佛祖歷代通載 19.18

19.18

（十一）　程顥論學於周敦頤曰。道之不明。異端害人也。古之害近而易知。今之害深而難辨。昔之惑人也。乘其迷暗。令之惑人也。因其高明。自謂之窮神知化。而不足以開物成務。名為無不周遍。而其實乖於倫理。雖云窮深極微。而不可以入堯舜之道。天下之學者非淺陋固滯。則必入於此。悲夫。諸儒排佛老之言。無如此說之深且痛也。吾讀周易知異端之不足怪。讀莊子知異端之皆可喜。讀維摩經知其非異端也。讀華嚴經始知無異端也。周易曰。夫道並行而不相悖。或處或出或默或語。殊塗而同歸。一致而百慮。雖有異端何足怪耶。莊子曰。不見天地之全。古之人大體道術。為天下裂。如耳目鼻口之不相通。楂梨橘柚之不同味。雖不足以用天下。可為天下用。恢詭譎怪道通為一。是異端皆可喜者。維摩經曰。諸邪見外道皆吾侍者。六地菩薩乃作魔。謗于佛毀於法。不入眾數。隨六師墮。乃可取食。然無異端也。華嚴經曰。入法界品。諸善知識。阿僧祇數皆於無量劫行菩薩道。國王長者居士僧尼婦人童女外道鬼神船師醫卜與粥香者。無非法門。略見五十三種。無厭足王之殘忍。婆須密女之淫蕩。勝熱仙人之刻苦。聚沙童子之嬉劇。大天之怪異。主夜之幽陰。皆有大解脫門。此法界中無復有異端事。道無古今。害豈有深淺哉。但恐迷暗者未必迷暗。高明者自謂高明耳。甞試論之。三聖人者同出於周。如日月星辰之合於扶桑之上。如江河淮漢之匯於尾閭之淵。非偶然也。其心則同。其迹則異。其道則一。其教則三。孔子游方之內。其防民也。深恐其眩于太高之說。則蕩而無所歸。故約之以名教。老子游方之外。其導世也。切恐其昧于至微之辭。則塞而無所入。故示之以真理。不無有少齟齬者。此其徒之所以支離而不合也。吾佛之書既東。則不如此。大包天地而有餘。細入秋毫而無間。假諸夢語戲此幻人。五戒十善。開人天道於鹿苑之中。四禪八定。建聲聞乘於鷲峯之下。六度萬行。種菩薩之因。三身四智。結如來之果。登正覺於一剎那間。度有情於阿僧祇劫。竪窮三界橫遍十方。轉法輪於彈指頃。出經卷於微塵中。律儀細細八萬四阡。妙覺重重單複十二。陰補禮經。素王之所未制。徑開道學。玄聖之所難言。教之大行誰不受賜。如游魚之於大海出沒其中。如飛鳥之於太虛縱橫皆是。薰習肌骨如簷蔔香。灌注肝腸如甘露漿。翰墨文章。亦游戲三昧。道冠儒履。皆菩薩道場。諸君之聰慧辨才。亦必有所從來。特以他生之事而忘之耳。況程氏之學出於佛書。何用故謗傷哉。又字字以誠教人。而自出此語。將以欺人則愚。將以自欺則狂。惜哉。窮性理之說。既至於此而胸中猶有此物。真病至於膏肓者也。夫吁。

(11) Cheng Hao, discussing learning with Zhou Dunyi, said: “That the Dao is not illuminated is because heterodox teachings harm people. In ancient times, the harm was close at hand and easy to recognize; today, the harm is deep and difficult to discern. In the past, when they deluded people, they took advantage of their ignorance and darkness; nowadays, when they delude people, they build upon their intelligence and brilliance. They proclaim themselves to have exhausted the spirit and understood transformation, yet they are inadequate to open up things and accomplish affairs. In name there is nowhere they do not pervade, but in reality they run contrary to human relations. Although it is said they exhaust the deep and reach the subtle, one cannot enter the Way of Yao and Shun through them. If scholars under heaven are not shallow, crude, and obstinately obstructed, they will certainly fall into this.” How lamentable! When the various Confucians rejected the words of the Buddha and Laozi, none spoke with such profundity and bitter distress as this statement. Yet reading the *Zhouyi*, I know that heterodox teachings are not to be wondered at; reading *Zhuangzi*, I know that heterodox teachings are all delightful; reading the *Vimalakīrti Sūtra*, I know they are not heterodox teachings; and only upon reading the *Avataṃsaka Sūtra* do I know there are no heterodox teachings at all. The *Zhouyi* says: “The Dao proceeds concurrently without mutual conflict; whether staying or departing, silent or speaking, different paths lead to the same destination, one coherence emerges from a hundred ponderings.” Although there are heterodox teachings, why should they be wondered at? *Zhuangzi* says: “Not perceiving the wholeness of heaven and earth, the grand substance of the methods of the Dao of the ancients was torn apart by the world, like ears, eyes, nose, and mouth which do not communicate with each other, or hawthorns, pears, tangerines, and pummelos whose tastes are not the same. Though inadequate to govern the world, they may be used by the world; the vast, deceptive, strange, and wondrous are all unified through the Dao.” Thus heterodox teachings are all delightful. The *Vimalakīrti Sūtra* says: “All false views and outsiders are my attendants; only a bodhisattva on the sixth ground acts as Māra, slandering the Buddha, reviling the Dharma, not entering the saṃgha, and falling along with the six teachers—only then may they receive food.” Thus there are no heterodox teachings. The *Avataṃsaka Sūtra* says: in the “Entry into the Dharma Realm” chapter, all the good friends, in asaṃkhyeya numbers, have practiced the bodhisattva path throughout immeasurable kalpas: kings, elders, householders, monks, nuns, women, young maidens, non-Buddhists, ghosts, spirits, ship captains, physicians, diviners, and incense sellers—none are not Dharma gates. Fifty-three types are briefly shown: the cruelty of King Anagāmin, the licentiousness of the woman Vasumitrā, the asceticism of the ṛṣi Jayoṣmīya, the play of the children piling up sand, the weirdness of Mahādeva, the deep obscurity of the night goddesses—all possess the gate of great liberation. Within this Dharma realm there is no longer any such thing as heterodox teachings. The Dao has no past or present; how could harm have depth or shallowness? One only fears that the ignorant and dark are not necessarily ignorant and dark, while those of brilliant intelligence merely claim themselves to be brilliant. Let us try to discuss this: the three sages emerged together during the Zhou dynasty, like the sun, moon, and stars converging over Fusang, or like the Yangzi, Yellow River, Huai, and Han draining into the abyss of the Weilu. This was no accident! Their minds were the same, but their traces differed; their Dao was one, but their teachings were three. Confucius wandered within the bounds of society; in guarding the people, he was deeply afraid that they would be dazzled by excessively high teachings, thus becoming untethered with nowhere to return, so he restrained them through the teachings of the names. Laozi wandered beyond the bounds of society; in guiding the world, he was keenly afraid that they would be benighted by the most subtle words, thus becoming blocked with nowhere to enter, so he revealed true principle to them. That there were slight divergences—this is why their disciples became splintered and did not agree. But when the scriptures of our Buddha came east, they were not like this. Immense, they encompass heaven and earth with room to spare; subtle, they enter the autumn down without a gap. Using words of dreams, they play with these phantom humans: the five precepts and ten virtues open the path of humans and devas in the Deer Park; the four dhyānas and eight concentrations establish the śrāvaka vehicle beneath Vulture Peak; the six perfections and ten thousand practices plant the cause of the bodhisattva; the three bodies and four wisdoms bear the fruit of the Tathāgata. Ascending to right awakening in a single instant, they ferry across sentient beings through asaṃkhyeya kalpas. Vertically exhausting the three realms, horizontally pervading the ten directions, they turn the wheel of Dharma in the snap of a finger, and bring forth scripture rolls from within a speck of dust. The fine details of the vinaya conduct comprise eighty-four thousand, and the wondrous awakenings, in layers simple and compound, count twelve. Secretly supplementing the classics of rites, which the Plain King did not establish, and directly opening the learning of the Dao, which the Dark Sage found hard to articulate—when the teaching is widely practiced, who does not receive its bounty? Like fish swimming in the great ocean, plunging and emerging within it; like birds flying in the great void, free and unfettered everywhere. Perfuming flesh and bone like campaka fragrance, irrigating the viscera like the nectar of immortality. Pen, ink, and literary compositions are also the play of samādhi; the Daoist cap and the Confucian shoes are all the bodhimaṇḍa of the bodhisattva. The intelligence and eloquence of you gentlemen must also have had their origins; it is merely that due to events of other lives you have forgotten them. What is more, the Cheng brothers' learning stemmed from Buddhist scriptures; why must you intentionally slander and injure them? Furthermore, word by word you teach people with sincerity, yet you yourself produce such utterances! If you intend to deceive others, it is foolish; if you intend to deceive yourself, it is madness. What a pity! When your discourse on exhausting nature and principle reached such a point, yet your breast still held this sort of thing, your illness had truly reached the vitals! Alas!