廣弘明集 2.49

2.49

劭曰。釋氏非管窺所及。率爾妄言之。又引列御寇書。述商太宰問孔子聖人事。又黃帝夢遊華胥氏之國。華胥氏之國。在佛神遊而已。此之所言髣髴於佛。石符姚世經譯遂廣。蓋欲柔伏人心。故多寓言以方便。不知是何神怪浩蕩之甚乎。其說人身善惡世事因緣。以慈悲喜捨常樂我淨。書辯至精明如日月。非正覺孰能證之。凡在順首莫不歸命。達人則慎其身口修其慧定。平等解脫究竟菩提。及僻者為之不能通理。徒務費竭財力功利煩濁。猶六經皆有所失。未之深也已矣。

Wang Shao stated: "The master of the Śākya clan is not something that can be reached through a narrow view; one must not rashly make wild statements about him." He also cited the book of Lie Yukou, narrating how the Grand Steward of the Shang questioned Confucius about sagely persons, and how the Yellow Emperor roamed in a dream to the state of the Huaxu clan: "The state of the Huaxu clan was merely a spiritual roaming of the Buddha; what was said there resembles the Buddha. Under the Shi, Fu, and Yao dynasties, translations of the scriptures gradually broadened. Because they wished to soften and tame human hearts, they used many allegories as expedient means. Who knows what kind of divine and strange vastness this was? His discourse on the goodness and evil of human bodies and the causes and conditions of worldly affairs uses loving-kindness, compassion, sympathetic joy, equanimity, and the permanent, blissful, self, and pure. His writings and discernment are of the utmost refinement and bright as the sun and moon. Who but the Rightly Enlightened One could verify them? All who submit themselves take refuge without exception. Men of understanding are cautious in their physical actions and speech, and cultivate their wisdom and concentration, realizing impartial liberation and ultimate bodhi. But when eccentric people pursue it, they cannot penetrate its principles; they merely strive to deplete wealth and resources, seeking utility and worldly profit in vexatious turbidity. Just as the Six Classics each have their shortcomings, they have simply not grasped it deeply."