高僧傳 7.15

7.15

尚之對曰：「悠悠之徒，多不信法，以臣庸蔽，獨秉愚懃，懼以闕薄，貽點大教。今乃更荷褒拂，非所敢當。至如前代群英，則不負明詔矣。中朝已遠，難復盡知。度江以來，則王導、周顗、庾亮、王濛、謝尚、郄超、王坦、王恭、王謐、郭文、謝敷、戴逵、許詢，及亡高祖兄弟、王元琳昆季、范汪、孫綽、張玄、殷顗，或宰輔之冠蓋，或人倫之羽儀，或置情天人之際，或抗迹煙霞之表，並稟志歸依，厝心崇信。其間比對，則蘭、護、開、潛、淵、遁、崇、邃，皆亞迹黃中，或不測人也。近世道俗，敷談便爾，若當備舉夷、夏，爰逮漢、魏，奇才異德，胡可勝言。慧遠法師嘗云：『釋氏之化，無所不可。適道固自教源，濟俗亦為要務。』竊尋此說，有契理奧。何者？若使家家持戒，則一國息刑。故佛澄適趙，二石減暴；靈塔放光，符健損虐。故神道助，教有自來矣。而蕭摹所啟，亦不謂全非。但傷蠧道俗者，本在無行僧尼，而情貌難分，祛取未易。金銅土木，雖縻費滋深，必福業所寄，復難得頓絕。臣比思為斟酌，進退難安，今日親奉德音，實亦深用夷泰。」

Shangzhi replied: "The vulgar crowd mostly does not believe in the Dharma. Due to my own mediocrity and ignorance, I alone uphold a foolish diligence, fearing that my shortcomings will bring stain upon the great teaching. Now receiving praise and encouragement instead is more than I dare accept. As for the past generations of eminent figures, they certainly have not failed your enlightened edict. The Western Jin is already far away and difficult to know fully. Since crossing the river, there have been Wang Dao, Zhou Yi, Yu Liang, Wang Meng, Xie Shang, Xi Chao, Wang Tan, Wang Gong, Wang Mi, Guo Wen, Xie Fu, Dai Kui, Xu Xun, as well as the brothers of the late Gaozu, the brothers of Wang Yuanlin, Fan Wang, Sun Chuo, Zhang Xuan, and Yin Yi: some were the foremost of prime ministers and ministers, some were models of human virtue, some placed their sentiments between heaven and humanity, and some set their sights beyond the mists and clouds. All resolved to take refuge and set their hearts on reverent faith. In comparison with them [in the saṃgha], there were Lan, Hu, Kai, Qian, Yuan, Dun, Chong, and Sui, who all walked closely in the middle way, or were men of unfathomable depth. Monks and laymen in recent times casually discuss things in this manner; but if one were to enumerate all of both foreigners and Chinese down through the Han and Wei, how could one ever finish speaking of their extraordinary talents and remarkable virtues? Master Huiyuan once said: 'The edification of the Śākya clan has nothing in which it is unviable. To accord with the Way is naturally the source of the teaching, but to aid the world is also an essential duty.' In my humble reflection, this saying accords with the profound truth. Why is this so? If every household upheld the precepts, punishments would cease throughout the state. Thus when Fotu[deng] went to Zhao, the two Shis reduced their cruelty; when the miraculous pagoda emitted light, Fu Jian diminished his tyranny. Hence, divine assistance to the teaching has a long history. Now what Xiao Mo[zhi] has submitted is not entirely wrong either. But those who harm and corrupt the clerical and lay ways are fundamentally those monks and nuns of unprincipled conduct; yet sentiments and outward appearances are difficult to distinguish, and expelling or keeping them is no easy matter. Gold, bronze, earth, and wood, though exceedingly costly and wasteful, are surely the lodge of meritorious karma, and again cannot be abruptly abolished. Lately I have been weighing this, feeling uneasy whether to proceed or withdraw; today, personally receiving your virtuous words, I am truly filled with great peace and ease."