廣弘明集 18.130

18.130

論云。諸行無常觸類緣起復心有待資氣涉求。然則我淨受於熏修。慧定成於繕剋。答曰。無常者故吾去也。緣起者新吾來也。故吾去矣。吾豈常乎。新吾來矣。吾豈斷乎。新故相傳。假熏修以成淨。美惡更代。非繕剋而難功。是則生滅破於斷常。因果顯乎中觀。斯寔莊釋玄同東西理會。而吾子去彼取此。得無謬乎。

The treatise says: “All conditioned phenomena are impermanent; they arise dependently through encounter with types of conditions. Furthermore, the mind relies upon support and depends on material vital breath to pursue its aims. Thus, purity of the self is received from perfuming and cultivation; wisdom and concentration are accomplished through repair and restraint.” In reply I say: Impermanence means the old self departs; dependent origination means the new self arrives. Because the old self departs, how could I be permanent? Because the new self arrives, how could I be annihilated? The new and old succeed one another; relying on perfuming and cultivation, purity is accomplished. The fine and the base replace each other; without repair and restraint, merit is difficult [to achieve]. Thus, arising and ceasing shatter annihilation and permanence; cause and effect manifest the Middle View. This is truly the profound convergence of Zhuangzi and Buddhism, the conceptual meeting of East and West. Yet you, sir, reject that and adopt this; have you not fallen into error?