辯正論 2.10

2.10

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."