佛祖統紀 50.28

50.28

In ancient times, when the Benevolent Capable One reigned over all under heaven, he gave form to the formless form and spoke the wordless word, in order to restore the nature of all living beings; from this, the Buddhist teaching arose. The loftiness or lowness of the teaching corresponded to the sharpness or dullness of faculties; therefore there was the sudden and there was the gradual, and thereafter they were merged into one, which is called opening and revealing. And as for the teeming masses following his transformation, restoring their nature, stepping into the great square, and resting peacefully in the secret store, can they be fully described? When it came to the Later Han, his way was transmitted eastward; the ruler of the time revered its spirit, and the common people were molded by its instruction, so that it formed a trio alongside the teachings of Zhongni and Boyang. Tracing the instruction of Zhongni, he promoted the way of Tang, Yu, and the Three Kings, honouring benevolence and esteeming righteousness, causing people to return to their kingship and aspire to emperors. Tracing the instruction of Boyang, he promoted the simple and unadorned way of the Three Kings, abandoning sageliness and discarding wisdom, causing people to return to their sovereigns and aspire to the era of knotted cords. Moreover, when these two discuss nature and destiny, have they reached the ultimate of mind-only? When they speak of retribution, have they attained the three periods of time? Yet for governing all under heaven and pacifying the state, one cannot do without them for a single day. How admirable! It is clear that they can teach within the realm. But as for the instruction of the Śākya Honoured One, he pointed out that empty space and worlds are all our own mind; he did not merely speak of the Great Ultimate generating the Two Modes, or the mysterious female being the root of Heaven and Earth. Investigating good and bad retribution, they are all our own karma; he did not merely speak of the Lord on High being inconstant, or Heaven's net being vast. This shows that although Boyang and Zhongni wished to be called broad, great, and fully equipped, when it came to succouring spiritual illumination and examining the ultimate principle, they merely pointed toward its direction; but fully expressing its wonder rests with the instruction of the Śākya Honoured One. It is already clear that it can teach beyond the realm. Within the realm, they are detailed in governing the body while remaining rather brief in governing the mind; therefore they are called the outer teachings. Beyond the realm, it is excellent at governing the body and goes to the ultimate in governing the mind; therefore it is called the inner teaching. Formerly, Ruan Xiaoxu's correcting the names of inner and outer was truly not false. Some people in the world say that the three can be merged into identity, which is almost an error; others say that the three are profoundly different, which is also not quite correct. Why? Restoring the nature has shallowness and depth, and speaking of matters has distance and proximity, so they cannot but be different. As for moving toward goodness and distancing oneself from guilt, or overcoming cruelty and eliminating killing, they cannot but be the same. (This is an abridged text; there is an explanation in the Record of Returning to the Source by Jingjue.)