釋鑑稽古略續集 2.113

2.113

論僧純一曰。昔釋迦之為道。孤處雪嶺。於世俗無干。及其道成也。善被兩間靈通上下。使鬼神護衛而聽德。故世人良者愈多。頑惡者漸少。所以治世人主。每減刑法而天下治。斯非君減刑法。而繇佛化普被之然也。所以柳子厚有云。陰翊王度是也。爾沙門純一既棄父母以為僧。當深入危山結廬以靜性。使神遊三界。下察幽冥。令生者慕而死者懷。景張佛教。豈不修者之宜。世人因是而互相倣傚。雖不獨處窮居。人皆在家為善。安得不世之清泰。因爾僧之所及也。爾不能如是上下朝堂。欲氣力以扶持。意在鼎新佛寺。集多財以肥己。孰不知財寶既集淫慾並生。況釋迦之非大廈而居六載。大悟心通。方今梵像巍巍。樓閣崢嶸金碧熒煌。華夷處處有之。此釋迦之所感若是歟。集財而建造歟。爾僧無知不能修內而修外。故不答特役之。今脫爾行。命有司資路費。往尋名山悟善己道以善人。他日道必燭寰區。可不比佛之為道哉。

A discourse on the monk Chunyi stated: "Anciently, when Śākya practiced the Way, he dwelt alone on the Snowy Peak, having no concern with mundane affairs. When his Way was accomplished, its goodness covered heaven and earth, and its spiritual efficacy communicated above and below, causing ghosts and spirits to guard him and listen to his virtue. Therefore, good people among the worldly grew ever more numerous, while the obstinate and evil gradually grew fewer. Thus, when rulers who govern the world periodically reduced penal punishments, the realm was well-governed. This was not because the sovereign reduced penal punishments, but because the Buddha's transformation was universally shed. For this reason Liu Zihou said, 'It secretly assists the king's measures'—this is precisely it. You, śramaṇa Chunyi, having abandoned your parents to become a monk, ought to go deep into perilous mountains, construct a thatched hut, and quiet your nature, so that your spirit roams the three realms and looks down into the dark underworld, causing the living to admire and the dead to cherish, broadly spreading the Buddhist teaching—is this not what is proper for a practitioner? Worldly people would follow and emulate you in this, and though not dwelling in solitary seclusion, everyone would do good at home; how could the world not attain pure peace? This would be due to what you monks accomplish. Yet you are unable to be like this; coming and going between court and hall, you seek strength and support, intending to renovate the Buddhist monastery and amass abundant wealth to enrich yourself. Who does not know that once wealth and treasures accumulate, licentious desires arise alongside them? What is more, Śākya did not live in grand mansions for six years; when his great awakening opened his mind, only then did grand Buddhist images, soaring pavilions, and brilliant gold and jade come to exist everywhere among Chinese and barbarians. Was this invoked by Śākya like this, or built by gathering wealth? You monk, ignorant, cannot cultivate the internal but cultivate the external, hence I did not respond to your special petition. Now I release you from your [confinement] and order the authorities to provide your travel expenses to seek famous mountains, awaken to goodness, cultivate your own Way so as to better others. Some day your Way will surely illuminate the realm; would that not compare to the Buddha's Way?"