廣弘明集 8.14

8.14

There was an extraordinary youth of the Eastern Capital who asked the Broad-Minded Master of the Western Capital: "I have heard that when refined culture fell into decay, the Six Classics were compiled and revised; and when boasting and preening grew prominent, the Two Chapters were composed. Thus, what is gentle and immensely nourishing, invariably aiding all beings, is called Confucianism; what is inexhaustible in use, invariably penetrating all things, is called Daoism. These are both the spiritual accomplishments of Confucius and Laozi, which can be known in detail. Recently, I have examined the teachings of the Śākya, finding their texts vast and their meanings profound. Observing how they guide and draw others forward, they are gentle and skillfully didactic; examining their essential drift, they are untiringly excellent. However, although the three teachings differ, their encouragement of goodness is unified in purpose; their tracks and traces are indeed disparate, yet their realization of principle is identical. As for Laozi lamenting bodily distress and Confucius sighing over the flowing stream—the former indeed wished to put himself behind and outside so as to preserve life, while the latter was moved by what passes away to recognize the transformation of things. How do these differ from the Buddhist scriptures' discourse on revulsion toward the body and impermanence? It is only that narrow-minded people have not engaged in lofty contemplation, being unable to equalize heaven and earth into a single finger or balance right and wrong within the one breath. This causes continual discord in their discussions. This is what is meant by hiding a maṇi-jewel inside an eggshell, or veiling great radiance in dense night, thereby damaging the pure tradition of non-duality and blocking the profound purport of penetrating oneness. Even praying for it across countless kalpas, how could one encounter it? I respectfully ask you, Master, to elucidate and unfold this for me."

The Broad-Minded Master replied: "Your question is vehement indeed! It may be said that your exhaustive eloquence has not exhausted the principle. Though I am not quick-witted, I have inquired into doubts in the superior realm, cherished the sacred texts in my heart, and imbibed the transformative influence from the lowest seat. Now I shall briefly set forth the essentials for you. The myriad transformations originate from non-arising and yet arise; that which arises is non-arising. The Three Powers germinate from the beginningless and yet begin; that which begins is beginningless. Thus, non-arising and beginninglessness are the nature of things. Having transformation and having birth are the aggregation of humans. Although an aggregation is of a single body, form and spirit are twofold and distinct; although dispersal separates their physical substance, mental factors do not perish. Therefore, the teaching that rescues physical form is designated as 'external'; the scripture that saves the spirit is titled 'internal'. For this reason, the Mahāprajñāpāramitā-śāstra speaks of internal and external sutras, the Benevolent Kings Sutra distinguishes internal and external treatises, the Vaipulya scriptures clarify internal and external vinayas, and the Śata-śāstra speaks of internal and external paths. If we speak broadly of internal and external, it encompasses both the Chinese and the barbarian. If we restrict the terminology to this realm, one may speak of Confucianism and Buddhism: the teachings of the Śākya being the internal, and the teachings of the Ru being the external. This is fully made clear in the sacred scriptures and is no fabrication. Examining the records in detail and investigating their origins, there are only two teachings—how could there be three? Why? In ancient and simple antiquity, the announcements of the Three Fen and Eight Dian were not yet promulgated; only when the pure customs gradually drifted away did the texts of the Nine Qiu and Eight Suo appear. Thus, embracing all seven classes of scripture and integrating the nine schools, all were plans for governing the state and methods for cultivating the self. Hence the 'Treatise on Literature' states: 'The school of the Ru probably arose from the office of the Minister of Education (Situ), assisting the ruler of men to accord with yin and yang and to clarify moral transformation. They traveled through the texts of the Six Classics and paid heed to the five virtues, transmitting the ways of Yao and Shun, modeling themselves upon King Wen and King Wu, and taking Zhongni as their ancestral teacher; their Dao is the highest.'