鐔津文集 1.17

1.17

余嘗見本朝楊文公之書。其意自謂少時銳於仕進。望望常若有物礙於胸中。及學釋氏之法。其物𦢊然破散無復蔽礙。而其心泰然。故楊文公資此終為良臣孝子。而天下謂其有大節。抑又聞謝大夫泌與查道待制甚通吾道。故其為人能仁賢。其為政尚清靜。而所治皆有名迹。及謝大夫之亡也。沐浴儼其衣冠。無疾正坐而盡。昔尹待制師魯死於南陽。其神不亂。士君子皆善師魯死得其正。吾亦然之也。及會朱從事炎於錢唐。聞其所以然。益詳朱君善方脈。當師魯疾革而范資政命朱夜往候之。尹待制即謂朱曰。吾死生如何朱君也。脈不可也。而師魯亦謂朱曰。吾亦自知吾命已矣。因說其素學佛於禪師法昭者。吾乃今資此也。及其夕三鼓屏人遂隱几而終。余晚見尹氏退說與其送迴光之序。驗朱從事之言是也。然佛之法益人之生也若彼。益人之死也如此。孰謂佛無益於天下乎。而天下人人默自得之。若此四君子者何限。至乃以其五戒十善陰自修者。而父益其善子益其孝。夫婦兄弟益其和。抑亦眾矣。余昔見潯陽之民曰周懷義者。舉家稍以十善慈孝仁惠稱於隣里。鄉人無相害之意。雖街童市竪見周氏父子。必曰此善人也。皆不。忍欺之。吾嘗謂使天下皆如周氏之家。豈不為至德之世乎。夫先儒不甚推性命於世者。蓋以其幽奧非眾人之易及者也。未可以救民之弊。姑以禮義統乎人情而制之。若其性與神道。恐獨待乎賢者耳。語曰。回也庶幾乎屢空。不其然乎。今曰。三代時人未有夫佛法之說。豈不以其心而為人乎。曰何必三代。如三皇時未有夫孔氏老子之言。其人豈不以心而為君臣父子夫婦乎。夫君子於道。當精麁淺深之。不宜如此之混說也。佛豈直為世不以其心而為人邪。蓋欲其愈至而愈正也。泰山有鳥。巢於曾崖木末。而弋者不及。千仞之淵。有魚潛於深泉幽穴。而筌者不得。蓋其所託愈高而所棲愈安。所潛愈深而所生逾適。孟子曰。孔子登東山而小魯。登泰山而小天下。此言諭道至矣。吾昔與人論此。而其人以名矜以氣抗。雖心然之而語不即從。夫抗與矜人情。而心固至妙。烏可任人情而忽乎至妙之心。其亦昧矣。諸君賢達無為彼已昧者也。

I once saw the writings of Duke Yang Wen of our present dynasty. His own intention was expressed by saying that in his youth he was eager for official advancement, and in his longing there always seemed to be an obstacle in his chest. When he studied the Dharma of the Śākya clan, that obstruction shattered and dispersed, no longer obscuring or blocking him, and his mind became serene. Thus Duke Yang Wen relied on this to ultimately become a good minister and filial son, and all under Heaven regarded him as having great integrity. Furthermore, I have heard that Grand Master Xie Bi and Auxiliary Academician Cha Dao were thoroughly conversant with our Way. Therefore, as individuals they were benevolent and worthy, and in governance they valued tranquility, and their administrative records were illustrious everywhere. When Grand Master Xie passed away, he bathed, adjusted his robes and cap, and expired while sitting upright without illness. Formerly, Auxiliary Academician Yin Shilu died in Nanyang with an untroubled spirit. Scholars and gentlemen all praised Shilu for having met his end uprightly, and I also agreed with this. Later, when I met Attendant Zhu Yan in Qiantang, I heard the full account of how it came about, which made it even clearer. Gentleman Zhu was skilled in pulse diagnosis. When Shilu was gravely ill, Consultant Fan ordered Zhu to visit him at night. Auxiliary Academician Yin immediately asked Zhu: 'How is my life or death?' Gentleman Zhu said: 'Your pulse is untreatable.' Shilu also said to Zhu: 'I myself know that my life is finished.' He then explained that he had long studied Buddhism under Chan Master Fazhao: 'It is this that I now rely upon.' When the third drum sounded that night, he dismissed his attendants, leaned on an armrest, and passed away. Later I saw Yin's 'Tui shuo' and his preface seeing off Huiguang, which verified that Attendant Zhu's words were true. Thus, that the Buddha's Dharma benefits people in life is like that, and that it benefits people in death is like this. Who can say that the Buddha brings no benefit to all under Heaven? And throughout the realm, people quietly attain it for themselves; how could those like these four gentlemen be limited in number? Coming down to those who secretly cultivate themselves with the five precepts and ten virtuous deeds, fathers become more benevolent, sons more filial, and spouses and brothers more harmonious—they are indeed numerous! Formerly in Xunyang, I saw a commoner named Zhou Huaiyi whose entire family gradually came to be praised in the neighborhood for their ten virtuous deeds, filial devotion, benevolence, and kindness. The villagers harbored no intention to harm one another. Even street children and market youths, upon seeing the father and son of the Zhou clan, would invariably say, 'These are good people,' and none could bear to deceive them. I have often said that if all under Heaven were like the Zhou household, would that not be an age of consummate virtue? That the former Confucians did not extensively promote the doctrine of nature and destiny to the world was because its profound subtlety is not easily grasped by the masses. It could not immediately cure the shortcomings of the common people, so for the time being they used ritual and propriety to regulate and govern human emotions. As for the nature and the spiritual Way, they probably reserved them solely for the worthy. The Analects say: 'Hui was close to it, yet repeatedly empty.' Is this not so? Now people say: 'People in the era of the Three Dynasties did not yet have the teachings of the Buddha's Dharma; did they not still act as humans by virtue of their minds?' I say: Why must it be the Three Dynasties? In the time of the Three Sovereigns, when the words of Confucius and Laozi did not yet exist, did people not still act as rulers, ministers, fathers, sons, husbands, and wives by virtue of their minds? In dealing with the Way, a gentleman ought to distinguish between fine and coarse, shallow and deep, and should not speak in such a confused manner. Did the Buddha merely come because the world did not act as humans by virtue of their minds? It was rather that he wished them to become ever more consummate and ever more upright. There are birds on Mount Tai that nest among the crags and tree branches where fowlers cannot reach them; in an abyss of a thousand fathoms, there are fish lurking in deep springs and secluded caves where traps cannot catch them. This is because the higher their perch, the safer their roost; the deeper their concealment, the more comfortable their life. Mencius said: 'When Confucius climbed East Mountain, Lu seemed small; when he climbed Mount Tai, all under Heaven seemed small.' These words illustrate the Way to the utmost. Formerly I discussed this with someone, but that person prided himself on fame and resisted with arrogance; although his heart agreed, his words did not immediately yield. Arrogance and pride are human feelings, whereas the mind is inherently most wondrous. How can one indulge human feelings and neglect the most wondrous mind? That is indeed benighted! You worthy and prominent gentlemen should not become benighted like him.