佛祖統紀 41.52

41.52

韓退之原道云。古之欲明明德於天下者先治其國。欲治其國者先齊其家。欲齊其家者先修其身。欲修其身者先正其心。欲正其心者先誠其意。然則古之所謂正心誠意者。將以有為也。今也欲治其心。而外天下國家滅其天常。子焉而不父其父。臣焉而不君其君。民焉而不事其事。孔子之作春秋也。諸侯用夷禮則夷之。夷而進於中國則中國之經曰。夷狄之有君不如諸夏之亡（音無）詩曰。戎狄是膺荊舒是懲。今也舉夷狄之法而加之先王之教之上。幾何其不胥而為夷也云云。然則如之何其可也曰人其人火其書廬其居。明先王之道以道之。亦庶乎其可也。

Han Tuizhi, in his *Origins of the Way* (*Yuandao*), said: 'In ancient times, those who wished to make their luminous virtue shine throughout the realm first governed their states. Those who wished to govern their states first regulated their families. Those who wished to regulate their families first cultivated their persons. Those who wished to cultivate their persons first rectified their minds. Those who wished to rectify their minds first made their intentions sincere. This being so, what the ancients called rectifying the mind and making intentions sincere was intended for active engagement. Now, [the Buddhists] wish to govern their minds, yet they cast outside the realm and state, extinguishing the celestial constants: as sons they do not treat their fathers as fathers, as ministers they do not treat their rulers as rulers, and as commoners they do not perform their labors. When Confucius composed the *Spring and Autumn Annals*, if the feudal lords used barbarian rituals, he treated them as barbarians; if barbarians advanced into the Central Lands, he treated them as of the Central Lands. The *Classic* says: "The barbarians having rulers is not as good as the Chinese states lacking them." The *Odes* says: "Smite the Rong and Di; punish Jing and Shu." Now, to elevate the laws of the barbarians above the teachings of the former kings—how long before all degenerate together into barbarians? and so forth. If so, how can this be put right? I say: make humans of their people, burn their books, make homes of their dwellings, and clarify the Way of the former kings to guide them, and perhaps that will do.'