[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) › 23.3 # 廣弘明集 23.3 廣弘明集 23.3 - **Language:** Classical Chinese ### [23.3](https://indike.org/pramana/in.bauddha.taisho.2103.23.3) 序曰。夫論僧者六和為體。謂戒見利及三業也。是以道洽幽明。德通賢聖。開物成務則福被人天。導解律儀則化垂空有並由式敬六和揚明三寶。內蕩四魔之弊。外傾八慢之幢。遂使三千圍內咸稟僧規。六萬遐年俱遵聲教。非僧弘御孰振斯哉。然則道涉窊隆。岠百六之陽九。塵隨信毀。懷利用之安危。通人不滯其開抑。鄙夫有阻於時頌。故使眾雜邪正。布逼引之康莊。心包明昧。顯登機之衢術。是知滿願之侶。乘小道而攝生。天熱之倫。寄邪徒而化物。擊揚覈於適道。弘喻在於權謀。未俟威容惟存離著。若斯言之備則通於理行者也。或不達者妄起異端。若見左行謬僻濫惘彌甚。莫思己之煩惑。專憚彼之乖儀。於即雷同荷冒坑殘夷滅。下凡之例。抱怨酷而消亡。上聖之徒。悼兇悖之安忍。自古君人之帝。殷鑒興亡之經。開吞舟之宏網。布容養之寬政。闡仁風於㝢內。坐致太平。弘出處之成規。饗茲大齎。餘則察察糺舉背烹鮮之格言。收羅咎失。挹凝脂之密令。及後禍作殃扇。隄防莫開掩泣向隅。斯須糜潰為天下之所笑也。故集諸政績布露賢明。或抗詔而立讜言。或興論以詳正議。或褒仰而崇高尚。或銜哀而暢誄詞。茲道可尋備于後列。 > The preface states: Now, in discussing the Saṅgha, the six harmonies form its essence—namely, precepts, views, benefits, and the three karmic actions. For this reason, their Dao pervades the seen and unseen, and their virtue connects with sages and worthies. In opening up matters and accomplishing affairs, their blessings extend to gods and humans; in guiding understanding of the vinaya and deportment, their transformation hangs over both emptiness and existence. All this arises from honoring the six harmonies and illuminating the triratna. Internally, they sweep away the corruption of the four Māras; externally, they overturn the banner of the eightfold pride. Thus within the boundaries of the trichiliocosm, all receive the monastic rules; through sixty thousand distant years, all follow the vocal teachings. If monks did not broadly guide them, who could raise this up? And yet the Dao traverses low and high, confronting the dire cycles of calamity; worldly dust follows faith and slander, harboring safety and peril in utilitarian ends. Men of broad understanding are not impeded by opening or suppression, while vulgar men are blocked by the praise of their era. Thus the assembly mixes the heterodox and orthodox, laying out thoroughfares that press and guide; minds embrace brightness and obscurity, displaying pathways to meet the capacity of beings. Thus we know that the companions of Pūrṇa mounted the Lesser Vehicle to gather living beings, and those of the Heavenly Heat school lodged among heterodox followers to transform beings. Striking and sounding to examine what accords with the Dao, broad illustration lies in expedient means; before awaiting majestic deportment, they preserved only freedom from attachment. If these words are complete, then one penetrates principle and practice. Yet those who do not understand arbitrarily give rise to aberrant positions. If they see deviation, their confusion and deception grow ever more severe. Not considering their own afflictions and confusions, they exclusively fear others' transgressions of etiquette. Thereupon they follow the crowd in blindly burying and exterminating them. The ordinary rank perish nursing resentment at cruelty, while the noble sages grieve that violent rebellion should be tolerated. From antiquity, emperors who ruled people looked back at the records of rise and fall, spreading wide nets that could swallow boats and enacting lenient policies of tolerance and nourishment. They propagated the benevolent breeze throughout the realm, bringing about great peace without action; they magnified the established models of monastic withdrawal and engagement, enjoying this great bounty. The rest were petty and inquisitorial, going against the adage of cooking small fish; gathering faults, they drew up strict orders like congealed fat. When calamities later arose and disasters flared, no defense could be mounted, and they wept in a corner; in an instant they collapsed into ruin, becoming the laughingstock of the world. Therefore, I have collected various administrative achievements and laid bare the worthy and wise: some resisted edicts to utter upright words; some raised discourses to deliberate with righteous arguments; some praised and revered high nobility; some harbored grief to express eulogies. This Dao can be traced, fully set forth in the sections below. > — English (machine translation) (machine translation) - [Previous: 23.2](https://indike.org/pramana/in.bauddha.taisho.2103.23.2) - [Next: 23.4](https://indike.org/pramana/in.bauddha.taisho.2103.23.4) - [Up: 23](https://indike.org/pramana/in.bauddha.taisho.2103.23) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.23.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.23.3](https://indike.org/pramana/in.bauddha.taisho.2103.23.3) · Pramāṇa