廣弘明集 10.52

10.52

臣廣又對。詩云。有覺德行。四國順之。造化自然豈關人事。六天勸請萬國歸依。七處八會之堂何量。豈千僧之寺。不有大賢誰其致敬。不有大聖誰其戾止。涅槃經云。不奪他財物。常施惠一切。造招提僧房。則生不動國。諸經既顯庶事有由。不合佛心是何誣誷。寺稱平延嵩乃妄論。佛立伽藍何名曲見。斯乃校量過分與奪乖儀。執行何異布鼓而笑雷門。對天庭而誇蟻穴。勸以夫妻為聖眾。苟恣婚婬。言國主是如來。冀崇諂說。清諫之士如此異乎。何別魏陵之覓交寵勸楚王奪子之妻。宰嚭求於近利為吳主解蒼蒼之夢。心知不順口說美辭。彼信邪言由斯滅國。元嵩必為過罪。僧官驅擯。忿羞恥辱謗旨因生。覆巢破寺恐理不申。扇動帝心名尊為佛。曲取一人之意。埋沒三寶之田。凡百聞知孰不歎惜。有佛法來永久無際。天居地止所在尊崇。前帝後王誰不重異。獨何此國而賤者哉。昔卞和困楚孔子厄陳。方今擬古恐招嗤論。

Your servant [Ming]guang further replies: The Classic of Poetry says: 'Having enlightened virtuous conduct, the four quarters accord with it.' Creation is spontaneous—how does it concern human affairs? The six desire heavens offer invitations, and ten thousand kingdoms take refuge. The halls of the seven places and eight assemblies are beyond measure—how could they be limited to a monastery of a thousand monks? If there were no great worthies, who would pay homage? If there were no great sages, who would come to dwell? The Nirvāṇa Sūtra says: 'Not taking the property of others, constantly giving benefits to all, and building monasteries (cāturdiśa-saṃgha) and monks' rooms results in rebirth in the Akṣobhya realm.' Since the various sūtras are clear, all matters have their justification. Saying this does not accord with the Buddha's mind—what slanderous falsehood is that? Calling monasteries 'Pingyan' was Yuansong's deluded argument; how could the Buddha's establishment of saṃghārāmas be called a distorted view? This is measuring excessively, and his granting and taking away contravened propriety. In his actions, how does it differ from beating a cloth drum to ridicule the Thunder Gate, or boasting of an ant hole before the heavenly court? He advised taking husband and wife as the holy assembly, merely indulging marital lust; he claimed that the ruler of the state is the Tathāgata, hoping to exalt flattering speech. How could an official of pure remonstrance be strange like this? How does this differ from Weiling seeking favor by advising the King of Chu to seize his son's wife, or Grand Minister Pi seeking immediate benefit by interpreting the dream of azure skies for the King of Wu? Knowing in their hearts it was insubordinate, their mouths uttered fine phrases; trusting those heterodox words, their states were destroyed thereby. Yuansong was certainly guilty of transgressions and expelled by the monastic officials; out of anger and shame, his slanderous intention was born. He destroyed nests and tore down monasteries fearing his principles could not be set forth; he stirred the Emperor's mind by honoring him with the name of Buddha, perversely currying favor with one person and burying the field of the Three Jewels. Among the hundreds of thousands who heard this, who did not sigh and lament? Since the Buddhadharma came, it has been perpetual and boundless; wherever heaven abides and earth rests, it is revered. Among former emperors and later kings, who did not respect and honor it? Why alone in this state should it be debased? Formerly Bian He suffered in Chu, and Confucius was trapped in Chen. Comparing modern times to antiquity, I fear it will invite ridicule."