三教平心論 2.6

2.6

潮陽一斥。周慞惶怖。遽奉書天子。而諷其封禪。意在貢諛於朝廷。而冀脫其遷謫。抑不思。封禪之說不出於二帝三王之書。而剏建於秦皇漢武之世。故倪寬封禪議曰。薦享之禮不著於經。則封禪之不經。不待識者而後知矣。愈平生自負。謂能專明二帝三王之導。而善斥百家不經之說。胡為讒遭廢黜遽自衰謬。即以秦皇漢武不經之事。諛其君哉。當太平極治之時。而有封禪之請。猶不可也。況藩鎮初平之後。正宜恭儉節用之不暇。而可導以侈靡乎。在都俞𤼊歌之列。而有封禪之請。猶不可也。況既蒙譴謫之際。正宜闔門待罪之不暇。又可出位而有言乎。方士毛仙翁者。挾左道以亂政者也。愈方仰欝於斥逐。而仙翁執之以吉兆。於是作毛仙翁十八兄序。且曰。兄言果有徵。以至云即掃室累矣。況一日歡笑。夫不知命無以為君子。愈何為易於動搖如此乎。愈詆佛為異端。乃低首下心鞠躬屏氣。以兄事仙翁異人。甚矣其無定守也。

Once demoted to Chaoyang, terrified and panic-stricken, he hastily submitted a letter to the Son of Heaven subtly urging the Feng and Shan sacrifices, intending to offer flattery to the court in hopes of escaping his exile. Little did he reflect that the doctrine of the Feng and Shan sacrifices does not originate in the books of the Two Emperors and Three Kings, but was innovated during the times of the First Emperor of Qin and Emperor Wu of Han. Therefore, Ni Kuan's *Memorial on the Feng and Shan Sacrifices* said: "The rites of sacrifice and offering are not recorded in the classics." Thus, that the Feng and Shan sacrifices are uncanonical does not wait for the discerning to be known. Throughout his life, Han Yu prided himself on exclusively clarifying the teachings of the Two Emperors and Three Kings and skillfully repudiating the uncanonical theories of the hundred schools. Why then, upon suddenly suffering demotion, did he at once degenerate into error, flattering his ruler with the uncanonical practices of the First Emperor of Qin and Emperor Wu of Han? Even in an era of utmost peace and governance, requesting the Feng and Shan sacrifices would still be unacceptable. How much more so when the regional commands had just been pacified, a time when there was scarcely leisure enough to practice frugality and restraint—could he lead [the sovereign] into extravagance? Even among the ranks of high ministers joining in harmonious song, requesting the Feng and Shan sacrifices would still be unacceptable. How much more so when already suffering reprimand and exile, a time when there was scarcely leisure enough to shut one's door and await punishment—could he overstep his position to speak out? The occult practitioner, Immortal Mao, was one who practiced heterodox arts to bring disorder to government. While Yu was desolate and depressed over his exile, the Immortal reassured him with auspicious omens. Thereupon he wrote the *Preface for the Eighteenth Brother, Immortal Mao*, saying: "My brother's words indeed have proof," even going so far as to say: "I shall at once sweep my room of family burdens, not to mention having a day of joy and laughter." If one does not know the Mandate, one cannot be a gentleman; why was Yu so easily shaken like this? Yu denounced the Buddha as heterodoxy, yet he bowed his head, humbled his heart, bent his body, and held his breath to treat the bizarre man Immortal Mao as an elder brother. How exceedingly devoid of steadfast principle he was!