弘明集 6.36

6.36

周剡山茨歸書少子曰。周顒頓首懋製來班。承復峻其門。則參子無踞誠不待獎敬。尋本有測高心雖神道所歸。吾知其主。然自釋之外儒綱為弘。過此而能與仲尼相若者。黃老實雄也。其教流漸非無邪弊。素樸之本義有可崇。吾取捨舊懷粗有涇渭。與奪之際。不至朱紫。但畜積抱懷未及厝言耳。途軌乖順不可謬同異之間。文宜有歸辯來旨。謂致本則同似非。吾所謂同時殊風異。又非吾所謂異也。久欲此中微舉條裁。幸因雅趣試共極言。且略如左。遲聞深況。

Zhou [Yong] of Shanzi returns a letter to Shaoxi, saying: Zhou Yong bows his head. Your esteemed composition has arrived. I have received it and see that you have raised your family's standards high; Shenzi would not sit arrogantly, and truly there is no need to urge respect. Exploring the root, there is an insight into the loftiness of mind; though spiritual ways are what people return to, I know their master. However, outside of Śākya, the Confucian bonds are vast; surpassing this and capable of standing as equal to Confucius, the teachings of Huang-Lao are truly prominent. As their teachings gradually flowed, they were not free of corrupting flaws, yet the root of their plain simplicity contains principles that may be revered. In my long-held view on what to accept and reject, the clear and turbid waters are roughly distinguished; in granting and denying, it does not amount to mistaking purple for vermilion. I have merely harbored these thoughts within my breast without yet having occasion to put them into words. The compliance and divergence of different paths must not be erroneously conflated; in examining the boundary between sameness and difference, writing ought to have a clear direction. Analyzing your incoming message, to say that 'reaching the root, they are identical' seems not to be what I call identical; and that 'different times lead to different customs' is also not what I call difference. For a long time I have wished to gently raise regulations in this matter; fortunately, taking advantage of your elegant interests, let us attempt to speak exhaustively together. It is roughly outlined as follows, and I eagerly await your profound insights.