廣弘明集 7.42

7.42

趙郡人。通經史善陰陽。見有喪之家憂齋供福利。便曰。佛教者脫略父母遺蔑帝王。捐六親捨禮義。赭衣髠剔自比刑餘。妄說炫惑惟利是親。陰陽名墨。雖紕繆苛察。而四時節用有取。至如茲術則傷化託幽滋為鬼道。惜哉舉國皆迷。彼眾我寡。悲哉吾之死也。福事一切罷之。棄華即戎。有識不許。弟概字季節。屬文讀佛經。脚指夾之。斯北邊士俗自保專執之大魁者。惜哉生為徒生。無上善以資神。死為徒死。有下惡以沈報。冥冥隨業反本何期。來際莫知現在焉識。與夫群畜愚叟奚以異哉。

A man of Zhaojun. He was versed in the classics and history and skilled in yin and yang. Seeing families in mourning anxious over vegetarian feasts, offerings, and merit, he would say: 'Buddhism neglects parents and despises emperors; it abandons the six relations and casts aside propriety and righteousness. Wearing ochre garments and shaving the head, they liken themselves to punished convicts; preaching reckless falsehoods to dazzle and confuse, they draw close only to profit. The schools of Yin-yang, Names, and Mozi, though full of errors and harsh scrutiny, contain things worth adopting in seasonal regulations and frugality. As for this method, it damages civilization, attaches itself to the obscure, and fosters the ways of ghosts. How lamentable that the entire state is deluded! They are many, and I am alone. How sorrowful! When I die, let all meritorious rituals be entirely abolished. To abandon China and adopt barbarian customs is something the discerning do not permit.' His younger brother Gai, styled Jijie, when composing texts and reading Buddhist sutras, would hold them between his toes. These were the chief ringleaders of stubborn obstinacy and self-preservation among the northern border gentry and commoners. How lamentable! In life they lived in vain, possessing no supreme goodness to nurture the spirit; in death they died in vain, having base evil that sinks them into retribution. Blindly following karma, when can they return to the origin? Knowing nothing of the future, how can they understand the present? How do they differ from herds of beasts and foolish old men?