弘明集 13.14

13.14

異出十二門經云。人有善恒當掩之。有惡宜令彰露。夫君子之心無適無莫。過而無悔當不自得。宜其任行藏於所遇。豈有心於隱顯。然則教之所施。其在常近乎。原夫天理之於罪福。外泄則愈輕。內結則彌重。既跡著於人事。必有損於冥應。且伐善施勞。有生之大情。匿非文過。品物之所同。善著則跡彰。跡彰則譽集。苟情係沮勸而譽集於外。藏悋之心必盈乎內。且人之君子猶天之小人。況乎仁德未至而名浮於實。獲戾幽冥固必然矣。夫苟非備德必有不周。坦而公之則與事而散。若乃負理之心銘之懷抱。而外修情貌以免人尤。收集俗譽。大誣天理。自然之釁得不愈重乎。是以莊生云。為不善於幽昧之中。鬼神得而誅之。且人之情也。不愧於理而愧乎物。愆著則毀至。毀至而恥生。情存近復則弊不至積。恃其不彰則終莫悛革。加以天釁內充而懼其外。顯則幽慮萬端。巧防彌密窮年所存。唯此之務天殃物累終必頓集。蓋由不防萌謀始而匿非揚善故也。

A variant translation of the Shi'ermen jing says: 'When someone has good qualities, one should always conceal them; when they have faults, one ought to make them manifest.' The mind of a noble person is without predetermined bias or aversion; when they err without remorse, they naturally feel discontented with themselves. It is proper that they entrust their action or concealment to whatever they encounter; how could they have a deliberate intention regarding what is hidden or manifest? If so, does the application of such teaching lie in common proximity? In tracing the heavenly principle regarding sin and blessing: when leaked outward it becomes lighter, but when knotted within it becomes heavier. Once its traces are made manifest in human affairs, it must detract from the unseen response. Moreover, boasting of one's goodness and flaunting one's merits is a universal disposition of living beings; concealing wrongs and glossing over faults is common to all creatures. When good is manifested, its traces are made evident; when traces are made evident, praise gathers. If one's affections are tied to discouragement and encouragement while praise gathers externally, a harboring and begrudging mind will inevitably fill within. Furthermore, the noble person among humans is still a petty person in the eyes of Heaven; how much more so when benevolent virtue has not yet been attained while one's fame exceeds reality! Incurring transgression in the unseen realm is indeed inevitable. If one is not possessed of complete virtue, there must be deficiencies; if one is open and makes them public, they will dissipate along with the deed. But if a mind that turns its back on principle is inscribed upon one's breast, while one externally cultivates manners and appearances to avoid human blame and gather secular praise, greatly deceiving heavenly principle, how could the naturally accruing offense not become ever heavier? Therefore Zhuangzi said: 'If one does what is not good in the dark and hidden, the ghosts and spirits will punish them.' Furthermore, human disposition is not ashamed before principle, but ashamed before other beings. When a fault is manifest, censure arrives; when censure arrives, shame is born. When one's disposition looks to immediate recovery, defects will not accumulate; but if one relies on their not being manifest, one will never reform. In addition, when heavenly offense is filled within while one fears its outward manifestation, unseen anxieties arise in myriad ways, and artful defenses become ever more tight. Throughout one's life, all that is cherished is this alone; heavenly disasters and worldly entanglements must eventually gather all at once. This is entirely caused by failing to guard against sprouts and consider beginnings, and by concealing wrongs while flaunting good deeds.