法苑珠林 62.6

62.6

I have heard: Gold and jade are different treasures, yet commonly prized by all people; the dark [Daoism] and the Ru [Confucianism] have distinct doctrines, yet are equally revered far and wide. Why must one desire to take Kong [Qiu] as master merely because he was born in one's own land, yet be minded to cast the Buddha aside because he dwelt in a distant realm? Overcome by the urgency of the matter, I venture to present my humble discernment; regarding the principles of right and wrong, I dare not decide them on my own.
In ancient times, when Kong Qiu departed and passed away, his temple became a model for a thousand years; when Śākyamuni left and passed on, monasteries established his numinous stūpas for ten thousand generations. This is to cause those who see the form to arouse recollection, and those facing the image to turn their hearts in devotion. Reverencing the master and remaining loyal to the lord—their meaning is one and the same.
As when Ding Lan fastened his belt to filially serve the form of his wooden mother; or when Boundless [Intention] took off his necklace to present it to the stūpa of Prabhūtaratna Buddha. Gazing back into distant antiquity and pondering their pure dust, since the seed has formed a grove, this does not transgress principle.
Furthermore, according to the Classic of Rites: The Son of Heaven has seven ancestral temples, the feudal lords have five temples, and grand masters and ministers each have their respective ranks. Therefore, that of heaven is called 'spirit' (shen), and one sacrifices to heaven at the circular mound; that of earth is called 'earthly deity' (qi), and one sacrifices to earth at the square marsh; that of humans is called 'ghost' (gui), and one sacrifices to them in ancestral temples. The labor of dragon spirits in bringing down rain and the utility of cattle in pulling plows have led people to set up forms at the entrance of villages and erect images at city gates. How much more so for the Great Master of the Three Realms, supreme above heaven and beneath heaven, the Compassionate Father of the four forms of birth in this realm and other realms! His majestic virtue is revered by tens of thousands, and his transformative influence serves as a standard for myriad spirits.
Therefore, the redirection of merit by good people is like the myriad streams returning to the dark abyss; the embrace of his great radiance is like the two luminaries accompanied by the host of stars. Since the Yuezhi realm received the shadow left at Nagarahāra, and the śarīra of his cremated body spread throughout Jetavana, following which the holy and the wise were produced, relying upon this magnificent blessing, whether honored or noble, people hope thereby to obtain peace."