[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) › 12.17 # 廣弘明集 12.17 廣弘明集 12.17 - **Language:** Classical Chinese ### [12.17](https://indike.org/pramana/in.bauddha.taisho.2103.12.17) 論言。案仁王經。世間帝王有其五種。一粟散王威德最劣。二鐵輪王治閻浮提。三銅輪王兼二天下。四銀輪王化三天下。五金輪王統四天下。此之五王。論其位上下不同。語其德勝劣有異。推秦皇漢武。閻浮提內唯王震旦。五種王中粟散王也。斯乃德劣而居勝殿。位卑而處高臺。不以恩惠感人。專以鞭撻使物。致神祇憤責民庶呼嗟。故史官貶之以為無道。又身歿之後盛造墳陵。費損萬金勞役百姓。於是骨肉消散靈影滅無。年代寂寥威福何在。我釋迦應世德位獨高。道冠百靈神超萬億。聖中極聖。德過千聖之前。王中法王。位居百王之上。豈伊秦皇漢武而挍其優劣者哉。佛則德高而居勝殿。位極而處高臺。唯以德化感人。不用鞭撻使物。自有帝王喜捨靈神影助。滅度之後為興塔廟。舍利不滅威靈尚存。毀之立見惡徵。破之眼看致禍。故吳主孫皓。奢淫苛虐不忌罪福言無報應。掘得銅像令置廁前。至四月八日。小便像頭云。今八日以灌爾頂。須臾之間即患陰痛。苦毒難堪。太史占之云。犯大神。遍禱靈祇都無降異。後聞說佛。方乃驚惶自慨前過。即遣迎像香湯沐浴。叩頭謝過。應聲即愈緣是生信誡懼終身。又宋臣謝晦。身臨荊州城。內有五層寺。寺有舍利塔。晦性凶悖。先無誠信云。寺塔不宜在城。令毀而出之。於是自領軍士直至塔前。眾皆戰慄莫敢舉手。晦遂嚴鼓驅逼軍人。撞擊龕門破斫尊像。俄而雲霧闇地風塵張天。晦及軍人身蒙灰土。以手拭之皮肉隨落。遂成惡疾遍身癩瘡。不久叛逆尋被誅滅。此事並如宋宣驗記說。略依記傳疏此事條。示諸未悟曉其心目耳。如概愚見。釋迦應世物共尊崇。在昔之時已有寺塔。今之造者請而存之。李老棄世心尚虛無。在世之時全無館舍。今之奢競請宜省之。 > The discourse states: Examining the Renwang jing, there are five kinds of worldly emperors: first, the millet-scattering king, whose majestic virtue is the most inferior; second, the iron-wheel king, who governs Jambudvīpa; third, the copper-wheel king, who holds two continents; fourth, the silver-wheel king, who transforms three continents; fifth, the gold-wheel king, who unifies four continents. Regarding these five kings, their positions are not the same in high and low, and their virtues differ in superiority and inferiority. Assessing the First Emperor of Qin and Emperor Wu of Han, within Jambudvīpa they were kings only in Cīnasthāna; among the five kinds of kings, they were millet-scattering kings. These were of inferior virtue yet dwelt in supreme palaces, of base rank yet occupied lofty terraces; they did not move people through grace and kindness, but exclusively drove beings through whipping and flogging. This caused spirits and deities to bear indignation and rebuke, and the common people to cry out in grief; thus the court historians disparaged them as unprincipled. Furthermore, after their deaths they lavishly constructed tombs and mounds, squandering myriad pieces of gold and toiling the common people with forced labor. Thereupon their flesh and bones dissolved and scattered, and their spiritual traces became nothing. As the ages grew solitary and silent, where was their authority and blessing? Our Śākya responded to the world with virtue and position uniquely exalted; his Way crowned the hundred spirits, and his spirit transcended the myriad billions. He was the utmost sage among sages, whose virtue surpassed all preceding thousands of sages; he was the Dharma King among kings, whose position stood above a hundred kings. How could one compare superiority and inferiority with the likes of the First Emperor of Qin and Emperor Wu of Han? The Buddha was exalted in virtue, so he dwelt in supreme palaces; his rank was ultimate, so he occupied lofty terraces. He moved people solely through the transformation of virtue, without using whipping and flogging to drive beings. Naturally, there were emperors who joyfully renounced wealth, and divine spirits that secretly assisted him. After his extinction, stūpas and shrines were raised for him; his relics do not perish, and his majestic spirit still remains. Destroying them immediately manifests evil omens; smashing them brings calamity before one's eyes. Thus Sun Hao, ruler of Wu, was extravagant, lustful, harsh, and cruel; disregarding sin and merit, he claimed there was no retribution. Having excavated a bronze statue, he ordered it placed before a privy. When the eighth day of the fourth month arrived, he urinated on the head of the statue, saying: 'Today is the eighth day, and I bathe your crown with this.' In an instant, he suffered from genital pain with agony difficult to endure. The Grand Astrologer divined it, saying: 'You have offended a great deity.' He prayed all around to the spirits and deities, yet none showed any miraculous response. Later, upon hearing about the Buddha, he was startled and terrified, sighing in regret over his past error; he immediately dispatched men to welcome the statue, bathed it with scented water, and kowtowed to apologize for his offense. He was instantly cured at his words; because of this, he generated faith and remained wary and fearful to the end of his life. Furthermore, Xie Hui, an official of the Song, was personally present in the city of Jingzhou; inside there was a five-storied monastery, and the monastery had a relic stūpa. Hui was violent and rebellious by nature, having had no sincere faith beforehand; he said: 'Monasteries and stūpas should not be inside the city,' and ordered them to be destroyed and cast out. Thereupon, he personally led soldiers straight before the stūpa; the multitude all trembled and none dared raise a hand. Hui then sternly beat the drums to drive and force the soldiers, crashing into the shrine doors and hacking the revered statue. Shortly, clouds and mist darkened the earth, and wind and dust veiled the sky. Hui and his soldiers were covered with ash and dirt; wiping it with their hands, skin and flesh fell off along with it. It then turned into an evil disease, with leprous sores over their entire bodies. Before long, he rebelled and was soon executed and destroyed. These matters are all as recounted in the Song Xuan yan ji. Briefly following the records and biographies, I have noted these entries merely to show those who are not yet awakened and make their minds and eyes clear. According to my humble view: Śākya responded to the world and all beings jointly revere him; in ancient times there were already monasteries and stūpas, so regarding those built today, I request that they be preserved. Old Lao abandoned the world and his mind valued emptiness and nothingness; during his time in the world, he had no lodgings or buildings at all, so regarding current extravagant rivalries, I request that they be curtailed. > — English (machine translation) (machine translation) - [Previous: 12.16](https://indike.org/pramana/in.bauddha.taisho.2103.12.16) - [Next: 12.18](https://indike.org/pramana/in.bauddha.taisho.2103.12.18) - [Up: 12](https://indike.org/pramana/in.bauddha.taisho.2103.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.12.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.12.17](https://indike.org/pramana/in.bauddha.taisho.2103.12.17) · Pramāṇa