[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) › [廣弘明集](https://indike.org/pramana/in.bauddha.taisho.2103) › 1.29 # 廣弘明集 1.29 廣弘明集 1.29 - **Language:** Classical Chinese ### [1.29](https://indike.org/pramana/in.bauddha.taisho.2103.1.29) 文帝。即宋高祖第三子也。聰睿英博雅稱令達。在位三十年。嘗以暇日從容而顧問侍中何尚之吏部羊玄保曰。朕少來讀經不多。比日彌復無暇。三世因果未辯措懷。而復不敢立異者。正以卿輩時秀率所敬信也。茫泰謝靈運常言。六經典文本在濟俗為政。必求性靈真奧。豈得不以佛理為指南耶。近見顏延之折達性論。宗炳難白黑論。明佛法汪汪。尤為名理。並足開獎人意。若使率土之濱皆敦此化。則朕坐致太平矣。夫復何事。尚之對曰。悠悠之徒多不信法。以臣庸弊更荷褒拂。非所敢當。至如前代群英。則不負明詔矣。中朝已遠。難復盡知。渡江已來。則王導周顗庾亮王濛謝尚郗超王坦王恭王謐郭文舉謝敷戴逵許詢及亡高祖兄弟及王元琳昆季范汪孫綽張玄殷顗等。或宰輔之冠蓋。或人倫之羽儀。或置情天人之際。或抗迹烟霞之表。並稟志歸依措心崇信。其間比對。則蘭護開潛深遁崇邃。皆亞迹黃中。或不測之人也。慧遠法師嘗云。釋氏之化無所不可適道固自教源。濟俗亦為要務。竊尋此說有契理要。若使家家奉戒。則罪息刑清。陛下所謂坐致太平。誠如聖旨。羊玄保進曰。此談蓋天人之際。豈臣所宜預。竊謂秦楚論強兵之事。孫吳盡吞併之術。將無取於此也。帝曰。此非戰國之具。良如卿言。尚之對曰。夫禮隱逸則戰士怠。貴仁德則兵氣衰。若以孫吳為志。苟在吞噬亦無取堯舜之道。豈惟釋教而已哉。帝曰。釋門有卿。亦猶孔門之有季路。所謂惡言不入於耳也。自是文帝致意佛經。及見嚴觀諸僧。輒論道義。屢延殿會躬御地筵同僧列飯。時有沙門竺道生者。秀出群品英義獨拔。帝重之。嘗述生頓悟義。僧等皆設巨難。帝曰。若使逝者可興。豈為諸君所屈。時顏延之著離識論。帝命嚴法師辯其同異。往返終日。笑曰。公等今日無愧支許之談也。云云。 > Emperor Wen was the third son of High Ancestor of the Song. He was intelligent, brilliant, talented, and broad-minded, and was widely praised as fine and perceptive. During his thirty years on the throne, he once leisurely inquired of Palace Attendant He Shangzhi and Minister of Personnel Yang Xuanbao on a day of leisure, saying: "From youth I have not read many scriptures, and recently I have had even less free time. I have not yet determined my mind regarding karmic causality across the three periods of existence. Yet the reason I dare not hold a divergent view is precisely that contemporary talents like you generally revere and believe in it. Xiang Tai and Xie Lingyun often said that the texts of the Six Classics originally aimed at aiding the mundane world and governing, but if one seeks the true mysteries of human nature and spirit, how could one not take Buddhist principles as a compass? Recently I read Yan Yanzhi's 'Refutation of the Treatise on Penetrating Nature' and Zong Bing's 'Refutation of the Treatise on White and Black.' They clarify that the Buddha-Dharma is vast and profound, especially embodying excellent reasoning, and both are sufficient to open and stimulate people's minds. If everyone throughout the land were to cultivate this transformation, I could bring about great peace without moving from my seat. What else would there be to do?" > Shangzhi replied: "The common herd mostly does not believe in the Dharma. That an unworthy and defective minister like myself should receive such praise and favor is more than I dare accept. Yet as for the former generation of worthies, they indeed did not fail Your Majesty's brilliant decree. The Central Court is already distant, and difficult to know fully. Since crossing the Yangtze River, however, there have been Wang Dao, Zhou Yi, Yu Liang, Wang Meng, Xie Shang, Xi Chao, Wang Tan, Wang Gong, Wang Mi, Guo Wenju, Xie Fu, Dai Kui, Xu Xun, as well as the brothers of the late High Ancestor, Wang Yuanlin's brothers, Fan Wang, Sun Chuo, Zhang Xuan, Yin Yi, and others. Some were leaders of ministers and counselors; some were models of human ethics; some lodged their affections between Heaven and humanity; and some raised their traces beyond mist and clouds. All received the aspiration to take refuge and set their minds on reverent belief. As for those among the monks who corresponded to them, there were Lan, Hu, Kai, Qian, Shen, Dun, Chong, and Sui; all followed closely behind those of inner centrality, or were men beyond reckoning. Master Huiyuan once said: 'The transformation of the Śākyan lineage leaves nowhere it cannot apply. Entering the Way is indeed its doctrinal source, yet aiding the mundane world is also an essential task.' In my humble view, this saying accords with the essentials of principle. If every household were to uphold the precepts, crimes would cease and punishments would be cleared away. What Your Majesty described as bringing about great peace without moving from your seat is truly as the sage decree states." > Yang Xuanbao stepped forward and said: "This discussion pertains to the realm between Heaven and humanity; how could a minister like myself presume to take part? I humbly submit that Qin and Chu discussed strengthening the military, while Sunzi and Wu Qi exhausted the arts of annexation. Perhaps there is nothing to be derived from this \[teaching\]?" > The Emperor said: "These are not instruments of the Warring States period; it is indeed as you say." > Shangzhi replied: "Now, honoring hermits makes soldiers sluggish, and prizing benevolence and virtue weakens military vigor. If one takes Sunzi and Wu Qi as one's aim and merely focuses on swallowing others up, one would also derive nothing from the Way of Yao and Shun. How could this apply only to the teachings of the Śākya?" > The Emperor said: "Having you in the Śākya gate is just like the Confucian gate having Jilu—it can truly be said that 'evil words do not enter one's ears.'" > From this time on, Emperor Wen devoted his attention to Buddhist scriptures. Whenever he met monks such as Sengyan and Huiguan, he discussed doctrinal principles with them. He repeatedly invited them to palace assemblies, personally seating himself on floor mats and taking meals alongside the monks. At that time, there was the śramaṇa Zhu Daosheng, whose outstanding qualities surpassed the multitude and whose brilliant doctrines were singularly preeminent. The Emperor held him in high esteem. Once, when Daosheng's doctrine of sudden awakening was expounded, the monks all raised great objections. The Emperor said: "If the deceased could be revived, how could he be subdued by you gentlemen?" At that time, Yan Yanzhi wrote the 'Treatise on Separating Consciousness.' The Emperor ordered Master Sengyan to evaluate its points of agreement and difference. The exchange went on the entire day. The Emperor laughed and said: "Today you gentlemen need feel no shame before the discussions of Zhi and Xu." And so forth. > — English (machine translation) (machine translation) - [Previous: 1.28](https://indike.org/pramana/in.bauddha.taisho.2103.1.28) - [Next: 1.30](https://indike.org/pramana/in.bauddha.taisho.2103.1.30) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2103.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.1.29) — English, machine translation ## Linked texts (1) - [北山錄](https://indike.org/pramana/in.bauddha.taisho.2113.10.2.6) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.1.29](https://indike.org/pramana/in.bauddha.taisho.2103.1.29) · Pramāṇa