釋鑑稽古略續集 1.5

1.5

It has been said: To be a monk without also studying external learning is to be lazy and foolish, not broad; it is difficult to attain loftiness. To be a Confucian without investigating internal scriptures is to be mediocre and narrow, not conversant; how can one achieve greatness? To stubbornly guard one's position without change, to delimit oneself without progress, having an empty belly and high pride, confined to one's corner and bound by doctrines—this will ultimately bring ridicule from masters of great learning. Look at the vastly erudite and prominent figures and the profound, broad bodhisattvas of antiquity: who among them did not move freely between internal and external scriptures and canons, being thoroughly integrated and deeply versed? Zhang Tianjue said: 'It was because of studying Buddhism that I came to understand Confucianism.' The Wonderful Lotus Sūtra says: 'Words that manage the world are all in accord with the true Dharma.' A swarm of bees brews honey; diverse flavours harmonize in a soup. Unless one is able to traverse broadly and investigate thoroughly, how can one understand how different paths converge upon a single goal? Yet among biographical works of past and present, each has its specialization. State histories omit Buddhism, while Chan compilations neglect worldly conditions. It is no wonder that scholars of the two traditions are neither broad nor conversant. There was the renowned monk of the Yuan, Nianchang of Huating, who compiled the Fozu tongzai, also connecting it with the guiding principles of successive dynasties. Following this, the eminent monk Baozhou of Zhi district compiled the work Shijian jigu [lüe], completely setting forth the governance of emperors and kings as well as the exemplary models of worthies and sages.