弘明集 12.3

12.3

余所撰弘明。並集護法之論。然爰錄書表者。蓋事深故也。尋沙門辭世爵祿弗縻。漢魏以來歷經英聖。皆致其禮莫求其拜。而庾君專威妄起異端。桓氏疑陽繼其浮議。若何公莫言則法相永沈。遠上弗論則僧事頓盡。望古追慨。安可不編哉。易之蠱爻。不事王侯。禮之儒行。不臣天子。在俗四民尚有不屈。況棄俗從道。焉責臣禮。故不在於休明而頻出於季運也。至於恒標辭略遠公距玄。雖全已非奇。然亦足敦勵法要。日燭既寤俗之談。予作三檄亦摧魔之說。故兼載焉。

The Collection Spreading the Light that I compiled brings together treatises defending the Dharma. However, the reason letters and memorials are recorded here is that the matters are profound. Consider that when śramaṇas renounce the world, neither rank nor emolument can entangle them. Ever since the Han and Wei dynasties, through eras of heroes and sages, all have extended courtesy to them, none demanding their prostrations. Yet Lord Yu abused his authority and arbitrarily initiated heterodox opinions, and Huan's pretended support continued these frivolous debates. If Lord He had not spoken, the Dharma's marks would have sunk forever; if the Venerable [Hui]yuan had not debated, the affairs of the Saṅgha would have been wiped out at once. Looking back to antiquity with deep sighs, how could these not be compiled? In the Gu hexagram of the Book of Changes, one 'does not serve kings or princes'; in the Conduct of the Scholar in the Book of Rites, one 'does not act as a minister to the Son of Heaven.' Even among the four classes of common folk there are those who do not bend; how much more so for those who abandon the secular to follow the Dao—how could ministerial rites be demanded of them? Thus [such disputes] do not arise in times of peace and clarity, but frequently emerge in degenerate eras. As for Hengbiao's brief words and Master Yuan's resisting Huan [Xuan], although merely preserving oneself is not extraordinary, they were nonetheless sufficient to encourage and strengthen the Dharma essentials. The 'Sunlight' [treatise] is a discourse that awakens the secular; my own 'Three Denunciations' are explanations that destroy Māra. Therefore, both are recorded here.