廣弘明集 18.24

18.24

難曰。勸教之設必傍實而動。直為訓之方不可以一塗而盡。僕豈謂聖人為教反真空設邪。夫善惡生於天理。是非由乎人心。因天理以施教。順人心以成務。故幽懷體仁者挹玄風而載悅。肆情出轍者顧名教而內掬。功玄物表。日用而忘其惠。理蘊冥寂。濤之不見其宗。非違虛教以眩於世也。是以前論云。因神通以設。故理妙而化敷。順推遷而相引。故功玄而事適者也。

The critique states: "The establishment of exhortation and instruction must proceed by drawing upon reality; it is merely that the methods of admonition cannot be exhausted by a single path." How could I claim that when the sage establishes teachings, he sets them up as empty vacuums? Good and evil arise from heavenly principle; right and wrong originate in the human mind. Teachings are applied in accordance with heavenly principle; affairs are accomplished in harmony with the human mind. Therefore, those who harbour deep thoughts and embody benevolence draw upon the mystic breeze and are glad; those who unleash their sentiments and depart from the path look upon the moral teachings and are inwardly restrained. Their merit is mysterious beyond material things; people use it daily and forget its favour. Principle is harboured in unseen tranquility; though one stirs it, one cannot see its source. It is not that they contravene with empty teachings to dazzle the world. Therefore, my former treatise stated: because it is established through spiritual penetrations, its principle is subtle and its transformation widespread; because it guides in accordance with natural transitions, its merit is mysterious and affairs are fitting.