弘明集 11.19

11.19

事以聞。復竊研道之異佛。止在論極未盡耳。道之論極。極在諸天。佛乃鄙此。不出三界。斯則精麁遠近實有慚於大方矣。然尋道家此教指設機權其猶仲尼外典極唯天地蓋起百姓所見二儀而已。教本因心取會萬物。用其所見順而遵之。當其遵地俱窮妙物。故老子之槖籥。維摩之無我。合德天地。易家有大極。所以因物之崇天仍崇之以極妙而至極終有地固淵予於天表。老子亦云。有物混成先天地生。已是道在天外。稍不以天為道也。何異佛家羅漢亦指極四果方至勝鬘自知有餘地。道之崇天極。猶佛有羅漢果。佛竟不止於羅漢。道亦於天未息。甫信道之所道。定與佛道通源矣。民今心之所歸。輒歸明公之一向道家戒善。故與佛家同耳。兩同之處。民不苟捨道法。道之所異輒婉輒入公大乘。請於今日不敢復位異同矣。服膺之至。謹啟下誠。伏願採其未悔亮其始位。退自悔始自恭自懼。謹啟。

The matter having been reported, I have further privately investigated how Daoism differs from Buddhism: it only lies in the fact that its discourse on the ultimate is not exhaustive. The Dao's discourse on the ultimate places the ultimate in the various heavens; the Buddha, however, looked down upon this as not having transcended the three realms. This being so, in refinement and coarseness, distance and proximity, it truly falls short of the great universal. However, examining the Daoist teachings, their intended application of expedient means is just like Zhongni's external classics, where the ultimate is only heaven and earth, merely based on the two modes [yin and yang] perceived by the common people. The teaching is fundamentally based on the mind, adapting to and integrating myriad things, utilizing what they perceive and following and complying with it. When complying with the earth, they exhaust the wondrous nature of things together. Therefore, Laozi's bellows and Vimalakīrti's non-self join virtue with heaven and earth; the tradition of the Changes has the Great Ultimate. Thus, relying on things' veneration of heaven, they proceed to venerate it as the ultimate wonder; yet the ultimate after all has its ground, and is surely plunged beyond heaven. Laozi also said: 'There is a thing confusedly formed, born before heaven and earth.' This already shows that the Dao lies outside heaven, and he gradually ceased taking heaven as the Dao. How does this differ from the Buddhist arhat also indicating the four fruits as the ultimate, only until the Śrīmālā [-sūtra] showed that there is remaining ground? The Dao's veneration of heaven as the ultimate is like Buddhism having the fruit of the arhat; the Buddha ultimately did not stop at the arhat, and the Dao likewise did not rest at heaven. Only now do I believe that what the Dao calls the Dao definitely shares a common source with the Buddha's Dao. Where my mind now takes refuge, it promptly takes refuge in your Illustrious Grace's single direction. The precepts and goodness of the Daoists are fundamentally identical with those of Buddhism. In the points where the two are identical, I do not casually abandon the Daoist methods; where the Dao diverges, I promptly and smoothly enter your Great Vehicle. From this day forward, I request permission not to assign them difference or identity again. With the utmost devotion, I respectfully present my sincere feelings. I humbly hope you will accept my lack of regret, understand my initial position, and allow me to retreat in regret of my beginning, with reverence and awe. Respectfully submitted.