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# 廣弘明集 10.54

廣弘明集 10.54

- **Language:** Classical Chinese

### [10.54](https://indike.org/pramana/in.bauddha.taisho.2103.10.54)

臣廣又對。令無行富僧從課有理。有德貧僧奪寺無辜。至如管蔡不臣。未可姬宗悉戮。卜商鄙悋。詎可孔徒頓貶。牧馬童兒。先去亂群之馬。放牛竪子。由寵護群之牛。莊子曰。道無不在。契之者通。適得怪焉。未合至道。唯此而已。至如釋迦周孔堯舜老莊。教迹雖殊宗歸一也。豈得結繩之世孤稱正治。剃髮之僧獨名權道。局執之情甚矣。齊物之解安寄。老子曰。上士聞道勤而行之。中士聞道若存若亡。下士聞道大笑毀之。元嵩既是佛法下士。偷形法服不識荊珍。謬量和寶。醜辭出自偽口。不遜貴於筆端。若使關西之地少有人物。不然之書誰肯信也。廣嘗見逃山越海之客。東夷北狄之民。昔者慕善而來。今以破法流散。可謂好利不愛士民。則有離亡之咎矣。然外國財貨未聞不用。外國師訓獨見不祇。天下怪望事出於此。廣既誠在念忠信為心。理自可言早望申奏。但先皇別解可用嵩言。已往難追遂事不諫。三年久矣。三思乃言。有一可從。乞尋改格。

> Your servant Guang further replies: To subject unprincipled, wealthy monks to taxation is reasonable; but to confiscate the temples of virtuous, poor monks is unjust. When Guan and Cai proved disloyal, the entire Ji clan was not slaughtered; when Bu Shang was narrow and stingy, the disciples of Confucius were not all dismissed at once. A boy herding horses first removes the horses that disrupt the herd; a youth grazing cattle cherishes and protects the cattle that guard the herd. Zhuangzi said: 'The Way is nowhere absent. Those who tally with it understand; those who encounter only oddities have not yet joined with the utmost Way.' It is simply this! Śākyamuni, the Duke of Zhou, Confucius, Yao, Shun, Laozi, and Zhuangzi—though the traces of their teachings differ, their fundamental aim is one. How could the era of knotted cords alone be called righteous governance, while the tonsured monks alone are called an expedient path? Such narrow adherence to rigid views is extreme! Where can the understanding of evening all things find a place? Laozi said: 'When the highest gentleman hears of the Way, he diligently practices it. When the middling gentleman hears of the Way, it seems now present, now lost. When the lowest gentleman hears of the Way, he laughs loudly and slanders it.' Yuansong is indeed the lowest gentleman in the Buddha's Dharma: he falsely adopted the appearance of the Dharma robes, yet did not recognize the jade of Jing; he misjudged the treasure of He; foul words issued from his deceptive mouth, and arrogance dripped from the tip of his brush. If there were any men of caliber left in the region west of the Pass, who would believe such absurd writings? I have seen travellers who fled over mountains and crossed the seas, and people of the eastern and northern barbarians, who formerly came out of longing for the good, but are now scattered and dispersed because the Dharma was destroyed. It can be said that when one loves profit and does not cherish scholars and the common people, the misfortune of estrangement and loss follows. However, while we have never heard of foreign goods and treasures being rejected, the instructions of a foreign master alone are treated with contempt. That the empire looks upon this with bewilderment arises precisely from this. Since my sincerity lies in being mindful of loyalty and trust, there are principles that should naturally be spoken of, and I had hoped to submit this petition earlier. But because the late emperor held a different understanding and accepted Yuansong's words, what is past cannot be undone and finished matters cannot be reproached. Three years have passed—a long time. Only after thrice thinking it over do I speak. If there is even one point worthy of being followed, I beg that the regulations be promptly amended.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.10.54) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2103.10.54](https://indike.org/pramana/in.bauddha.taisho.2103.10.54) · Pramāṇa
