唐護法沙門法琳別傳 1.19

1.19

琳謝病南山棲心幽谷。非出非處。蕩慮於風雲。無見無聞。寄情於泉石。遇觀名作實遣煩憂乍覽瓊章用祛痼疾。俳佪吟諷循環卷舒奉蘊懷袖之中。不覺紙勞字故。略申片意謹此白書。遲遇後生更開未喻。琳不量愚管輕述鄙懷。敢欲有詶以麻續線。因著齊物論焉。其詞曰。蒙示辛中舍人二問。詞旨宏贍理致幽絕。既開義府特耀文鋒。舉佛性平等之談。引群生各解之說。陳彼此之兩難。歸玄同之一門。非夫契彼環中。孰能為茲高論。美則美矣。疑且疑焉。何者。尋上皇垂範。始流先覺之名。法王應物。爰標佛陀之號。智慧者蓋分別之小術。般若者乃無知之大宗。分別緣起。所以強稱先覺。無知性寂。於是假謂佛陀。分別既於外有數。無知亦於內無心。於外有數。分別之見不忘。於內無心。誘引之功莫匱。甚秋毫之方巨岳。踰尺鷃之比大鵬。此不可同年而語矣。莊生云。吾忘其是非。非忘彼此。庸詎然乎。所謂小智不及大智。小年不及大年。唯彭祖之特聞。非眾人之所達也。況三世之理不差。二諦之門可驗。是以聖立因果。凡夫有得聖之期。道稱自然。學者無成道之益。從微至著。憑繕刻而方妍。乘因趣果。賴熏修而始見。彼既知而故問。余亦述而略答。詳夫一音普被弱喪。由是同歸四智。廣覃真如。以之自顯也。自顯也者唯微唯彰。同歸也者孰來孰去。蓋知隨業受報。二鳥不嫌其短長。因濕致生。兩蟲無擇其飛化。不在待與不待。明即待之非待矣。請試論之。昔闞澤有言曰。孔老法天不敢違天。諸天法佛不敢違佛。至如洪範九疇承天制用。上方十善奉佛慈風。若將孔老以匹聖尊。可謂子貢賢於仲尼。跛鼈淩於駿驥。欲觀渤海返翫涓流。何異蔽目而視毛端。却行而求前路。非所應也。且王道周顗宰輔之冠蓋。王濛謝尚人倫之羽儀。次則郄超王謐劉璆謝客等。並江左英彥。七十餘人皆學綜九流才映千古。咸言性靈真要。可以持身濟俗者。莫過乎釋氏之教也。至如宋文帝與何尚之等亦有此談。如其宇內並遵斯要。吾當坐致太平矣。又云。十善暢則人天興。五戒行則鬼畜省。其實濟世之玄範。豈造次而可論乎。中舍人學富才高文華理峻。秦懸一字蜀掛千金。法琳徒礪鉛刀何敢當奇麗也。

“I, Falin, have retired due to illness to the Southern Mountains, resting my mind in a secluded valley. Neither leaving nor dwelling, I dissipate my thoughts among the wind and clouds; with nothing seen and nothing heard, I entrust my feelings to the springs and rocks. Happening to observe your renowned work, it truly dispels my vexations and sorrow; suddenly examining your jade-like writing, it cures my chronic ailments. Pacing about, chanting and reciting, rolling and unrolling it repeatedly, holding it cherished in my sleeve, I did not realize that the paper had grown worn and the characters faded. Briefly stating a fraction of my thoughts, I respectfully offer this letter, eagerly awaiting later generations to further unlock what has not yet been understood. Without measuring my foolish capacity, I lightly express my humble thoughts, daring to respond and join my coarse hemp to your fine silk; thereupon I have composed the Qiwu lun (Discourse on the Equality of Things). Its text states: ‘Having received the two inquiries of Household Secretariat Xin, the language and purport are profound and abundant, and the principles are subtle and transcendent. They both open the treasury of meaning and distinctively display the sharp edge of literary skill, citing the discourse on the equality of Buddha-nature and invoking the sayings on the varied understandings of sentient beings, stating the two dilemmas of other and self, and returning them to the single gate of mysterious sameness. Were it not for one who has harmonized with the center of the ring, who could produce such a lofty discourse? It is fine indeed, yet there remains doubt. Why is this? In investigating the models handed down by the sovereign of old, the name of ‘the Prior Enlightened’ first circulated; when the King of the Dharma responded to beings, the title of ‘Buddha’ was designated. Wisdom (zhìhuì) is but a minor art of discrimination; prajñā is the great source of non-knowing. Discriminating dependent origination, one is therefore forcefully named ‘the Prior Enlightened’; the nature of non-knowing being tranquil, one is thereupon provisionally called ‘Buddha.’ Discrimination having distinctions externally, non-knowing is also mentally free internally. Having distinctions externally, the view of discrimination is not forgotten; mentally free internally, the merit of guiding beings is never exhausted. Far more than comparing an autumn hair to a great mountain, or likening a tiny quail to the vast Peng bird, these cannot be spoken of in the same breath. Zhuangzi says: ‘I forget its right and wrong, not that I forget self and other.’ How could this be so? What is called ‘lesser knowledge does not match greater knowledge; lesser years do not match greater years’—only Pengzu was uniquely famed, which the common crowd could not attain. How much more so as the principle of the three times does not err, and the gates of the two truths are verifiable! Therefore, the Sage establishes cause and effect, so that ordinary beings have the prospect of attaining sagehood; the Way is said to be spontaneous, yet practitioners gain no benefit of realizing the Way. Progressing from the subtle to the manifest, it becomes beautiful only through mending and carving; boarding the cause to proceed toward the fruit, it is first seen through reliance on perfuming and cultivation. Since he asked intentionally while already knowing, I too have set forth a brief reply. In considering the single voice that universally covers, those who had gone astray are thus united in returning to the four wisdoms, broadly extending the tathatā, through which it reveals itself. As for revealing itself, it is only subtle and manifest; as for returning together, who comes and who goes? We know that beings receive retribution according to their karma: the two birds do not resent their shortness or length; arising from moisture, the two insects do not choose their flight or transformation. It is not a matter of dependence versus non-dependence; understanding this, dependence is itself non-dependence. Please allow me to discuss this: In ancient times, Kan Ze had a saying: ‘Confucius and Laozi modeled themselves on Heaven and dared not transgress Heaven; the devas modeled themselves on the Buddha and dared not transgress the Buddha.’ As for the Nine Divisions of the Great Plan, they inherited Heaven’s authority to institute functions; the ten virtues above adhere to the Buddha’s compassionate breeze. If one matches Confucius and Laozi to the Sage and Honored One, it would be like saying Zigong was worthier than Zhongni, or a crippled turtle outstripping a thoroughbred steed. Wanting to view the Bohai Sea, one instead plays with a trickling stream; how does this differ from covering one’s eyes to gaze at the tip of a hair, or walking backward while seeking the road ahead? This is not fitting. Moreover, Wang Dao and Zhou Yi were the foremost luminaries among prime ministers; Wang Meng and Xie Shang were paragons of human virtue. Next, Xi Chao, Wang Mi, Liu Qiu, Xie Lingyun, and others—all eminent figures of the Jiangzuo region, over seventy men—comprehensively mastered the Nine Schools and their talents outshone a thousand ages. They all stated that as for the true essential of the spirit which can govern the person and deliver the world, nothing surpasses the teachings of the Shakya clan. Even Emperor Wen of the Song and He Shangzhi had such discussions, saying: ‘If all within the realm follow this essential, I shall sit back and bring about great peace.’ It is also said: ‘When the ten virtues flourish, gods and humans prosper; when the five precepts are practiced, ghosts and beasts diminish.’ This is truly a profound model for delivering the world; how could it be discussed lightly? Household Secretariat Xin’s learning is abundant, his talent lofty, his literary splendor and reasoning rigorous: Qin suspended a single character, and Shu hung a thousand pieces of gold. I, Falin, merely sharpen a lead knife; how could I dare match such rarity and splendor?”