佛祖統紀 41.53

41.53

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.)"