佛祖歷代通載 12.75

12.75

則天將建大像。御史張廷珪復上疏諫曰。夫佛者以覺知為義。因心而成。不可以諸相見也。經云。若以色見我。以音聲求我。是人行邪道。不能見如來。此真如之果。不可以外求也。陛下信心歸依發弘誓願。壯其塔廟廣其尊容。已遍於天下久矣。蓋有為住相布施。非最上第一希有之法。何以知之。經云。若人滿三千大千世界七寶以用布施其福甚多。不如有人於此經中受持四句偈等為人演說其福勝彼。如佛所說。則陛下傾四海之財。竭萬夫之力。窮山之木以為塔寺。極冶之金以為尊像。勞則多矣。費則甚矣。其所獲福乃不若禪房之匹夫。菩薩所作福德不應貪著。蓋有為之法不足高也。況此營建事因土木。或開發盤礴峻築基階。或塞穴洞通轉採斫。碾壓虫螘動盈巨億。豈佛標坐夏之義。憫蠢動而不忍害其生乎。又役鬼不可。惟人是營。通計工匠率多貧寠。朝歐莫役勞筋苦骨。簞食飄飲晨炊星飯。飢渴所致疾疹交集。豈佛標徒行之義愍畜產而不忍苦其力乎。又營築之役僧尼是稅。雖展轉乞匃窮乏尤多。州縣徵輸星火逼迫。或謀計靡所。或粥賣以充。怨聲載路和氣不洽。豈佛標喜捨之義愍愚蒙而不忍奪其產乎。且邊朔未寧軍裝日急。天下虛竭海內勞弊。伏惟陛下慎之重之。思菩薩之行。為利益一切眾生。應如是布施。則其福德若東西南北四維上下虛空不可思量矣。何必勤於住相彫蒼生之業崇不急之務哉。臣以時政言之。則宜先邊境畜府庫養人力。以佛教論之。則宜救危苦滅諸相崇無為。伏惟察臣之言行佛之行。務以理為尚。無以人廢言。疏奏則天大悅。御長生殿召見廷珪。賜以金帛。

Empress Wu Zetian was intending to erect a great image. Censor Zhang Tinggui submitted another memorial of remonstrance, saying: 'The Buddha signifies awakened awareness, which is realized through the mind; he cannot be seen through marks. The sūtra says: "If one sees me through forms or seeks me through sounds, this person walks a deviant path and cannot see the Tathāgata." This is the fruition of true suchness, which cannot be sought externally. Your Majesty has faithfully taken refuge and given rise to vast vows, making stupas and temples magnificent and expanding his revered images, which have already spread throughout the world for a long time. However, conditioned giving that abides in marks is not the supreme, foremost, and extraordinary Dharma. How is this known? The sūtra says: "If a person filled the three-thousand great thousand worlds with the seven treasures and used them in giving, his merit would be very great. But it is not equal to someone who accepts, upholds, and explains even a four-line verse from this sūtra to others, for their merit surpasses the former." According to what the Buddha said, then even though Your Majesty exhausts the wealth of the four seas, drains the strength of tens of thousands of men, strips the mountains of timber to build stupas and monasteries, and exhausts the smelters of metal to cast the revered image, the labor would be manifold and the expense extreme, yet the merit obtained would not even equal that of a commoner in a meditation room. A bodhisattva should not crave the merit produced; conditioned dharmas are not worthy of being exalted. Moreover, such construction relies on earth and timber: either excavating massive stones to build high foundations and terraces, or blocking caves and clearing passages, logging and quarrying, rolling over and crushing bugs and ants by the tens of millions. How could this be the Buddha's purpose in establishing the summer retreat—pitying creeping creatures and unable to bear harming their lives? Furthermore, spirits cannot be conscripted, so humans alone must carry out the work. In total, most of the artisans and laborers are destitute. Driven from morning till evening, their sinews are strained and their bones ache; eating from bamboo baskets and drinking water from gourds, cooking at dawn and eating beneath the stars, their hunger and thirst bring on an outbreak of diseases. How could this be the Buddha's purpose in travelling on foot—pitying draft animals and unable to bear exhausting their strength? Moreover, the taxes for the construction are levied on monks and nuns. Though they beg from door to door, the destitute are very numerous. Prefectures and counties demand grain with the urgency of a shooting star; some find no recourse, while others sell off their belongings to meet the demand. Cries of grievance fill the roads, and harmonious atmosphere is disrupted. How could this be the Buddha's purpose in joyful renunciation—pitying the ignorant and unable to bear seizing their property? Furthermore, the northern frontiers are not yet tranquil, and military supplies become more urgent by the day. The realm is drained and exhausted, and the people are worn out. I humbly prostrate myself and pray that Your Majesty be prudent and mindful, contemplating the bodhisattva's practice: for the benefit of all sentient beings, one should give like this, and then that merit will be immeasurable, like empty space in the east, west, south, north, the four intermediate directions, above, and below. Why must you diligently abide in marks, draining the livelihood of the common people to pursue an unurgent endeavor? If I speak from the perspective of current governance, one should prioritize the borders, fill the granaries, and nourish the people's strength. If I discuss it from the perspective of the Buddhist teachings, one should rescue the imperiled and suffering, eradicate marks, and exalt the unconditioned. I humbly pray that you examine my words and practice the Buddha's practice, valuing principle above all and not rejecting the words on account of the person.' When the memorial was submitted, Wu Zetian was greatly pleased. She summoned Tinggui to an audience at Changsheng Hall and bestowed upon him gold and silk.