弘明集 10.103

10.103

垂示聖旨答臣下審神滅論。伏惟至尊垂拱巖廊遊心萬古。居無棄日道勝唯機。爰訪群下恢弘孝義。叡藻淵玄妙理深極。自非克明侚齊之君。就日望雲之主。豈有剖判冥寂明章雅論。闡大聖於須臾。定俗疑於俄頃。非唯理測宸衷。亦以義切臣子。含和飲憓之邦。衣裳道素之域。莫不傾首仁澤沐浴唐風。弟子江淮孤生不學無術。雖復從師北面一經不明。縱憶舊文。豈伊髣髴。五經紛綸事類弘博。神明之旨其義多端。至如金石絲竹之響。公旦代武之說。寧非聖旨。且祭義而談尤為顯據。若論無神亦可無聖。許其有聖便應有神。神理炳然。豈容寂絕。弟子所見庸淺無以宣揚至澤。既涉訪逮輒率所懷。弟子王靖和南。

You have shown the sacred decree answering the ministers to clarify the treatise on the extinction of the spirit. Respectfully I consider that the Most Venerable hangs his robes within the rocky halls, wandering his mind across myriad antiquities. In his dwelling, not a day is wasted; his Dao surpasses all through the opportune moment. Thereupon he consulted his ministers to magnify filial piety; his sagacious compositions are deep and profound, their wondrous principles extremely deep. Were he not a ruler who is able to be discerning and swift, a lord whom one looks up to like clouds and turns to like the sun, how could he have analyzed the quiescent obscurity and clearly set forth this elegant treatise, expounding the Great Sage in an instant and settling worldly doubts in a moment? Not only did the principle plumb the imperial mind, but its righteousness also struck deeply into ministers and sons. In lands that harbour harmony and drink benevolence, in realms of clothing and simple Dao, none do not bow their heads to his benevolent grace and bathe in the air of Tang. I, your disciple, am an isolated person from Jiang-Huai, unlearned and unskilled. Although I turned north to serve masters, I do not understand a single classic. Even if I recall old texts, how could I approximate them? The Five Classics are vast, and their categories of affairs are broad; the purports regarding the spiritual brightness have many facets. As for the sounds of metal, stone, silk, and bamboo, and the discourse of the Duke of Zhou offering himself for King Wu—are these not the sacred purports? Moreover, speaking from the 'Meaning of Sacrifices', it is an especially obvious proof. If one discusses that there is no spirit, one could also say there are no sages. If one allows that there are sages, then there must be spirits. The principle of the spirit is radiant; how could it allow for total extinction? What I, your disciple, see is mediocre and shallow, incapable of proclaiming this supreme grace. Having been subjected to your inquiry, I have simply expressed my feelings. Your disciple Wang Jing pays homage.