Some might ask: “Zhuangzi indeed is less profound than Buddhist scriptures. However, it has a unique literary style that Buddhist scriptures don’t have, which is free and leisurely, making reader feel pleasantly surprised. Men of letters and attendees of imperial examination have been trying to imitate its style. How do you explain this?”
I will say: “Comparing the writing style of Buddhist sutras with worldly articles is like comparing the brightness of spring sun with the colorfulness of flowers. Buddhist scriptures contain inconceivable wisdom, which is impossible to convey with earthly languages. Therefore, the comparison can’t be done, and I will leave it at that. If you really want to do some comparison, however, since Confucius is the most well-rounded secular, why don’t we compare Zhuangzi with Confucian classics? Here it goes –
The writing of Confucius is honorable and just, like the sun and moon; while the good stuff in Zhuangzi may be as numerous as the stars, yet also as fleeting, and the lesser ones are like wildfire, burning endlessly.
The writing of Confucius is deep and vast, like river and sea; while the good stuff in Zhuangzi may be as powerful as torrential falls or stormy waves, but the lesser ones are as licentious as dirty thoughts.
The writing of Confucius is like Grade A jade, pure and mellow; while the good stuff in Zhuangzi is as sparkling as crystal, but the lesser ones are like glossy stones.
The writing of Confucius is unassuming and approachable, like barley and rice; while the good stuff in Zhuangzi may be as tasty as the lychees from Annam or the grapes from Tayuen, but the lesser ones are as astringent as underripe pear or persimmon.
The above are some general comparisons; hopefully they have conveyed a good idea about which one’s writing is more worthy for men of letters to learn from. As for the question about which one should monastics learn from, the answer is that monastics have nothing to do with letters and literatures at all!
by Grand Master Lian Chi (蓮池大師), the Eighth Patriarch of Pure Land Buddhism
莊子 (二) – 錄自明末蓮池大師《竹窗隨筆》(初筆)
或曰:「莊子義則劣矣; 其文玄曠疏逸，可喜可愕，佛經所未有也。諸為古文辭及舉子業者，咸靡然宗之。則何如?」曰:「佛經者，所謂至辭無文者也; 而與世人較文，是陽春與百卉爭顏色也。置勿論。子欲論文，不有六經四子在乎? 而大成於孔子，吾試喻之。孔子之文，正大而光明，日月也; 彼南華，佳者如繁星掣電，劣者如野燒也。孔子之文，渟蓄而汪洋，河海也; 彼南華，佳者如瀑泉驚濤，劣者如亂流也。孔子之文，融粹而溫潤，良玉也; 彼南華，佳者如水晶琉璃，劣者如珉珂珷玞也。孔子之文，切近而精實，五穀也; 彼南華，佳者如安南之荔、大宛之葡萄，劣者如未熟之梨與柿也。此其大較也。業文者宜何師也，而況乎為僧者之不以文為業也。」
Buddha Mind 