弘明集 1.11

1.11

問曰。佛經眾多。欲得其要而棄其餘。直說其實而除其華。牟子曰否。夫日月俱明各有所照。二十八宿各有所主。百藥並生各有所愈。狐裘備寒絺𥿭御暑。舟輿異路俱致行旅。孔子不以五經之備。復作春秋孝經者。欲博道術恣人意耳。佛經雖多。其歸為一也。猶七典雖異其貴道德仁義亦一也。孝所以說多者。隨人行而與之。若子張子游。俱問一孝。而仲尼答之各異。攻其短也。何棄之有哉。

The question was asked: "The Buddhist scriptures are vast and numerous. One wishes to take their essentials and discard the rest, speaking directly of their reality while removing their embellishments." Mouzi said: "No. The sun and the moon are both bright, yet each has what it illuminates; the twenty-eight lunar lodges each have what they govern; the hundred medicines grow together, yet each has what it cures; a fox-fur coat provides against the cold, while fine and coarse linen fend off the heat; boats and carriages take different paths, yet both convey travellers to their destinations. Confucius did not consider the Five Classics complete in themselves, but further composed the Spring and Autumn Annals and the Classic of Filial Piety because he wished to broaden the arts of the Dao and indulge people's dispositions. Although the Buddhist scriptures are numerous, their convergence is one. It is like the seven classics: though different, their prizing of the Dao, virtue, benevolence, and righteousness is also one. The reason why filial piety is explained in many ways is that it is imparted according to each person's conduct. For instance, when Zizhang and Ziyou both asked about the one topic of filial piety, Zhongni gave each a different answer, addressing each one's shortcoming. Why should anything be discarded?"