弘明集 12.16

12.16

范泰敬白公卿諸賢。今之沙門坐有二法。昔之祇洹似當不然。據今外國言語不同用舍亦異。聖人隨俗制法。因方弘教。尚不變其言。何必苦同其制。但一國不宜有二。一堂寧可不同。而今各信偏見。自是非彼。不尋制作之意。唯以雷同為美。鎮之無主。遂至於此。無虛於受人。有用於必執。不求魚兔之實。競攻筌蹄之末。此風不革難乎取道。樹王六年。以致正覺。始明玄宗。自敷高座。皆結加趺坐。不偏踞也。坐禪取定義不夷俟。踞食之美在乎食不求飽。此皆一國偏法。非天下通制。亦由寒鄉無絺𥿭之禮。日南絕氈裘之律。不可見大禹解裳之初。便謂無復章甫。請各兩捨以付折中君子。范泰區區正望今集一食之同。過此已往。未之或知。禮以和貴僧法尚同。今升齋堂對聖像如神在。像中四雙八輩。義無云異。自務之情寧可試暫不我釋公往在襄陽。偏法已來思而不變。當有其旨。是以投錫乘車。義存同眾近禪師道場天會。亦方其坐。豈非存大略小理不兼舉故耶。方坐無時而偏。踞有時。自方以恒適異為難。嘗變取同為易。且主人降己敬賓有自來矣。更諮義公了不見酬。是以敬白同意以求厥中。願惠咳嚏之餘。以蔽怯弱之情。

Fan Tai respectfully states to the high ministers and various worthies: The monks of today have two methods of sitting. Formerly, at the Jetavana, it seems this was not so. Based on what we see in foreign lands today, spoken languages differ and what is adopted or discarded also varies. The sages established teachings in accordance with custom and propagated the doctrine by adapting to regions; they did not even change their language, so why must one laboriously insist on identical regulations? Yet a single state ought not to have two rules, and how could a single hall admit of differences? But now, each relies on his own partial views, affirming himself and negating others, failing to fathom the original intent behind the establishment of the rules, regarding mere blind conformity as good. Without a master to settle it, matters have come to this: having no emptiness to receive others, yet having an obstinate attachment [to their own view]; failing to seek the reality of the fish and hare, while competing to attack the trivialities of the trap and snare. If this trend is not changed, the Way will be difficult to attain. Beneath the King of Trees for six years, [the Buddha] achieved right awakening; when he first elucidated the profound doctrine and personally spread his high seat, in all cases he sat cross-legged and did not sit with one leg raised. In seated meditation to attain concentration, the principle certainly allows no casual lounging; the merit of squatting to eat lies in seeking not to eat one's fill. These are all partial regulations of a single state, not a universal institution for all under Heaven. Just as cold regions lack the ritual of wearing fine linen, and Ri-nan does not observe the rule of woolens and furs, one must not, seeing Great Yu first shedding his clothes, assert that there are no longer ceremonial caps. I ask that both sides let their positions go and entrust the matter to a gentleman who can strike a middle course. In my modest wish, Fan Tai merely hopes to achieve uniformity for the single meal in today’s assembly; beyond this, it is not something I can know. Ritual values harmony, and the monastic rules esteem uniformity. Now, when mounting the vegetarian feast hall and facing the holy images, it is as if the spirits are present. Among the images are the four pairs and eight stages [of noble persons]; in principle there can be no divergence. Could the feeling of selfish insistence temporarily yield? When Master Shi [Dao'an] was in Xiangyang, the partial method had already arrived, yet he considered it and did not adopt it; he must have had his reasons. Hence, casting down his staff and boarding a carriage, the principle was to conform with the multitude. Recently, at the Dhyāna Master's heavenly assembly in the Bodhimanda, they also sat square; is this not because preserving the great and disregarding the small cannot be accomplished all at once? Square sitting is never inappropriate, whereas squatting is timely; for those who sit square, adapting to anomalies is difficult, while changing once to achieve uniformity is easy. Moreover, that a host lowers himself to show respect to a guest has long been the precedent. I consulted Master [Hui]yi again, but received no response at all. Therefore, I respectfully state my concurrence to seek the middle course. I hope you will bestow some spare words to cover my timid feelings.