弘明集 11.48

11.48

紆辱還誨優旨仍降。徵莊援釋理據皎然。徒欲伏義辯情末由也已。雖高義出象微言入神。鄙懷所執猶或可曉。何者夫知人者哲。自審者明。忘分昧進良所未安。昔威直應命。終獲減名之慚。遵祖聘能。卒招楊鵠之恥。若遺我欲效彼。追蹤王呂恐曝鰓龍津。點額眾矣。道與盜同罪舉失其才亦賓主交鄙。可不慎乎。又禮云。非指玉帛孝乎。豈止保膚。故割肌無譏於前代。斷髮有加於曩辰。斯葢斬手全軀。所存者大。夫何怪哉。願貸愚執賜遂陋衿。釋僧巖呈。

You have condescended to send a reply, and your generous instructions have been bestowed again. You cite Zhuangzi and adduce Buddhist texts, your reasoning luminous and clear. For me in vain to seek to overcome your arguments or debate your sentiments would be utterly impossible. Although your lofty arguments transcend external forms and your subtle words enter the spiritual, what my humble mind holds fast may yet perhaps be understood. Why is this? He who knows others is wise; he who examines himself is enlightened. Forgetting one's lot and blindly advancing is truly that with which I am not at peace. Anciently, when Weizhi answered the summons, he ended by incurring the shame of a diminished reputation; when Zunzu was engaged for his ability, he ultimately invited the disgrace of the swan. If I discard myself to emulate them, pursuing the tracks of Wang and Lü, I fear I would expose my gills at the Dragon Gate and spot my forehead among the multitudes. 'Way' and 'robbery' incur the same guilt; when one recommended lacks talent, guest and host are mutually disgraced. Can one not be prudent? Moreover, the Rites say: 'Does filial piety merely refer to jade and silk?' How could it be restricted to preserving one's skin? Thus cutting one's flesh met no censure in past eras, and cutting off hair was esteemed in former times. This is simply cutting off a hand to preserve the body—what is preserved is greater. What is there to wonder at? I pray you forgive my foolish stubbornness and grant the fulfilment of my humble aspiration. Submitted by the monk Sengyan.