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或謂吾道最第一，將來萬教歸一，眾人皆為吾徒，汝今先入吾道，未來即是師兄。德云：「余年尚幼，且先承歡膝下，略盡子職，待年稍壯，擇其善道而從之焉。」
「或謂吾道最第一」：這外道的師傅就說了，說我這個道是第一的，哪一個道都比我們這個道都是第二，我這是第一。「將來萬教歸一」：怎麼說最第一呢？將來萬教都歸我這個道。「眾人皆為吾徒，汝今先入吾道，未來即是師兄。「德云：余年尚幼，且先承歡膝下，略盡子職，待年稍壯，擇其善道而從之焉。」
（此段缺註解）
或謂吾道最大，儒釋道教祖師是我兒孫，汝今認祖歸宗，乃是最孝順佛家兒孫。德云：「吾現思想幼稚，不適宜於大道。譬如讀書，未有不入初級而先入大學者。」
「或謂吾道最大」：又有一個外道的老師又說了，我來找你了，我這個道是世界上最大的道。「儒釋道教祖師是我兒孫」：無論是耶穌、天主他們都是很小的；儒教、孔子也很小的；釋迦牟尼佛也不大的；道教老子都是很小的，他們教的祖師是我兒孫，是我們這個宗教的兒子、孫子：他是做爸爸的。
「汝今認主歸宗」：你現在認識真正的主了；他說他是真正的主——真主、天主、地主、人主，他什麼都是主。歸宗，你歸我這個宗旨。「乃是最孝順兒孫」：這才是最孝順的。你只管孝順你父親母親，那是小問題，你要在我的宗教裡作孝順的佛家的兒子。
前面那個外道的老師，他說他是最大的，這個世界上沒有再比他這個道大的。鄭德聽他這樣講就說了：「我現在年紀也小，思想也很幼稚的，不適宜大道；太大的道，我不能學的，我只小小的道就可以了。」我跟你說一個譬喻，就好像讀書的學生似的，「未有不入初級而先入大學者也」；沒有學生不經過初級，然後才中級，再去大學，沒有的。那麼這個老師一聽也沒有什麼話講的，把老師也說住了。
或謂吾道最為根本，為萬教之母，落葉歸根，諸佛本源，無出此道者，汝宜速入吾道。德云：「吾之所謂根本者，則異子之所謂根本也。有子云：『君子務本，本立而道生。孝弟也者，其為仁之本與。』」
「或謂吾道最為根本」：或者又有一個外道的老師對他講：「你知道嗎？你可最有善根；我這個道可最有根本的，好像那個樹根似的。」道為萬教之母，無論什麼宗教，包括一切外道；不是外道，就是前面他說如是道都是他兒孫。「我這不單是道，萬教都是我的兒孫。」「落葉歸根」：就好像樹葉一定要落到樹根底下；你人入道一定要入到根本道上，才可以成佛。
「諸佛本源」：就是一切佛的本來源頭。「無出此外者」：沒有再跑到外面宗教去了。「汝宜速入吾道」：你趕快入我這個道，作我這個道裡的門徒。鄭德又說「吾之所謂根本」：我這個根本。「則異子之所謂根本」：和你那個根本不同；異就是不一樣。怎麼不一樣？我聽有子說「君子務本」：有德的君子，專務根本的道裡。「本立而道生」：根本的道理立得住，道就生出來。「孝弟也者」：盡孝道和盡悌，這兩種道理。「其為仁之本與」：它就是人人的根本。
或謂吾道最靈驗，八萬大點，未卜先知；過去現在未來無所不曉。汝不可信其他教門，入吾之道，即是現在活聖人。德答曰：「吾聞孔子人物誌云：「攻乎異端，斯害也已。」驚世駭俗，仁者不為。況直心是道場，吾不欲學此識心作用之非究竟法。」
「或謂吾道最靈驗」：外道說我這個道和其他人的道不同；其他人的道都不靈驗，我這個道最靈驗。有什麼靈驗？「八萬大劫」：我有八百大點，在你身上有八百處的地方，告訴你哪一個地方有什麼事情。「未卜先知」：就是你不用占卜就知道了。颳風下雨、有人來、有水災、火災，一切一切總而言之所有的動作，八百種類，未卜先知；不用占卜，你就知道過去、現在、未來，你都知道。好像有朋友親戚要來，今天就知道；未來無所不曉，沒有不知道；曉就是曉得、知道。
「汝不可信」：你不要信「其他教門」。「入吾之道」：趕快入我這道路，現在就是最好的機會。你能入吾道，就是活聖人，你什麼都知道。要做活聖人，不是死聖人；不是死了之後才成聖人，活的時候就是聖人。「鄭德答曰」：又說。
「吾聞孔子云」：我聽過孔子說。「攻乎異端」：就好像說這等於異端——奇奇怪怪，玄玄妙妙什麼都知道，這得了！
「斯害也已」：其實是害人的事情。太多妄想，一天到晚妄想明天誰來，明天又有什麼事情。「驚世駭俗」：這種玄妙令世人都很驚訝他有神通了；駭俗，人人怕你。
我不歡喜這樣的怕，也不要叫你怕我：我不願意驚世駭俗。
「仁者不為」：修道人，仁慈的人，不要做這些事情。「況直心是道場」：我又聽到有人說直心是道場；知道就知道，不知道就不知道，講他幹什麼？你不知道，說我知道啦！這是有什麼意思？知道也不必講；講了就是叫人相信你，不然就叫你有點麻煩，嚇嚇人。直心就是道場；不直心就是地獄。
「吾不欲學此」：我不願意學這個八百大點、未卜先知、九百大點。「識心之作用」：這種神通完全是識心的作用，不是真的。「而非究竟法」：我曉得這不是個究竟的真正法。
外道的老師，都想度鄭德做他的徒弟，鄭德就是不相信他。
德年十一歲時，吾亦聞其賢孝之名而往訪之。方進其院，德自牖隙窺視，謂其母曰：「今日吾師來矣。」其母曰：「誰為汝師？」德曰：「已進院門矣。」即出室迎接，若已相識然。
鄭德在十一歲時，「吾亦聞其賢孝之名」：我也聽說有一個小孩叫鄭德，對父親母親非常孝順。
「而往訪之」：在那雙城縣有些外道朋友，都想度這孩子，都度不了。他一講就被講得無話可說，所以我也看看這孩子。「而往訪之，方進其院」：在北方多處都有院子，一定要進門才看得見的。
「牖隙窺之」：鄭德在房子窗戶縫隙往外面看。北方窗戶都是紙糊的，舔破向外面望，對媽媽說：「今天我師父來了。」「其母曰」：他媽媽說「誰為汝師？」誰是你的師父？「德曰」：鄭德說。「已進院門矣」：他已經進了院子。「即出室迎接」：隨著就跑出去，將我的香袋搶過去。這麼小的小孩就懂得迎接。「若已相識然」：就和我像以前就認識的樣子。
待續
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Text:
Of these teachers, some would claim, "My path is number one. In the future the ten thousand teachings will all return to this one path, and all people will become my disciples. If you enter my path now, in the future you will be the elder disciple."
To this Zheng De would reply, "Since I am still young, first I have to fulfill my filial duties and bring joy to my parents. When I grow older, I shall select a wholesome path and pursue it."
Commentary:
Of these teachers of outside ways, some would claim, "My path is number one. All other paths fall into second place. In what way is it number one?
In the future the ten thousand teachings will all return to this one path of mine,
and all people will become my disciples. If you enter my path now, in the future you will be the elder disciple."
To this Zheng De would reply, "Since I am still young, first I have to fulfill my filial duties and bring joy to my parents. When I grow older, I shall select a wholesome path and pursue it." [This section has no commentary.]
Text:
Another teacher would say, "My path is the greatest. The patriarchs of the Confucian, Buddhist, and Taoist religions are my sons and grandsons. You should now recognize your master and return to your clan. That way you will be the most filial descendant of the Buddha."
To this De would reply, "My thinking is still naive and immature, and I am not yet qualified to walk the Great Way. This is like studying. A person would certainly have to attend elementary school before going to a university."
Commentary:
He would turn around, and another teacher would say, "I have come to find you.
My path is the greatest in the world.
The patriarchs of the Confucian, Buddhist, and Taoist religions are my sons and grandsons. The Protestant and Catholic religions are very small, as are the teachings of Confucius. Shakyamuni Buddha is not great either. The Taoist philosopher, Laozi, is also very small. The patriarchs of these religions are my sons and grandsons." He claims to be the father. "You should now recognize your master, your true lord, who is the lord of heaven, earth, people, and everything else,
and return to your clan. You should rely upon my doctrine.
That way you will be the most filial descendant of the Buddha. That is the greatest filial piety. Being filial to your parents is a small matter. You ought to join my religion and be a filial son in the Buddha's family."
That teacher claimed that his path was the greatest, that there was no greater path in the world.
To this Zheng De would reply, "I am still young.
My thinking is still naive and immature, and I am not yet qualified to walk the Great Way. The Great Way is too great, and I am not ready to learn it. I can only study a small path. Let me give you an analogy.
This is like studying. A person would certainly have to attend elementary school before going to a university. No one would go straight to college without first attending elementary and secondary schools." His argument left the teacher speechless.
Text:
Another teacher would say, "My path is the most fundamental. It is the mother of the ten thousand teachings. They all return to my path, just as falling leaves all return to the root. This teaching is the original source of all has, and nothing lies outside of this path. You should quickly enter my path."
De would answer, "What I consider fundamental is somewhat different from what you, sir, consider fundamental. You
Zi said, 'The superior person attends to the root, and when the root is established the Way will come forth. Are not filial piety and fraternal respect the root of humaneness?'"
Commentary:
Another teacher would say, "You know what? You have very many good roots, and
my path is the most fundamental; it is like the roots of a tree.
It is the mother of the ten thousand teachings. Regardless of what teachings they are—including outside ways and all the religions that the previous teacher claimed were his sons and grandsons—they all return to my path, just as falling leaves all return to the root. When you enter a path, you have to enter the fundamental path if you want to realize Buddhahood.
This teaching is the original source of all Buddhas, and nothing lies outside of this path. You need not seek outside of this teaching for any other religion.
You should quickly enter my path and become my disciple."
Zheng De would answer, "What I consider fundamental is somewhat different from what you, sir, consider fundamental.
How is it different? I have heard that You Zi said, 'The superior
person, one of virtue, attends to the root, to the fundamental principle,
and when the root is established the Way will come forth. Are not filial piety and fraternal respect the root of humaneness?' It is every human being's obligation to fulfill his or her filial and fraternal duties."
Text:
Another teacher would say, "My path is the most efficacious. With the eight hundred great points on the body, you can foretell the future without resorting to divination. There is no event throughout the past, present, and future that you are not aware of. You shouldn't believe in other teachings, but should enter my path. Then you will become a living sage."
De would reply, "I heard that Confucius said, 'To apply oneself to heretical doctrines is injurious indeed.' To startle worldly people is not something that benevolent ones do.' It is also said, 'The straight mind is the Way-place.' I do not intend to study this nnonultimate dharma which is a function of the conscious mind."
Commentary:
Another teacher would say, "My path is different from other paths. While other paths are not efficacious, my path is the most efficacious. How so?
With the eight hundred great points on the body, you can foretell the future without resorting to divination. There are eight hundred points on your body, and from them you can foretell the occurrence of certain events in certain places. Without using the methods of divination, you can foretell storms and rain, visitors, floods, fires, and every kind of event. You can foretell eight hundred kinds of events without relying on oracles.
There is no event throughout the past, present, and future that you are not aware of. For example, if friends or relatives are coming tomorrow, you will know it today.
You shouldn't believe in other teachings, but should
quickly enter my path. This is a good opportunity. If you enter my path,
then you will become a living sage. You won't have to wait till you die to become a sage. You can be a sage when you're still living.
Zheng De would reply, "I heard that Confucius said, 'To apply oneself to heretical doctrines, to bizarre and esoteric theories in which you can know everything—how could that be possible? Actually, to believe such theories
is injurious indeed.' It causes too much discursive thinking. All day long, you are thinking about who will come tomorrow and what's going to happen."
To startle worldly people is not something that benevolent ones do. These esoteric and mysterious doctrines amaze people and make them think you have spiritual powers. Everyone is afraid of you. I don't like to inspire this kind of fear, and I don't want you to fear me. I don't want to startle worldly people. Cultivators, people who are kind and benevolent, should not do such things.
It is also said, 'The straight mind is the Way-place.' If you know, you know; if you don't know, then you don't know. What is there to talk about? If you don't know, what's the point of claiming that you do know? If you know, there's no need to say anything. If you talk about it, you are just trying to get people to believe in you. You scare them into believing, saying that you will give them a little trouble otherwise. The straight mind is the Way-place. The crooked mind is the hells.
I do not intend to study this nonultimate dharma which is a function of the conscious mind. These spiritual powers are nothing but a function of the conscious mind. They are not real. I know that they are not the ultimate, true Dharma."
Those teachers of outside ways hoped to make Zheng De their disciple, but Zheng De did not believe in them.
Text:
When De reached the age of eleven, I came to hear about his virtue and filial piety, and I went to pay a visit at his home. I had just entered the courtyard, when he saw me through a crack in his window and said to his mother, "Today my teacher has come."
His mother asked, "Who is your teacher?"
The boy said, "He has already come into the yard," and immediately went out to welcome me as if we already knew each other.
Commentary:
When Zheng De reached the age of eleven, I came to hear about his virtue and filial piety. I heard that there was a child named Zheng De who was extremely filial to his parents,
and I went to pay a visit at his home. I had some friends in Shuangcheng County who were followers of outside ways, and they had tried to convert the boy to their faith without success. The boy's answers had left them speechless. Thus, I also went to meet this boy.
I had just entered the courtyard, when he saw me through a crack in his window. In northern China, most houses have yards around them, and one must go in before one can see the house itself. Zheng De was looking through a crack in his window. In northern China the windows are covered with paper. He peered out through a tear in the paper
and said to his mother, "Today my teacher has come."
His mother asked, "Who is your teacher?"
The boy said, "He has already come into the yard," and immediately went out to welcome me as if we already knew each other. He ran outside and quickly took my bag from me. Even at such a young age, he knew how to welcome guests. He acted as if he knew me from before.
To be continued
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