北山錄 4.2.3

4.2.3

已得矣在沙丘。 公曰。 何馬也。 曰牡而黃及至驪而牝。 公怒曰。 子之所求毛色牝牡不知之。 伯樂喟然曰。 一至此乎。 所觀者天機也。 得其精而忘其麄。 在其內而忘其外。 見其所見而忘其所不見。 馬至而果天下之馬也）後出沃州。 於山陰講維摩經。 許詢為都講。 遁通一義。 眾謂詢無所措難。 詢設一難。 亦謂遁不能通（世說。 許詢。 字玄度。 好遊山水。 而便登涉隱永興幽穴。 每致四方諸候之遺。 山陰縣在越州。 即王右軍蘭亭曲水在此。 有越王勾踐小城猶在）哀帝徵出京。 王濛宿構數百語。 謂遁莫能抗。 遁徐曰。 貧道與君別來多年。 君語了不長進。 郗超問謝安。 林公談何如嵆中散（郗超。 字嘉賓。 桓溫記室參軍形質短小多機辯。 嵆康為中散大夫）安曰。 嵆努力裁得去耳。 又問。 於殷浩何如。 曰亹亹論辯。 恐殷制支超拔直上。 殷有慚德。 後超與親友書云。 林法師神理所通玄拔獨悟。 數百年來紹明大法。 令真理不絕一人而已。 遁幼以雞子無命。 其師與爭辯且不勝。 死後見形。 投卵於地。 殼破鶵行。 遁乃感而蔬食（遁與師論卵生用未足殺之無罪。 以其慧辯師不能勝。 乃死之現形。 擲卵以悟之也）禮云。 國君春不圍澤。 大夫不掩群士不取麛卵。 遁若始乃未知。 既知矣則不違仁。 何俟師之誨焉（蓋師見其前猶未悟爾）有遺馬者養之曰。 吾愛其神駿。 聊復畜之耳。 有餉鶴者放之曰。 爾沖天之物。 寧為耳目之翫乎。 先經營餘姚塢山。 至於名辰獨還塢中。 或問其意曰。 謝安在昔數來相見。 輒移旬日。 今觸情舉目莫不興想。 孫綽比諸向子期（向秀字子期）以雅尚莊老風好同焉。 于法蘭（高陽人。 少有異操）隱居巖壑。 時氷雪甚。 有一虎入房。 蘭神色無忤。 後往江東。 將適西域至交州。 終於象林。 遁為贊曰。 于氏超世綜體玄旨。 嘉遁山澤。 明馴虎兇。 孫綽方於阮嗣宗。 俱以高尚不群也。 蘭之門于法開于道邃。 開之門于法威。 凡三世負盛譽。 開每與支遁爭即色空義。 蓋龍虎之勍敵也（廬間何默申明開難高平郗超宣述林解並傳於出也）孫綽為威贊曰。 易曰白馬（賁卦文也）詩員蘋藻。 班如在場。 芬若渟潦。 于威明發。 介然遐討。 有潔其名。 無愧懷抱。 開甞使威出都。 途經山陰。 算支遁講般若其辰所至處示其攻難。 威至郡果不出其計。 乃往復數番。 遁引退因厲聲曰。 君何足復受人寄載來耶。 後詔徵講放光經。 邃從蘭過江。 沒於交趾（南激之地。 通典云。 彼國人立足拇相交也）郗超圖像支遁贊曰。 英英上人。 識通理清。 朗質王瑩。 德音蘭馨。 孫綽比於阮威（咸字仲容。 家貧七月七日皆曬好衣。 咸於庭曬犢鼻[示*昆]。 或問之曰。 焉能免俗也）以其高風一致也。 剡山竺法崇（不詳何許人。 少入道唯專法華一經。 後著義䟽四卷行之）曾遊湘州麓山（今潭州也）山神化為大人。 詣崇請戒。 乃捨山為寺（居之少時。 治湘士。 後還剡之葛峴山。 茅庵泉飲而已）潛門人竺法義。 忽患心疾。 至念觀音。 夢被人破腸。 其疾乃愈（義年十二遇潛。 異之勸出家。 遊刃眾典。 九善法華。 卒東晉太元五年）傅亮云。 吾先君與義公遊處。 每聞觀音神異。 莫不大小肅然。 孝武徵出京就講（孝武。 晉簡文帝子。 名昌明。 立二十四年崩）古者出家從師命氏（取師之姓）道安受業佛圖澄。 澄姓帛。 安以師莫過佛。 遂通以釋氏為姓。 中夏沙門呼釋氏。 自安始也。 語曰。 學不師安義不中難習鑿齒與謝安書曰。 比見釋道安。 固是非常勝士。 師徒數百。 齋講不倦。 無變化伎術可以惑常人之耳目。 無重威篤罰可以整群小之參差。 而師徒肅肅自相尊敬。 洋洋濟濟由來未見。

'I have found it! It is at Shaqiu.' The Duke said, 'What kind of horse is it?' He replied, 'A yellow stallion.' But when it arrived, it was a black mare. The Duke said in anger, 'The one you sought could not even tell its coat color or whether it is male or female!' Bole sighed and said, 'Has he reached such heights as this? What he observes is the innate natural mechanism. He grasps the essence and forgets the coarse; he dwells on the internal and forgets the external. He sees what he needs to see, and forgets what he need not see.' When the horse arrived, it truly was a horse peerless under heaven.) Later [Zhidun] left Wozhou, and in Shanyin lectured on the Vimalakīrti-nirdeśa-sūtra, with Xu Xun serving as the discussion leader. When Dun clarified a doctrine, the assembly thought Xun would have no objection to raise; when Xun posed an objection, they likewise thought Dun would be unable to resolve it. (The Shishuo says: 'Xu Xun, styled Xuandu, was fond of wandering among mountains and rivers, easily traversing heights to live as a recluse in the dark caves of Yongxing. He regularly received gifts from the feudal lords of the four directions. Shanyin county was in Yuezhou; the orchid pavilion and winding stream of General of the Right Wang [Xizhi] are located here, and the small city of Goujian, King of Yue, still remains.') Emperor Ai summoned him to the capital. Wang Meng had prepared several hundred arguments beforehand, thinking that Dun would be unable to counter them. Dun said slowly, 'It has been many years since I parted from you; your words have not made the slightest progress.' Xi Chao asked Xie An, 'How does Master Lin's conversation compare to that of the Palace Attendant Ji [Kang]?' (Xi Chao was styled Jiabin. As General Huan Wen's Record-Keeper, he was short in stature, but resourceful and eloquent. Ji Kang was Palace Attendant.) An said, 'Ji could only barely manage [to keep up with him] with great effort.' He further asked, 'How does he compare to Yin Hao?' He replied, 'In continuous debate, I fear Yin would restrain Zhi [Dun], but [Zhi] would transcend him and soar straight upward; Yin would feel humiliated.' Later, Chao wrote in a letter to his relatives and friends: 'Master Lin's spiritual insight penetrates the profound, transcending all with unique awakening. In continuing and illuminating the Great Dharma so that the true principle would not be severed for hundreds of years, he is simply the one and only person.' When Dun was young, he held that eggs had no life. When his teacher debated with him, the teacher could not prevail over him. After the teacher died, his form manifested, throwing an egg onto the ground; the shell broke and a chick walked out. Dun was thereby moved to adopt a vegetarian diet. (Dun debated with his master that since an egg-born creature was not yet complete, killing it was without sin. Because of his sharp eloquence, his master could not prevail over him, so after death he manifested his form and cast down an egg to awaken him.) The Rites states: 'The ruler of a state does not surround the marshes in spring; a grand master does not capture a herd all at once; a shi does not take fawns or eggs.' If Dun did not know at first, once he knew, he did not transgress humaneness. Why wait for a master's admonition? (Presumably, the master saw that he had not yet awakened previously.) Someone gave him a horse, which he raised, saying, 'I love its spirited swiftness, so I keep it for a time, that is all.' Someone offered him cranes as a gift, and he released them, saying, 'You are creatures that soar into the heavens; how could you serve as toys for ears and eyes?' Previously, he had managed [his retreat at] Wushan in Yuyao; when a famous festival arrived, he returned alone to the wu. Someone asked his intention, and he said, 'In the past, Xie An frequently came to visit me, always staying for ten days. Now, wherever my feelings are touched and I raise my eyes, there is nothing that does not stir memories.' Sun Chuo compared him to Xiang Ziqi (Xiang Xiu was styled Ziqi) because of their elegant appreciation of Zhuangzi and Laozi and their shared inclinations. Yu Falan (a man of Gaoyang; when young he had extraordinary conduct) lived as a recluse among crags and ravines. At that time, snow and ice were severe, and a tiger entered his chamber. Lan's countenance showed no distress. Later he traveled to the East of the River, intending to go to the Western Regions; reaching Jiaozhou, he passed away at Xianglin. Dun wrote an encomium for him: 'Master Yu transcended the world, synthesizing the profound purport; joyfully withdrawing to mountains and marshes, he clearly tamed the fierce tiger.' Sun Chuo compared him to Ruan Sizong, both being of noble character and standing apart from the crowd. Among Lan's disciples were Yu Fakai and Yu Daosui; Kai's disciple was Yu Fawei. Across three generations, they bore great renown. Kai often debated the doctrine that form itself is empty with Zhidun; they were truly worthy adversaries like dragon and tiger! (He Mo of Lujian explained Kai's objections, while Xi Chao of Gaoping expounded Lin's explanations; both were transmitted widely.) Sun Chuo wrote an encomium for Wei, saying: 'The Changes speaks of a