佛祖統紀 46.43

46.43

宣和元年正月。詔曰。自先王之澤竭。而胡教始行於中國。雖其言不同。要其歸與道為一教。雖不可廢而猶為中國禮義害。故不可不革。其以佛為大覺金仙。服天尊服。菩薩為大士。僧為德士。尼為女德士。服巾冠執木笏。寺為宮。院為觀。住持為知宮觀事。禁毋得留銅鈸塔像。初釋氏之廢。外廷莫有承向者。開封尹盛章為姦人激以利害。始為之從。乃以上旨諭蔡京。京曰。國家安平日久。英雄無所用。多隱於此徒。一旦毀其居而奪之衣食。是將安所歸乎。必大起怨咨聚而為變。諸君他日盍使誰任其咎。上聞之。怒曰。是輩欲懼我耳。京家人勸之曰。上怒矣。京曰。吾以身當之以報佛。會僧徒將投牒於京求辨論。盛章廉得之。捕其首高僧。日華嚴朋覺二律師。凡七人杖殺之。左街寶覺大師永道上書曰。自古佛法未嘗不與國運同為盛衰。魏太武崔浩滅佛法。未三四年浩竟赤族。文成大興之。周武衛元嵩滅佛法。不五六年元嵩貶死。隋文帝大興之。唐武宗趙歸真李德裕滅佛法。不一年歸真誅德裕竄死。宣宗大興之。我國家太祖太宗列聖相承。譯經試僧大興佛法。成憲具在。雖萬世可守也。陛下何忍。一旦用姦人之言為驚世之舉。陛下不思太武見弑於閹人之手乎。周武為鐵獄之囚乎。唐武受奪壽去位之報乎。此皆前監可觀者。陛下何為蹈惡君之禍。而違祖宗之法乎。書奏。上大怒。勅流道州。上以京執不肯行。遂罷輔相之議。專決於左右。盛章逼僧錄洪炳。上表奉旨。於是盡改僧為德士。悉從冠服。否則毀之。京數懇列於上前曰。天下佛像非諸僧自為之。皆子為其父。臣為其君。以祈福報恩耳。今大毀之。適足以動人心念。非社稷之利也。上意為之少回。

In the first month of the first year of the Xuanhe reign era, an edict stated: 'Since the beneficence of the former kings was exhausted, foreign teachings began to operate in the central states. Although their words differ, their ultimate destination is one with the Dao. While it cannot be abolished, it nevertheless harms the rites and righteousness of the central states, and therefore cannot but be reformed. Let the Buddha be designated the Golden Immortal of Great Enlightenment, wearing the robes of a Heavenly Worthy; let bodhisattvas be designated Great Beings; let monks be Men of Virtue, and nuns Women of Virtue, wearing scarves and caps and holding wooden tablets; let temples become Daoist palaces, and cloisters become Daoist abbeys; let abbots become Managers of Affairs for Palaces and Abbeys. It is prohibited to keep bronze cymbals, stūpas, or [Buddhist] statues.' At first, when the Buddhist teaching was suppressed, none in the outer court complied. Sheng Zhang, the Prefect of Kaifeng, was instigated by wicked men who used considerations of profit and harm, and he was the first to obey; he then transmitted the imperial decree to Cai Jing. Jing said, 'The state has enjoyed peace and security for a long time; heroes have nowhere to apply their talents and often hide among this group. If their dwellings are destroyed and their food and clothing taken from them in a single morning, where will they turn? They will surely harbor deep resentment, gather, and cause rebellion. On that day, whom among you will take the blame?' When the Emperor heard this, he was enraged and said, 'These fellows merely wish to intimidate me!' Jing's family advised him, saying, 'The Emperor is angry.' Jing replied, 'I will stake my life to repay the Buddha.' It happened that a group of monks was about to submit a petition to Jing to demand debate. Sheng Zhang learned of it and arrested their leaders, the eminent monks Rihua and Yanpeng, both Vinaya masters; a total of seven people were beaten to death with staves. Master of Precious Enlightenment Yongdao of the Left Precinct submitted a memorial saying, 'From ancient times, the Buddhist Dharma has always waxed and waned together with the fortunes of the state. Emperor Taiwu of the Northern Wei and Cui Hao destroyed the Buddhist Dharma, and before three or four years had passed, Hao's clan was completely exterminated, while Emperor Wencheng greatly revived it. Emperor Wu of the Northern Zhou and Wei Yuansong destroyed the Buddhist Dharma, and before five or six years had passed, Yuansong died in disgrace and exile, while Emperor Wen of the Sui greatly revived it. Emperor Wuzong of the Tang, Zhao Guizhen, and Li Deyu destroyed the Buddhist Dharma, and before a year had passed, Guizhen was executed and Deyu died in exile, while Emperor Xuanzong greatly revived it. In our dynasty, Grand Ancestor and Grand Progenitor, followed by successive sage emperors, translated scriptures, examined monks, and greatly revived the Buddhist Dharma; the established institutions are fully preserved and can be maintained for ten thousand generations! How can Your Majesty bear to adopt the words of wicked men in a single day and commit an act that shocks the world? Does Your Majesty not think of Taiwu being murdered at the hands of a eunuch? Or of Emperor Wu of the Zhou becoming a prisoner in an iron prison? Or of Emperor Wuzong of the Tang suffering the retribution of shortened life and loss of his throne? These are all clear mirrors from the past. Why should Your Majesty step into the disaster of evil rulers and violate the laws of your ancestors?' When the memorial was submitted, the Emperor was furious and issued an edict exiling him to Daozhou. Because Cai Jing was stubborn and refused to carry it out, the Emperor ceased consultations with the chief councilor and made arbitrary decisions solely with his close attendants. Sheng Zhang coerced the Registrar of Monks, Hongbing, into presenting a memorial submitting to the decree. Thereupon all monks were converted into Men of Virtue, fully adopting the caps and robes; otherwise they were dismantled. Jing repeatedly and earnestly stated to the Emperor: 'The Buddha statues under heaven were not made by the monks for themselves; they were all made by sons for their fathers and subjects for their lords, to pray for blessings and repay kindness. Now to destroy them on a grand scale will only agitate the minds of the people; it is not to the advantage of the dynastic altars.' The Emperor's mind was somewhat softened by this.