通載 19.26

19.26

(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.'