弘明集 4.4

4.4

When the two modes [Heaven and Earth] took their positions, the emperors and kings joined them as a third; within the universe none is more exalted. Heaven is divided by yin and yang; Earth is utilized through firmness and yield; Man is established by benevolence and righteousness. Without Heaven and Earth, Man is not born; without Man, Heaven and Earth are not efficacious. The Three Powers share the same essence and mutually rely upon each other to come to fruition. Therefore [Man] can receive a clear and harmonious qi, and his spirit is exceptionally penetrating. His sentiments synthesize past and present, and his wisdom encompasses the myriad things. His subtle thoughts plumb the deepest mysteries, and his fabrications equal the work of creation. Those to whom humanity and capability are attributed become rulers and leaders. They nurture the common people and assist Heaven in propagating virtue. The sun and moon are pure and bright; the four spiritual creatures arrive. Auspicious winds harmonize with the musical pitch-pipes, and the jade candle radiates its glow. The nine grains, the domestic beasts, the produce of the land and the broods of the waters—the hundred varieties of sour and salty flavors—furnish their provisions. Frameworks of buildings, boats and carriages, the melting of metals and blending of clay, silk, ramie, black and yellow fabrics furnish their implements and garments. Adorned with rites and standards, delighted with the eight tones, materials are gathered and living things bred, with nothing not provided. Now, when the people's consumption is frugal, they are easily satisfied; when easily satisfied, their strength is surplus; when their strength is surplus, their will and sentiments are tranquil; and the desire to delight in good order arises from this. When affairs are simple, there is no disturbance; when there is no disturbance, the spirit is efficacious; when the spirit is efficacious, plans and deliberations are prudent; and the tasks of beneficial governance are accomplished thereby. Therefore, Heaven and Earth instruct the people with frugality and plainness; Qian and Kun demonstrate to man through the easy and simple. The reason they instruct and reveal with such earnest diligence is precisely this profound. How could [man] be lumped together with those that fly, sink, squirm, and crawl as 'sentient beings'? As for those living creatures, one takes them at the proper season and uses them according to the Dao. Setting fire awaits strong winds; hunting and fishing wait for the wild dogs and otters [to hunt first]—this is how one accords with Heaven's seasons. A grand officer does not take fawns or eggs; commoners do not use close-meshed nets; singing the 'Rush-leaves' poem and extending transformation even to the nighttime fish—this is how one loves and utilizes things. Keeping away from the slaughterhouse and kitchen, observing caution regarding the five offenses, the Yin sovereign changing the prayer [over the nets], Confucius fishing with a line but not a net—this is how one illuminates the way of benevolence. When it comes to life, there must be death; when the corporeal form is exhausted, the spirit disperses, just as spring flourishes and autumn withers, the four seasons alternating in turn. How could there be any further receiving of a corporeal form? The Classic of Poetry says: 'The genial and courteous gentleman / Seeks blessings without deviation'—this means that magnifying the Dao rests with oneself. 'The three former kings are in heaven'—this means that the refined spirit has ascended far away. As for harboring cravings within while outwardly dreading expedient teachings, brooding deeply upon future rebirth, and bestowing gifts while hoping for recompense—the former masters of antiquity never spoke of such things. I am indeed unperceptive and know not how to pursue such matters.