廣弘明集 10.18

10.18

奏曰。伏承聖旨。義博言深融道混俗移專散執。乃令觸處乘真有情俱道物我咸適千徒齊一。美則美矣。愚臣尚疑。若使至道惟一。則無二可融。若理恒外內。則自可常別。若一而非一。則半是半非。二而無二。則乍道乍俗。是則緇素錯亂儒釋失序。外內交雜上下參倫。何直遠沈清化。亦是近惑民俗。是以陰陽同氣生殺恒殊。天地齊形高卑常異。不可以其俱形而使地動天靜。或者見其並氣。而令陰生陽殺。即事永無此理。虛言難可成用。所以形齊氣一。可得言同。生殺高卑義無不別。故使同而不同。一而不一。道俗之理有齊無與。無為自別。又若王名雖一凡聖天殊。形事微同寬狹全異。是故儒釋與無始俱興。道俗共天地同化。若欲泯之為一。正可以道廢俗。如其俱益於世。則兩理幽顯齊明。今則興一廢一。真成不可。

[Dao]lin presented a memorial, saying: "Prostrating, I receive the sage's intent: your principles are broad and words profound, fusing the sacred with the profane, shifting exclusivity and dissolving attachments. You cause truth to be mounted at every turn, all sentient beings to share in the Way, self and others to be completely content, and the thousand paths to become unified. Beautiful as it is, this foolish minister still harbors doubt. If the supreme Way were solely one, there would be no duality to fuse. If principles are permanently external and internal, they naturally allow of enduring distinction. If they are one yet not one, then it is half-right and half-wrong; if they are two yet not two, then it is now sacred and now profane. In this case, the black-robed and white-robed become confounded, Confucianism and Buddhism lose their order, the external and internal become mixed, and high and low are brought into parity. This not only causes the pure transformation to sink afar, but also immediately deludes the folkways of the people. Therefore, yin and yang share the same qi, yet generating and killing remain forever distinct; heaven and earth share in form, yet high and low remain ever different. One cannot, because they both possess form, make earth move and heaven stand still; or, seeing that they share qi, make yin give life and yang deal death. In practical affairs such a principle never exists; empty words can hardly be put to use. Thus, form being equal and qi being one may allow one to speak of identity, yet generating and killing, high and low, have no sense in which they are not distinct. Hence they are identical yet not identical, one yet not one. The principles of sacred and profane have parity without commingling; asaṃskṛta naturally has its own distinction. Moreover, though the title of 'king' is one, ordinary and holy are far apart as heaven and earth; though their appearances and matters are slightly similar, their breadth and narrowness are completely different. For this reason, Confucianism and Buddhism arose together from the beginningless, and the sacred and profane transform along with heaven and earth. If you wish to obliterate them into one, it is proper to use the sacred to discard the profane. If both are beneficial to the world, then the two principles—the hidden and the manifest—shine with equal brilliance. Now to promote one and abolish the other is truly unacceptable."