鐔津文集 10.10

10.10

具位某。致書于二名儒足下。近辱以詩見招。而叔治繼之。其風調相高。皆宜其服人矣。某雖欲為之報。若視喬木而高不可攀。且書此以張其相感之意也。然表民謂余以文。而叔治謂余以才。而相與云爾。夫文與才皆聖賢之事。而野人豈宜與焉。如貧道始之甚愚。因以佛之聖道治之。而其識慮僅正。逮探儒之所以為。蓋務通二教聖人之心。亦欲以文輔之。吾道以從乎世俗之宜。非苟虛名於世而然也。大凡恩於人而有誠者。雖窮達不敢忘其始。今得聖人之道而誠之至其可忘乎。貧道常病夫庸僧輩寡識。吾道不修迨乎名作德空紛然。以其末事求儒文字。欲為其飾。及其致譏也。并教道而辱之。不能曉了。然復刊之石刻之板誇於世俗。終日洋洋然以為其德。若此輩尤宜擯於吾佛。貧道也益不得於人。此豈宜舍吾道而自欲以區區之文之才而竊譽於賢者。雖死不敢也。故受所惠時。幾捐書而泣曰。方今天子大明疎通知遠。適閱意於南宗正法。某固而自棄於草莽。終不能以其道稍進。以上資於吾君之明聖。烏可又以其不肖而累於教道乎。諸君亦嘗視我以佛教修之。其為誠不欺於天地不怍於神明。苟謂其未至也。宜以僧德勉之。不然則已。若謂之寄迹。專以文字見教。則不敢聞命。弊名恐污盛集。幸為削之。其嘉章一一奉納。不宣。

So-and-so, holding the official rank [stated above], sends this letter to the two celebrated scholars: Recently you graced me by extending an invitation with poetry, and Shuzhi followed suit; your refined styles rivaled one another, both truly capable of winning people's admiration. Although I wished to repay them, it was like looking at tall trees too lofty to climb; I therefore write this merely to express my sentiment of gratitude. However, Biaomin referred to me in terms of literary skill, and Shuzhi spoke of me in terms of talent, addressing me in such manner. Now, literary skill and talent are the business of sages and worthies; how could a rustic person like me be fit to partake in them? In the beginning, this poor monk was exceedingly foolish; relying on the sagely Way of the Buddha to discipline myself, my understanding and reflection barely attained rectitude. Coming to investigate what the Confucians do, my concern was to comprehend the minds of the sages of both teachings, and I also wished to use literature to support my own Way so as to adapt to the customs of the world; it was not done for the sake of vain worldly fame. In general, those who receive grace from others with sincerity dare not forget their beginnings whether in poverty or prominence; now that I have obtained the Way of the sages and attained the utmost sincerity, how could I forget it? This poor monk has always been distressed by those mediocre monks of scant understanding who, without cultivating our Way, when their names are made and their virtues are empty, rush in confusion to seek the words of Confucians on trivial matters, wishing to adorn themselves therewith; and when they incur ridicule, they bring disgrace upon the teachings of the Way without even realizing it. Yet they further carve them on stone and print them on blocks to boast to the mundane world, spending their days thoroughly pleased with themselves and taking this to be their virtue. Such as these ought especially to be expelled from our Buddha['s community]; and this poor monk finds even less favor with men on their account. How then could I abandon our Way and presume to seek fame among worthy gentlemen through petty literature and talent? Even unto death I would not dare. Therefore, when I received what you bestowed, I almost cast aside the letter and wept, saying: 'At present, the Son of Heaven is vastly enlightened, perceptive, and far-seeing; he has just turned his attention to the true Dharma of the Southern School. Having firmly abandoned myself to the weeds, I have ultimately failed to make any slight progress in this Way to assist the sagely brilliance of our lord; how could I again burden the teachings of the Way with my unworthiness?' Gentlemen, you once regarded me as cultivating myself through the Buddhist teachings, whose sincerity does not deceive Heaven and Earth and feels no shame before the spirits; if you consider that I have not yet attained it, you ought to encourage me with the virtues of a monk, but otherwise leave it at that. If you regard me as a lodging-guest and instruct me solely through literature, I dare not comply with your command. Fearing that my wretched name will sully your splendid collection, I hope you will remove it. I return your fine verses one by one. I do not elaborate further.