[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [廣弘明集](https://indike.org/pramana/in.bauddha.taisho.2103) › 13.125 # 廣弘明集 13.125 廣弘明集 13.125 - **Language:** Classical Chinese ### [13.125](https://indike.org/pramana/in.bauddha.taisho.2103.13.125) 內箴曰。夫淳羲麗天。矇瞍莫鑒其色。震霆駭地。聾夫弗聆其響者。蓋機感之絕也。作暴兇跖。孔智無以遏其心。結憤野夫。賜辯莫能蠲其忿。亦情性之舛也（莊子云。孔子見盜跖。盜跖反責孔子。孔子懼逡巡而退。劉子云。孔子馬侵野人之苗。野人怒止其馬。孔子使子貢說解焉野人逾忿。乃遣馬圉者辭焉。野人乃悅也）故道合則萬里懸應。勢乖則肝膽楚越。況無始結曠。惱愛與滄海挍深。有為業廣。塵勞將巨岳爭峻。群情不能頓至。故導之以積漸。眾行不可備修故策之以限分。猶天地三化始合於自然（老云。人法地。地法天。天法道）齊魯再變乃臻於至道。密雲導於時雨。堅氷創於履霜。皆漸積之謂也。故二皇統化（須彌四域經云。應聲菩薩為伏羲吉祥菩薩為女媧）居淳風之初。三聖立言（空寂所問經云迦葉為老子儒童為孔子光淨為顏回）興已淳之末。玄虛沖一之旨。黃老盛其談。詩書禮樂之文。周孔隆其教。明謙守質。乃登聖之階梯。三畏五常。為人天之由漸。蓋冥符於佛理。非正辯之極談。猶訪道於瘖聾。麾方而莫窮遠邇。問津於兔馬。知濟而不測淺深。因斯而談。殷周之世非釋教所宜行也。猶炎威赫耀。童子不能正目而視。迅雷奮擊。懦夫不能張耳而聽。是以河池涌泛。昭王懼於誕神。雲霓變色。穆后欣其亡聖（周書異記云。昭王二十四年四月八日。江河泉池悉皆泛漲穆王五十二年二月十五日。暴風卒起樹木摧折。天陰雲黑。有白虹之怪）豈能超葱河而稟化。踰雪嶺而効誠。淨名云。是盲者過非日月咎。適欲窮其鑿竅之辯。恐傷吾子混沌之情。非爾所知。其盲一也。 > The Internal Admonition states: When the pure sun shines upon the sky, the blind cannot perceive its colors; when shaking thunder startles the earth, the deaf cannot hear its sounds—this is because the connection of resonance is severed. Against the violent and ferocious Zhi, Confucius's wisdom could not arrest his heart; against the enraged rustic, Ci's eloquence could not dispel his fury: this is also the disparity of dispositions. (Zhuangzi states that Confucius visited Robber Zhi, and Robber Zhi rebuked Confucius in turn; Confucius was frightened and retreated hesitantly. Liuzi states that Confucius's horse trampled a rustic's crops, and the rustic angrily detained his horse; Confucius sent Zigong to persuade and explain, but the rustic became even angrier; he then dispatched the stable hand to speak to him, and the rustic was pleased.) Therefore, when paths coincide, there is remote resonance over ten thousand li; when conditions diverge, internal organs are as estranged as Chu and Yue. How much more so when, across beginningless vastness, afflictions and affections match the boundless ocean in depth, and conditioned karma is vast, with worldly toil rivaling great peaks in height! The dispositions of the multitude cannot arrive at once; thus they are guided by gradual accumulation. The myriad practices cannot all be cultivated at once; thus they are spurred on by stages and boundaries. It is just as the three transformations of Heaven and Earth only begin to accord with Nature (Laozi says: 'Man models himself on Earth, Earth models itself on Heaven, Heaven models itself on the Dao'); Qi and Lu had to transform twice before reaching the supreme Way; dense clouds precede the timely rain, and firm ice begins with treading upon hoarfrost—all these speak of gradual accumulation. Thus, the two sovereigns unified the transformation (The \*Sumeru Four Continents Sūtra\* says that Bodhisattva Yingsheng was Fuxi, and Bodhisattva Jixiang was Nüwa), residing at the beginning of the pristine customs; the three sages established their teachings (The \*Sūtra of Śūnyatā-śānta's Inquiry\* says that Kāśyapa was Laozi, the Youth Māṇava was Confucius, and Guangjing was Yan Hui), arising at the close of what was already pristine. The tenets of mysterious emptiness and blended oneness were expounded flourishly by Huang-Lao; the texts of poetry, history, rites, and music were exalted in their teachings by the Duke of Zhou and Confucius. Illuminating modesty and preserving plainness are steps for ascending to the sages; the three awe-inspirations and the five constants are the gradations for humans and devas. These secretly tally with Buddhist principles, yet they are not the ultimate discourses of true discernment. It is like seeking the Way from the mute and deaf, gesturing toward directions without knowing near or far, or asking about a ford from a hare or a horse, knowing there is a crossing without measuring depth. Speaking on this basis, the eras of the Yin and Zhou were not the proper time for the Buddhist teaching to be practiced. It is like blazing brilliance that a child cannot gaze upon with direct eyes, or a swift thunderclap that a coward cannot open his ears to hear. Therefore, when rivers and ponds overflowed, King Zhao was terrified by the birth of the divine; when clouds and rainbows changed color, King Mu's queen rejoiced at the passing of the sage. (The \*Record of Anomalies from the Books of Zhou\* states: On the eighth day of the fourth month in the twenty-fourth year of King Zhao, all the rivers, streams, and ponds overflowed. On the fifteenth day of the second month in the fifty-second year of King Mu, a violent wind suddenly arose, breaking trees; the sky was dark with clouds, and there was the portent of a white rainbow.) How could they cross the Onion River to receive transformation, or transcend the Snow Mountains to show devotion? Vimalakīrti says: 'This is the fault of the blind, not the blame of the sun and moon.' If I were simply to exhaust the debate of gouging openings, I fear I would harm your primordial Chaos. This is beyond your knowledge; this is your first blindness. > — English (machine translation) (machine translation) - [Previous: 13.124](https://indike.org/pramana/in.bauddha.taisho.2103.13.124) - [Next: 13.126](https://indike.org/pramana/in.bauddha.taisho.2103.13.126) - [Up: 13](https://indike.org/pramana/in.bauddha.taisho.2103.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.13.125) — English, machine translation ## Linked texts (1) - [辯正論](https://indike.org/pramana/in.bauddha.taisho.2110.6.95) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.13.125](https://indike.org/pramana/in.bauddha.taisho.2103.13.125) · Pramāṇa