北山錄 4.2.3

4.2.3

'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