鐔津文集 3.16

3.16

天下以儒為孝。而不以佛為孝。曰既孝矣。又何以加焉。嘻是見儒而未見佛也。佛也極焉。以儒守之。以佛廣之。以儒人之。以佛神之。孝其至且大矣。水固趨下也。洫而決之。其所至不亦速乎。火固炎上也。噓而鼓之。其所舉不亦遠乎。元德秀。唐之賢人也。喪其母哀甚。不能自效。刺肌瀝血。繪佛之像。書佛之經。而史氏稱之。李觀唐之聞人也。居父之憂。刺血寫金剛般若。布諸其人。以資其父之冥。遽有奇香發其舍。郁然連日。及之其隣。夫善固有其大者也。固有其小者也。夫道固有其淺者也。固有其奧者也。奧道妙乎死生變化也。大善徹乎天地神明也。佛之善其大善者乎。佛之道其奧道者乎。君子必志其大者奧者焉。語不曰乎。多聞擇其善者而從之。

The world takes Confucianism to be filial piety, but does not take Buddhism to be filial piety, saying, 'Since it is already filial, what could be added to it?' Ah, this is to see Confucianism yet not to have seen Buddhism! Buddhism is the ultimate of it. Guard it with Confucianism; broaden it with Buddhism. Humanize it with Confucianism; spiritualize it with Buddhism. Filial piety will then be supreme and great! Water naturally flows downward; if one channels and opens a breach for it, does it not reach its destination all the more swiftly? Fire naturally blazes upward; if one blows and fans it, does it not rise all the farther? Yuan Dexiu was a worthy of the Tang. In mourning his mother, his grief was extreme; unable to express his full devotion, he pierced his flesh and dripped blood to paint an image of the Buddha and write out Buddhist sutras, and the historians praised him. Li Guan was a prominent figure of the Tang. While observing mourning for his father, he pricked his blood to copy the Diamond Prajñāpāramitā Sutra and distributed copies to others to aid his father in the unseen world; suddenly a rare fragrance arose from his dwelling, intensely lingering for successive days and reaching his neighbours. Goodness certainly has what is great and what is small. The Way certainly has what is shallow and what is profound. The profound Way is wondrously attuned to life, death, and transformation; the great goodness penetrates heaven, earth, and the divine spirits. Is not the goodness of the Buddha the great goodness? Is not the Way of the Buddha the profound Way? A noble person must set their aim upon what is great and profound. Does not the Analects say: 'Hear much, select what is good and follow it'?