妙峰山開山善知識徹庸禪師小傳
Short Biography of Master Cheyong, Founding Teacher of Miaofeng Mountain
徹庸，舊號徹融，易融而庸，則自余始住。余讀《禮》青蓮蘭若，汗漫《華嚴》大指與吾儒《中庸》義互發而頓顯。彼既徹而復融，政如儒友家談切而磋、既琢而磨，愈進愈入，終生無我歇腳處。互於互庸而奇，近而遠、小而大，入纏垂手迥脫凡情，豈淺根劣種一肩擔玄？故以庸易之乃徹，於此深信不疑，世亦遂稱「妙峰山德雲比丘徹公」云。
Cheyong was originally called Cherong. It was only after I began living here that the character "rong" was changed to "yong." While studying the *Book of Rites* at the Qinglian Temple, I came to profoundly understand how the core teachings of the *Avatamsaka Sutra* and the Confucian *Doctrine of the Mean* illuminate each other. The name "Cherong" once implied both penetrating insight and integration, much like the Confucian ideal of "cutting and polishing, carving and grinding"—the deeper one goes, the further one enters, with no final resting place for the self. This process resonates with the interplay of interdependence and the ordinary—the extraordinary within the mundane, the distant within the near, the great within the small. Entering the entanglements of the world with a compassionate hand yet transcending ordinary emotions is no superficial achievement nor a burden for shallow minds. Thus, by changing "rong" to "yong," true penetration is realized. Of this I have deep faith, and so the world has come to call him "Dharma Master Deyun of Miaofeng Mountain, the Venerable Che."
是時，師已從空觀入定、又從定發慧，知見正而性光朗，疑情勃勃欲動，而話頭時節逼拶上身矣！欲罷不能，佛力加被，密藏印證，讚歎者久之，喜滇中佛法幢在茲！豈誣也哉？比得《古庭錄》，心師之恍若付囑者，語言文字外卓有覷入，得大自在。一時道風旁暢，門庭聳峻，得法弟子，則有無住，名弘如者；又有法海，名弘一者。一得髓、一得骨，聲震雞山。試問老盤當時門宇有此半個上坐不？一輪皎月，萬行莊嚴，日升川至。妙峰山之為少室、為曹溪，誠不可知；知其為盤龍、為歸化寺祖庭，斷不疑矣！
At that time, the Master had already entered meditative absorption from the emptiness of space, and from that meditative absorption, he awakened wisdom. His vision was correct, his intrinsic nature shone with clarity, and a rising curiosity stirred within him as the weight of the koan pressed ever closer. He could not stop even if he wanted to; the power of the Buddha blessed him. His secret realization was attested to, and he was praised by others for a long time. They rejoiced that the Dharma banner of Buddhism would be established here in Yunnan. Was this a lie?
When I later obtained the *Record of Guting*, my heart felt that he had passed down a true transmission to me. Beyond words and letters, he had a direct and penetrating insight into the truth, attaining great freedom. At that time, the wind of his teachings spread far and wide, and his Dharma-door stood high. Among his disciples who attained the Dharma were Wuzhu, named Hongru, and Fahai, named Hongyi. One received the marrow, the other the bones, and their fame shook Mount Ji.
Let me ask: did the old Master Panlong have even half a senior monk like these in his community? A bright, perfect moon, ten thousand practices of solemn dignity, the sun rising and the great rivers flowing onward. Whether Miaofeng Mountain is truly Shaolin or Caoqi is uncertain; but that Panlong and Guihua Monastery are its ancestral grounds—this is beyond doubt.
天台葛閬陶珽識
Translated by Ge Lang and Tao Ting of Tiantai.