廣弘明集 11.10

11.10

主上至聖欽明。方欲放馬休牛軾閭封墓。興皇王之風。開釋老之化。狂簡之說尤可焚之。若言帝王無佛則大治年長。有佛則虐政祚短者。案堯舜獨治不及子孫。夏殷周秦王政數改。蕭牆內起逆亂相尋。爾時無佛何因運短。但琳預居堯世。日用莫知。在外見不便事。恐蕃國遠聞。謂華夏無識。夫子曰。言滿天下無口過。行滿天下無怨惡。言之者欲使無罪。聞之者足以自誡。傅奕出言不遜。聞者悉驚。有穢國風特損華俗。謹錄丹款冐以啟聞。伏惟。

Our Sovereign is supremely sage and reverently luminous; he is just about to release the horses and rest the oxen, bow at village gates and raise mounds over tombs, revitalizing the traditions of sovereigns and kings, and opening the teachings of Śākya and Lao. Wild and simplistic doctrines are all the more fit to be burned. If it is said that where emperors and kings have no Buddha, there is great order and long reigns, but where there is a Buddha, there is oppressive governance and short-lived dynastic fortune: consider that the sole rules of Yao and Shun did not reach their sons and grandsons; the royal governance of the Xia, Yin, Zhou, and Qin changed many times; internal strifes arose within palace walls and rebellious disorders succeeded one another. At that time there was no Buddha; by what cause were their dynastic fortunes short? It is only that Lin happens to dwell in the age of Yao, enjoying daily life without realizing it; seeing unsuitable matters from without, I fear that foreign states hearing of it from afar will say that China is without knowledge. The Master said: 'When one's words fill the world, there is no slip of the tongue; when one's actions fill the world, there is no resentment or malice.' The speaker desires that he himself be free from guilt; the listener finds it sufficient for self-admonition. Fu Yi has uttered insolent words; all who hear them are alarmed. They defile the national ethos and especially harm Chinese customs. I respectfully record my sincere feelings and presume to report them for your hearing. Humbly I reflect: