鐔津文集 9.19

9.19

月日沙門某謹撰書。寄獻于參政給事閣下。某聞佛教也嘗繫乎政治而關乎教化者也。其有人欲正其法之損益。救其教之衰削。而不求於宰教化司政治者。其人雖盡心竭誠汲汲於巖壑間至老且死。必不能得遂其志也。今天下宰教化司政治。惟天子宰相與閣下參預大政聖君賢臣者也。故某不遠千里以其書因人而求於閣下者。蓋亦有意於教道矣。伏惟閣下以大公為心。取眾善為治。不忽其幽陋之人。不廢其荒唐之言。而稍垂采聽。不直斯人之幸。抑亦西聖之道。而增其光明耳。某嘗謂佛教之為善世也。固其廣大悉備矣。其所謂施之於善人而益善。施之於不善人而亦為善。古今吾教之所勸不及。刑法之所禁不得。陰謀心欺。雖匹夫匹婦之愚。聞某所謂為善有福為惡有罪。罕不減惡遷善矣。苟家至戶到而按之。恐十有八九。而天下若此也。後世益薄而其亂遂少。孰知非因佛教陰助而然也。故唐書曰。雖謂異方之教。無損為理之源。向所謂關乎教化者。蓋此之謂也。夫以其道安天性。而知神明之所以往來。修身治心以通乎聖人之至德至道者。古今其又多矣。今論者以文而排佛。謂無益於治世。此亦世之君子不知深理不達遠體。不見佛教之所以然也。愚以此為其憂。恐論者不已後生末學習而為之。不惟虧於國家教化之助。亦乃損其陰德之祐。山中嘗竊著書推明佛法要旨。將以諭勸學者。而自念幽獨無其勢力。終不遂其事傳其書於天下。非有高明特達大雅清勝君子。則不能成其志業。故輒欲幸閣下同以此道稱之於聖賢布之於君子也。又念佛教之在天下也。弛張其法增損其徒。一出於朝廷之處置。乃向所謂繫乎政治者。此其是也。今以正其損益之說而求閣下之門。亦其宜矣。閣下高才重德天下具瞻。寬仁大明朝廷推伏。苟以其憂道不憂身。為法不為名。憫其志收其書推而布之。使天下知佛之所以為教。君子資之以廣其善。小人資之以悛其不善。不惟某之幸。抑亦天下生靈幸甚也矣。其書曰輔教編者一部三冊封題。謹因崔太博以通于下執事者。塵浼台慈。不任慚懼之至。不宣。某謹白。

On [such] month and day, the śramaṇa [Qisong] respectfully composes this letter and sends it as an offering to Your Excellency, the Vice Grand Councillor and Supervising Secretary. I have heard that Buddhism has always been tied to statecraft and concerned with moral transformation. If someone wishes to adjust what should be reduced or augmented in its teachings, or to rescue its doctrine from decline and erosion, yet does not appeal to those who oversee moral transformation and direct governance, then even if that person exhausts heart and mind, earnestly toiling away among mountain crags until old age and death, they will surely never achieve their aim. Today, those who oversee moral transformation and direct governance in the realm are only the Son of Heaven, the Chief Councilors, and Your Excellency who participates in the great affairs of state—sagely rulers and worthy ministers. Therefore, not considering a thousand li too far, I have made use of an intermediary to present my book to Your Excellency, for indeed my intent lies in the Way of the teachings. I humbly reflect that Your Excellency takes great public interest to heart and draws upon manifold virtues to govern; you do not overlook someone obscure and lowly, nor dismiss words that might seem wild and unfounded, but deign to lend an ear and listen. This is not merely the good fortune of this humble person, but it will also increase the brilliance of the Western Sage's Way. I have often held that Buddhism's benefit to the world is truly vast, all-encompassing, and complete. When applied to good people, it makes them even better; when applied to bad people, it turns them toward good. Where the exhortations of our worldly teachings throughout history have failed to reach, and where the prohibitions of penal laws could not restrain—such as hidden schemes and inner deceit—even the simplest folk, upon hearing what I describe as 'good brings blessings and evil brings guilt', will seldom fail to diminish evil and move toward good. If one were to verify this from household to household, I fear that eight or nine out of ten would be thus throughout the realm. In later generations, as customs grew increasingly flimsy, turmoil nevertheless lessened; who can say this was not due to Buddhism's unseen assistance? Thus the Tang History says: 'Though it is termed a foreign teaching, it does not harm the source of good governance.' This is precisely what was earlier meant by being concerned with moral transformation. Moreover, those throughout antiquity and the present who have brought peace to their inborn nature through its Way, understood the operations of the spirits, and cultivated themselves and governed their minds so as to penetrate the sage's supreme virtue and supreme Way are exceedingly many! Nowadays, polemicists use their writings to attack Buddhism, asserting that it is of no benefit to governing the world. This is merely because the gentlemen of our age do not perceive its profound principles, do not reach its far-ranging substance, and fail to see why Buddhism is as it is. In my foolishness, I worry about this, fearing that if the polemicists do not stop, youths and latecomers will emulate them. Not only will this undermine the assistance rendered to the realm's moral transformation, but it will also harm the protection afforded by unseen virtue. Living in the mountains, I have privately composed a book to elucidate the essential purport of the Buddha's Dharma, intending to admonish and encourage students. Yet considering that I am hidden, solitary, and lack worldly influence, I would ultimately be unable to carry through this undertaking and circulate the book across the realm. Without a gentleman of lofty brilliance, exceptional insight, and grand elegance who rises above the ordinary, this aspiration cannot be brought to fruition. Hence I ventured to hope that Your Excellency, sharing an appreciation for this Way, might commend it to sagely and worthy figures and disseminate it among noble men. Furthermore, I consider that Buddhism's presence in the world—the relaxing or tightening of its rules, the increase or decrease of its followers—depends entirely on the measures enacted by the imperial court; this is precisely what I previously referred to as being tied to statecraft. Now, presenting arguments to balance what should be augmented or decreased directly to Your Excellency's gate is indeed most appropriate. Your Excellency possesses lofty talent and weighty virtue, looked up to by the entire realm; your broad benevolence and great clarity are revered by all at court. If you would recognize that I worry for the Way rather than for myself, that I act for the Dharma and not for personal fame, and thus pity my intent, accept my book, and promote and spread it so that the world may understand the purpose of the Buddha's teachings—allowing gentlemen to draw upon it to expand their goodness, and petty men to draw upon it to reform their wrongdoing—this would not only be my great fortune, but the supreme good fortune of all living beings under Heaven! My book, titled Fujiao bian, is wrapped in one set comprising three volumes. I respectfully submit it through Erudite Cui to be delivered to your attendants. Having defiled your august kindness, I am overwhelmed with shame and fear beyond measure. Respectfully submitted.