宋高僧傳 17.41

17.41

釋惟勁，福州長溪人也。節操精苦，奉養棲約，破納擁身，衣無繒纊，號頭陀焉。初參雪峯，便探淵府。乾、化中，入嶽住報慈東藏——亦號三生藏——，中見法藏禪師鑑燈，頓了如是廣大法界重重帝網之門，因歎曰：「先達聖人，具此不思議智慧方便，非小智之所能！」又嶽道觀中亦設此燈，往因廢教時竊移入仙壇也。有遊嶽才人達士，留題頗多。勁乃歎曰：「盧橘夏熟，寧期植在於神都？《舜韶》齊聞，不覺頓忘於肉味。嗟其無識，不究本端。盜王氏之青氈，以為舊物；認嶺南之孔雀，以作家禽。後世安知？于今區別。」乃作五字頌，頌五章，覽者知其理事相融，燈有所屬，屬在乎互相涉入，光影含容，顯華嚴性海主伴交光，非道家之器用也。楚王馬氏奏賜紫，署寶聞大師，梁開平中也。勁續《寶林傳》，蓋錄貞元已後禪門祖祖相繼源脈者也。別著《南嶽高僧傳》，未知卷數，亦一代禪宗達士，文采可觀。後終于岳中也。

Śramaṇa Weijin was a native of Changxi in Fuzhou. His moral resolve was pure and austere, and his personal upkeep was frugal and simple. Wrapping his body in a tattered patched robe, his clothing had neither silk nor floss; he was called a dhūta. When he first visited Xuefeng, he immediately plumbed the deep storehouse [of Chan]. During the Qianhua era, he went to the Southern Peak to reside in the Eastern Canon Storehouse—also called the Storehouse of Three Lives—of Baoci Temple. Inside, he saw Chan Master Fazang's mirror-lamp, and instantly realized that it was indeed such an entrance to the boundless Dharma realm with its layers of Indra's net. Thereupon he sighed, saying: "The sages who came before possessed such inconceivable wisdom and skill-in-means; this is not something attainable by petty intellect!" Moreover, such a lamp had also been set up in a Daoist abbey on the peak, having been stolen and moved into the immortal platform during the suppression of Buddhism. Talented gentlemen and men of understanding who visited the peak had left many inscriptions on it. Jin then sighed, saying: "Loquats ripen in summer; who could expect them to be planted in the Divine Capital? Hearing Shun's Shao music in Qi, one unconsciously forgets the taste of meat. Alas for their lack of understanding, not inquiring into the original source! Stealing the blue felt blanket of the Wang clan and taking it for their own ancestral possession; mistaking a peafowl from Lingnan for a domestic fowl. How would later generations know? It must be differentiated now." Thereupon he composed a five-character chant in five verses. Readers came to understand that principle and phenomena interpenetrate, and that the lamp has its true home: its true home lies in mutual interpenetration and the containment of lights and shadows, revealing the mutual radiance of primary and secondary in the ocean-nature of the Huayan, and that it was no utensil of the Daoists. King Ma of Chu memorialized to grant him the purple robe and titled him Grand Master Baowen; this was during the Kaiping era of the Liang dynasty. Jin continued the Baolin zhuan, recording the unbroken patriarchal lineage of the Chan gate from the Zhenyuan era onward. He separately composed the Biographies of Eminent Monks of the Southern Peak, the number of fascicles of which is unknown; he was an accomplished scholar of the Chan lineage of his generation, whose literary grace was remarkable. Later he died on the peak.