釋氏稽古略 4.313

4.313

宋朝散郎知溫州張九成。字子韶。號無垢居士。杭州鹽官人。初紹興二年三月。帝策試進士。九成第一。九成謂前輩搢紳所立過人。伊洛名儒所造精妙皆由悟心。因是參學究竟。初謁大通之嗣寶印禪師楚明。見佛日杲禪師於徑山。明悟心要。窮元盡性。至是辛酉年。佛日重其悟入。特為上堂。引神臂弓以言之。是時軍國邊事。方議神臂弓之用。右相秦檜以為譏議朝政。五月民佛日竄衡州。貶九成南安軍。九成謫居十四年。寓橫浦僧舍。談經著書。皆學者之未聞。其心傳錄曰。六經皆妙法也。然言者道之贅。六經其贅道哉。囿於經則贅矣。又曰。世間無非幻。人處幻中不知萬古紛紛。喜怒愛惡從何而起。以為本有則物不形。以為本無不可責之。如木石其間能自覺者。又是認幻為覺。覺即幻也。無幻則不覺。因覺知幻。覺自不可著。況於喜怒愛惡之情乎。況於功名富貴之塵乎（瑩仲溫羅湖集）。

In the Song, Court Gentleman for Dispersion and Prefect of Wenzhou Zhang Jiucheng, courtesy name Zishao, styled Layman Wugou, was a native of Yanguan in Hangzhou. Previously, in the third month of the second year of Shaoxing, the Emperor personally examined the jinshi candidates, and Jiucheng ranked first. Jiucheng believed that the preeminent achievements of past scholar-officials and the subtle refinements attained by famous Ruists of the Yi and Luo rivers all arose from awakening to the mind. For this reason, he engaged in study and investigation to reach the ultimate. He first called upon Master Datong's heir, Chan Master Baoyin Chuming; then he met Chan Master Fori Gao at Jingshan, clearly awakened to the essential mind, and fathomed the primal and exhausted [his] nature. Reaching this xinyou year, Fori, esteeming his awakening and insight, specially ascended the hall and spoke using the divine-arm bow as a metaphor. At that time, when border affairs of the state's military were being discussed, the use of the divine-arm bow was just under deliberation. Right Grand Councilor Qin Gui took this to be a satirical critique of court policy. In the fifth month, Fori was made a commoner and banished to Hengzhou, while Jiucheng was demoted to the Nan'an Army. Jiucheng lived in banishment for fourteen years, lodging in a monk's quarters at Hengpu, discoursing on the scriptures and composing writings—all of which scholars had never heard before. His Xinchuan lu (Record of Mind-Transmission) states: 'The Six Classics are all marvelous Dharma. Yet words are the surplus of the Way; are the Six Classics the surplus of the Way? If one is confined to the classics, then they are indeed surplus.' It also states: 'In the world, nothing is not an illusion. Living amidst illusion, human beings do not know why through countless ages, turmoil, joy, anger, love, and hate arise. If one considers them originally existent, things take no [such] form; if one considers them originally non-existent, one cannot hold them to be like wood and stone. If anyone therein can be self-awakened, that too is mistaking illusion for awakening. Awakening is itself illusion. Without illusion there is no awakening; because of awakening one knows illusion. Awakening itself must not be clung to—how much less so the emotions of joy, anger, love, and hate? How much less so the dust of fame, glory, wealth, and honor!' (Ying Zhongwen's Luohu ji).