廣弘明集 10.12

10.12

周建德六年十一月四日。上臨鄴宮新殿。內史宇文昂上士李德林。收上書人表。于時任道林以表上之。上士覽表曰。君二教也。聖主機辯特難酬答。可思審之。對曰。主上鋒辯名流十方。林亦早聞。正以聞辯故來。得辯無爽云云。乃引入。上階御座西立。詔曰。卿既上事助匡治政。朕甚嘉尚。可條別自申。勿廣詞費。林乃上安撫齊餘省減賦役事。帝備納之。又曰。林原誓弘佛道。向且專論俗政。似欲諂附君人。其實天心護法。自釋氏弘訓。權應無方。智力高奇。廣宣正法。救茲五濁特拔三有。人中天上六道四生。莫不歸依迴向受其開悟。自漢至今。踰五百載。王公卿士遵奉傳通。及至大周頓令廢絕。陛下治襲前王化承後帝。何容偏於佛教獨不師古。如其非善先賢久滅。如言有益陛下。可行廢佛之義。臣所未曉。詔曰。佛生西域寄傳東夏。原其風教殊乖中國。漢魏晉世似有若無。五胡亂治風化方盛。朕非五胡心無敬事。既非正教所以廢之。奏曰。佛教東傳時過七代。劉淵篡晉元非中夏。以非正朔稱為五胡。其漢魏晉世佛化已弘。宋趙符燕久習崇盛。陛下恥同五胡盛修佛法。請如漢魏不絕其宗。

On the fourth day of the eleventh month in the sixth year of the Jiande era of the Zhou, the Emperor arrived at the new palace in Ye. The Grand Secretariat Official Yuwen Ang and the Gentleman Li Delin collected the memorials of petitioners. At that time, Ren Daolin submitted his memorial. The Gentleman examined the memorial and said: "You address the two teachings. The sagely ruler's quick wit and eloquence are exceptionally difficult to answer; you should consider this carefully." Daolin replied: "The sovereign's keen eloquence is renowned in the ten directions; I have also long heard of it. It is precisely because I have heard of his eloquence that I come; meeting eloquence leaves no regrets," and so on. He was then ushered in, ascended the steps, and stood to the west of the imperial throne. The Emperor decreed: "Since you have submitted a memorial to assist in rectifying governance, We commend it highly. You may explain your points individually; do not waste words." Daolin then submitted measures on pacifying the remnants of Qi and reducing taxes and corvée, all of which the Emperor accepted. Daolin also said: "I originally vowed to propagate the Buddha's path. Just now I spoke exclusively of mundane governance, seeming to flatter and curry favor with the ruler of men, but in truth my heavenly heart seeks to protect the Dharma. Ever since the Śākya clan's grand teachings were set forth, their skillful responses have been without limit, their power of wisdom supreme, broadly proclaiming the true Dharma to rescue this world of five defilements and especially deliver beings from the three realms of existence. Among humans, in heaven, in the six realms of rebirth and the four forms of birth, none fail to take refuge, dedicate their merit, and receive their awakening. From the Han until now, more than five hundred years have passed, and princes, dukes, and high ministers have honored and transmitted it. Yet when it came to the Great Zhou, it was suddenly abolished and cut off. Your Majesty's governance inherits previous kings and your transforming influence passes down to future emperors; how can you uniquely fail to emulate antiquity only with regard to the Buddhist teaching? If it were not good, former worthies would have eliminated it long ago. If it is said to be beneficial, Your Majesty may practice it; the rationale for abolishing Buddhism is what your servant does not comprehend." The Emperor decreed: "The Buddha was born in the Western Regions, and his teaching was transmitted to the Eastern Lands. When one investigates its customs and teachings, they differ greatly from the Central Realm. During the Han, Wei, and Jin, it seemed to exist yet hardly did. Only when the Five Barbarians disrupted governance did its influence become prominent. We are not of the Five Barbarians; in Our heart there is no veneration for it. Since it is not an orthodox teaching, We have abolished it." Daolin memorialized: "Buddhism was transmitted eastward over seven dynasties ago. Liu Yuan usurped the Jin; he was fundamentally not of the Central Realm, and because he did not possess the legitimate calendar, they were called the Five Barbarians. But in the Han, Wei, and Jin, the Buddhist transformation was already widespread, and the Song, Zhao, Fu-Qin, and Yan long practiced and honored it. If Your Majesty is ashamed of being like the Five Barbarians who practiced the Buddha-dharma extensively, I request that, as in the Han and Wei, you do not extinguish its lineage."