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辯正論 6.132

辯正論 6.132

Language
Classical Chinese

6.132

內箴曰。大廈為眾材所成。群生非一人可化。故十方聖智。比塵沙而不窮。八萬法門。傾河海而莫測。故有此聖彼聖。殊方類於比肩。前佛後佛異世同於繼踵。雖像正差降淨穢區分。懲惡勸善其流一也。且周孔世訓。尚無改於百王。鄒孟劇談。猶垂美於千載。豈容周姬一代而三變三遷。老氏一身而成道成佛。即是餘人無踐聖之理。群朋絕登道之望。又先譏十異後諧一同。首軸之間毀譽矛楯。卷舒之際自皆參商。掩目盜裘信有斯諺。夫真偽相形。猶禾莠之相類。善耘者存禾而去莠。求道者亦依真而捨偽。沙門之勝宗流久矣。至如漢帝降禮於摩騰(如法本傳)。

The inner rebuttal says: A great mansion is constructed from many timbers; sentient beings cannot be transformed by a single person alone. Therefore, the holy wisdoms of the ten directions are as inexhaustible as dust and sands; the eighty thousand Dharma gates are as unfathomable as pouring rivers and seas. Thus there is this sage and that sage, from different lands, standing shoulder to shoulder; former Buddhas and latter Buddhas of different eras follow one after another. Though the seminal and the decadent differ, and the pure and the defiled are distinct, their flow in punishing evil and encouraging good is one and the same. Furthermore, the generational teachings of the Duke of Zhou and Confucius have remained unaltered through a hundred kings; the grand discourses of Meng Ke of Zou still bestow their beauty over a thousand years. How could the Zhou-Ji era alone undergo three changes and three moves, or Laozi in a single body become both the Dao and the Buddha? That would mean other people have no way to attain sainthood, and the multitudes have no hope of ascending to the Dao! Furthermore, you first criticized ten differences and later harmonized them into one identity; between the beginning and the end of the scroll, praise and blame contradict each other; between unrolling and rolling up, they are like Shen and Shang. The proverb truly says, 'covering one's eyes to steal a coat.' Now, truth and falsity contrast with each other like crops and weeds resembling one another; a good weeder preserves the crops and removes the weeds, and one who seeks the Dao relies on the true and abandons the false. The superior tradition of the śramaṇas has flowed for a long time. For instance, the Han emperor humbled his courtesy before Kāśyapa Mātaṅga (as in the *Faben zhuan*);

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