[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [佛祖統紀](https://indike.org/pramana/in.bauddha.taisho.2035) › 41.53 # 佛祖統紀 41.53 佛祖統紀 41.53 - **Language:** Classical Chinese ### [41.53](https://indike.org/pramana/in.bauddha.taisho.2035.41.53) 柳宗元送沙門浩初序曰。儒者韓退之與予善。甞病予嗜浮圖言訾予與浮圖遊（退之以言與遊兩端。為相責之本。子厚於後作兩節解釋。皆有關𨩼）近隴西李生自東都來。退之又寓書罪予。且曰。見送元生序不斥浮圖（重述退之責不斥浮圖之意）。浮圖誠有不可斥者（先立此句。為與浮圖言者之本）往往與易論語合。誠樂之。其於性情奭然不與孔子異道（次釋其言與儒書合與先聖不異。有此兩義）退之好儒未能過楊子。楊子之書於莊墨申韓皆有取焉。浮圖者反不及莊墨申韓之怪僻險賊耶（反責退之不及楊子。楊子尚不斥莊墨之怪險。退之何當斥浮圖之廣大）曰以其夷也（騰退之指佛為夷之言）果不信道而斥焉。以夷則將友惡來盜跖。而賤季札由余乎（秦之先蜚廉生惡來。父子俱以材力事殷紂。見史記。跖秦大盜。見莊子。二皆中國人。吳公子延陵季札賢臣。由余自西戎入秦。二人皆出於蠻戎）非所謂去名求實者矣（責退之果以其法為夷。則名與實俱失之矣）吾之所取者與易論語合。雖聖人復生不可得而斥也（再述浮圖之言與儒書合不當斥）退之所罪者其迹也（先立此句。責退之但觀迹而不知心）曰髠而緇無夫婦父子。不為耕農蠶桑而活人乎（出退之觀迹之意。欲以世間之俗務責學出世間者）若是雖吾亦不樂也（暫同退之觀迹之見）退之忿其外而違其中。是知石不知韞玉也（正責退之觀迹不知心。夫沙門之法去世浮榮。故為剃染之容修習梵行。故無夫婦之累。至如出家學道。所以升濟父母之神明而為天宮淨土之歸者。如此報恩為至極也。非同俗士但在於生事死葬鬼享之而已。矧出家者。身參三寶世所尊敬。豈復責之以不耕織乎。無野人莫養君子。請借此義。退之不知出家學道者之心。是不知石中有玉也）吾之所以嗜浮圖之言以此（此一節解釋與浮圖言者。意在於此）與其人遊者（立此句為與浮圖遊者之本）非必能通其道（俗儒不求盡通浮圖之妙）且凡為其道者。不愛官不爭能。樂山水而嗜安閑者為多（但知喜其清散不與俗士同）吾病世之逐逐然唯印組為務以相軋也（正說俗士唯以利名為常念）則舍是其焉從（不慕浮圖。復何所慕。舍捨同。焉音煙）吾之好與浮圖遊以此（此一節解釋與浮圖遊者在此。）今浩初閑其性安其情。讀其書（正通釋典）通易論語（旁合儒書）雖山水之樂。有文而文之（雖在幽閑。亦足以垂世立言）又父子咸為其道以養。而居泊焉而無求（信其所學有所師法）則其賢於為莊墨申韓之言（此子厚所以與之言）而逐逐然唯印組為務以相軋者。其亦遠矣（此子厚所以與之遊）。 > Liu Zongyuan, in his 'Preface on Seeing Off the Śramaṇa Haochu', wrote: 'The Confucian Han Tuizhi is on good terms with me. He used to be troubled that I was fond of the words of the Buddha and criticized me for associating with Buddhists. (Tuizhi took the two aspects of words and association as the basis for mutual reproaches. Zihou \[Liu Zongyuan\] later writes two sections to explain them, both with crucial significance.) Recently, Scholar Li of Longxi came from the Eastern Capital, and Tuizhi again sent a letter rebuking me, furthermore saying: "I saw that your preface seeing off Scholar Yuan did not denounce the Buddha." (Reiterating Tuizhi's point of blaming him for not denouncing the Buddha.) Truly, there are things in Buddhism that cannot be denounced. (First establishing this phrase as the basis for speaking of the Buddha's words.) They often accord with the \*Changes\* and the \*Analects\*; I truly delight in them. In regarding human nature and emotions, they are openly harmonious and do not diverge from Confucius's Way. (Next explaining that its words accord with the Confucian scriptures and do not differ from the former sage; these are the two meanings.) Tuizhi loves Confucianism, but cannot surpass Yangzi (Yang Xiong). In Yangzi's writings, he found things to draw from Zhuangzi, Mozi, Shen Buhai, and Han Feizi. Could Buddhism really be inferior to the eccentricity and treacherous harm of Zhuang, Mo, Shen, and Han? (Rebuking Tuizhi for falling short of Yangzi: Yangzi did not even denounce the eccentricities and treachery of Zhuang and Mo; why should Tuizhi denounce the vastness of Buddhism?) If it is said, "Because it is barbarian," (Reflecting Tuizhi's claim designating the Buddha as a barbarian.) then he truly does not believe in the Way and denounces it \[merely on that basis\]. If it is because of barbarism, would he then befriend E-lai and Robber Zhi, while holding Jizha and Youyu in contempt? (The ancestor of Qin, Feilian, bore E-lai; father and son both served King Zhou of Yin with their physical prowess, as seen in the \*Records of the Grand Historian\*. Zhi was a great robber of Qin, as seen in the \*Zhuangzi\*. Both were men of the Central Lands. Prince Jizha of Yanling in Wu was a worthy minister, and Youyu entered Qin from the Western Rong; both originated from the Man and Rong barbarians.) This is not what is called casting aside the name to seek the reality. (Rebuking Tuizhi that if he truly regards its Dharma as barbarian, then both name and reality are lost.) What I take from it accords with the \*Changes\* and the \*Analects\*; even if a sage were reborn, it could not be denounced. (Restating that the words of the Buddha accord with Confucian scriptures and ought not to be denounced.) What Tuizhi finds fault with is its outward trace. (First establishing this phrase, reproaching Tuizhi for merely looking at the traces without understanding the mind.) Saying: "They shave their heads and wear black, having neither husband and wife nor father and son; do they not rely on farming and sericulture to stay alive?" (Stating Tuizhi's view of outward traces, wishing to use worldly mundane duties to reproach those who study the supramundane.) Were it like this, even I would take no pleasure in it. (Temporarily agreeing with Tuizhi's view of outward traces.) Tuizhi is indignant at their exterior and turns his back on what is within them; this is knowing the stone while not knowing the jade hidden within it. (Directly reproaching Tuizhi for seeing the traces without knowing the mind. The code of the śramaṇa leaves behind worldly fleeting glory; thus they assume the shaven and dyed appearance and cultivate brahma-conduct, hence having no entanglements of husband and wife. As for leaving the household to study the Way, it is in order to elevate and deliver the spirits of one's parents so they return to celestial palaces and pure lands; repaying kindness in this manner is the utmost supreme. It is not like worldly scholars who merely attend to serving the living, burying the dead, and offerings to spirits. What is more, those who leave the household have their bodies joined with the Three Jewels and are revered by the world; how could one again reproach them for not plowing and weaving? "Without commoners, there is no sustaining gentlemen"—please borrow this meaning. Tuizhi does not know the mind of those who leave the household to study the Way; this is not knowing that there is jade within the stone.) The reason I am fond of the Buddha's words is on account of this. (This section explains those who speak of the Buddha's words; the intention lies here.) As for associating with their people, (Establishing this phrase as the basis for associating with Buddhists.) one need not necessarily penetrate their Way. (Common Confucians do not seek to penetrate fully the marvels of Buddhism.) Moreover, generally speaking, those who follow their Way do not covet officialdom and do not contend for ability; those who delight in mountains and waters and take pleasure in calm leisure are the majority. (Merely knowing how to take pleasure in their purity and detachment, differing from common scholars.) I am distressed by the worldly frantic pursuit, in which people attend solely to seals and ribbons to crush one another. (Directly speaking of common scholars who constantly hold only profit and fame in mind.) If I abandon these \[monks\], whom then shall I follow? (If not longing for Buddhism, what else would one long for? \*She\* \[舍\] is the same as \*she\* \[捨\]; \*yan\* \[焉\] is pronounced \*yan\* \[煙\].) The reason I am fond of associating with Buddhists is on account of this. (This section explains why one associates with Buddhists here.) Now Haochu calms his nature and pacifies his feelings; he reads their texts (Directly mastering Buddhist scriptures.) and penetrates the \*Changes\* and the \*Analects\*. (Indirectly matching with Confucian scriptures.) Although enjoying the delight of mountains and waters, having literary refinement he expresses it in literature; (Although in secluded leisure, it is still sufficient to bequeath to the world and establish teachings.) furthermore, both father and son practice their Way for their livelihood, dwelling in tranquility without desires. (Trusting that what he studies has a model and lineage.) Then how he surpasses those who speak the words of Zhuang, Mo, Shen, and Han (This is why Zihou speaks with him.) and those who frantically pursue seals and ribbons to crush one another is indeed vast!' (This is why Zihou associates with him.)" > — English (machine translation) (machine translation) - [Previous: 41.52](https://indike.org/pramana/in.bauddha.taisho.2035.41.52) - [Next: 41.54](https://indike.org/pramana/in.bauddha.taisho.2035.41.54) - [Up: 41](https://indike.org/pramana/in.bauddha.taisho.2035.41) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2035~en-mt.41.53) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2035.41.53](https://indike.org/pramana/in.bauddha.taisho.2035.41.53) · Pramāṇa