鐔津文集 11.18

11.18

好事者刻法喜堂詩將傳。而淨源上人預其編。次以其事謂潛子曰。幸子志之也。夫法喜堂乃實月廣師所居之室也。君子善其以法喜自處。故作詩而稱之也。其詩凡若干篇。乃縉紳先生鉅公偉人之所為也。高逸殊絕不可得而評也。若寶月居心休美寓醫以廣其行。章表民敘之詳矣。吾不復論也。第發其法喜之謂耳。夫法也者道也。喜也者悅適也。道固天人之正也。人而不適道烏乎為心也。夫死生人生之大變也。非適道不能外其變以至神完也。榮辱盛衰人事之變也。非適道不能順其變以至分安也。愛惡取捨人情之變也。非適道不能理其變以至性勝也。故謂道無不存一貫乎內外也。惟聖賢常以道凝。生之不亂死之不汩。出之不渝處之不悶。貧之不窮富之不淫。山林也朝市也。惟道所適也。俗不顧道而祿祿以其變弊。嗟乎古今豈少乎哉。寶月杭人也。其國樂土。風俗以奢侈相高。甫方服之人。幾忘道而趨其所尚也。寶月廬其市井紛華之間。乃翹然獨修法喜之樂。是豈惟務其自悅而已矣。其將有所師而勸之乎。群公賦詩而美之是也。辛丑仲冬八日潛子序題。

Enthusiasts carved the poems on Faxi Hall intending to transmit them, and the Worthy Jingyuan participated in compiling them. Arranging them in order, he spoke of the matter to Qianzi, saying: 'Please commemorate this.' Faxi Hall is the room where Master Baoyue Guang resided. Gentlemen approved of his dwelling in the joy of the Dharma, and therefore composed poems praising him. The poems number several pieces in all, composed by prominent scholar-officials, great leaders, and eminent figures; exalted, transcendent, and extraordinary, they cannot be adequately evaluated. As for Baoyue's fine and auspicious intentions, lodging in the practice of medicine to broaden his benevolent deeds, Zhang Biaomin has already narrated this in detail; I shall not discuss it again. I will merely elucidate the meaning of 'joy in the Dharma.' Now, 'Dharma' is the Way; 'joy' is delight and contentment. The Way is inherently the rectitude of heaven and humanity. If a person does not find contentment in the Way, what can their mind be? Birth and death are the great transformations of human life; without finding contentment in the Way, one cannot detach from these transformations to keep one's spirit intact. Glory and disgrace, flourishing and decline are the vicissitudes of human affairs; without finding contentment in the Way, one cannot comply with these vicissitudes to rest peacefully in one's station. Love and hate, taking and abandoning are the fluctuations of human emotions; without finding contentment in the Way, one cannot order these fluctuations so that true nature prevails. Therefore, it is said that the Way is nowhere absent, running continuously through the inner and the outer. Only sages and worthies constantly congeal themselves in the Way: life does not confuse them, death does not drown them; going forth they do not alter, staying behind they are not distressed; in poverty they are not exhausted, in wealth they are not dissolute. In mountain forests or in court and marketplace, they find contentment only in the Way. The worldly take no heed of the Way, but busily wear themselves out amid these vicissitudes. Alas, has there ever been any lack of such people from ancient times to the present? Baoyue was a man of Hangzhou. His region is a land of pleasure, where custom values surpassing one another in luxury. Those newly robed in monk's garments almost forget the Way to pursue what is popular. Baoyue lived among the bustles and splendors of the marketplace, yet stood out conspicuously to cultivate alone the delight of the joy in the Dharma. Was this merely to strive for his own personal pleasure? Surely he intended to serve as an exemplar and encourage others. The many gentlemen who composed poems to praise him were right to do so. Written by Qianzi on the eighth day of the second month of winter in the xinhai year [1071].