廣弘明集 7.19

7.19

詳濟以事徵理。今則以理通事。夫因果報應事同影響。若不信因前果後。則不謂形動影隨。物理顯然。如何致惑。伐木掘地。天常之舊規。造寺興供。人倫之厚敬。勞民損蟻何帝無之。是以福不自資。四俗不辭勞役。罪不及他。百蟲死而非罪。謂正法為妖書。以潔齋為諂祭。斯並幽明之所切齒。賢聖之所哀矜。然濟不知嶽瀆大神奉佛而祈福賜。天地靈聖拜首而請玄章。故能峙立宇宙之中獲四無畏。獨居空有之界具四辯才。非濟所知。或知而故謗以動帝情也。

Examining Ji's approach, he sought to contest principle through worldly facts; now, we shall penetrate worldly facts by means of principle. Cause, effect, and retribution are like form and shadow: if one does not believe that cause precedes and effect follows, then one would not believe that when the form moves, the shadow follows. The principle of things is obvious; how could it give rise to doubt? Felling trees and excavating earth are customary rules of nature; building monasteries and establishing offerings are the profound respect of human relations. Exhausting the people and harming ants—what emperor is without this? Therefore, since blessings are not for self-enrichment, the four classes of commoners do not shrink from labor and service; since guilt does not extend to others, the deaths of hundreds of insects are not sins. To call the true Dharma a bewitching book and to regard pure vegetarian fasting as a flattering sacrifice—these are matters that make both the unseen and seen worlds gnash their teeth, and that the virtuous and sagely deplore. Ji did not know that the great spirits of the sacred mountains and rivers worship the Buddha to pray for blessings, and that the numinous divinities of heaven and earth bow their heads to request the profound teachings. Thus, [the Buddha] can stand towering in the universe and attain the four fearlessnesses, dwelling alone in the realm of emptiness and existence endowed with the four unobstructed analytical skills. This is not something Ji could know; or perhaps he knew it and deliberately slandered it to agitate the emperor's feelings.