[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) › 11.6 # 廣弘明集 11.6 廣弘明集 11.6 - **Language:** Classical Chinese ### [11.6](https://indike.org/pramana/in.bauddha.taisho.2103.11.6) 陛下定天門之開闔更新寶位。通萬物之屯否再育黔黎。布李老無為之風而民自化。執孔丘愛敬之禮而天下孝慈。且佛之經教妄說罪福（箴曰原教所由。示人斷惡之門。開人行善之路）軍民逃役剃髮隱中。不事二親專行十惡（箴曰。捨二親之恩愛修十善之仁風。忍其小違以成大順）歲月不除姦偽逾甚。臣閱覽書契。爰自庖犧至於漢高。二十九代四百餘君。但聞郊祀上帝（彈曰。員丘南郊不免殺生之咎。豈如佛戒不殺為先。挍量是非斷可知矣）官治民察。未見寺堂銅像建社寧邦。請胡佛邪教退還天竺（箴曰。緣感則興事濟便息。來往應物隱顯隨時）凡是沙門放歸桑梓。令逃課之黨普樂輸租避役之曹恒忻効力勿度禿小長揖國家（彈曰。昔嚴子陵不拜天子。趙元叔長揖司空。典籍稱其美也。況沙門是出世福田。釋氏為物外高士。欲令拜謁違損處深。理不可也）自足忠臣宿衛宗廟。則大唐廓定作造化之主。百姓無事為羲皇之民（彈曰。造化之世人不輸租。義皇之民鼓腹而臥。聖明在上。豈信崔皓姜斌之詞者乎）臣奕誠惶誠恐（彈曰。事君盡忠言而有信。聞奏不實罪有所歸。誣誷國家終須伏劍。豈惶恐能了耶）謹上益國利民事十有一條如左。謹言（彈曰。如汝所奏損國害民事不可也）。 > Your Majesty establishes the opening and closing of heaven's gate, renewing the precious throne, smoothing the obstructions and prosperities of the myriad things, and once again nurturing the black-haired people. Spread the non-action manner of Li Lao so that the people transform themselves; uphold the ritual of love and respect of Kong Qiu so that all under heaven practice filiality and compassion. Furthermore, the sūtras and teachings of the Buddha falsely proclaim sins and blessings, (Admonition: Investigating the origin of the teaching, it reveals the gate for people to cut off evil and opens the path for people to practice good) and soldiers and civilians fleeing corvée shave their hair to hide within them, failing to serve their two parents and exclusively practicing the ten evils. (Admonition: They renounce the affectionate love of their two parents to cultivate the benevolent manner of the ten virtues, bearing minor transgressions to achieve great compliance.) If they are not eliminated through the months and years, their treachery and deceit will grow even worse. I have examined the records and tallies from Baoxi down to Emperor Gao of Han: across twenty-nine dynasties and over four hundred rulers, one only hears of suburban sacrifices to the Lord on High, (Critique: The Round Altar and the southern suburbs do not escape the blame of killing living beings; how can they compare with the Buddhist precept where non-killing comes first? Weighing right and wrong, it can certainly be known!) with officials governing and people being examined; never has a temple hall or bronze image been seen to establish a society or pacify a state. I request that the perverse teaching of the barbarian Buddha be sent back to India, (Admonition: When conditions resonate, it flourishes; when the task is accomplished, it ceases. Coming and going, it responds to beings, concealing or revealing according to the time) and all śramaṇas be sent back to their home villages, so that the gangs evading their duties may all take pleasure in paying rent, and the groups dodging corvée may constantly rejoice in devoting their labor, rather than ordaining shaven-headed youngsters who make long bows without prostrating before the state. (Critique: Formerly, Yan Ziling did not bow to the Son of Heaven, and Zhao Yuanshu made a long bow to the Minister of Works; the canonical records praise their nobility. How much more so for the śramaṇa who is an otherworldly field of merit, and the son of Śākya who is a lofty gentleman beyond worldly things! To wish to make them pay homage and bow incurs deep harm; in principle, it cannot be allowed.) There will naturally be enough loyal ministers to stand night watch over the ancestral shrines. Then the Great Tang will be pacified, becoming the master of creation, and the common folk will be without troubles, becoming the people of Fuxi. (Critique: In the age of creation, people did not pay rent; the people of Fuxi patted their bellies and slept. When the sagely and enlightened is above, how could he believe the words of Cui Hao and Jiang Bin?) Your servant Yi is truly fearful and truly terrified, (Critique: Serving the ruler requires utmost loyalty, and words must be trustworthy. When a memorial is not true, the crime returns to oneself. Those who deceive the state must ultimately face the sword; how could mere fear and terror settle it?) and reverently presents eleven matters to benefit the state and profit the people as listed to the left. Respectfully submitted. (Critique: What you have memorialized damages the state and harms the people; it cannot be allowed!) > — English (machine translation) (machine translation) - [Previous: 11.5](https://indike.org/pramana/in.bauddha.taisho.2103.11.5) - [Next: 11.7](https://indike.org/pramana/in.bauddha.taisho.2103.11.7) - [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.11.6) — English, machine translation ## Linked texts (1) - [破邪論](https://indike.org/pramana/in.bauddha.taisho.2109.1.9) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.11.6](https://indike.org/pramana/in.bauddha.taisho.2103.11.6) · Pramāṇa