佛祖歷代通載 11.11

11.11

論曰。昔司馬文正公。譏元魏崔浩昧於擇術。若傅令者。不善擇術尤可數也。方天意大啟唐祚。而太宗以大權聖人示現出世。為千載道德盛明之主。豈易遇哉。有文中子者。身任百世師儒。出河汾間。凡太宗一時宰輔。若凌煙閣上諸公。皆北面稱師。受王佐之道。當是時使傅令稍知向方。預出王氏之門。則其施設縱非公台之任。亦不失為名卿才大夫。徒以卜史占候下技。位貌既卑無以自逞。乃以夙昔私憾。謗黷大教。規竊聲譽。及太宗登位。天下文明諸公雍容廟堂。論道經邦制禮作樂。雖堯舜之運。亡以加也。此時奕之學素荒而伎且索矣。抱慚自廢于家。其無聊而斃也可知矣。妙哉李君內德論。熟覽之蓋天下精識讜論也。其通命一篇。以儒所謂命釋所謂業。原始要終合而通之。尤為警絕。惜辭多未能具載云。

The commentary says: In ancient times, Lord Sima Wenzheng criticized Cui Hao of the Northern Wei for being blind in his choice of methods. As for Court Astrologer Fu [Yi], his poor choice of methods is even more conspicuous. Just when heaven's will was grandly launching the Tang dynasty, Taizong manifested as a sage of great expedient means, becoming a sovereign of towering virtue and brilliant illumination such as appears once in a thousand years—how could such a meeting be easy to come by? There was Wenzhongzi, who personally took upon himself the role of teacher and classicist for a hundred generations, emerging between the He and Fen rivers. All of Taizong's chief ministers of the time, like the noble lords depicted on Lingyan Pavilion, turned northward to call him master and received from him the way of aiding a king. At that time, had Court Astrologer Fu known even slightly where to turn and entered Master Wang's school, his accomplishments—even if not reaching the post of prime minister—would not have fallen short of a renowned minister or capable grand master. Yet merely relying on the lowly arts of divination, astrology, and omens, with low rank and status and unable to assert himself, he seized upon old personal grievances to defame and desecrate the Great Teaching, plotting to steal fame. When Taizong ascended the throne, the empire was civilized and enlightened; the noble lords were stately and serene in the court, discussing the Way, ordering the realm, and instituting rites and music—even the reigns of Yao and Shun could not have surpassed it! At that time, Fu Yi's learning had long been neglected and his techniques exhausted; nursing his shame, he withered away at home, and his miserable death was entirely predictable. How marvelous was Gentleman Li's 'Discourse on Inner Virtue'! Examining it closely, it is indeed an insightful discernment and outspoken discourse for all under heaven. Its chapter 'Comprehending Destiny', which takes what Confucianism calls destiny and what Buddhism calls karma and synthesizes them from beginning to end, is especially striking. It is a pity that its lengthy text cannot be fully recorded here.