釋鑑稽古略續集 2.67

2.67

二月學士承旨。宋濂致仕歸金華。文憲公為國初一代大儒傳。是永明後身不獨為國家舖張文學。以上諸大禪師。多其所傳記者云　三月十三日禮部尚書張等奉天門奏准奉聖旨就批本著落禮部知道一切南北僧道。不論頭陀人等。有道善人。但有愿歸三寶。或受五戒十戒。持齋戒酒。習學經典。明心見性。僧俗善人許令齋持戒牒隨身執照。不論山林城郭鄉落村中。恁他結壇上座。拘集僧俗人等。日則講經說教化度一方。夜則取靜修心欽此　上謂侍臣曰。前代庸君暗主。莫不皆以垂拱無為藉口。縱恣荒淫不親政事。孰知治天下者。無逸而後可逸。朕即位有年。常以勤勵自勉。待旦即臨朝。晡時而後還宮。夜臥不能安席。披衣而起。或仰觀天象。見一星失次。即為憂愓。或量度民事。有當速行者。即次第筆記待旦發遣。朕非不欲暫安。秖畏天命不敢故爾。朕言。及此者但恐。群臣以天下無事便欲逸樂。股肱既惰。元首叢脞。民何所賴。書曰功崇惟志業廣惟勤。爾群臣但能以此為勉。朕無憂矣。

In the second month, the Grand Academician and Chancellor Song Lian retired and returned to Jinhua. Duke Wenxian was the foremost great Confucian scholar of the early founding of the dynasty, and tradition holds that he was a later rebirth of Yongming. Not only did he embellish the state with literature, but most of the records of the aforementioned great Chan masters were composed by him.
On the thirteenth day of the third month, the Minister of Rites Zhang and others presented a memorial at Fengtian Gate, which received the imperial sanction and was endorsed for execution by the Ministry of Rites: 'Let it be known to all Buddhist and Daoist clergy of the north and south, regardless of whether they are dhūta practitioners or righteous laypersons of the Way: so long as they wish to take refuge in the Three Jewels, or receive the five precepts or ten precepts, keep a vegetarian diet, abstain from alcohol, study the scriptures, and clarify the mind to see their nature, both monastics and virtuous laypersons are permitted to keep fasting certificates and precept certificates with them as official credentials. Whether in mountains and forests, cities and towns, or rural hamlets and villages, let them erect altars, ascend the high seat, and assemble monastics and laypersons—by day expounding the sūtras and teachings to transform and deliver the local region, and by night taking to tranquility to cultivate the mind. Respect this.'
The Emperor said to his attendants: 'In past ages, mediocre and unenlightened rulers invariably used "sitting with folded hands in non-action" as a pretext to indulge in extravagance and licentiousness without attending personally to state affairs. Who realizes that those who govern the realm can rest only after enduring hardship? I have occupied the throne for years, constantly spurring myself on with diligence. Waiting for dawn, I proceed to court; only in the late afternoon do I return to the palace. Sleeping at night, I cannot rest easy on my mat, but put on my robes and rise. Sometimes I look up to observe the celestial signs, and seeing a single star out of place, I feel anxiety and fear. Sometimes I deliberate over the affairs of the common people, and if there are matters requiring swift action, I note them down in order, waiting for dawn to dispatch them. It is not that I do not wish for temporary ease; it is simply that I fear the Mandate of Heaven and dare not do so. I speak of this now only out of fear that the ministers, thinking the world is free of trouble, will wish for ease and pleasure. If the limbs grow lazy and the sovereign becomes negligent, what will the people rely upon? The Book of Documents says: "Exalted success depends on will; extensive enterprise depends on diligence." If you ministers can only take this as an encouragement, I will have no cause for worry.'