三教平心論 2.7

2.7

黃陵二妃廟者。不在祀典之神也。愈斥潮陽而過洞庭。遂禱二妃以求脫禍。及其得還乃出財治其廟。具禮以祀之。為書以誌之。夫豈弟君子求福不回。愈何為回邪求福如此乎。愈詆佛為夷鬼。乃伈伈俔俔。搖尾乞憐於婦人之鬼。甚矣其不知恥也。士君子素患難行乎患難。素貧賤行乎貧賤。愈纔遭遷謫。即顛沛擾亂抑欝悲懆。既以封禪諷天子。又以吉凶求仙翁。又以禍亂禱二妃。則愈豈守道不變者乎。故當時大顛謂愈曰。予知死生禍福蓋係乎天。彼黃陵豈能福汝耶。主上繼天寶之後。奸臣負國而討之。糧魄雲合殺人盈野。僅能克乎。而瘡痍未廖。子乃欲封禪告功以驕動天下。而屬意在乎子之欲婦。子奚忍於是耶。且以窮自亂而祭女鬼。是不知命也。動天下而不顧以便己。是不知仁也。強言以顛之。言見於退之別傳所紀者如此。則愈之操履。又可知矣。

The Shrine of the Two Consorts at Huangling is for spirits not recorded in the official sacrificial canons. When Yu was exiled to Chaoyang and passed across Lake Dongting, he thereupon prayed to the Two Consorts seeking deliverance from misfortune. When he was able to return, he gave out money to repair their shrine, offered sacrifices with full ritual, and wrote an essay to commemorate it. Now, does not a gentle, virtuous gentleman seek blessings without turning crooked? Why then did Yu act with such crooked servility in seeking blessings? Yu condemned the Buddha as a barbarian ghost, yet timid and cowering, wagging his tail to beg for mercy, he did so toward the ghosts of women! How utterly shameless he was! When a gentleman suffers hardship, he conducts himself appropriately in hardship; when he suffers poverty and low station, he conducts himself appropriately in poverty and low station. Yu had only just been banished when he immediately became disoriented, disturbed, depressed, and sorrowful. He both dropped hints to the Son of Heaven concerning the Feng and Shan sacrifices, sought [divinations of] fortune and misfortune from the Daoist Immortal Mao, and prayed to the Two Consorts over calamity and upheaval—was Yu one who steadfastly preserved the Way without changing? Therefore, at that time Dadian said to Yu: 'I know that life and death, misfortune and good fortune, are indeed tied to Heaven. How could that shrine at Huangling possibly bring you fortune? The Present Emperor succeeded after the Tianbao era. Treacherous ministers betrayed the state, and [the court] launched punitive campaigns against them; rations and souls gathered like clouds, and dead bodies filled the wild plains before victory could barely be won! Yet before the wounds have healed, you now wish to have the Feng and Shan sacrifices performed to report achievements, so as to flaunt them before and agitate the realm, with your true intention resting on your desire to return! How can you bear to do this? Moreover, to throw yourself into turmoil over adversity and sacrifice to female ghosts shows an ignorance of fate; to agitate the realm without regard [for others] merely to serve your own convenience shows an ignorance of humaneness!' He spoke with forceful words to confound him, and these words are recorded in the *Alternative Biography of Tuizhi*. From this, the conduct of Yu can be seen again.