弘明集 8.47

8.47

滅惑論曰。神化變通教體匪一。靈應感會隱現無際。若緣在妙化則菩薩弘其道。化在麁緣則聖帝演其德。夫聖帝菩薩隨感現應。殊教合契未始非佛。固知三皇以來感滅而名隱漢明之教緣應而像現矣。若迺三皇德化五帝仁教。此之謂道。似非太上羲農敷治。未聞奏章。堯舜緝政寧肯畫符。湯武禁暴豈當餌丹。五經典籍不齒天師。而求援聖帝。豈不非哉。

The Treatise Destroying Delusions states: Spiritual transformation is versatile; the body of the teaching is not uniform. The spiritual response meets and coalesces, appearing and disappearing without limit. If conditions reside in subtle transformation, then bodhisattvas propagate their Way; if transformation resides in coarse conditions, then sagely emperors unfold their virtue. Now, sagely emperors and bodhisattvas manifest responses according to resonance; their different teachings harmonize in concord, never failing to be the Buddha. Thus we know that from the Three Sovereigns onward, as the resonance ceased, the name was hidden; while under Emperor Ming of the Han, as conditions responded, the images appeared. As for the virtuous transformation of the Three Sovereigns and the benevolent instruction of the Five Emperors, this is what is called the Way, which seems unlike the Supreme Lord [Lao]. When Fuxi and Shennong established order, we never heard of presenting petitions to heaven; when Yao and Shun ordered government, would they have drawn talismans? When Tang and Wu suppressed violence, should they have consumed elixirs? The classical records of the Five Classics do not deign to mention Celestial Masters; to seek backing from the sagely emperors—is this not completely wrong?"