廣弘明集 8.85

8.85

Thereupon, the youth looked solemn and said with indignance: "I have heard that the Buddhist scriptures are profound and subtle, not to be measured by the conventional moral teachings. Their mysterious influence is far-reaching, not to be compassed by vessels and images. Therefore, those who imbue themselves with its prevailing trend cast off physical shackles at their initial aspiration; those who penetrate its principles and essence cleanse away the defilements of mind at their final reflection. In loftiness of purpose they walk alongside Bo Yi and the Four White-Headed Recluses of Mount Shang; in purity of self they follow the footsteps of Yan Guang and Zheng Xuan. They slight worldly glory and cast away cravings. However, the teachings of the Śākya have gradually declined, and [their followers] vie in luxury. Above, they diminish the sustenance of parents; below, they impair the share of wives and children. In fasting assemblies they exhaust the sweet delicacies of fine dishes; in pagodas and temples they reach the utmost splendour of adornment. They exhaust the yearly stores of private households and deplete the actual resources of the military and the state. Yet among the śramaṇas, those of outstanding excellence are few; though they receive these heavy bounties, they fail to repay such virtue. Some cultivate fields and orchards, mingling with the rank of farmers; some trade goods seeking wealth, contending with merchants for profit. Some associate with the nobility and powerful to vaunt their own pride; some calculate auspicious and inauspicious portents to pursue fame. Thus the clear source has gradually become muddy, and the surging current has turned increasingly turbid. That I have come to marvel [at this] is truly due to these matters. I had wished to purify my mind through the Buddha-Dharma and study and admire its lingering influence; but seeing this, I feel downcast and find no basis on which to wash my mind."

The Master smiled faintly and said: "I have heard that creatures with scales and shells do not understand matters of high banks and plains; kinds with feathers and down, how could they comprehend the shapes of surging waters? As their types are different and segregated, this is indeed fitting. Yet the ten natures are vast and profound, equally possessed by sentient beings; the two truths encompass the deep and penetrate both self and other. When discussing existence, the nine paths stand densely arrayed; when expounding emptiness, the myriad forms are completely silent. Therefore the Prajñā says: 'Form is sarvajña; sarvajña is form.' Yet form is an insentient, coarse substance, while sarvajña is the spiritual illumination of all Buddhas. In terms of existence, there is evidently no distinction; in terms of emptiness, it is one and without divergence. How ultimate it is! How ultimate it is! Master Lao's emptiness and non-being set forth their meaning outside of existence; the Śākya Master's Dharma-nature wanders through the mystery right in form. Wandering through the mystery is not obstructed by vessels and images: for what reason should provisional forms be eliminated? Directly penetrating form and unifying with the Dharma-nature, both object and wisdom are alike serene. The Prajñā says: 'Without destroying provisional names, he expounds the true mark of all dharmas.' Vimalakīrti says: 'Only eliminate the illness, do not eliminate the dharma.' Truly, this Path—who could ever equal it? Therefore it can rescue drowning mortals from the submerged current, uproot obscure roots through repeated kalpas, open from afar the ferry of the three vehicles, and broadly clear the path for devas and humans.

Now, when a great being undertakes practice, he places the pāramitā of giving foremost; when manifesting the supreme ultimate, pagodas and temples come first. To give and receive retribution is never a futile expense; to bestow and achieve virtue, how could that be called an empty act? Furthermore, that subtlety has gradually worn thin and luxuriant extravagance has slowly arisen is an error that lies in the dispositions of creatures; how does it concern the sagely intention? Thus high halls and jade seals were not the heart of Yao and Shun; kingfisher-feather residences and exquisite dishes, how could they be the wish of Śākyamuni? Now the Great Zhou governs the cosmos; its pristine influence is spread afar. It shakes the net of the Way across the six directions and spreads the mesh of virtue to the eight wildernesses. The rivers have no men braving dangerous billows, and the valleys have no scholars harbouring hardship. The four classes of people are all settled in their callings, and the hundred officials each fulfill their duties. Excellent grain is left behind in the open fields, and storehouses are so packed that [grain] decays. Just as we are about to hit the clods and sing of great peace, pat our bellies and gaze upon the flourishing transformation—why, my friend, are you restrained by false worries and pushed to your wits' end?

The ancients lamented: 'Talent is indeed difficult [to find]!' How true that is! The three thousand disciples of the Confucian school were all the finest talents within the seas, yet when selected to fill the four categories, their number did not exceed ten. Among them, Boniu had a grievous disease; Hui met an early death; Shang was stingy and parsimonious; Ci engaged in commerce and trade; Qiu was extortionate in taxation; You was reckless and stubborn. Yet the whole world revered and supported them as the model of human relations, admired their lofty standard, and took them as the exemplar for the official class; a hundred generations have yearned for their lingering influence, and a thousand ages have looked up to their illustrious deeds. As for the śramaṇas, why scrutinize and pick fault with their conduct? For hair, skin, and bodily descent are what worldly people value, yet the śramaṇas abandon them like casting off worn sandals; fame, status, wealth, and sensual pleasure are what sentient beings cling to, yet the śramaṇas regard them as chaff. This is to endure what others cannot endure, and to abandon what others cannot abandon; they may indeed be called the bridge transcending the world, the superior path that propagates the Way. If one considers their sincerity in leaving the secular world, it is sufficient to consume the four requisites; if one selects their lofty conduct, it can repay the four kindnesses. How much more so for those superior to them!

Mount Kunlun has much jade, yet there is still gravel and sand; the drifting waters abound in gold, yet how could they be devoid of earth and stone? Among the śramaṇas, those keeping dhyāna and precepts are truly numerous; it is not that there are no three or five who fall short in the monastic code. It is proper to discard the person on account of the Way, but one must not discard the Way on account of the person. Why, upon seeing this, do you proceed to cast aside the Śākya teachings? Therefore the sūtra says: 'Rely on the Dharma, not on the person; rely on wisdom, not on consciousness.' One must not, upon seeing the footprints of Zhou and Zhi, disregard the paths of Yao and Confucius; or upon observing the conduct of Devadatta, forget the virtue of Mañjuśrī. Now I shall summarize its principles for you: The three vehicles all transcend birth and death, yet their profound tracks differ greatly in depth; the nine currents all bring clarity to the world, yet in their subtle mysteries, how could there not be general and specific aspects? The Confucian classic states: 'Filial piety is the root of virtue, and that from which instruction is born.' Since it is called the root of virtue, its path is higher than the tracks of benevolence and righteousness; since instruction is born from it, the classic canons spread on account of it. Thus, they return to the same end by different paths, achieving one accord through a hundred deliberations. Filial piety and benevolence are the universal theme; why should you be confused about it? Confucianism serves as the main thread; why should you doubt it?"

Thereupon the youth smiled broadly with delight and said: "When the structure of the Bailiang Terrace was raised, one knew the narrow baseness of thatched huts; gazing up at the great height of the sun and moon, how could mounds and hills match them? Seeing the vastness of the true fish-trap, I perceive the teachings of the world to be immediate. Investigating the real discourse of the two scriptures, I awaken to the deceptive falsehood of the three Zhangs. The Buddha was born in the Western Regions; his bodily form can no longer be seen. The teachings have flowed to the Eastern Land, so that we may hear his lingering voice. Yet his spiritual tracks are distant and far-reaching, and his principle contradicts mere verbal expression; cause and effect are quiet and vast, truly transcending name and speech. Now, with my shallow capacity, I have been able to hear this lofty discourse; my doubts are dissolved and my hindrances dispersed, melting away like spring ice. Only now do I know that the Buddhist scriptures are boundless, embracing the two truths, and the Confucian school is steadfast and solid, encompassing the nine currents. Truly, it startles ordinary discourse, beyond what can be adequately praised. I am indeed dull, but I respectfully accept your excellent instruction."