宋高僧傳 6.26

6.26

系曰：「河東相國之論譔，所謂極其筆矣。然非夫人之為極筆，於他人豈極其筆乎？觀夫影響相隨，未始有異也。影待形起，響隨聲來。有宗密公，公則有裴相國。非相國曷能知密公，相續如環，未甞告盡，其二公之道如然。則知諦觀法、王法，則密公之行甚圓；應以宰官身，則裴相之言可度。今禪宗有不達而譏密不宜講諸教典者，則吾對曰：『達磨可不云乎，吾法合了義教。而寡學少知自既不能，且與煩惑相應可不嫉之乎？』或有誚密不宜接公卿，而屢謁君王者，則吾對曰：『教法委在王臣，苟與王臣不接，還能興顯宗教以不？佛言力輪，王臣是歟？今之人情，見近王臣者則非之。曾不知近王臣人之心苟合利名，則謝君之誚也。或止為宗教親近，豈不為大乎？』寧免小嫌，嫌之者亦嫉之耳。若了如是義，無可無不可，吁哉！」

The appraisal states: 'The Chief Minister of Hedong's essay may indeed be said to have reached the utmost limit of his pen. Yet, had it not been for this extraordinary man who evoked the utmost brushwork, how could he have reached the utmost of his pen for anyone else? Observing them, shadow and echo accompany one another, never differing in the least. The shadow awaits the form to arise; the echo follows the sound to come forth. Where there is Master Zongmi, there is Minister Pei. Were it not for the Minister, who could have understood Master Zongmi? Continuing one after the other like an endless ring, the Way of the two masters was indeed like this! Thus we know that when one carefully contemplates the Dharma and the King's law, Master Zongmi's conduct was exceedingly complete; and since one should appear in the body of a minister of state to liberate others, Minister Pei's words could effect deliverance. Now, there are those in the Chan school who, lacking understanding, criticize Zongmi, saying he should not have lectured on the various doctrinal scriptures; to this I reply: "Did Bodhidharma not say that our Dharma accords with the teaching of definitive meaning? Since they themselves are deficient in learning and meager in knowledge, and moreover accord with afflictions and delusions, how could they not be envious?" Or there are those who ridicule Zongmi, saying he should not have associated with dukes and ministers and repeatedly had audience with sovereigns; to this I reply: "The transmission of the Dharma is entrusted to kings and ministers. If one does not associate with kings and ministers, can one still cause the ancestral school to flourish and be revealed? Did the Buddha not speak of the wheel of power, which refers to kings and ministers? Human nature nowadays condemns anyone seen drawing close to kings and ministers, entirely unaware that if the mind of one who draws close to kings and ministers illicitly seeks profit and fame, then the gentleman's ridicule is indeed deserved; but if one associates merely for the sake of the school of the teachings, is that not grand?" Would it not be better to avoid minor suspicions? Yet those who suspect him are merely jealous. If one understands this meaning, there is nothing that may or may not be done. Alas!'