破邪論 2.10

2.10

對曰。案孔子周靈王時生。敬王時卒。計其在世七十餘年。既是聖人。必能匡弼時主。何以十四年中行七十國。至宋伐樹。相衛削跡。陳蔡絕糧。避桓魋之殺。慚喪狗之呼。雖應聘諸侯莫之能用。當春秋之世。文武道墜。君暗臣姦禮崩樂壞爾時無佛。何因逆亂滋甚。篡弑由生。孔子乃婉娩順時逡巡避患難保妻子。終壽百年亦無取矣。或發匏瓜之言。或興逝川之歎。然復遜辭於季氏。傷鳳鳥不至河不出圖。及西狩獲麟。遂反袂拭面。稱吾道窮。雖門徒三千刪詩定禮。亦疾沒世而名不稱。吾何以見於後世矣。遭盜跖之辱。被丈人之譏。校此而論足可知也。若以無利於世。孔老二聖其亦病諸。何為訥其木石而不陳彈也　一答寺多僧眾妖㜸必作。如後趙沙門張光。後燕沙門法長。南涼道密。魏孝文時法秀。太和時惠仰等。並皆反亂者。

In response, it is said: We observe that Confucius was born in the time of King Ling of Zhou and died in the time of King Jing. Calculating his life, it was over seventy years. Since he was a sage, he surely could have assisted the rulers of his day. Why is it that in fourteen years he traveled through seventy states, had the tree felled over him in Song, had his traces obliterated in Wei, ran out of provisions in Chen and Cai, fled the murderous intent of Huan Tui, and was ashamed at being called a stray dog? Although he was engaged by the feudal lords, none could employ him. In the era of the Spring and Autumn, the way of Wen and Wu had fallen into decline; rulers were unenlightened, ministers treacherous, and propriety and music ruined. At that time there was no Buddha; why then were rebellions and chaos all the more rampant, and usurpations and regicides constantly arising? Confucius was gentle and yielded to the times, hesitating and evading perils, and could hardly protect his wife and children. Even living to a hundred years would have been of no avail. He spoke of being like an uneaten bitter gourd and sighed over the flowing river. Yet he still used humble words to the Ji lineage, and grieved that the phoenix did not come and the Yellow River did not bring forth the chart. When in the western hunt the qilin was captured, he turned his sleeves to wipe his face and declared, 'My way has come to an end!' Although he had three thousand disciples, edited the *Odes*, and determined the *Rites*, he still worried that he would die and his name would not be praised: 'How shall I be seen by later generations?' He suffered the humiliation of Robber Zhi and received the mockery of the old recluse. Evaluating this, it is plenty evident! If this is deemed of no benefit to the world, the two sages Kong and Lao also suffered from this. Why then be mute like wood and stone, offering no impeachment against them? Furthermore, to the claim that where monasteries abound with monastic gatherings, monstrous wickedness inevitably arises, just as with the śramaṇa Zhang Guang of the Later Zhao, the śramaṇa Fachang of the Later Yan, Daomi of the Southern Liang, Faxiu during the reign of Emperor Xiaowen of the Wei, and Huiyang during the Taihe era, all of whom revolted: