弘明集 12.91

12.91

I understand that, being beyond the realm and casting off the corporeal form, you do not value the benefits of living; and that seeking the ultimate principle does not come from complying with transformation, hence you do not prize the resources that facilitate movement. You also say: 'Internally they deviate from the weight of natural kinship, yet do not violate filial piety; externally they lack the deference of serving the ruler, yet do not forfeit respect.' If, according to the words of the Tathāgata, principle originally lacks weight, there would be no ground for feelings of filial piety; if matters do not depend on facilitating movement, there should no longer be the duty of rendering deference. If you allow that feelings for ruler and parents are not yet exhausted, why sever that wherein the feelings lodge? Burden and attachment reside in stagnation of the mind, not in bodily respect; bodily respect is merely the function of the mind. If it resides in the root yet one indulges in bodily respect, this again is what I cannot understand. You also say: 'The Buddhist teachings are propagated in two ways, and there is also a teaching for residing in secular life; sometimes its bounty flows throughout the world and its Dao reaches the six relations, so it has already assisted the August Ultimate without vainly receiving its virtue.' The Buddhist teachings and their practices each respond according to circumstance; causes and conditions have their roots, inevitably reaching fruition without error. If so, how can those who practice the Way violate this? For this reason, Śākya's Way could not surpass the ford of Śuddhodana; though he had not yet attained a stream-enterer, he was still benefited by his fellow countrymen. In terms of the Tathāgata's words, this naturally has its Way; the merit of deep virtue is certainly not what can be matched by those who are nowadays called suitable for instruction. Your letter fails to join in seeking its principle, but instead conveys great lamentation; thus I still do not understand it. I trust you will not be confused by lingering in ordinary stagnation, mistakenly applying sentiment and reason.