[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [緇門警訓](https://indike.org/pramana/in.bauddha.taisho.2023) › 10.31 # 緇門警訓 10.31 緇門警訓 10.31 - **Language:** Classical Chinese ### [10.31](https://indike.org/pramana/in.bauddha.taisho.2023.10.31) 梁高祖武皇帝年三十四登位。在政四十九年。雖億兆務殷而卷不釋手。內經外典罔不措懷。皆為訓解數千餘卷。而儉約自節羅綺不緣。寢處虛閑晝夜無怠。致有布被莞蓆草屨葛巾。初臨太寶即備斯事。日唯一食永絕辛羶。自有帝王罕能及此。舊事老子宗尚符圖。窮討根源有同妄作。帝乃躬運神筆下詔。捨道文曰。維天監三年四月八日。梁國皇帝蘭陵蕭衍稽首和南。十方諸佛十方尊法十方聖僧。伏見經云。發菩提心者即是佛心。其餘諸善不得為喻。能使眾生出三界之苦門。入無為之勝路。故如來漏盡智凝成覺。至道通機德圓取聖。發慧炬以照迷。鏡法流以澄垢。啟瑞跡於天中。爍靈儀於像外。度群迷於慾海。引含識於涅槃。登常樂之高山。出愛河之深際。言乖四句語絕百非。應迹娑婆示生淨飯王宮誕相。步三界而為尊。道樹成光普大千而流照但以機心淺薄好生厭怠。自期二月當至雙林。宗乃湛說圓常。且復潛輝鶴樹。闍王滅罪婆數除殃。若不逢值大聖法王。誰能救接。在迹雖隱其道無虧。弟子經遲迷荒。耽事老子。歷葉相承染此邪法。習因善發棄迷知返。今捨舊毉歸憑正覺。願使未來世中童男出家。廣弘經教化度含識。同共成佛。寧在正法之中。長淪惡道。不樂依老子教暫得生天。涉大乘心離二乘念。正願諸佛證明菩薩攝受。弟子蕭衍和南。 > Emperor Wu, the Supreme Ancestor of the Liang, ascended the throne at the age of thirty-four. He remained in power for forty-nine years. Although the myriad affairs of state were pressing, scrolls never left his hand. There was not an internal \[Buddhist\] scripture or external \[non-Buddhist\] classic that he did not ponder; for all of them he composed commentaries and interpretations, totaling several thousand fascicles. Moreover, he practiced frugal self-restraint and never wore fine silks. His bedchamber was modest and simple, and day and night he never flagged. He went so far as to use a cloth blanket, a rush mat, straw sandals, and a pueraria cap. From the very moment he acceded to the imperial throne, he practiced these things. He took only a single meal a day, forever cutting off pungent roots and meat. Since the dawn of emperors and kings, rare has been anyone who could equal this. Formerly he had served Laozi, venerating talismans and diagrams; yet when he thoroughly searched their origins, he found them akin to spurious fabrications. Thereupon, personally wielding his inspired brush, the Emperor issued an edict. The text of abandoning Daoism states: 'On the eighth day of the fourth month in the third year of the Tianjian era (504 CE), Xiao Yan of Lanling, Emperor of the Great Liang, bows his head in veneration to the Buddhas of the ten directions, the venerable Dharma of the ten directions, and the noble Saṅgha of the ten directions. Humbly I observe that a sutra states: "To generate the bodhicitta is none other than the Buddha-mind; all other various virtues cannot compare to it as an analogy. It can cause sentient beings to exit the bitter gate of the traidhātuka and enter the supreme path of the unconditioned." Therefore the Tathāgata, with outflows exhausted and wisdom congealed, realized awakening; with the utmost Dao penetrating spiritual faculties and virtue perfected, he attained sagehood. He kindled the torch of wisdom to illumine the deluded; he mirrored the flow of the Dharma to cleanse impurities. He manifested auspicious traces in the midst of Heaven; he shone his numinous presence beyond forms. He ferried the multitudes of the deluded across the sea of desire; he guided sentient beings into nirvāṇa, ascending the lofty mountain of eternal bliss and departing from the deep confines of the river of craving. His words transcend the four propositions, and his speech cuts off the hundred negations. Responding with traces in the Sahā \[world\], he manifested birth in the palace of King Śuddhodana; presenting the signs of birth, he walked the traidhātuka and became the most venerable. At the Bodhi tree he radiated light, which poured out to illumine the great chiliocosm everywhere. However, because beings’ capacities were shallow and base, easily giving rise to weariness and indolence, he appointed the second month as the time he should reach the Twin Trees. There he profoundly expounded the perfect and eternal \[nature\], and then hid his radiance at the Crane Forest. King Ajātaśatru eliminated his guilt, and Vasumitra eradicated his misfortunes. Had they not encountered the Great Sage, the Dharmarāja, who could have rescued them? Although in his traces he has become hidden, his Dao is without defect. Your disciple, having lagged behind in delusion and wild confusion, was long absorbed in serving Laozi; through successive generations inheriting it, I was tainted by these deviant teachings. But as past wholesome karmic causes have manifested, I have abandoned delusion and known to return. Now casting aside the old physician, I take refuge in and rely upon the Perfectly Awakened One. I vow that in future lifetimes I will undergo pravrajyā as a young boy, broadly propagate the sutra teachings, convert and ferry sentient beings across, and together with them achieve Buddhahood. I would rather remain within the saddharma and sink for long in the evil destinies than take pleasure in temporarily attaining birth in heaven by relying on Laozi’s teachings. Engaging the Mahāyāna mind and abandoning thoughts of the two vehicles, I earnestly vow that the Buddhas bear witness to this and the bodhisattvas accept and protect me. Your disciple Xiao Yan bows in veneration.' > — English (machine translation) (machine translation) - [Previous: 10.30](https://indike.org/pramana/in.bauddha.taisho.2023.10.30) - [Next: 10.32](https://indike.org/pramana/in.bauddha.taisho.2023.10.32) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.2023.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2023~en-mt.10.31) — English, machine translation ## Linked texts (3) - [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122.55.103) — 道世, Classical Chinese - [廣弘明集](https://indike.org/pramana/in.bauddha.taisho.2103.4.6) — Classical Chinese - [集古今佛道論衡](https://indike.org/pramana/in.bauddha.taisho.2104.1.32) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2023.10.31](https://indike.org/pramana/in.bauddha.taisho.2023.10.31) · Pramāṇa