廣弘明集 5.36

5.36

The preceding chapter says: 'When the sage is in the world, all the hundred surnames fix their ears and eyes upon him.' The valuing and loving between teacher and pupil will surely make all things manifest. If this is so, how could those who know him be rare? And why must those who are rarely known be noble? If one's own person is seen as noble, how could the nine domains not turn their back on reality by loudly claiming nobility derives from being rarely known? This was merely intending to repress fluctuating common customs, hence uttering these exaggerated words. The sage's teachings are not like this: their language is balanced and harmonious, instructing and guiding through principle. Therefore it is said: 'At home one will surely be renowned; in the state one will surely be renowned.' This means that being renowned must lead to being eminent. Not seeing goodness yet without distress is the virtue of the hidden dragon; people not knowing him yet he is not resentful is the way of the gentleman. When the multitude likes him, one must examine it; when the multitude hates him, one must examine it. He neither regards being widely known as illustrious, nor regards being little known as noble. His instruction and guidance are generous and accord naturally with principle. How could this be discussed on equal terms with Lao Dan's words regarding their merits and demerits?