[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [辯正論](https://indike.org/pramana/in.bauddha.taisho.2110) › 6.95 # 辯正論 6.95 辯正論 6.95 - **Language:** Classical Chinese ### [6.95](https://indike.org/pramana/in.bauddha.taisho.2110.6.95) 內箴曰。夫淳曦麗天。矇叟莫鑒其色。震霆駭地。聾夫弗聆其響者。蓋機感之絕也。作暴兇跖。孔智無以遏其心。結憤野人。賜辯莫能蠲其忿。亦情性之殊也。注莊子云。孔子見盜跖。盜跖返責孔子。孔子懼逡巡而退。劉子云。孔子馬侵野人之苗。野人怒止其馬。孔子使子貢悅解焉。野人逾忿。乃遣馬圉者辭。焉野人乃悅之也。故道合則萬里懸應。勢乖則肝膽楚越。況無始結曠。惱愛與滄海校深。有為業廣。塵勞將巨嶽爭峻。群情不能頓至。故導之以積漸。眾行不可備修。故策之以限分。猶天地三化始合於自然注老云。人法地。地法天。天法道也。齊魯再變乃臻於至道。密雲導於時雨。堅氷創於履霜。皆漸積之謂也。故三皇統化。注須彌四域經云。應聲菩薩為伏羲。吉祥菩薩為女媧。居淳風之初。三聖立言。注空寂所問經云。迦葉為老子。儒童為孔子。光淨為顏回。興已澆之末。玄虛冲一之旨。黃老盛其談。詩書禮樂之文。周孔隆其教。明謙守質。乃登聖之階梯。三畏五常。為人天之由漸。蓋冥符於佛理。非正辯之極談。猶訪道於瘖聾。麾方而莫窮遠邇。問津於兔馬。知濟而不測淺深。因斯而談殷周之世。非釋教所宜行也。猶炎盛赫耀。童子不能正目而視。迅雷奮擊懦夫不能張耳而聽。是以河池涌泛。昭王歡於誕神。雲霓四變。穆后欣於亡聖。注周書異記云。昭王二十四年四月八日。江河泉池悉皆泛漲。穆王五十二年二月十五日。暴風卒起樹木摧折。天陰雲黑有白虹之怪也。豈能越葱河而稟化。踰雪嶺而効誠。淨名云。是盲者過。非日月咎。適欲窮其鑿竅之辯。恐傷吾子混沌之性。非爾所知。其盲一也。 > The internal admonition says: When the bright sun illuminates the heavens, a blind man cannot perceive its light; when shaking thunder startles the earth, a deaf man cannot hear its sound. This is because the receptivity to respond is lacking. When the fierce Robber Zhi committed violence, Confucius's wisdom could not stop his mind; when a rustic harboured resentment, Duanmu Ci's eloquence could not dispel his anger. This is also due to the difference in human nature. (The note cites Zhuangzi: 'Confucius met Robber Zhi; Robber Zhi turned around and rebuked Confucius. Confucius was frightened, hesitated, and withdrew.' Liuzi says: 'Confucius's horse trampled on the crops of a rustic. The rustic was furious and detained the horse. Confucius sent Zigong to appease him, but the rustic became even angrier. He then sent the groom to speak to him, and the rustic was pleased.') Therefore, when the Dao aligns, there is a remote response over ten thousand miles; when circumstances diverge, even the liver and gall are as distant as Chu and Yue. How much more so given that the fetters of beginninglessness are vast, and afflictive cravings are deeper than the blue sea; saṃskṛta karma is extensive, and worldly toil rivals the towering peaks in height. The minds of all beings cannot arrive at once; thus one guides them through gradual accumulation. The myriad practices cannot all be cultivated at once; thus one spurs them with differentiated stages. It is just as the three transformations of heaven and earth initially harmonized with spontaneity. (A note cites Laozi: 'Man models himself on Earth; Earth models itself on Heaven; Heaven models himself on the Dao.') Only after Qi and Lu transformed twice did they attain the ultimate Dao. Dense clouds lead to timely rain; firm ice begins with walking on frost—these all refer to gradual accumulation. Therefore, the Three Sovereigns governed and transformed (a note cites the Xumi siyu jing: 'Responding Sound Bodhisattva became Fuxi, and Auspicious Bodhisattva became Nüwa'), abiding at the beginning of the pure customs. The Three Sages established teachings (a note cites the Kongji suowen jing: 'Kāśyapa became Laozi, the Young Brahmin became Confucius, and Radiantly Pure became Yan Hui'), flourishing at the end of what was already degenerate. Regarding the tenets of profound emptiness and blending oneness, Huang-Lao made great its discussions; regarding the literature of the Odes, Documents, rites, and music, the Duke of Zhou and Confucius elevated their teachings. Clarifying modesty and preserving substance served as the ladder for ascending to sagehood; the three fears and the five constants served as the gradual stages for humans and devas. These secretly coincided with the Buddhist truth, yet were not the ultimate discussions of correct debate. It is like seeking the Dao from the mute and deaf: pointing in a direction without fathoming near or far; or asking the rabbit and the horse about a ford: knowing there is a crossing without measuring depth or shallowness. Speaking on this basis, the eras of the Yin and Zhou were not suitable for the Buddhist teaching to be practiced. It is like a blazing glare where a child cannot look directly with open eyes, or a sudden burst of thunder where a coward cannot listen with ears open. Hence the rivers and pools surged, and King Zhao rejoiced over the birth of the spirit; the clouds and rainbows changed in four ways, and Queen Mu was delighted over the demise of the Sage. (A note cites the Zhou shu yiji: 'In the twenty-fourth year of King Zhao, on the eighth day of the fourth month, the rivers, springs, and pools all surged and overflowed. In the fifty-second year of King Mu, on the fifteenth day of the second month, a violent wind suddenly arose, snapping and breaking trees; the sky was dark with black clouds, and there was the portent of a white rainbow.') How could they cross the Congling River to receive transformation, or transcend the Snow Mountains to show sincere devotion? The Vimalakīrtinirdeśa says: 'It is the fault of the blind person, not the blame of the sun and moon.' If I were simply to exhaust the debate on boring orifices, I fear it would harm my master's undifferentiated nature. This is not something you understand. This is your first blindness. > — English (machine translation) (machine translation) - [Previous: 6.94](https://indike.org/pramana/in.bauddha.taisho.2110.6.94) - [Next: 6.96](https://indike.org/pramana/in.bauddha.taisho.2110.6.96) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.2110.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2110~en-mt.6.95) — English, machine translation ## Linked texts (1) - [廣弘明集](https://indike.org/pramana/in.bauddha.taisho.2103.13.125) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2110.6.95](https://indike.org/pramana/in.bauddha.taisho.2110.6.95) · Pramāṇa