[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) › 12.35 # 廣弘明集 12.35 廣弘明集 12.35 - **Language:** Classical Chinese ### [12.35](https://indike.org/pramana/in.bauddha.taisho.2103.12.35) 大唐皇帝。內則樹善憑福。外則應天順民。故得華戎率從群兇授首。倉庫充牣封域廓清。若非內外福饗。豈能剋定艱難者也。若言欲求忠臣孝子佐世治民。唯讀孝經一卷老子二篇。不須廣讀佛經者。尋此經但明世間忠孝。未及出世忠孝。何者。夫處俗躬耕奉親以竭力。出家修道尊法以興慈。竭力者答現前之小恩。興慈者報將來之大德。雖暫乖敬養似若慢親。終能濟拔方為至孝。斯則利沾三世。豈唯旦夕之勞。恩潤百生。寧責晨昏之養。挍其在出。勝劣明矣。若言老子二篇足明忠臣孝子佐世治民者。尋老子絕慮守真亡懷厭俗。捐親弗顧棄主如遺。豈論奉孝守忠治民佐世也。故老子云。吾所以有大患者。為吾有身。及吾無身。有何患乎。此令厭身棄世。弗可佐世也。又言。貴身有天下者。可以暫託不可久也。何上公注云。人君貴身而賤人。欲為天下主。則可暫寄不可久居。此令捨俗遺榮。不可以治民也。尋傅奕負恃兇頑輕哢脣吻。辭繁理寡語少罵多。縱瞋毒以中人。逞惡言以迷俗。於是梟音醜氣稍滿村閭。鴆響毒聲漸喧行路。遂令無識邪黨唱快相傳。達見士流傷歎憐愍。而偏護道法憎惡佛僧。物類相感人畜同爾。有類蚩尤之犬吠於軒轅。盜跖之徒惡於夫子。弗可怪也。但奕覩佛法尊高眾僧貴勝。坐必居上行要在先。帝王盛崇朝臣頂戴。寺塔宏壯齋供充盈。民庶爭歸士女奔湊。至於玄壇之內事等荒村。治觀之中還同廢社。時因祭醮。託酒肉以招人。或賴吉凶。假送餉以來物。微沾識解弗受欺誣。少有信心豈從迎請。愧斯寂寞恒有嫉心。致虛搆浮辭強相挫辱。罵詈極其醜氣。呪詛窮其惡言。誹謗弗忌殃疣。譏毀寧計罪福。縱令眼前焚蕩不稱其心。手下屠刑寧厭其快。書云。人惡其上獸惡其網。斯之謂乎。昔崔皓說魏太武。令破滅佛法殺害僧尼自於家內禮事尊像。太武察得忿其矯誑。即便誅戮曝尸都市。勅令行人咸糞其口。太武還興佛法敬事如初。又周武帝狂悖無道。毀滅佛法焚燒經像。破壞塔寺罷廢眾僧。遂身生癩瘡惡疾而死。斯並近代詳驗靈祟著明。聖上文思久已玄鑒。奕之罪業。方墜泥犁永劫沈淪。深可怜愍。概矜其邪謬曉以正言。儻或返迷去道何遠。望諸同惡咸識此心。 > The Emperor of the Great Tang inwardly cultivates good roots and relies on blessings, while outwardly complying with Heaven and according with the people. Thus Chinese and foreigners alike follow in allegiance, the horde of villainous traitors have surrendered, the storehouses and granaries are filled to overflowing, and the imperial domains have been thoroughly pacified. Were it not for the reception of blessings within and without, how could he have brought an end to such hardship? If one asserts that whoever desires loyal ministers and filial sons to aid the world and govern the people need only read the one roll of the Classic of Filial Piety and the two chapters of Laozi, and has no need to read the Buddhist sutras extensively: upon examining this, the Classic of Filial Piety only explains worldly loyalty and filial piety; it has not yet reached supramundane loyalty and filial piety. Why is this so? Living in the lay world, one plows with one's own hands and serves one's parents, exhausting one's strength. Leaving home to practice the Path, one venerates the Dharma and gives rise to loving-kindness. He who exhausts his strength repays a minor favor in the present; he who gives rise to loving-kindness repays a great virtue in the future. Although for a time he departs from respectful care, seeming to neglect his parents, in the end he is able to deliver and rescue them—only this is supreme filial piety. Its benefits permeate across the three existences; how could it be merely the toil of morning and evening? Its kindness moistens a hundred lifetimes; how could one merely require devotion at dawn and dusk? Comparing the householder to the monastic, superiority and inferiority are clear. If one says that the two chapters of Laozi are sufficient to explain loyal ministers and filial sons, aiding the world and governing the people: upon examining Laozi, he eliminates thought and preserves genuineness, is free of attachment and disdains the mundane; he abandons parents without looking back, and casts away his sovereign like discarded refuse. How could he discuss upholding filial piety, maintaining loyalty, governing the people, or aiding the world? Thus Laozi says: 'The reason I have great misfortune is because I have a body. When I have no body, what misfortune could I have?' This is commanding people to disdain the body and abandon the world; he cannot aid the world. He also says: 'He who values his body over the world may be temporarily entrusted with it, but not for long.' Heshanggong's commentary states: 'If a lord of men values his own body and despises other people, though he wishes to be the master of the world, it may only be temporarily entrusted to him, but he cannot long remain in that station.' This is commanding people to cast off worldly glory; he cannot govern the people. Examining Fu Yi: relying on insolence and obstinacy, he flippantly exercises his lips and tongue. His words are verbose, but their logic is meager; his phrases are few, but his curses are many. Giving free rein to the poison of anger to strike people, he vents wicked speech to confuse the commoners. Thereupon, the sound of an owl and foul vapors gradually filled the villages; the screech of a zhen-bird and toxic sounds slowly clamored along the roads. As a result, foolish and heterodox partisans sang praises and passed them along, while gentlemen of profound insight sighed in grief and felt pity. Yet he partially protected the Daoist teaching while loathing Buddhist monks. Creatures of a kind resonate with one another; humans and animals are no different. It is like the dog of Chi You barking at Xuan Yuan, or the followers of Robber Zhi despising Confucius; this is not surprising. It is only that Fu Yi saw that the Buddhist Dharma is lofty and revered, and that the monks are noble and eminent: when sitting they invariably occupy the highest seats; when walking, they must be in front; emperors and kings deeply venerate them, and court officials revere them; the temples and pagodas are majestic and large, and vegetarian offerings are overflowing; commoners vie to take refuge, and men and women flock to them. By contrast, within the Mystery Altars, affairs are like those of a deserted village; in Daoist abbeys, conditions resemble abandoned local shrines. At times, relying on sacrifices and offerings, they depend on wine and meat to summon people; or, relying on auspicious and inauspicious events, they use the delivery of gifts to draw in goods. Anyone who has even a slight understanding cannot be deceived; anyone with a little faith would hardly accept their invitations. Ashamed of their own desolation, they continually harbor jealousy, fabricating empty words and forcibly attempting to humiliate and defeat \[Buddhism\]. Their curses push foulness to the extreme, and their imprecations exhaust evil words. Their slanders do not dread calamity; how could their vilification weigh sin and merit? Even if Buddhism were burned and wiped out before their eyes, it would still not satisfy their wishes; even if they personally executed and slaughtered the monks, could it sate their glee? The Book of Documents says: 'People hate those above them; beasts hate the nets.' Does this not speak of such things? In the past, Cui Hao persuaded Emperor Taiwu of the Northern Wei to destroy the Buddhist Dharma and kill monks and nuns, yet he personally worshipped revered images within his own home. Taiwu discovered this, and angered by his hypocrisy and deceit, he executed him and exposed his corpse in the city marketplace, decreeing that passersby all defecate into his mouth. Taiwu then restored the Buddhist Dharma and worshipped it reverently as before. Furthermore, Emperor Wu of the Northern Zhou was wildly perverse and unprincipled; he annihilated the Buddhist Dharma, burned the scriptures and images, demolished pagodas and temples, and defrocked the monastic assembly. Consequently, his body broke out in leprous sores and he died of a virulent disease. These are both clear, recent verifications of divine retribution. His Majesty's sagely and literate mind has long since discerned this profoundly. As for Fu Yi's sinful karma, he is about to fall into Avīci Hell and sink for eternal kalpas, which is deeply pitiable. I merely feel compassion for his perverse errors, and enlighten him with correct words. If perchance he turns back from his delusion, how could he be far from the Way? I hope that all his fellow evildoers will comprehend this intention. > — English (machine translation) (machine translation) - [Previous: 12.34](https://indike.org/pramana/in.bauddha.taisho.2103.12.34) - [Next: 12.36](https://indike.org/pramana/in.bauddha.taisho.2103.12.36) - [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.12.35) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.12.35](https://indike.org/pramana/in.bauddha.taisho.2103.12.35) · Pramāṇa