北山錄 9.2.8

9.2.8

the New Commentary on the Essential Determinations of the Vinaya Rituals for Beginners of the Two Assemblies in ten fascicles, and commentaries on the Cognizance of Mind, Chengguan, the Abhidharmakośa, and other treatises totaling more than one hundred fascicles). These crude, personal writings were lost during the bandit rebellions across the prefectures and counties. Believing that in learning one should have no constant master, I subsequently grasped the essential tenets of the three teachings exploring the profound, and edited and recorded them. In my declining years my spirit is exhausted, and I have not fulfilled my aspirations. Yet someone told me: "The days and months have passed; old age has arrived. Why not let go of the brush and writings?" (Why not? Let go means release.) Smiling gently (the look of smiling), I replied: "You do not know me. Now I wish to nourish my mind and master the principles; how could I ever have advanced for the sake of profit, or abandon it simply by counting my years? (Years means age.) If one abandons learning and lets the spirit remain empty, then [learning] has indeed something to offer; if not, listening to noisy clamor cannot compare to the superiority of reciting classic texts. (Listening to words refers to worldly speech, which is merely noisy; reciting words refers to refined, elegant texts, which bring beneficial governance when heard; 'superior' means surpassing.) While the Lotus Sūtra cautions against close association (the Lotus Sūtra does not permit close association with worldly compositions and non-Buddhist writings), and the Avataṃsaka Sūtra reproaches excessive hearing, this was done merely out of fear that people would become attached to what they relish (clinging tightly), quietly establishing precautions. If it were not so, why did the youth Sudhana visit one hundred and ten cities?