弘明集 4.4

4.4

夫兩儀既位。帝王參之。宇中莫尊焉。天以陰陽分。地以剛柔用。人以仁義立。人非天地不生。天地非人不靈。三才同體相須而成者也。故能稟氣清和神明特達。情綜古今智周萬物。妙思窮幽賾制作侔造化。歸仁與能是為君長。撫養黎元助天宣德。日月淑清四靈來格。祥風協律玉燭揚暉。九穀芻豢陸產水育。酸鹹百品備其膳羞。棟宇舟車銷金合土。絲紵玄黃供其器服。文以禮度娛以八音。庀物殖生罔不備設。夫民用儉則易足。易足則力有餘。力有餘則志情泰。樂治之心於是生焉。事簡則不擾。不擾則神明靈。神明靈則謀慮審。濟治之務於是成焉。故天地以儉素訓民。乾坤以易簡示人。所以訓示慇懃若此之篤也。安得與夫飛沈蠉蠕並為眾生哉。若夫眾生者。取之有時用之有道。行火俟風暴。畋漁候豺獺。所以順天時也。大夫不麛卵。庶人不數罟。行葦作歌宵魚垂化。所以愛人用也。庖厨不邇五犯是翼。殷后改祝孔釣不網。所以明仁道也。至於生必有死形弊神散。猶春榮秋落四時代換。奚有於更受形哉。詩云。愷悌君子。求福不回。言弘道之在己也。三后在天。言精靈之升遐也。若乃內懷嗜欲外憚權教。慮深方生施而望報。在昔先師未之或言。余固不敏。罔知請事焉矣。

When the two modes [Heaven and Earth] took their positions, the emperors and kings joined them as a third; within the universe none is more exalted. Heaven is divided by yin and yang; Earth is utilized through firmness and yield; Man is established by benevolence and righteousness. Without Heaven and Earth, Man is not born; without Man, Heaven and Earth are not efficacious. The Three Powers share the same essence and mutually rely upon each other to come to fruition. Therefore [Man] can receive a clear and harmonious qi, and his spirit is exceptionally penetrating. His sentiments synthesize past and present, and his wisdom encompasses the myriad things. His subtle thoughts plumb the deepest mysteries, and his fabrications equal the work of creation. Those to whom humanity and capability are attributed become rulers and leaders. They nurture the common people and assist Heaven in propagating virtue. The sun and moon are pure and bright; the four spiritual creatures arrive. Auspicious winds harmonize with the musical pitch-pipes, and the jade candle radiates its glow. The nine grains, the domestic beasts, the produce of the land and the broods of the waters—the hundred varieties of sour and salty flavors—furnish their provisions. Frameworks of buildings, boats and carriages, the melting of metals and blending of clay, silk, ramie, black and yellow fabrics furnish their implements and garments. Adorned with rites and standards, delighted with the eight tones, materials are gathered and living things bred, with nothing not provided. Now, when the people's consumption is frugal, they are easily satisfied; when easily satisfied, their strength is surplus; when their strength is surplus, their will and sentiments are tranquil; and the desire to delight in good order arises from this. When affairs are simple, there is no disturbance; when there is no disturbance, the spirit is efficacious; when the spirit is efficacious, plans and deliberations are prudent; and the tasks of beneficial governance are accomplished thereby. Therefore, Heaven and Earth instruct the people with frugality and plainness; Qian and Kun demonstrate to man through the easy and simple. The reason they instruct and reveal with such earnest diligence is precisely this profound. How could [man] be lumped together with those that fly, sink, squirm, and crawl as 'sentient beings'? As for those living creatures, one takes them at the proper season and uses them according to the Dao. Setting fire awaits strong winds; hunting and fishing wait for the wild dogs and otters [to hunt first]—this is how one accords with Heaven's seasons. A grand officer does not take fawns or eggs; commoners do not use close-meshed nets; singing the 'Rush-leaves' poem and extending transformation even to the nighttime fish—this is how one loves and utilizes things. Keeping away from the slaughterhouse and kitchen, observing caution regarding the five offenses, the Yin sovereign changing the prayer [over the nets], Confucius fishing with a line but not a net—this is how one illuminates the way of benevolence. When it comes to life, there must be death; when the corporeal form is exhausted, the spirit disperses, just as spring flourishes and autumn withers, the four seasons alternating in turn. How could there be any further receiving of a corporeal form? The Classic of Poetry says: 'The genial and courteous gentleman / Seeks blessings without deviation'—this means that magnifying the Dao rests with oneself. 'The three former kings are in heaven'—this means that the refined spirit has ascended far away. As for harboring cravings within while outwardly dreading expedient teachings, brooding deeply upon future rebirth, and bestowing gifts while hoping for recompense—the former masters of antiquity never spoke of such things. I am indeed unperceptive and know not how to pursue such matters.