[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) › 11.5 # 廣弘明集 11.5 廣弘明集 11.5 - **Language:** Classical Chinese ### [11.5](https://indike.org/pramana/in.bauddha.taisho.2103.11.5) 臣奕言。臣聞羲農軒頊。治合李老之風（彈曰。詩云。上以風化下。下以諷刺上。老子在周為守書藏吏。如今祕書官也。本非天子有何風化。令羲農上帝與之合治）虞夏湯姬。政符周孔之教（彈曰。周公孔子並是國臣。上述虞夏之教下化澆薄之民。亦非人王不得自為教主。豈令虞夏四君。却符周孔之教耶）雖可聖有先後道德不別。君有沿革治術尚同。竊聞八十老父擊壤而哥。十五少童鼓腹為樂。耕能讓畔。路不拾遺。孝子承家。忠臣滿國。然國君有難則殉命以報讎（彈曰既國並忠臣何得有難。田常六卿之徒不應起逆）父母有痾則終身以側侍。豈非曾參閔子之友庠序成林。墨翟耿恭之儔相來羽翼（彈曰。二十九代止一曾參。漢高已前獨推閔子。成林之言無實。羽翼之奏本虛。事太過矣）乃有守道含德無欲無求（彈曰。州吁叔段不能守道。夏桀殷紂唯事貪求）寵辱若驚職參朝位（彈曰。潘崇羿浞未肯若驚。季氏陽貨亦居朝列）荊山鼎上攀附昇龍。緱氏壇邊相從駕鶴。瑤池王母之使具禮來朝。碧海無夷之神周行謁帝。所以然者。當此之時。共遵李孔之教（彈曰。皇帝昇龍。蓋是三皇之世。瑤池王母。復是周穆之時。計此李老未出之前。孔丘無名之日。不應反遵老教。却習孔書）而無胡佛故也（彈曰。汝既稱無佛。亦不得有道）自漢明夜寢金人入夢。傅毅對詔辯曰胡神（彈曰。周世不來。傅毅豈知有佛。良以先來早有。傅氏。得知先祖言佛。汝反稱無。五逆重殃自貽永劫）後漢中原未之有信（彈曰虛詞太過）魏晉夷虜信者一分（彈曰。禮樂衣冠晉朝始備。汝既謗言夷虜。中夏是誰）符融託佛齋而起逆逃竄江東。呂光假征胡而叛君跱立西土（彈曰時人嫉融謗云結聚。呂光征還符主國破。遂居河右霸在凉州。亦不由僧叛居西土）降斯已後妖胡滋盛太半雜華（箴曰。慈悲所熏出于末劫惡世。有緣得度正在於斯）搢紳門裏翻受禿丁邪戒。儒士學中倒說妖胡浪語（箴曰。搢紳遵忍辱之服。儒士貴金口之談）曲類哇哥聽之喪本臭同鮑肆過者失香（彈曰。發汝哇聲揚汝鮑肆聽之必知喪本過者寧不失香仰面唾天自受其辱。斯言信矣）兼復廣置伽藍壯麗非一（箴曰。造生天之業。種脫苦之因）勞役工匠獨坐泥胡（箴曰。爭運身手儀像聖尊）撞華夏之鴻鍾集蕃僧之偽眾（箴曰。鳴百鍊之神鍾召三千之聖眾）動淳民之耳目。索營私之貨賄（箴曰。感信心之耳目發貪癡之貨賄）女工羅綺剪作淫祀之旛。巧匠金銀散雕舍利之塚（箴曰。女工羅綺造續命之旛。巧匠金銀起碎身之塔）秔粱麵米。橫設僧尼之會。香油蠟燭。抂照胡神之堂（箴曰。秔粱米麵爭陳福田之會香油蠟燭求照慈悲之堂）剝削民財割截國貯。朝廷貴臣曾不一悟。良可痛哉（彈曰。朝廷稽古捨俗歸真。崇敬釋門不同邪見）伏惟 > Your subject \[Fu\] Yi states: I have heard that the governance of Fuxi, Shennong, Xuanyuan, and Zhuanxu harmonized with the ways of Li Lao (Critique: The \*Classic of Poetry\* says: "Superiors use moral influence to transform those below; those below use satirical criticism to remonstrate superiors." Laozi was a keeper of the archives under the Zhou, like the present-day secretarial officials. He was fundamentally not a Son of Heaven; what moral influence did he have that the sovereign rulers Fuxi and Shennong should unite with him in governance?), and that the administration of Yu, Xia, Tang, and the Ji family conformed to the teachings of the Duke of Zhou and Confucius (Critique: The Duke of Zhou and Confucius were both ministers of the state. They expounded the teachings of Yu and Xia to those above, and transformed the frivolous populace below. Neither was a king of men, nor could they make themselves heads of a teaching. How could the four rulers of Yu and Xia conform in reverse to the teachings of Zhou and Confucius?). Although sages appear earlier and later, their Way and virtue do not differ; rulers undergo dynastic changes, but their methods of governance remain the same. I have heard that an eighty-year-old elder clapped the soil and sang, and fifteen-year-old youths patted their bellies in joy. In plowing, people yielded field borders; on the roads, dropped items were not picked up. Filial sons maintained their families, and loyal ministers filled the state. If the sovereign faced peril, they gave their lives to avenge him (Critique: Since the state was entirely filled with loyal ministers, how could there be perils? The faction of Tian Chang and the Six Ministers should not have risen in rebellion), and if their parents were ill, they attended by their side for their whole lives. Was it not that the peers of Zeng Can and Minzi filled the schools like a forest, and the likes of Mo Di and Geng Gong came in succession to support and defend \[the ruler\]? (Critique: Across twenty-nine dynasties there was only one Zeng Can; before Emperor Gao of Han, only Minzi was praised. The claim that they 'filled schools like a forest' has no basis in fact; the memorial's assertion of 'support and defense' is utterly empty. This exaggerates matters excessively!) There were those who preserved the Way, harbored virtue, and had neither desire nor seeking (Critique: Zhouyu and Shuduan could not preserve the Way; Jie of Xia and Zhou of Yin engaged solely in greed and pursuit), who were 'apprehensive alike in favor and disgrace' while serving in the court ranks (Critique: Pan Chong, Yi, and Zhuo were never willing to be apprehensive; the Ji clan and Yang Huo also sat in the ranks of the court). Atop the cauldron of Mount Jing, they clutched the dragon and ascended; beside the altar of Goushi, they followed in riding the crane. The emissaries of the Queen Mother of the Jade Pool arrived at court bearing all rituals, and the deities of the Blue Sea and the Wuyi traversed the realm to visit the emperor. Why was this so? It was because at that time, all jointly revered the teachings of Li \[Lao\] and Confucius (Critique: The Yellow Emperor's ascension on the dragon occurred in the era of the Three Sovereigns. The Queen Mother of the Jade Pool was also in the time of King Mu of Zhou. Calculating this, it was before Li Lao had appeared and when Kong Qiu had made no name. They should not instead have revered Lao\[zi\]'s teaching and studied Confucius's books), and because there was no barbarian Buddha! (Critique: Since you claim there is no Buddha, neither can there be the Dao.) Since Han Emperor Ming slept at night and a golden man entered his dream, and Fu Yi replied to the edict defining him as a barbarian deity (Critique: If he had not come in the Zhou era, how would Fu Yi have known there was a Buddha? It was precisely because he had existed earlier that the Fu clan was able to know of him. Your ancestor spoke of the Buddha, yet you claim the opposite, that he does not exist. The heavy calamity of the five heinous sins will bring you eternal kalpas of suffering!), the Central Plains in the Later Han did not yet believe in him (Critique: These empty words are excessive), and among the barbarian captives of the Wei and Jin, only a small fraction believed (Critique: Rituals, music, robes, and caps were first perfected in the Jin dynasty. Since you slanderously call them 'barbarian captives', then who was in the Central Xia?). Fu Rong relied on a Buddhist vegetarian feast to raise a rebellion and fled to the east of the river; Lü Guang feigned an expedition against the barbarians to rebel against his sovereign and established himself in the western lands (Critique: People of that time envied Fu Rong and slandered him, claiming he was gathering crowds. When Lü Guang returned from his expedition, ruler Fu's state had fallen, so he settled west of the river and established hegemony in Liangzhou. This was in no way due to monks rebelling and settling in the western lands). From that time onward, the bewitching barbarians flourished ever more, and more than half the population became a mixture \[of Chinese and barbarians\]. (Admonition: Permeated by compassion, it appears in the evil world of the final kalpa; that those with the karmic affinity achieve liberation is precisely through this.) Within the gates of official families, they instead receive the perverse precepts of shaven-headed men; in the studies of Confucian scholars, they inversely preach the wild words of bewitching barbarians. (Admonition: Officials don the robes of forbearance; Confucian scholars value the discourse of the Golden Mouth.) Their melodies resemble vulgar ditties, hearing which makes one lose one's foundation; their stench is like an abalone market, passing which makes one lose all fragrance. (Critique: It is you who utter vulgar sounds and exude your abalone stench! Those who listen to them will surely know they lose their foundation, and can those who pass by not lose their fragrance? Spitting at heaven with an upturned face, you merely bring disgrace upon yourself. Truly, this saying is confirmed!) Moreover, they extensively erect saṅghārāmas, magnificent in more ways than one, (Admonition: They create karmic causes for rebirth in heaven and plant the roots for liberation from suffering) toiling artisans so that a clay barbarian can sit alone. (Admonition: They vie to use their hands to fashion the images of the Holy Honoured One.) They strike the great bells of China to summon false assemblies of foreign monks, (Admonition: They ring divine bells refined a hundred times to assemble the holy multitude of three thousand) agitating the ears and eyes of simple folk and soliciting wealth for private gain. (Admonition: They inspire the ears and eyes of faithful hearts and dispel the wealth of greed and delusion.) The silk gauze of needlewomen is cut to make banners for illicit sacrifices, and the gold and silver of skilled craftsmen are squandered to carve reliquary mounds for śarīra. (Admonition: The silk gauze of needlewomen is made into life-prolonging banners, and the gold and silver of skilled craftsmen erects stūpas for the dispersed relics.) Fine grains, flour, and rice are lavishly laid out for assemblies of monks and nuns; fragrant oil and wax candles uselessly illuminate the halls of barbarian spirits. (Admonition: Fine grains, rice, and flour are eagerly presented at assemblies of the field of merit; fragrant oil and wax candles seek to illuminate the halls of compassion.) Stripping the people's wealth and carving away the state's reserves, the noble ministers of the court have not had a single realization. How truly lamentable! (Critique: The court examines antiquity, renounces the worldly, and returns to the true; revering the lineage of the Śākya, it does not share perverse views.) Humbly I consider that > — English (machine translation) (machine translation) - [Previous: 11.4](https://indike.org/pramana/in.bauddha.taisho.2103.11.4) - [Next: 11.6](https://indike.org/pramana/in.bauddha.taisho.2103.11.6) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.2103.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.11.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.11.5](https://indike.org/pramana/in.bauddha.taisho.2103.11.5) · Pramāṇa