釋氏稽古略 4.209

4.209

丞相張無盡居士（諱商英）平居與廬山南林照覺總禪師為方外侶。當是辛酉秋。以序送羽士蹇。拱辰。字翊之。往參問於總曰。成都道士蹇翊之來言於余曰。吾鄉羽衣之族。世相與為婚姻。娶妻生子。與俗流無異。拱辰因觀道藏神僊傳記。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。歡欣動蕩感吾意。此六冠者乘吾瞀亂。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。陽䰟欲飛。則六冠者曾莫吾代。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。給以他事。出遊百里。遂泛涪江下濮水。歷縉重出塗山。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。結茅於錦綉之谷。長嘯乎香爐之頂。撫陶石以遙想。挹遠谿以濯足。蓋吾之術以炷為基。以命為衣。始乎有作終乎無為。竊聞先生究離微之旨。窮心迹之歸。奏無弦之由。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。請持吾之說而往問焉（見瑩伸溫雲臥紀談）。

Chancellor Layman Zhang Wujin (taboo name Shangying) in daily life was a friend beyond the world with Chan Master Zhaojue Zong of Nanlin on Mount Lu. In the autumn of this year, xinyou, with a preface he sent off the Daoist Jian Gongchen, courtesy name Yizhi, to go and seek instruction from [Chang]zong, saying: 'The Daoist Jian Yizhi of Chengdu came and spoke to me, saying: "Among the feathered-robe clan in my native place, families intermarry generation after generation, taking wives and bearing children no differently from ordinary folk. I, Gongchen, through reading the Daoist Canon and the biographies of divine immortals, was abruptly awakened. When my physical vitality was sturdy and strong, and my sight and hearing were keen and bright, twittering and seductive sounds were agreeable to my ears; blue, yellow, red, and white dazzled my eyes; sweet, crisp, rich, and fatty foods pleased my mouth; aromatic fragrances and rich perfumes suited my nose; sleek, fine, and soft textures comforted my body; and joyous excitements moved my mind. These six superiors took advantage of my confusion, being close to me day and night, never once releasing me. Once my bodily form is consumed and emaciated, my vitality consumed and declined, my essence consumed and withered, and my spirit consumed and exhausted, pressed upon by the eight winds, cold, and heat, and deceived by the hundred evil ghosts and specters, my yin soul about to sink and my yang spirit about to take flight—then not one of the six superiors can substitute for me, and I alone must bear the utmost suffering under heaven. In the love of the bedchamber, none compares to a wife; in the kindness of flesh and blood, none compares to a daughter. Thereupon, taking all that was in my pouch, I gave it to them and took my leave. Giving the pretext of other business, I traveled a hundred li away. Then I sailed on the Fu River and went down the Pu River, passing through Jin and emerging from Mount Tu, visiting the cavern residence of Duke Cen and gazing upon the shrine of the Divine Maiden, thereby arriving at Zhugong. I intend to sail the Jiujiang and enter Mount Lu, building a thatched hut in the Embroidered Valley and whistling aloud atop Incense Burner Peak, caressing Master Tao's stone in distant reflection, and dipping into Master Yuan's stream to wash my feet. For my technique takes incense-lighting as its foundation and life as its clothing, beginning with the active and culminating in non-action. I have heard that you, sir, have investigated the principle of separation and subtlety, exhausted the ultimate return of mind and trace, played the melody of the stringless zither, and harnessed the mechanism of the iron ox. Therefore, not considering the distance, I have come to see you, sir. Please try to speak of it for me." I said: "Magnificent is your aspiration! Able to practice what is difficult to practice, able to abandon what is difficult to abandon—I cannot compare to you. I happen to have an ailment of the mouth and cannot reply to you. I have a companion beyond the world named Changzong who dwells at Donglin; he can surely resolve your doubts. Please take my words and go inquire of him."' (See Ying Zhongwen, Yunwo jitan).