釋氏稽古略 4.209

4.209

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).