弘明集 1.72

1.72

I rectify this by saying: Has the challenger not perhaps hidden his true feelings while living among worldly matters? Otherwise, why are his words so perverse? The Buddhist scriptures explain that one who has attained the Dao can profoundly identify self with other, regard long and short life as equal, pass through the transformations of life and death without any disturbance, and walk in the realm of misfortune and fortune with an untroubled and undaunted mind, simply rejoicing in Heaven, knowing destiny, and resting content in the season and sequence of things. For those who have not yet embodied this, their sorrowful and cautious mind at the end of life actually increases in sincerity. Thus there is the meaning of the great compassion and universal vows: even at the funeral of an enemy, one extends pity and grief, repaying resentment with virtue and not bearing old grudges. How much more so for the agony over one's own flesh and blood, where natural feelings run deep—how could they have no sorrowful or grief-stricken heart? One who loves his parents does not dare to hate others, fearing that it would reflect deeply upon oneself. Perversity toward feelings and violation of the Dao are plain to see in this [criticism].