佛祖歷代通載 21.47.3

21.47.3

必竟如何。 師曰。 若人了知此事通明佛法。 應知世法即是佛法。 道情豈異人情。 古之人亦有起于負販者。 立大功名于世載于史冊。 千載之下凜然生氣。 況今聖明天子在上。 如日月之照臨。 考試僧道如經童之舉。 豈可以賢良方正同科國家。 宜以興修萬善敬奉三寶。 以奉上天永延國祚可也。 我等沙門之用舍。 何足道哉。 丞相以是言告于大官人。 乃從而奏聞。 由是雖考試亦無退落者。 蒙聖旨悉依太祖皇帝存濟。 聽僧如故。 丙申有司欲印識人臂。 師力白于忽都護大官人曰。 人非馬也。 既皆歸服國朝。 天下之大。 四海之廣。 縱復逃散。 亦何所歸。 豈可同畜獸而印識哉。 由是印臂之法遂止。 初孔聖之後。 襲封衍聖公。 元措者渡河。 復曲阜廟林之祀。 時公持東平嚴公書謁師。 師以襲封事為言於大官人。 師為其言曰。 孔子善稽古典。 以大中至正之道。 三綱五常之禮性命禍福之原。 君臣父子夫婦之道。 治國齊家平天下。 正心誠意之本。 自孔子至此襲封衍聖公。 凡五十一代。 凡有國者使之襲承。 祀事未嘗有缺。 大官聞是言。 乃大敬信。 於是從師所言。 命復襲其爵以繼其祀事。 師復以顏孟相傳孔子之道。 令其子孫不絕。 及習周孔儒業者為言。 亦皆獲免其差役之賦。 使之服勤其教為國家之用。 三十六丁酉正月。 太祖皇帝二皇后。 以光天鎮國大士號奉師。 己亥冬師再起。 復主大慶壽寺。 壬寅護必烈大王請師赴帳下。 問佛法大意。 師初示以人天因果之教。 次以種種法要。 開其心地。 王生信心求授菩提心戒。 時秉忠書記為侍。 郎劉太保也。 復問。 佛法中有安天下之法否。 師曰。 包含法界子育四生。 其事大備於佛法境中。 此四大洲。 如大地中一微塵許。 況一四海乎。 若論社稷安危。 在生民之休戚。 休戚安危皆在乎政。 亦在乎天。 在天在人。 皆不離心。 而人不知天之與人。 是其問別。 法於何行。 故分其天也人也。 我釋迦氏之法。 於廟堂之論。 在王法正論品。 理固昭然。 非難非易。 唯恐王不能盡行也。 又宜求天下大賢碩儒。 問以古今治亂興亡之事。 當有所聞也。 王又問。 三教何教為尊。 何法最勝。 何人為上。 師曰。 諸聖之中吾佛最勝。 諸法之中佛法最真。 居人之中唯僧無詐。 故三教中佛教居其上。 古來之式也。 由是太后遵祖皇聖旨。 僧居上首。 仙人不得在僧之前。 王以珠襖金錦無縫大衣。 奉以師禮。 王固留師。 師固辭。 將別。 王問。 佛法此去如何受持。 師曰。 信心難生。 善心難發。 今已發生。 務要護持。 專一不忘。 元受菩提。 心戒不見。 三寶有過。 恒念百姓。 不安善撫。 綏明賞罰。 執政無私。 任賢納諫。 一切時中。 常行方便。 皆佛法也。 師既辭行。 有一惡少年。 肆言訕謗。 以佛法不足信。 王聞之。 乃召其人。 訓以大人之言復以刑法罪之。 專使白師。 師回啟曰。 明鏡當臺妍醜自現。 神鋒在掌賞罰無私。 若以正念現前。 邪見外魔殺之可矣。 然王者當以仁恕存心乃可。 王益敬焉。 甲辰護必烈大王。 以珠笠奉師。 乙巳奉六皇后旨。 於五臺為國祈福。 丙午奉六皇后詔。 師起至中途值風疾作。 回奏。 得旨還燕。 丁未貴由皇帝即位。 頒詔命師統僧。 賜白金萬兩。 師於昊天寺建大會為國祈福。 太子合賴察請師入和林。 延居太平與國禪寺。 尊師之禮非常。 辛亥蒙哥皇帝即位。 頒降恩詔。 顧遇優渥。 命師復領天下僧事。 蠲免差役。 悉依舊制。 丙辰正月奉聖旨。 建會於昊天寺。 初二日於會中忽患風恙。 半身不舉。 至夏初稍愈。 是月旭威烈大王。 差蒙古萬宣差。 以金拄杖金縷袈裟段并令旨。 奉師求法語。

"How should it ultimately be handled?" The master said, "If a person fully comprehends this matter and thoroughly understands the Buddha-dharma, they should know that worldly phenomena are themselves the Buddha-dharma. How could the mind of the Way differ from human sentiment? In ancient times, there were also those who arose from bearing packs and peddling, who established great merit and fame in the world, recorded in the annals of history, so that after a thousand ages an awe-inspiring vitality remains. How much more so now that a sagely and luminous Son of Heaven is above, shining down like the sun and moon! Testing monks and Daoists like the examinations for Child Prodigies in the Classics—how could this be placed in the same category as the state examinations for the Worthy and Good, Square and Upright? The state should promote the cultivation of the myriad goods and respectfully venerate the Three Jewels, so as to reverently serve Heaven and prolong the dynastic destiny forever. What need is there to speak of whether we śramaṇas are employed or discarded?" The Chancellor reported these words to the Great Official, who accordingly submitted them in a memorial to the throne. Consequently, although the examinations were held, none were degraded. By Imperial Decree, all were maintained according to the precedents of Emperor Taizu, and the monks were permitted to remain as before. In the bingshen year, the authorities wished to brand people's arms with marks. The master vigorously stated to the Great Official Quduqu: "Human beings are not horses. Since all have submitted to the imperial dynasty, with the vastness of the realm and the breadth of the four seas, even if they were to flee and scatter, where could they go? How could they be branded like domestic beasts?" Thereupon the practice of branding arms was discontinued. Earlier, of the descendants of Sage Kong, Kong Yuancuo, who inherited the title of Duke of Yansheng, crossed the Yellow River and restored the sacrifices at the temple and grove of Qufu. At that time, the Duke took a letter from Lord Yan of Dongping to call on the master. The master spoke to the Great Official on his behalf regarding the hereditary enfeoffment. The master spoke for him, saying, "Confucius was skilled in examining ancient standards, using the Way of the great mean and utmost rectitude, the rites of the Three Bonds and Five Constants, the source of human nature, destiny, calamity, and fortune, and the Way of ruler and minister, father and son, husband and wife, to govern the state, regulate the family, and bring peace to the world, taking the rectification of the mind and making the intentions sincere as the root. From Confucius to the present, the Duke of Yansheng has inherited the title for a total of fifty-one generations. Whenever rulers have possessed states, they have permitted him to inherit it, and the sacrificial affairs have never been neglected." Hearing these words, the Great Official held him in great reverence and faith. Thereupon he followed the master's advice and ordered that his nobility be re-enfeoffed to continue the sacrificial affairs. The master also spoke on behalf of those who transmitted the Way of Confucius handed down by Yanzi and Mencius, ensuring their descendants would not be cut off, as well as those who studied the Confucian traditions of King Zhou and Confucius, so that they too were exempt from corvée labor and taxation, allowing them to diligently practice their teachings and be of use to the state. In the thirty-sixth year, the dingyou year, in the first month, the Second Empress of Emperor Taizu honored the master with the title "Great Being of Luminous Heaven and Protector of the Realm." In the winter of the jihai year, the master arose again and once more presided over the Daqingshou Temple. In the renyin year, Prince Qubilai invited the master to his tent and inquired about the general meaning of the Buddha-dharma. The master first showed him the teachings of cause and effect concerning humans and devas, and next, through various essential Dharmas, opened his mind-ground. The Prince gave rise to faith and asked to be conferred the Bodhicitta Precepts. At that time, the scribe Bingzhong was serving him; this was Grand Protector Liu. The Prince further asked, "Is there a method in the Buddha-dharma for bringing peace to the world?" The master said, "Encompassing the Dharma realm and nurturing the four kinds of born beings—these matters are fully provided for within the scope of the Buddha-dharma. These four great continents are like a single particle of dust upon the great earth; how much more so the lands within a single four seas? If one speaks of the safety or peril of the state altars, it lies in the welfare of the living people. Welfare, safety, and peril all lie in governance, and also lie in Heaven. Whether in Heaven or in human beings, neither departs from the mind. Yet human beings do not know the connection between Heaven and humanity, which is why they inquire of their differences. As for what phenomena should be practiced, one thus distinguishes between Heaven and humanity. The teachings of our Śākya, regarding discussions in the imperial court, are found in the chapter 'Correct Discourse on the King's Law' [in the Suvarṇaprabhāsa-sūtra]. Its principle is truly radiant and clear; it is neither difficult nor easy; I only fear Your Highness will not be able to practice it fully. Furthermore, you should seek out the great worthies and eminent scholars of the world, and inquire of them regarding the matters of governance and chaos, rise and fall throughout the past and present; you will certainly hear what is beneficial." The Prince also asked, "Among the Three Teachings, which teaching is the most honored? Which Dharma is the most supreme? Which person is the highest?" The master said, "Among all sages, our Buddha is the most supreme. Among all dharmas, the Buddha-dharma is the truest. Among human beings, only monks are without deceit. Therefore, among the Three Teachings, Buddhism stands above them; this has been the pattern since ancient times." Thereupon, the Empress Dowager followed the imperial decree of Ancestor Emperor [Taizu]: monks occupied the foremost place, and immortals [Daoists] could not precede monks. The Prince presented the master with a robe of pearls and seamless gold-brocade large kāṣāya, revering him with the etiquette due a master. The Prince firmly urged the master to stay, but the master firmly declined. When about to depart, the Prince asked, "Henceforth, how should I receive and uphold the Buddha-dharma?" The master said, "A mind of faith is difficult to generate; a good mind is difficult to arouse. Now that it has already arisen, you must protect and uphold it, remain focused and never forget it. Originally having received the Bodhi-mind Precepts, do not look at the faults of the Three Jewels. Constantly be mindful of the common people; pacify and nurture them with goodness; make rewards and punishments clear; govern without selfishness; employ the worthy and accept admonitions. At all times constantly practice skillful means—all of these are the Buddha-dharma." After the master took his leave and departed, an evil youth made reckless remarks and slander, asserting that the Buddha-dharma was not worthy of belief. When the Prince heard of this, he summoned the man, admonished him with the words of a great man, and moreover punished him according to penal law. He dispatched a special envoy to report this to the master. The master replied, "When a bright mirror is on its stand, beauty and ugliness appear of themselves; when a divine blade is in the palm, rewards and punishments are without selfishness. If right mindfulness appears before one, it is proper to slay wrong views and external māras. However, a ruler must maintain benevolence and forbearance in his mind for it to be right." The Prince respected him all the more. In the jiachen year, Prince Qubilai presented the master with a pearl hat. In the yisi year, by order of the Sixth Empress, he prayed for blessings for the state at Wutai Shan. In the bingwu year, receiving the edict of the Sixth Empress, the master set out, but encountered an attack of wind disease midway. He memorialized back and received an edict permitting his return to Yan. In the dingwei year, Emperor Güyük ascended the throne, promulgated an edict ordering the master to lead the monks, and bestowed ten thousand taels of white silver upon him. The master established a great assembly at Haotian Temple to pray for blessings for the state. Prince Qoridai invited the master to Karakorum, lodging him at the Taiping Yuguo Chan Temple, treating him with extraordinary honor as a master. In the xinhai year, Emperor Möngke ascended the throne, promulgated a gracious edict, treating him with generous favor, and ordered the master to once again oversee the affairs of monks throughout the empire, exempting them from corvée labor, entirely in accordance with the old system. In the bingshen year, in the first month, receiving an imperial decree, he held an assembly at Haotian Temple. On the second day, during the assembly, he suddenly suffered from wind sickness, and half of his body became paralyzed. By early summer he was somewhat better. That month, Prince Hülegü dispatched the Mongol Imperial Envoy Wan to present the master with a gold staff, pieces of gold-thread kāṣāya fabric, and an imperial letter, requesting Dharma words.