大乘百法明門論解 2.36

2.36

曰：「予以聖賢之語，原聖賢之道為言耳！」聖賢之道，由性而行之者也！聖賢乃盡夫性，凡愚乃具夫性，究盡具之分雖殊，而察盡具之性無異。性既均而不以道責己責人者，彼己皆欺也。欺己之罪小，欺人之罪大，欺人之罪，又不若欺後多人之罪為尤大。後之人視前人，苟簡為說鈴而展轉相襲，是使後人復欺後人也。若是則聖賢二利之道而不化為名言章句者幾希！嗚呼！予寧冐大言之罪，而避欺人之罪，欲其無罪又何逃乎？

I replied, "I speak by taking the words of the sages and tracing the Way of the sages to its origin, that is all!" The Way of the sages is practiced by relying upon their nature! The sages fully realize that nature, while the common and foolish merely possess that nature; although the distinction between fully realizing and merely possessing is different upon examination, when one inspects the nature that is fully realized or possessed, there is no difference. Since the nature is equal, if one does not hold oneself and others accountable to the Way, one deceives both others and oneself. The offense of deceiving oneself is small, but the offense of deceiving others is great; yet the offense of deceiving others is not as grave as the even greater offense of deceiving many future generations. If later people look upon their predecessors, treat [teachings] carelessly and casually as trivial gossip, and transmit them indiscriminately to one another, this will cause later people to deceive yet later people again. If it is like this, then how rare it would be for the sages' Way of the two benefits not to degenerate into mere words and verses! Alas! I would rather risk the offense of speaking boldly than commit the offense of deceiving others. If one wishes to be completely blameless, how could one ever escape?