弘明集 2.9

2.9

答曰。所謂感者抱升之分而理有未至。要當資聖以通。此理之實感者也。是以樂身滯有。則朗以苦空之義。兼愛不弘。則示以投身之慈。體非俱至而三乘設分。業異修而六度明。津梁之應無一不足。可謂感而後應者也。是以聞道靈鷲天人咸暢。造極者蔚如也。豈復遠疑緣始然至理哉。明訓足如說修行。何所不備。而猶必不信。終懷過疑於相所不及者。與將隕之。疾饋藥不服。流矢通中忍痛不拔。要求矢藥造搆之始以致命絕。夫何異哉。皆由積道自昔故未會元吉。致使今日在信妄疑。豈可以為實理之感哉。非理妄疑之惑。固無以感聖而剋明矣。夫非我求蒙。蒙而求我。固宜虛己及身隨順玄化誠以信往。然後悟隨應來。一悟所振終可遂至冥極。守是妄疑而不歸純。斂衽者方將長淪惑固之災。豈有旦期。背向一差昇墜天絕。可不慎乎。

I reply: "What is called stimulus means possessing the capacity to ascend while the principle has not yet been fully realized, so that one must rely on the sage to attain breakthrough—this is genuine stimulation of principle. Therefore, for those who take joy in the body and cling to existence, he illuminates them with the principle of suffering and emptiness; for those whose universal love is not broad, he demonstrates it with the compassion of sacrificing the body. Because essences do not all arrive together, the divisions of the three vehicles are established; because karmic deeds are cultivated differently, the six perfections are illuminated. The responses providing a ford are not lacking in a single detail; this may be called responding after being stimulated. Therefore, when the Dao was heard on Vulture Peak, devas and humans were all delighted, and those who attained the ultimate were magnificent. How could they harbor distant doubts about the beginning of conditions and doubt the ultimate principle? The illuminated teachings are sufficient for cultivating practice as spoken; what is not fully provided? Yet if someone still refuses to believe, and always harbors excessive doubts about what marks cannot reach, how is that different from a person on the verge of death who refuses medicine when it is offered, or who suffers a flying arrow penetrating his vitals yet endures the pain without pulling it out, demanding to know the origin of the making of the arrow and medicine until his life ends? How is it any different? It is all because they have accumulated deviations since the past and therefore have not encountered primal auspiciousness, bringing it about that today they harbor false doubts in the presence of faith. How could this be considered a stimulus of genuine principle? The delusion of unreasonable and false doubts certainly provides no means to stimulate the sage and attain illumination. Indeed, 'It is not I who seek the ignorant youth; the ignorant youth seeks me.' One should certainly empty oneself, accord with the mysterious transformation in one's own person, and proceed with sincerity and faith; only then will awakening come in response. Roused by a single awakening, one can ultimately reach the obscure ultimate. If one clings to these false doubts and does not return to purity, those who gather their robes [in hesitation] will long sink into the calamity of obstinate delusion; how could there be a dawn for them? A single divergence in facing toward or turning away leads to a heavenly gulf between ascending and falling. Can one not be prudent?"