三教平心論 2.31

2.31

In the Han dynasty there was Master Mou, who once composed a book to clarify Buddhism, entitled *Treatise on the Resolution of Doubts*. His words say: "It is not that I am argumentative; it is that my views are broad, so I have no doubts. Before I understood the Buddhist sūtras, I recited the texts of the Five Classics and thought that all the principles under Heaven were exhausted therein. Once I saw the teachings of the Buddhist sūtras, looking back at the Five Classics was like looking into a valley from the edge of a courtyard cistern, or seeing ant-hills from the summit of Mount Song or Mount Tai." He also said: "When one has seen little, one wonders at much; upon seeing a camel, one says it is a horse with a swollen back." If so, are not those who revile Buddhism today seeing a camel and saying it is a horse with a swollen back? Discerning people here, why not look closely, examine carefully, weigh the short and the long, and contemplate: Is our teaching truly superior to theirs, or inferior to theirs? Is their way truly inferior to ours, or superior to ours? There is no need to speak of the Buddha's supernatural powers and wondrous functioning. Look first at his followers who arrived in China: Emperor Minghuang asked Yixing about the state's mandate. Yixing said: "The imperial carriage will make a journey of ten thousand leagues; the altars of soil and grain will end in auspiciousness (ji)." Afterward, Minghuang fled to Shu due to the rebellion of Lushan; the Tang dynasty's mandate ended with Zhaozong; and Zhaozong had initially been enfeoffed as Prince Ji. Everything was just as Yixing had spoken. The Confucian school considers keen intelligence and sagacity to be the supreme sage; could they truly possess such foreknowledge? If one takes this account and speaks of it to Confucians, they will surely say: "Our Confucian school does not value this." But do they not consider: The *Records* state, "The way of utmost sincerity allows for foreknowledge." It is not that they do not value this; it is merely that their mouths can state this, while their insight cannot reach it. The Tripiṭaka Master Daji (Dada'er) attained the penetration of the minds of others. National Preceptor Zhong tested him, saying: "Tell me, where is this old monk right now?" The Tripiṭaka Master said: "Watching monkeys perform on Tianjin Bridge." Zhong asked again: "Where is this old monk right now?" The Tripiṭaka Master said: "In Xichuan watching boat races." From Yao and Shun down to Confucius and Mencius, could the Confucian school truly possess such silent knowing? If one takes this account and speaks of it to Confucians, they will surely say: "Our Confucian school does not esteem this." But do they not consider: The *Odes* state, "Others have minds, and I surmise them." It is not that they do not esteem this; it is merely that their mouths can state this, while their knowledge does not reach it.