弘明集 7.13

7.13

論云。理之可貴者道也。事之可賤者俗也。今捨華効夷義將安取。若以其道邪道固符合矣。若以其俗邪俗則天乖矣。疑曰。至道虛通故不爵而尊。俗無不滯故不黜而賤。賤者不能無累。尊者自然天足。天足之境既符。俗累之域亦等。道符累等又誰美誰惡。故俱是聖化惟照所惑。惑盡明生則彼我自忘。何煩遲遲於捨效之際。耿介於華夷之間乎。

The treatise says: "What is noble in principle is the Dao; what is base in affairs is the secular. Now, in abandoning the Chinese to emulate the barbarian, what principle can be adopted? If it is for their Dao, the Dao indeed coincides; if it is for their customs, the customs are heaven-wide apart." The objection says: The supreme Dao is open and all-pervading, and so it is honored without being enfeoffed; the secular is nowhere free from obstruction, and so it is base without being demoted. The base cannot be without encumbrances; the honored are naturally complete in Heaven. Since the realm of being complete in Heaven coincides, the domain of secular encumbrances is also equal. When the Dao coincides and the encumbrances are equal, who is superior and who is inferior? Therefore, both are the transformative work of sages, simply illuminating what is deluded. When delusion is exhausted and understanding arises, self and other are naturally forgotten. Why bother dithering over abandoning and emulating, or fretting between the Chinese and the barbarian?