弘明集 1.72

1.72

正曰。難者得無隱心而居物。不然何言之逆乎。夫佛經自謂得道者。能玄同彼我渾齊修短。涉生死之變。泯然無概。步禍福之地。而夷心不怛。樂天知命安時處順耳。其未體之者。哀哉慎終之心。乃所以增其篤也。故有大悲弘誓之義。讐人之喪猶加哀矜。以德報怨不念舊惡。況乎骨肉之痛情隆自然者。而可以無哀慼之心者哉。夫愛親者不敢惡於人。恐疇己之深也。逆情違道於斯見矣。

I rectify this by saying: Has the challenger not perhaps hidden his true feelings while living among worldly matters? Otherwise, why are his words so perverse? The Buddhist scriptures explain that one who has attained the Dao can profoundly identify self with other, regard long and short life as equal, pass through the transformations of life and death without any disturbance, and walk in the realm of misfortune and fortune with an untroubled and undaunted mind, simply rejoicing in Heaven, knowing destiny, and resting content in the season and sequence of things. For those who have not yet embodied this, their sorrowful and cautious mind at the end of life actually increases in sincerity. Thus there is the meaning of the great compassion and universal vows: even at the funeral of an enemy, one extends pity and grief, repaying resentment with virtue and not bearing old grudges. How much more so for the agony over one's own flesh and blood, where natural feelings run deep—how could they have no sorrowful or grief-stricken heart? One who loves his parents does not dare to hate others, fearing that it would reflect deeply upon oneself. Perversity toward feelings and violation of the Dao are plain to see in this [criticism].