佛祖歷代通載 11.13

11.13

（五）　釋迦闡教清淨為先。遠塵離垢除去貪欲。所以弘宣勝業修植善根。開導愚迷津梁庶品。是以敷演經教檢括學徒。調懺身心捨諸染著。衣服飲食咸資四輩。自大覺遷謝道法流行。末代陵遲漸以虧損。乃有猥殘之侶規自尊高。游墮之民苟辟徭役。妄為剃落託號出家。嗜欲無厭營求不已。致有出入閭里周旋闤闠。驅策畜產聚積貨財。耕織為生沽販為業。事同偏戶迹等齊人。進違戒律之文。退無禮典之訓。或有躬行劫掠身自穿窬。造作奸訛交通豪猾。每罹憲網自蹈重刑。瀆玷真如虧損妙法。譬夫稂莠有穢嘉苗。類若淤泥混乎清水。又伽藍之地本曰淨居。栖心之所理尚幽清。近代以來多立寺舍。不求間曠之地。唯趨諠雜之方。繕綵崎嶇甍宇殊錯。拓舛隱慝誘納奸邪。或有接延䣑邸隣近屠沽。塵埃滿室腥羶盈路。徒長輕薄之心。有虧崇敬之義。且老氏垂化本實冲虛。養志無為違情外物。全真守一是謂玄門。驅馳世務尤乖宗旨。朕應期御宇興隆教法。志思利益情在護持。欲使玉石區分薰蕕有辨。長存妙道永固福田。正本澄源宜從沙汰。諸僧尼道士女冠。有精勤練行守戒律者。並令就大寺觀居止。供給衣食不令乏短。其不能精進無行業。弗堪供養者。並令罷道各還桑梓。所司明為條式務依教法。違制之坐悉宜停斷。京城留寺三所觀二所。其餘天下諸州各留一所。餘悉毀之。六月四日。秦王以府兵平內難。高祖以秦王為皇太子。付以軍國政事是月癸亥大赦天下。停前沙汰二教詔。甲子高祖遜于位。稱太上皇。太子即位于東宮。是為太宗。

"(5) Śākyamuni expounded his teaching taking purity as primary, staying far from dust and free from defilement, removing greed and desire, so as to propagate superior karma, cultivate roots of goodness, and guide the ignorant and confused as a ferry for all beings. Thus he proclaimed the scriptures and teachings, regulated the disciples, harmonized and purified body and mind, and cast off all attachments, with food and clothing all supported by the fourfold assembly. Since the Great Enlightened One passed away, the teachings of the Way have spread widely; but in the decadent final age, decline and corruption have gradually set in. There are degenerate individuals who scheme for self-importance, and idle folk who seek merely to evade corvée labor, rashly shaving their heads and pretending to be renunciants. Their desires know no satiety, and their worldly pursuits never cease, leading them to frequent villages and markets, manage livestock, accumulate wealth and goods, and make their living by farming, weaving, and commerce. In practice they are identical to common households; in conduct they are equal to the ordinary populace. In advancing, they violate the Vinaya rules; in retreating, they lack the instruction of the ritual classics. Some even personally commit robberies and break into homes, engaging in fraud and associating with powerful ruffians; whenever they fall into the net of the law, they incur severe punishment, defiling the True Suchness and damaging the wondrous Dharma. This is like darnel weeds polluting fine sprouts, or mud tainting clear water! Furthermore, the grounds of a saṅghārāma are originally called 'pure abodes', places where the mind dwells, by principle favoring seclusion and tranquility. In recent times, many monasteries and dwellings have been established without seeking open and tranquil ground, racing only toward bustling and crowded places. Their painted ornamentation is uneven, and their rooftops are tangled and disordered, harboring wrongdoing, concealing vices, and attracting the treacherous and depraved. Some directly abut markets or are adjacent to butchers and wine sellers; dust fills their rooms and the reek of blood and grease permeates the roads. This merely fosters frivolous minds and impairs the principle of reverence. Moreover, Laozi's dispensation was fundamentally grounded in quietude and emptiness, cultivating the will in wuwei, turning away from mundane sentiments, and transcending external things. Preserving truth and guarding oneness is what is termed the Mysterious Portal; to rush about in worldly affairs violates its essential doctrine even more. In response to the times, We rule the realm, reviving and prospering the teachings: Our intention is to benefit beings, and Our heart is set on safeguarding them. We wish to distinguish jade from stone and separate fragrant plants from foul weeds, so that the wondrous Way may long endure and the field of merit remain eternally firm. To rectify the source and clarify the stream, a purification must be carried out. All monks, nuns, Daoist priests, and Daoist priestesses who are diligent in their practice and uphold the precepts shall be ordered to reside in the major monasteries and abbeys, with clothing and food provided without lack. Those who are incapable of diligence, lack noble conduct, and are unworthy of offerings shall all be laicized and returned to their native places. The relevant authorities shall clearly draft regulations, ensuring adherence to the teachings of the religions. All convictions for violating this decree shall be halted. In the capital, three Buddhist monasteries and two Daoist abbeys shall be retained; in each of the remaining prefectures throughout the empire, one of each shall be retained; all others shall be abolished." On the fourth day of the sixth month, the Prince of Qin quelled the internal crisis with the princely guard. Gaozu made the Prince of Qin the Crown Prince and entrusted him with all military and state affairs. On the guihai day of this month, a general amnesty was granted throughout the empire, and the previous edict to purge the two teachings was suspended. On the jiazi day, Gaozu abdicated the throne, taking the title of Retired Emperor. The Crown Prince ascended the throne in the Eastern Palace; this was Emperor Taizong.