弘明集 1.39

1.39

問曰。子云經如江海其文如錦繡。何不以佛經答吾問。而復引詩書。合異為同乎。牟子曰。渴者不必須江海而飲。飢者不必待敖倉而飽。道為智者設。辯為達者通。書為曉者傳。事為見者明。吾以子知其意故引其事。若說佛經之語。談無為之要。譬對盲者說五色。為聾者奏五音也。師曠雖巧不能彈無絃之琴。狐狢雖熅不能熱無氣之人。公明義為牛彈清角之操伏食如故非牛不聞不合其耳矣。轉為蚊虻之聲孤犢之鳴。即掉尾奮耳蹀躞而聽是以詩書理子耳。

The questioner asked: You said that the scriptures are like rivers and oceans, their prose like embroidered brocade. Why do you not answer my questions with the Buddhist scriptures, but instead cite the Odes and Documents, combining the different into one? Mouzi said: The thirsty need not go to rivers and oceans to drink; the hungry need not wait for the Ao Granary to be sated. The Dao is established for the wise; debate is communicated to the penetrating; writings are transmitted to the understanding; events are illuminated for the discerning. Because I knew you grasped their intent, I cited those events. If I had spoken the words of the Buddhist scriptures and discussed the essentials of non-action, it would have been like describing the five colors to the blind, or playing the five tones for the deaf. Though Master Kuang was skilled, he could not play a stringless zither; though foxes and badgers are warm, they cannot heat a lifeless person. When Gongming Yi played the melody of the 'Pure Jiao' for a cow, she kept grazing as before; it was not that the cow did not hear, but that it did not suit her ear. When he changed to the sounds of mosquitoes and horseflies, and the bleating of a stray calf, she immediately shook her tail, pricked up her ears, and shuffled about to listen. For this reason, I elucidated it for your ears with the Odes and Documents.