廣弘明集 18.23

18.23

間以暇日因事致感。脫作釋疑以呈法師。既辱還告并來難。辭喻清贍致有旨歸。但自覺。雖先觀者莫悟。所見既殊孰是能正。苟懷未悟請共盡之。僕所謂能審分命者。自呼識拔常均妙鑒理宗校練名實比驗古今者耳。不謂淪溺生死之域欣慼失得之徒也。苟能悟彭殤之壽夭。則知脩短之自然。察堯舜於朱均。以得愚聖之有分。推淵商之善惡。足明冥中之無罰。等比干盜跖。可識禍福之非行。既能體此數事。然後分命可審。不祈冥報耳。若如來難。宅情於理則理未可喻。靖求諸己其明效矣。此乃未喻由於求己。非為無理可喻也。若舍己而外鑒。必不遠而復矣。

Recently, on a day of leisure, an incident stirred my feelings, and I casually composed "Resolving Doubts" to present to the Dharma Master. Having been graced with his reply along with your critique, its phrasing and analogies were pure and rich, arriving at a definite purport. Yet I feel that although earlier observers did not awaken, since what is seen differs, who can rectify it? If doubts remain unawakened, let us exhaust them together. What I call being able to discern allotted destiny refers to those whose discernment surpasses the ordinary run, who subtly examine the ancestral principle, who test names against reality, and compare and verify past and present; it does not refer to those who sink into the realm of birth and death, rejoicing and lamenting over gain and loss. If one can awaken to the longevity of Pengzu and the premature death of the infant Shang, one will know the naturalness of long and short life. If one observes Yao and Shun beside Danzhu and Shangjun, one can see that folly and sagacity are allotted. If one deduces the good and evil of Yan Hui and Shangchen, it is sufficient to illuminate that there is no punishment in the unseen realm. If one equates Bi Gan and Robber Zhi, one can recognize that calamity and blessing do not follow conduct. Only after being able to realize these several matters can one discern allotted destiny and not pray for unseen retribution. As your critique states: if one lodges sentiment in principle, principle cannot yet be comprehended; if one quietly seeks it in oneself, its effect is obvious. This failure to comprehend is due to seeking it in oneself, not because there is no principle to comprehend. If one abandons oneself and inspects externally, one will surely return before going far.