[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) › [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036) › 8.23 # 佛祖歷代通載 8.23 佛祖歷代通載 8.23 - **Language:** Classical Chinese ### [8.23](https://indike.org/pramana/in.bauddha.taisho.2036.8.23) （七）　十二年京尹蕭謨之請制建寺鑄像。帝以問侍中何尚之吏部羊玄保曰。朕少讀經不多。比日彌復無暇。因果之事昧然未究。所以不敢立異者。以卿輩時秀率皆信敬耳。范泰謝靈運皆言。六經法度本任濟世。必求妙道。當以佛經為指南。比見顏延之析達性論。宗炳難白黑論。其說汪洋大明至理。若使率土之民皆敦此化。則朕坐致太平矣。夫復何事。昨蕭謨之請制。即以相示。委卿增損。必有以戒遏浮\[泳-永+(炙-火+(午/一))\]。無傷弘獎者。以當著爾。尚之對曰。橫目之俗聞不敬信。以臣庸陋獨有愚勤。實懼缺薄上玷大法。更蒙獎論重有愧耳。然前代群英則不負明詔。自渡江而來。王導周顗庾亮王蒙謝安郗超王坦之王恭王謐郭文謝尚戴逵許詢及亡祖兄弟王元琳昆季范汪孫綽張玄殷凱。或宰輔冠冕。或人倫羽儀。或致情天人之際。或抗迹雲霞之表。靡不倒心歸依。其閒比對如蘭護開潛淵遁崇邃。並亞迹黃中。或不測人也。近世道俗較論便爾。若悉舉者。夷夏漢魏奇傑輩出不可勝數。惠遠云。釋迦之化無所不可。適道固自教源。齊物亦為要務竊味此言。有契至理。何則百家之鄉千人持五戒則十人淳謹。千室之邑。百人修十善則百人和睦。傳此風教以周寰區。編戶億千則仁人百萬。夫能行一善則去一惡。去一惡則息一刑。一刑息於家。萬刑息於國。此明詔所謂坐致太平者是也。故圖澄適趙二石減暴。靈塔放光符健損虐。神道助化昭然可觀。謨之請制不謂全非。但傷蠹道俗本在無行僧尼。然而情偽難分。去取未易耳。至土木之工。雖若靡費。且植福報恩不可頓絕。臣比斟酌進退未安。今日面奉德音實用忻抃。羊玄保進曰。此談蓋天人之學。非臣愚所宜預聞。切恐秦楚論強兵之術。孫吳盡吞併之計。無取於此。帝曰。此非戰國之具。良如卿言。尚之曰。夫禮隱逸則戰士息。貴仁德則兵氣消。尚以孫吳為志。動期吞併。則將無取於堯舜之道。豈特釋教而已哉。帝悅。謂尚之曰。釋門之有卿。猶孔氏之有季路也。自是帝留神釋典益重玄化。及顏延之著離識論及論檢。勅法師惠嚴辨其同異。酬酢終日。帝笑曰。卿等殆不愧支許矣。 > (7) In the twelfth year, the Capital Prefect Xiao Mozhi petitioned that regulations be established concerning the construction of monasteries and the casting of statues. The Emperor asked the Attendant Gentleman He Shangzhi and \[Minister of\] the Ministry of Personnel Yang Xuanbao about this, saying: “In my youth I did not read many scriptures, and lately I have had even less free time, so I remain benighted and have not fully investigated the matter of cause and effect. The reason I have not dared to adopt an eccentric stance is simply that the outstanding figures of your generation without exception believe and revere it. Fan Tai and Xie Lingyun have both said: ‘The laws and models of the Six Classics are originally meant to save the world; but if one must seek the wondrous Way, one should take the Buddhist scriptures as one’s compass.’ Lately I have seen Yan Yanzhi’s Analysis of the Discourse on Penetrating the Nature and Zong Bing’s Refutation of the Discourse on the White and the Black; their expositions are vast and clearly illuminate the ultimate truth. If all the people throughout the land were made to cultivate this transformation, I would simply sit back and achieve great peace! What further business would there be? Yesterday Xiao Mozhi petitioned for regulations; I am now showing it to you, entrusting you to make additions or deletions. There must certainly be means to check and curb frivolous extravagance without harming expansive encouragement; formulate it in a fitting manner.” Shangzhi replied: “The common folk of horizontal gaze are known not to show reverent faith; yet through my mediocre vulgarity alone I have a foolish devotion. I truly fear my shortcomings and superficiality might defile the great Dharma above, and being further honored with your praise makes me feel doubly ashamed. However, the host of outstanding figures of former ages certainly did not disappoint the enlightened edict. Since the crossing of the Yangtze River, Wang Dao, Zhou Yi, Yu Liang, Wang Meng, Xie An, Xi Chao, Wang Tanzhi, Wang Gong, Wang Mi, Guo Wen, Xie Shang, Dai Kui, Xu Xun, as well as my late grandfather and his brother, Wang Yuanlin and his brethren, Fan Wang, Sun Chuo, Zhang Xuan, and Yin Kai—some were prime ministers and chief ministers, others were paragons and models of human relations, some set their minds on the boundary between Heaven and man, while others raised their traces beyond the clouds and mists—none of them failed to bow their hearts and take refuge. Among them, \[monks\] compared with them, such as Lan, Hu, Kai, Qian, Yuan, Dun, Chong, and Sui, all equaled those whose virtue was centered within, or were men whose depths could not be fathomed. Such was the critical assessment of monastics and laity in recent times. If one were to enumerate them all, the remarkable heroes who emerged in succession across barbarian and Chinese lands during the Han and Wei dynasties could not be counted. Huiyuan said: ‘The transformation wrought by Śākya is applicable to all situations; fitting with the Way certainly stems from the source of the teachings, while equalizing all things is likewise an essential task.’ Tasting these words in private, they accord with the ultimate truth. For why is this? In a village of a hundred families, if ten people uphold the five precepts, then ten will be pure and prudent; in a township of a thousand households, if a hundred people cultivate the ten wholesome deeds, then a hundred will be harmonious. If this moral influence is spread to encompass the whole realm, then among billions of registered households there will be millions of benevolent people. For if one can perform one good deed, one eliminates one evil deed; eliminating one evil deed brings an end to one penal punishment. One punishment ceasing in a home leads to myriad punishments ceasing in the state. This is precisely what the enlightened edict referred to as ‘sitting back and achieving great peace.’ Therefore, Fotudeng went to Zhao and the two Shi rulers moderated their cruelty; the numinous stūpa emitted light and Fu Jian reduced his brutality. The divine way aids moral transformation, as is clearly evident. Mozhi’s request for regulations is not completely wrong; yet the injury and harm to both monastics and laity originally lie in monks and nuns of unworthy conduct. However, genuine and counterfeit are difficult to distinguish, and choosing what to keep or discard is not easy. As for the labor of earth and wood, although it may seem wasteful, planting merit and requiting kindness should not be abruptly severed. Lately I have weighed the pros and cons and felt uneasy; today, personally receiving your virtuous words, I am truly filled with joy.” Yang Xuanbao stepped forward and said: “This discussion concerns the learning of Heaven and man; it is not fitting for an ignorant minister like me to take part. I privately fear that if Qin and Chu were discussing the methods of strengthening armies, or Sun Wu was exhausting strategies of annexation, there would be nothing to adopt from this.” The Emperor said: “This is not a tool for the Warring States period; it is truly as you say.” Shangzhi said: “When ritual honors recluses, warriors rest; when benevolence and virtue are valued, the martial aura dissipates. If one still takes Sun Wu as one’s ambition and acts solely expecting annexation, then one would have no use even for the Way of Yao and Shun, let alone only the teachings of Śākya!” The Emperor was pleased and said to Shangzhi: “That the Buddhist gate has you is just as Confucius had Jilu.” From this point on, the Emperor paid close attention to the Buddhist scriptures and increasingly valued mysterious transformation. Later, when Yan Yanzhi composed the Discourse on Detachment from Consciousness and its Examination, \[the Emperor\] decreed that Dharma Master Huiyan discern their agreements and differences, engaging in dialogue all day long. The Emperor smiled and said: “You gentlemen are indeed not ashamed before Zhi Dun and Xu Xun!” > — English (machine translation) (machine translation) - [Previous: 8.22](https://indike.org/pramana/in.bauddha.taisho.2036.8.22) - [Next: 8.24](https://indike.org/pramana/in.bauddha.taisho.2036.8.24) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.2036.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2036~en-mt.8.23) — English, machine translation ## Linked texts (5) - [歷代三寶紀](https://indike.org/pramana/in.bauddha.taisho.2034.10.2) — Classical Chinese - [佛祖統紀](https://indike.org/pramana/in.bauddha.taisho.2035.36.101) — 志磐, Classical Chinese - [釋氏稽古略](https://indike.org/pramana/in.bauddha.taisho.2037.2.125) — Classical Chinese - [高僧傳](https://indike.org/pramana/in.bauddha.taisho.2059.7.15) — 慧皎, Classical Chinese - [大唐內典錄](https://indike.org/pramana/in.bauddha.taisho.2149.4.4) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2036.8.23](https://indike.org/pramana/in.bauddha.taisho.2036.8.23) · Pramāṇa