辯正論 2.10

2.10

通人曰。學不師古。無克永世。先賢往彥孰不因師。僕之所崇。世號總持開士。現生五濁爰踵四依。縱有鍱腹奇才聞便喪膽折角。雄辯見即緘脣。儒綜五車釋該八藏。綽綽有裕彬彬可觀。綺藻蘭言稟乎天骨。神情機警由於自然。高名發於上京。雅調流於下國。傳燈在意梁棟居心。寄金之業以成。護法之功遐播。嘉聲振於萬㝢。玉裕覃於六幽。然而老氏宗源遍所詳究。請為吾子函丈論之。於是共造祇園頂禮。開士退坐一面。具陳所懷。開士運不請之心。縱無礙之辯。顧而說曰。尋太古無為其民朴素。未崇仁義不尚威容。衣服莫用於六章。飲食詎調於五味。自世運推革時節流動。淳源一變澆波四起。既失序於結繩。因照俗以書契。八索緣茲以作。九丘自此而興。及軒轅在政淳風便隱。頗競聲色兼好畋漁。遂感隱者容成為說五千文也。明道德之純。序無為之治。欲使還源反朴抱一守雌者耳。故說云。五色令人目盲五音令人耳聾。五味令人口爽騁馳。畋獵令人心發狂。奈何萬乘之主。而以身輕於天下。輕則失臣躁則失君。善行者無轍迹。善言者無瑕謫。善計者不用籌策。善閉無關鍵。善結無繩約去甚去奢去泰（甚謂貪淫聲色。奢謂服飾飲食。泰謂宮室臺榭。言此三者須去之處。中和行無為。則天下自化也）果而勿矜果而勿伐。果而勿驕果而勿強者也。考其所以。但是禁抑物情近為世訓。未能斷煩惱本絕生死根。尋黃帝之時。垂衣裳營宮室。尚聲尚色以畋以漁。人主驕奢下民勞役。容成因時故述斯要矣。雖言崆峒問道。詎曾脫躧鼎湖。輕舉反葬橋山。至於燕處超然未聞其說。

The man of penetration said: "In study, if one does not take the ancients as teachers, one cannot endure for generations. Among past sages and former luminaries, who did not rely on a teacher? The one whom I revere is known in the world as the dhāraṇī bodhisattva. Having manifested life in the five turbidities, he treads in the footsteps of the four reliances. Even if someone has rare talent with 'iron plates wrapped around his belly', upon hearing him they lose their courage and break their horns; when eloquent speakers see him, their lips are sealed. In Confucianism, he encompasses the five cartloads of books; in Buddhism, he covers the eight treasuries. He is richly endowed with room to spare, elegant and splendid to behold. His ornate prose and orchid-like words are endowed by his innate nature; his alertness of mind and spirit stems from spontaneity. His lofty fame arose in the supreme capital; his elegant tunes spread through the regional realms. Passing on the lamp occupies his intent; being a pillar and beam dwells in his mind. The enterprise of entrusting gold has been accomplished; the merit of protecting the Dharma has spread afar. His admirable reputation resounds throughout ten thousand realms; his jade-like abundance extends into the six dark realms. Moreover, he has thoroughly investigated the origins and source of Laozi. Pray, let him discourse upon it for you at your seat." Thereupon, they went together to the Jetavana grove and paid obeisance. The bodhisattva withdrew to sit on one side, and the man recounted what was in his mind in full. The bodhisattva, evoking a mind that requires no invitation and giving rein to unhindered eloquence, looked back and explained: "Searching back to remote antiquity, there was wuwei (non-action) and its people were simple and plain. They did not yet esteem benevolence and righteousness, nor did they value majestic decorum. For clothing, they did not employ the six insignia; for food and drink, how could they blend the five flavors? Since the revolutions of the worldly cycle progressed and seasons flowed on, the pure source once changed, and turbid waves arose on all sides. Order having been lost in the tying of knots, they subsequently clarified customs through written contracts. The Eight Trigrams were produced on this account; the Nine Provinces' records arose from this. When Xuan Yuan (the Yellow Emperor) was in government, the pure manner was concealed. They rather competed in sounds and sights, and also grew fond of hunting and fishing. Consequently, Rong Cheng, a recluse, was moved to speak the Five Thousand Characters for him, clarifying the purity of the Dao and virtue and ordering the governance of wuwei, wishing merely to cause people to return to the source, revert to plainness, embrace the One, and preserve the feminine. Therefore it says: 'The five colors cause one's eyes to be blind; the five sounds cause one's ears to be deaf; the five flavors cause one's palate to be spoiled; galloping and hunting cause one's heart to go mad. How can a lord of ten thousand chariots lightly treat his own person in the world? If he acts lightly, he loses his ministers; if he acts rashly, he loses his lordship. A good walker leaves no rut marks; a good speaker leaves no flaw to blame; a good calculator uses no tally sticks; a good shut door has no bolt; a good knot has no cord binding.' 'Cast aside the excessive, cast aside the extravagant, cast aside the grandiose' (the excessive refers to lust for sounds and sights; the extravagant refers to apparel and food; the grandiose refers to palaces and pavilions; it means these three must be cast away, and dwelling in balance and harmony and practicing wuwei, the world will naturally transform). 'Be resolute yet not conceited; be resolute yet do not boast; be resolute yet not arrogant; be resolute yet not overbearing.' Investigating the reasons for these, they merely rein in worldly passions and serve in the short term as worldly admonitions; they are unable to sever the root of afflictions or cut off the source of birth and death. Looking into the time of the Yellow Emperor, robes were hung, palaces were constructed, sounds and sights were valued, and hunting and fishing were pursued. The sovereign was arrogant and extravagant, and the common folk were overworked. Rong Cheng, adapting to the times, thus set forth these essentials. Although it is said that he 'inquired into the Dao at Kongtong', did he ever slip off his shoes at Dinghu? Having lightly ascended, he was instead buried at Mount Qiao. As for dwelling peacefully in transcendence, we have never heard him speak of that."