廣弘明集 7.40

7.40

涼書述云。釋氏之化。聞其風而悅之。義生天地之外。詞出耳目之表。斯獎教之洪致。九流之一家。而好之既深則其術亦高。而圖寺極壯窮海陸之財。造者弗悋金碧。殫生民之力。豈大覺之意乎。然至敬無文至神不飾。未能盡天下之牲。故祭天以繭栗。未能極天下之文。故藉神以槀秸。苟有其誠。則蘋藻侔於百品。明德匪馨。則烹牛下於礿祭。而況鷲山之術彼岸之奇。而可以虛求乎。乃有浮遊都鄙避苦逃劇。原其誠心百裁一焉。既朱紫一亂。城社狐鼠穢大法之精華。損農蠶之要務。執契者不以為患。當衡者不以為言。有國者宜鑒而節之。此則讓為護法之純臣矣。奕又何為裁之。可謂高識之人。而載于高識之傳者可也。

The History of Liang records his words: 'As for the transformation of the Śākya clan, those who hear of its ethos take delight in it. Its doctrines arise beyond heaven and earth, and its words issue forth outside of ears and eyes. This is the grand purpose of its encouraging teaching, a school among the nine currents. When love for it grows deep, its methods become elevated. Yet monasteries and temples are built extremely magnificently, exhausting the wealth of land and sea; those who build them do not begrudge gold and blue-green jade, exhausting the strength of the common people. How could this be the intent of the Great Enlightened One? Now, supreme reverence requires no ornate pattern, and the supreme spirit is unadorned. Unable to exhaust all the sacrificial beasts under heaven, one sacrifices to Heaven with calves whose horns are like cocoon-larvae and chestnuts; unable to exhaust the world's ornate decorations, one presents to the spirits mats of straw and reeds. If sincerity is present, duckweed and water-plants equal a hundred fine offerings; if bright virtue is lacking in fragrance, the slaughter of oxen falls below the yue sacrifice. How much more so with the methods of Vulture Peak and the wonders of the other shore—can they be sought through vanity? There are those who drift about the capitals and countryside, avoiding hardship and fleeing toil; if one examines their sincere mind, hardly one in a hundred possesses it. Once the vermilion and purple are confounded, the foxes and rats of the city walls defile the essence of the Great Dharma and harm the essential duties of agriculture and sericulture. Those holding the tally of authority do not consider it an affliction, and those balancing the scales do not speak of it. Rulers of states should observe this and regulate it.' In this case, Daorang was a pure minister who protected the Dharma. Why should [Fu] Yi censor him? He may be called a man of lofty insight, and it is fitting that he be recorded in the biographies of the lofty-minded.