弘明集 5.36

5.36

Those who leave the household are guests outside the realm; their traces are severed from worldly things. As for the teaching for them: they understand that suffering and entanglement stem from having a body, so they do not preserve the body to end suffering; they know that living life after life arises from receiving transformation, so they do not comply with transformation to seek the ultimate. If seeking the ultimate does not derive from complying with transformation, then they do not value the support of life's fortunes; if ending suffering does not derive from preserving the body, then they do not prize the benefits of enriching life. This is where principle diverges from form, and where the Dao opposes the worldly. For such persons, their vow begins with shedding the hairpin, and their established aspiration is embodied in changing their robes. Therefore, all who are in the renunciant life flee the world to pursue their aspiration, and alter worldly customs to attain their Dao. If they alter worldly customs, their vestments cannot share the etiquette of secular canons; if they flee the world, they should elevate their traces. Thus, they can rescue the drowning world from the submerged stream, and uproot dark roots across multiple kalpas. From afar they open the ford of the three vehicles, and broadly open the path of devas and humans. If a single person perfects virtue, then the Dao pervades the six relations, and grace flows to all under heaven. Although they do not occupy the seat of kings or lords, they are already in accord with the August Ultimate, sheltering the living beings. For this reason, inwardly they diverge from the gravity of natural kin yet do not violate filial piety; outwardly they lack the deference of serving the sovereign yet do not lose reverence. Viewing it from this, we know that transcending the manifestations of transformation to seek the ultimate means the principle is deep and the significance is earnest; illuminating great repose to speak of humaneness means the merit is secondary and the kindness is shallow. If this is so, even if someone were to turn their steps before the dark mountain, they would still be ashamed to hear such talk; how much more so for those who comply with transformation and the worthies who merely hold salaried office—how could they share the same filial piety and reverence?