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# 弘明集 12.64

弘明集 12.64

- **Language:** Classical Chinese

### [12.64](https://indike.org/pramana/in.bauddha.taisho.2102.12.64)

答曰。夫神道設教。誠難以言辨。意以為大設靈奇。示以報應。此最影響之實理。佛教之根要。今若謂三世為虛誕罪福為畏懼。則釋迦之所明。殆將無寄矣。常以為周孔之化救其甚弊。故言迹盡乎一生。而不開萬劫之塗。然遠探其旨。亦往往可尋。孝悌仁義明不謀而自同四時之生殺。則矜慈之心見。又屬抑仲由之問。亦似有深旨。但教體既殊。故此處常昧耳。靜而求之。殆將然乎。殆將然乎。

> I reply: Setting up teachings through the divine Dao is indeed difficult to debate in words. In my view, displaying vast miracles and demonstrating karmic retribution are the most actual principles of shadow and echo, the foundational essentials of Buddhism. Now if one calls the three times absurd and treats sin and blessing as mere scare tactics, then what Śākya illuminated would almost have no lodging. I have always thought that the transformation of the Duke of Zhou and Confucius rescued from extreme decay; therefore their words and traces were exhausted within a single life, without opening the path of myriad kalpas. Yet seeking their purports from afar, they can often be traced: filial piety, fraternal duty, benevolence, and righteousness clearly accord on their own without planning, and in the slaughter and generation of the four seasons, their compassionate heart is seen. Furthermore, Confucius' suppressing of Zhongyou's questioning also seems to hold a profound purport; it is only because the corpora of teachings are different that this point is always obscured. Seeking it in quietude, is it not nearly so? Is it not nearly so?  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2102~en-mt.12.64) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2102.12.64](https://indike.org/pramana/in.bauddha.taisho.2102.12.64) · Pramāṇa
