緇門警訓 10.21

10.21

文帝即宋高祖第三子也。聰叡英博雅稱令達。在位三十年。嘗以暇日從容而顧問侍中何尚之。吏部羊玄保曰。朕少來讀經不多。比日彌復無暇。三世因果未辨。措懷而復不敢立異者。正以卿輩時秀率所敬信也。范泰謝靈運常言。六經典文本在濟俗為政。必求性靈真奧。豈得不以佛理為指南耶。近見顏延之折達性論。宗炳難白黑論。明佛法深尤為名理。並足開獎人意。若使率土之濱皆敦此化。則朕坐致太平矣夫復何事。尚之對曰。悠悠之徒多不信法。以臣庸弊更荷褒拂。非所敢當之。至如前代群英。則不負明詔矣。中朝已遠難復盡知。渡江以來。則王導周顗庾亮王濛謝尚郄超王坦王恭王謐郭文舉謝敷戴逵許詢及亡高祖兄弟及王元琳昆季范注。孫綽張玄殷顗等。或宰輔之冠蓋。或人倫之羽儀。或置情天人之際。或抗跡烟霞之表。並稟志歸依措心歸信。其間比對則蘭獲開潛深遁崇邃。皆亞迹黃中或不測之人也。慧遠法師甞云。釋氏之化無所不可適。道固自教源濟俗亦為要務。竊尋此說有契理要。若使家家奉戒。則罪息刑清。陛下所謂坐致太平。誠如聖旨。羊玄保進曰。此談蓋天人之際。豈臣所宜預。竊謂秦楚論強兵之事。孫吳盡吞併之術。將無取於此也。帝曰。此非戰國之具。良如卿言。尚之對曰。夫禮隱逸則戰士怠。貴仁德則兵氣衰。若以孫吳為志。苟在吞噬。亦無取堯舜之道。豈惟釋教而已哉。帝曰。釋門有卿亦有孔門之有季路。所謂惡言不入於耳也。自是文帝致意佛經。及見嚴觀諸僧輒論道義屢延殿會。躬御地筵同僧列飯。時有沙門竺道生者。禿出群品英義獨拔。帝重之甞述生頓悟義。僧等皆設巨難。帝曰。若使逝者可興。豈為諸卿所屈。時顏延之著離識論。帝命嚴法師辨其同異。往返終日。笑曰。卿等今日無愧支許之談也。

Emperor Wen was the third son of High Ancestor of the Song. He was intelligent, brilliant, heroic, erudite, and universally praised for his refined understanding. During his thirty years on the throne, he once, in a leisurely moment, calmly questioned Attendant Officer He Shangzhi and Minister of Personnel Yang Xuanbao, saying: 'Since my youth I have not read the scriptures much, and recently I have had even less leisure. I have not yet distinguished cause and effect across the three periods of time. That I harbor this in my mind yet dare not set myself apart is precisely because you outstanding figures of the age generally revere and believe in it. Fan Tai and Xie Lingyun often said: "The original purpose of the texts of the Six Classics was to aid the world and govern. If one must seek the true profundity of human nature and spirit, how can one not take Buddhist principles as a compass?" Recently I read Yan Yanzhi's Refutation of the Treatise on Penetrating Nature and Zong Bing's Objection to the Treatise on the White and the Black; their clarification of the profundity of the Buddhadharma provides especially remarkable principles, both sufficient to open and stimulate people's minds. If all within the borders were made to uphold this transformation, I could bring about Great Peace while sitting back—what else would there be to do?' Shangzhi replied, saying: 'The ordinary multitude mostly do not believe in the Dharma. That an unworthy person such as your servant should receive praise and promotion is something I dare not accept. As for the group of heroes of previous generations, they certainly did not fall short of your enlightened edict. The Central Court is already distant, hard to know fully. Since crossing the river, there have been Wang Dao, Zhou Yi, Yu Liang, Wang Meng, Xie Shang, Xi Chao, Wang Tan, Wang Gong, Wang Mi, Guo Wenju, Xie Fu, Dai Kui, Xu Xun, as well as the brothers of the late High Ancestor, and Wang Yuanlin's brothers, Fan Zhu, Sun Chuo, Zhang Xuan, Yin Yi, and others: some were leading figures among the prime ministers, some were models of human ethics; some set their minds between the realm of gods and humans, and some elevated their traces beyond the mists and clouds. All endowed with the aspiration took refuge, and setting their hearts, placed their faith. Among their contemporaries in comparison were Lan, Huo, Kai, Qian, Shen, Dun, Chong, and Sui, who were all men second only to the centered and upright, or men of unfathomable depth. Dharma Master Huiyuan once said: "There is nowhere to which the Śākya conversion cannot adapt. The Way naturally originates from the source of the teaching, and aiding the worldly is also an essential duty." I privately examine this statement and find it accords with the essential truth. If every household were made to observe the precepts, offenses would cease and punishments would be cleared away. What Your Majesty calls bringing about Great Peace while sitting back is truly as your sacred decree states.' Yang Xuanbao stepped forward and said: 'This discourse is between the realm of gods and humans; how is it fitting for your servant to take part? I privately consider that Qin and Chu discussed affairs of strengthening the military, and Sun and Wu exhausted the arts of annexation—they probably would find nothing to take from this.' The Emperor said: 'These are not instruments of the Warring States, truly as you say.' Shangzhi replied, saying: 'If one honors recluses, warriors grow lax; if one values benevolence and virtue, the military spirit declines. If one takes Sun and Wu as the aim, merely desiring to swallow and devour, one would likewise find nothing to take from the Way of Yao and Shun—how could it be only the Buddhist teaching?' The Emperor said: 'In the Buddhist gate there is you, just as in Confucius's gate there was Jilu, of whom it was said that evil words did not enter his ears.' From then on, Emperor Wen directed his mind to Buddhist scriptures. Whenever he met monks such as Yan and Guan, he discussed the principles of the Way, frequently inviting them to palace assemblies. He personally attended upon the floor mats and shared meals with the ranks of monks. At that time there was the śramaṇa Zhu Daosheng, who towered above the crowd, his heroic principles uniquely surpassing. The Emperor esteemed him. He once related Sheng's doctrine of sudden enlightenment, and the monks all raised great objections. The Emperor said: 'If the deceased could be revived, how could he be refuted by you gentlemen?' At that time Yan Yanzhi wrote the Treatise on Departing from Consciousness, and the Emperor ordered Dharma Master Yan to determine its similarities and differences. They went back and forth for the entire day. He smiled and said: 'Today, you gentlemen are not ashamed in comparison with the discourses of Zhi and Xu.'