佛祖歷代通載 9.68

9.68

論曰。魏鄭公論梁武帝。可謂天下仁人之言也。而新唐史蕭瑀傳贊。亦曰。梁蕭氏興江左。實有功在民。厥終無大惡。以浸微而已。故餘祉及其後裔。以此驗鄭公之論。益可詳矣。然韓退之甞曰。梁武餓死臺城。蓋謂其屏嗜欲絕午後食至臨終齋戒不衰。在恣情豐美享用者視之。近乎餓死耳。猶孔子稱伯夷叔齊餓死首陽。其微意乃所以成其美焉。豈謂不得食而餓死哉。凡謂得失成敗。如魏鄭公之言。乃春秋責備賢者之旨。得不為萬世之公道哉。

The appraisal states: Wei, Duke of Zheng's assessment of Emperor Wu of Liang may truly be called the words of a benevolent man of the world. Moreover, the appraisal in the biography of Xiao Yu in the New History of Tang also states: 'The Xiao clan of Liang arose east of the Yangzi River; they truly had merit with the people. In their end there was no great wickedness, merely a gradual decline. Therefore, their lingering blessings reached their descendants.' Verifying it with Duke Zheng's assessment, this becomes increasingly evident. Yet Han Tuizhi once remarked that Emperor Wu of Liang starved to death in Taicheng. This was merely because he cast aside cravings and desires, abstained from food after midday, and did not slacken in his purification and precepts even unto death. In the eyes of those who indulge their desires in luxury and enjoyment, it seemed close to starving to death. It is just as when Confucius said that Bo Yi and Shu Qi starved to death on Mount Shouyang: his subtle intention was precisely to bring their virtue to fulfillment. How could it mean that he was deprived of food and starved to death? Regarding all matters of gain and loss, success and failure, words like those of Duke Zheng of Wei embody the purport of the Spring and Autumn Annals in holding the worthy to high standards; how could they not serve as the impartial judgment of ten thousand generations?