廣弘明集 3.12

3.12

原夫四塵五陰剖析形有。六舟三駕運載群生。萬行歸空千門入善。辯才智慧。豈徒七經百氏之博哉。明非堯舜周孔老莊之所及也。內外兩教本為一體。漸極為異深淺不同。內典初門設五種之禁。與外書（仁義禮智信）五常符同。仁者不殺之禁也。義者不盜之禁也。禮者不邪之禁也。智者不酒之禁也。信者不妄之禁也。至如畋狩軍旅宴饗刑罰。因民之性不可卒除。就為之節使不淫濫耳。歸周孔而背釋宗。何其迷也。

Now, the four elements and five aggregates dissect bodily existence. The six boats and three vehicles convey the multitude of living beings. The ten thousand practices return to emptiness, and the thousand gates lead to goodness. In eloquence and wisdom, how could [the Buddhist teaching] merely equal the broad learning of the seven classics and the hundred schools? Clearly, it is beyond the reach of Yao, Shun, the Duke of Zhou, Confucius, Laozi, and Zhuangzi. The inner and outer teachings were originally of one substance; in their graduated progression and ultimate reaches they differ, and their depths and shallows are not the same. The preliminary gate of the inner scriptures establishes the prohibitions of the five types, which tally with the five constants (benevolence, righteousness, propriety, wisdom, and trustworthiness) of the outer books: benevolence is the prohibition against killing; righteousness is the prohibition against stealing; propriety is the prohibition against sexual misconduct; wisdom is the prohibition against alcohol; trustworthiness is the prohibition against false speech. As for hunting, warfare, banqueting, and penal punishments, because of human nature they cannot be eradicated abruptly; limits were simply placed upon them to prevent excess and abuse. To turn to the Duke of Zhou and Confucius while turning one's back on the Śākya school—how deluded that is!