出定後語 序
Preface to Words After Emerging from Samadhi
基幼而閒暇、獲讀儒之籍、以及少長、亦閒暇、獲讀佛之籍、以休、曰、儒佛之道、亦猶是也、皆在樹善已、然而至其因緣道之義於細席也、則豈得無說乎、則不能無屬籍也、於是乎出定成、基乃持此說者、且十年所、以語人、人皆漠、假吾長數个、以及頒白年、天下儒佛之道、亦猶儒佛之道、是何益、嗚呼身之側陋而痡、既不能以及人而德焉、又限之以大故而無傳乎、基也今既三十以長、亦不可以不傳也矣、所願、則傳之其人通邑大都焉、及以傳之韓若漢焉、韓若漢焉、及以傳之胡西焉、以傳之釋迦牟尼降神之地、使人皆於道有光焉、是死不朽、雖然、何以知非所謂惡慧、是則難矣、是則待夫明者部索而楔之已。
As a child in leisure, I read the Confucian classics. As I grew older, still at leisure, I also read Buddhist scriptures. Resting from my studies, I concluded that the paths of Confucianism and Buddhism are essentially the same: both aim at cultivating goodness. However, when it comes to the principles of causes, conditions, and the Way discussed in detailed teachings, we certainly cannot remain silent—we must have writings to transmit them. Thus, the text *Determining Harmony* came into being.
I have held to this view for nearly ten years. When I shared it with others, they were indifferent. If I were to live for several more decades until my hair turned white, what benefit would it bring to say that the paths of Confucianism and Buddhism under heaven are just the same as the paths of Confucianism and Buddhism? Alas! Living in obscurity and suffering, unable to reach people and benefit them through virtue, and now constrained by great circumstances so that no one will transmit my teaching—at over thirty years of age, I can no longer afford not to pass it on.
My wish is to transmit this teaching to people in thriving cities and great towns, then to Korea and China, then to the Western lands, and finally to the land where Shakyamuni descended to teach—so that all people may find light on the path. If I can achieve this, even death would bring no regret. However, how can I be sure that this is not the so-called "false wisdom"? That is the difficulty. This matter awaits the wise to examine it, strip away errors, and refine it accordingly.
延享元年秋八月
In the autumn of the first year of the Enkyō era, in the eighth month.
富永仲基 識
Fu Yong Zhongji