[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) › 12.9 # 廣弘明集 12.9 廣弘明集 12.9 - **Language:** Classical Chinese ### [12.9](https://indike.org/pramana/in.bauddha.taisho.2103.12.9) 概聞至理絕言。本出毀譽之外。玄宗離說。寔超語默之端。然物情不悟寄言深淺。世道多惑假示精麁。故有內外道殊邪正說異。凡聖位別大小教分。若以同會一乘。豈執之以謗佛。終趣極果。不封之以謬真。譬千川之赴滄溟。萬流之歸巨海。內外明證。豈虛言哉。故法華言。於諸過去佛。現在或滅度。若有聞法者。無一不成佛。又涅槃經言。一切眾生皆有佛性。究竟皆當成得佛道。又道家法輪云。若見沙門思念無量。願早出身以習佛真。若見佛圖思念無量。當願一切普入法門。又靈寶洞玄真一經云。眾真高仙已得佛道。又靈寶太上祕要經云。各於現在同得佛道。故知不二妙門終須齊入。唯一極果要必同登。苟執異端自貽迷墜。近代學者率意庸愚。偷竊真言安置偽典。故五道輪轉託作仙經。三千威儀假稱道戒。詣佛受法改作天尊。勤行作佛轉為金闕。本行迴為本相。佛言題作道言。摸託佛法之威儀。仿習眾僧之法式。或持真當偽詎識是非。飜正入邪豈知顛倒。事同癡賊竊狐裘而反披。有類愚夫盜珠瓔而倒著。如斯條類數亦眾多。略舉二三不可覼縷。但傅奕曾為道士。身服黃衣。不遵李老無為之風。專行張陵兵吏之法。或身為米賊聚斂無端。名稱鬼卒呪詛寧忌。湯沐櫛梳與俗既同。耽荒愛慾將世何別。加以內懷嫉意外肆狂言。誹謗紛紜罵詈重疊。此而可忍。孰不可容。今依事條。次第決破。願垂聖鑒。少詳覽焉。 > Gai has heard that the supreme principle transcends words, originally lying outside praise and blame; the profound doctrine is detached from speech, truly going beyond the bounds of talking and silence. Yet living beings' sentiments are not enlightened, so words are employed to express the deep and the shallow; the paths of the world are full of confusion, so designations are made to indicate the fine and the coarse. Hence there are differences between inner and outer paths, divergences between heterodox and orthodox discourses, distinctions between ordinary and holy ranks, and divisions into Great and Lesser Teachings. If they all converge in the One Vehicle, how could one cling to them to slander the Buddha? If they ultimately tend toward the ultimate fruit, one should not bind oneself to misjudge the truth. It is like the thousand streams heading toward the azure main, or the ten thousand currents returning to the great sea. The clear proof inside and out—how could it be empty words? Therefore the Lotus Sutra says: 'Regarding the past Buddhas, present ones, or those who have attained extinction, / if there are any who hear the Dharma, / not one will fail to become a Buddha.' Again, the Nirvāṇa Sūtra says: 'All sentient beings possess the Buddha-nature, and all will ultimately achieve the Buddha Way.' Again, the Daoist Falun jing says: 'If you see a śramaṇa, reflect on the immeasurable: wish soon to renounce worldly life to practice the truth of the Buddha. If you see a stupa, reflect on the immeasurable: you should wish that all people everywhere enter the Dharma gate.' Again, the Lingbao Dongxuan zhenyi jing says: 'The assembly of perfected ones and lofty immortals have already attained the Buddha Way.' Again, the Lingbao taishang miyao jing says: 'Each, in the present, equally attains the Buddha Way.' Therefore we know that into the non-dual marvelous gate all must ultimately enter together; upon the unique ultimate fruit all must necessarily ascend together. If one obstinately clings to heterodoxies, one brings upon oneself confusion and downfall. Recent scholars follow their own petty foolishness, stealing true words to insert into spurious canons. Thus the transmigration through the five realms is falsely presented as scriptures of immortals; the three thousand dignified demeanors are spuriously claimed as Daoist precepts; approaching the Buddha to receive the Dharma is changed into approaching the Celestial Worthy; exerting oneself to become a Buddha is converted into attaining the Golden Court; 'fundamental practice' is changed into 'fundamental sign'; and 'the Buddha said' is inscribed as 'the Dao said.' They imitate and rely upon the dignified demeanors of the Buddha's teachings; they mimic and study the rules and procedures of the monastic assembly. Some take the true to be false, hardly knowing right from wrong; turning the orthodox into the heterodox, how could they realize their inverted view? This is like a foolish thief stealing a fox-fur robe and wearing it inside out, or like a dunce snatching pearl necklaces and putting them on upside down. Such categories are very numerous; I briefly cite two or three, for they cannot be recounted in full. But Fu Yi was once a Daoist priest; he clothed his body in yellow robes, yet did not follow the non-action manner of Laozi, practicing instead exclusively the methods of the military officers of Zhang Ling. Either he himself acted as a 'rice bandit,' amassing goods without limit, or was called a 'demon soldier,' uttering curses without inhibition. In washing, bathing, combing, and styling hair, he was entirely identical to the secular; in indulging in lust and desires, how was he different from the common world? Moreover, harboring jealousy within, he unleashed wild words without, slanders spreading endlessly and abusive insults multiplying. If this can be tolerated, what cannot be borne? Now according to the points of his memorial, I will refute and demolish them in order. I pray that your Sagely Majesty deign to bestow your discerning gaze and examine them briefly. > — English (machine translation) (machine translation) - [Previous: 12.8](https://indike.org/pramana/in.bauddha.taisho.2103.12.8) - [Next: 12.10](https://indike.org/pramana/in.bauddha.taisho.2103.12.10) - [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.12.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.12.9](https://indike.org/pramana/in.bauddha.taisho.2103.12.9) · Pramāṇa