廣弘明集 18.23

18.23

Recently, on a day of leisure, an incident stirred my feelings, and I casually composed "Resolving Doubts" to present to the Dharma Master. Having been graced with his reply along with your critique, its phrasing and analogies were pure and rich, arriving at a definite purport. Yet I feel that although earlier observers did not awaken, since what is seen differs, who can rectify it? If doubts remain unawakened, let us exhaust them together. What I call being able to discern allotted destiny refers to those whose discernment surpasses the ordinary run, who subtly examine the ancestral principle, who test names against reality, and compare and verify past and present; it does not refer to those who sink into the realm of birth and death, rejoicing and lamenting over gain and loss. If one can awaken to the longevity of Pengzu and the premature death of the infant Shang, one will know the naturalness of long and short life. If one observes Yao and Shun beside Danzhu and Shangjun, one can see that folly and sagacity are allotted. If one deduces the good and evil of Yan Hui and Shangchen, it is sufficient to illuminate that there is no punishment in the unseen realm. If one equates Bi Gan and Robber Zhi, one can recognize that calamity and blessing do not follow conduct. Only after being able to realize these several matters can one discern allotted destiny and not pray for unseen retribution. As your critique states: if one lodges sentiment in principle, principle cannot yet be comprehended; if one quietly seeks it in oneself, its effect is obvious. This failure to comprehend is due to seeking it in oneself, not because there is no principle to comprehend. If one abandons oneself and inspects externally, one will surely return before going far.