廣弘明集 14.21

14.21

傅又云。未有佛法之前。人皆淳和世無篡逆。此又未思之言也。夫九黎亂德。豈非無佛之年。三苗逆命。非當有法之後。夏殷之季何有淳和。春秋之時寧無篡逆。寇賊姦宄。作士命於皐繇。玁狁孔熾。薄伐勞於吉甫。而傅謂佛興篡逆法敗淳和。專搆虛言皆違實錄。一縷之盜佛猶戒之。豈長篡逆之亂乎。一言之妄佛亦防之。何敗淳和之道乎。惟佛之為教也。勸臣以忠。勸子以孝。勸國以治。勸家以和。弘善示天堂之樂。懲非顯地獄之苦。不唯一字以為褒。豈止五刑而作戒。乃謂傷和而長亂。不亦誣謗之甚哉。亦何傷於佛日乎。但自淪於苦海矣。輕而不避。良可悲夫。於是書生心伏而色愧避席而謝曰。僕以習俗生常違道自佚。忽於所未究翫其所先述。背正法而異論。受邪言以同失。今聞佛智之玄遠。乃知釋教之忠實。豁然神悟而理攄。足以蕩迷而祛疾。雖從邪於昔歲。請歸正於茲日。謹誦來戒以為口實矣。

Fu also says: 'Before there was the Buddhadharma, people were all pure and harmonious, and the world had no usurpation or rebellion.' These, too, are unconsidered words. Did not the Jiuli disorder virtue in an era when there was no Buddha? Was not the disobedience of the Sanmiao after the existence of the Dharma? In the decline of the Xia and Yin, where was there purity and harmony? In the Spring and Autumn period, was there really no usurpation and rebellion? Robbers, thieves, traitors, and rebels—the Minister of Crime was commanded by Gaoyao; the Xianyun blazed fiercely—the punitive expedition toiled Jifu. Yet Fu claims that the Buddha aroused usurpation and rebellion, and that the Dharma ruined purity and harmony; he solely fabricates empty words, entirely violating the authentic records. The Buddha prohibited even the theft of a single thread; how could he foster the chaos of usurpation and rebellion? The Buddha prevented even the falsehood of a single word; how could he ruin the way of purity and harmony? In truth, the Buddha's teaching exhorted ministers to be loyal, exhorted sons to be filial, exhorted the state to be governed, and exhorted the family to be harmonious. Promoting the good, it demonstrates the joys of the heavenly halls; punishing wrongdoing, it reveals the sufferings of hell. It does not rely solely on a single word of praise; how could it be limited to five punishments to serve as warnings? To claim that it harms harmony and fosters disorder—is this not the height of slander? Yet how could this harm the Buddha-sun? It only causes oneself to sink into the sea of suffering. Lightly committing it without avoiding it—how truly lamentable! Thereupon, the scholar's mind was subdued and his face showed shame; stepping back from his mat, he apologized, saying: 'Because of habitual customs, I lived an ordinary life, turned away from the Way, and indulged myself. Neglecting what I had not investigated, I enjoyed what was formerly handed down; turning my back on the true Dharma, I held divergent views, and receiving perverse words, I shared in their errors. Now, having heard the profound and distant nature of the Buddha's wisdom, I realize the loyalty and truth of the Śākya teachings. With an open mind, my spirit is awakened and principle is unfolded; it is sufficient to wash away delusion and eliminate afflictions. Though I followed deviance in former years, I ask to return to the correct path today. I will reverently recite your instructions to serve as my guiding words.'