鐔津文集 1.17

1.17

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.