釋鑑稽古略續集 2.117

2.117

甲子洪武十七年春。頒行科舉成式三年一大比。自是遂為定制　訪求德行聲名著於州里之人。再驗年貌書判進呈　諭天界寺不律僧戒泐復曰。志所以崇聲名立節義去浮沈。凡丈夫舉此。必欲出類拔萃而異仄陋也。又智用之。而知無不知。以之而覺。覺無不先也。豈有過去茫然而不追者乎。斯二志智在天地間。生而知之者善用。教而知之者善守。若生而不知教而不成。類乎禽獸者也。又何屑屑詢其所以然乎。爾戒泐復者。所致之地漸佛之場。所修者出世之道。及今之所以甚於處俗。妬忌之惡忿於蚖蛇。褻於覲佛不另禽獸。所以舁而上殿周旋佛前。斯果頂禮乎。當此之際志智全忘。生死無知死生亦無知。前勅住持果如是乎。曾聞。生死也死生也云何。蓋生非死死非生。豁然還有覺乎。今茫然無知。其所以然。且今之罪報也。人神共怒。為集金帛搆是非。要虛名不立實效。甚蛺蝶之尋芳遊蜂之捕蕋。若蚍蜉之慕羶腥於車渠馬足之間。不顧網羅輪蹄之厄。爾本清蟬翅霄漢。麗天風飲高露。而乃故低飛而掠殘花啖味。甚於蜂蟻蝶乎。今之罪也。在奏愆匿愆。觀喜怒乘顏色及盜眾僧用。特愚朕以飾己非。斯身亡有日矣。然死雖有日。未施行於法司。

In the spring of the jia-zi year, the seventeenth year of Hongwu, the standard format for the civil service examinations was promulgated, holding a great triennial examination; from this time it became an established system. Searches were made for people whose virtuous conduct and reputation were prominent in their prefectures and villages, and after verifying their age, appearance, calligraphy, and legal judgments, they were presented to the throne. An instruction to the undisciplined monks of Tianjie Monastery, Jie[zi], [Zong]le, and [Lai]fu, stated: "Aspiration is that by which one honors reputation, establishes integrity and righteousness, and casts aside floating and sinking. Whenever a heroic man raises this, he must desire to stand out above his peers and differ from the petty and base. Furthermore, when wisdom is applied, there is nothing known that is not understood; when used to awaken, there is nothing awakened to that is not anticipated. How could one be so vague about the past as not to pursue it? These two, aspiration and wisdom, exist between heaven and earth: those born with knowledge use them well, while those who know through learning preserve them well. If one is born without knowledge and does not succeed through teaching, one is akin to birds and beasts. Why should I bother to ask about their reasons? As for you, Jie, Le, and Fu, the place you have reached is the courtyard that draws near to the Buddha; what you cultivate is the supramundane Way. Yet what you do today is worse than living in the world: your malicious jealousy is more venomous than vipers, and your desecration of seeing the Buddha is no different from beasts. Thus, when you are carried up to the hall and pace about before the Buddha, is this truly bowing in reverence? At such a time, aspiration and wisdom are entirely forgotten; you know nothing of life and death, nor of death and life. Did the former decree to the abbots really mean this? I have heard: life and death, death and life, what are they? Life is not death, and death is not life; have you awakened with clarity? Today you are vague and without knowledge of why it is so. Moreover, as for today's retribution for your offenses: humans and spirits are both enraged. In order to gather gold and silks, you fabricated right and wrong, seeking empty fame without establishing real efficacy, worse than butterflies seeking fragrance and roving bees gathering pollen, like large ants craving grease and fishy stench amidst chariot ruts and horse hooves, without regard for the perils of nets, wheels, and hooves. Originally, you were pure cicadas with wings in the firmament, perched in the heavenly breeze and drinking lofty dew; yet you intentionally fly low to graze on faded flowers and gorge on flavors—are you not worse than bees, ants, and butterflies? Today your crimes consist of reporting offenses and concealing offenses, watching my joy and anger, taking advantage of my countenance, and stealing what is used by the monastic assembly, deliberately deceiving me to gloss over your own faults. Your death is not far off! Yet although the day of death is near, it has not yet been executed by the legal authorities."