弘明集 11.11

11.11

"Li respectfully bows: Your elegant treatise clarifies the ford to attain awakening, stating that it originates from doubt, that implicit faith is sufficient without needing direct observation, and that bowing and singing hymns are all sufficient to reach the Dao. Reviewing your earlier analogies, I see its profound subtlety all the more. However, what is called the Semblance Dharma deviating from the True Dharma, and seeking awakening through coarse principles, borrowing the fish trap to comprehend the purport without needing manifest signs—this is indeed how Ji and Kong handed down instruction, and how brilliance handed down demonstration; drawing models from the secular classics is more than enough. What was the purpose of vainly radiating light and shaking the earth? If right faith does not stop at bowing and raising the head, and Buddha's deeds are fully enacted in form and sound, then that by which the Great Awakening is wondrous lies in his physical form; seeking it can establish its beginning. Therefore we know that believers will surely incur doubt through the Ru and Mohists, and learners will naturally repent through lack of proof. Begrudging light was no fault of the Three Sovereigns and Five Emperors, but concealing his brightness and virtue is a transgression for the Ten Epithets! How could it not be so? Furthermore, as for your assertion that Ji and Kong were striving to rescue a decaying age and had no leisure for future lives, and that had they lived at the time of knotted cords the three times would have been clarified naturally—this too is not so. What the Seven Classics set forth in meaning encompasses the future; what the Buddhist scriptures unfold and record in fact directly addresses causes and retributions. Therefore the Changes says: 'A family that accumulates good deeds will have an abundance of blessings; a family that accumulates evil deeds will have an abundance of calamities.' The sūtra says: 'There is no self, no creator, and no receiver of karmic fruition; yet good and evil karma does not perish.' Thus, instruction on causes is ever continuous, and combined admonitions are already vast; how could one say that what they focused on was here, while what they lacked was there? Although your previous argument was fine, it is still a circular argument. I hope you will once again produce something new and expound something different, so as to wash away the obstructions of past and present, making the level road smooth and clearing all accumulated hindrances. I deeply pray the Great Upādhyāya will deign to accept my sincere feelings. Disciple Li Miao respectfully presents this."