[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) › 25.28 # 廣弘明集 25.28 廣弘明集 25.28 - **Language:** Classical Chinese ### [25.28](https://indike.org/pramana/in.bauddha.taisho.2103.25.28) 僧道宣等啟。自三寶東漸六百餘年。四俗立歸戒之因。五眾開福田之務。百王承至道之化。萬載扇惟聖之風。故得寰海知歸生靈迴向。然以慧日既隱千載有餘。正行難登嚴科易犯。遂有稊稗涉青田之穢。少壯懷白首之徵。備列前經聞于視聽。且聖人在隱凡僧程器。後代住持非斯誰顯。故金石泥素表真像之容。法衣剔髮擬全僧之相。依而信毀報果兩分。背此繕修俱非正道。又僧之真偽生熟難知。行德淺深愚智齊惑。故經陳通供。如海之無窮。律制別科。若涯之有際。宗途既列名教是依。設出俗之威儀。登趣真之圓德。固使天龍致敬幽顯歸心。弘護在懷流功不絕。比以時經濁染人涉凋訛。竊服飾詐之徒。叨倖憑虛之侶。行無動於塵俗。道有翳於憲章。上聞御覽布君親之拜。乃迴天睠垂朝議之勅。僧等內省慚懼如灼如焚。相顧失守莫知投厝。仰惟佛教通屬四部。幽明敢懷竊議。夫人當斯遺寄。況復體茲正善崇建為心。垂範宮闈成明道俗。今三寶淪溺成濟在緣。輒用諮陳。希垂救濟。如蒙拯拔依舊住持。則付囑是歸弘護斯在。輕以聞簡追深悚息。謹啟。四月二十七日。 > The monk Daoxuan and others report: Ever since the triratna spread eastward for more than six hundred years, the four types of laity have established the cause of taking refuge and keeping the precepts, and the five assemblies have opened the endeavors of the field of merit. A hundred kings have received the transformation of the ultimate Path, and ten thousand ages have been fanned by the breeze of the sages. Thus have the four seas known where to take refuge, and living beings have dedicated their merits. However, since the sun of wisdom set, more than a thousand years have passed; true practice is difficult to attain, and strict rules are easily violated. Consequently, weeds have contaminated the purity of the green fields, and the young have harbored the decay of white hair. These are all set forth in the previous sutras, well known to ears and eyes. Moreover, when sages dwell in seclusion, ordinary monks become the vessels; if not for them, who in later generations could manifest the upholding \[of the Dharma\]? Therefore metal, stone, clay, and silk portray the form of the true image; the dharma robe and shaved head represent the appearance of the complete Saṅgha. Depending on whether one has faith or slander, the retribution and fruit are divided into two; turning one’s back on this to cultivate oneself is entirely not the true Path. Furthermore, it is difficult to distinguish the genuine from the false, the ripe from the unripe among monks; the foolish and the wise are equally bewildered by the shallow or deep nature of their practice and virtue. Therefore, the sutras set forth general offerings, limitless like the ocean; the Vinaya institutes specific categories, bounded like a shore. Once the lineages and paths are laid out, the authoritative teachings are relied upon; establishing the deportment that transcends the worldly, one ascends to the complete virtue of approaching the true. This truly causes devas and dragons to pay homage, and the unseen and manifest to turn their hearts \[toward it\]; harboring the intent to propagate and protect, their flowing merits never cease. Recently, as the age has suffered defilement, people have fallen into corruption. There are those who fraudulently don the robes to practice deceit, and those who unworthily rely on falsehood. Their practice does not stir the dust of the worldly; their way is an obstruction to the model regulations. When this was reported to the imperial gaze, bowing to the sovereign and parents was promulgated, and turning the heavenly countenance, an edict was deigned to be issued for court deliberation. Examining ourselves inwardly, we monks are ashamed and terrified, as if scorched and burned; looking at one another in helplessness, we do not know where to turn. We look up and reflect that the Buddha’s teaching generally pertains to the four assemblies; how could the hidden and manifest dare harbor private deliberations? You, Duchess, bear this bequeathed charge; moreover, embodying this true goodness, your mind is set on reverence and establishment. You set an example for the imperial palace and illuminate both the clergy and laity. Now the triratna is sinking, and its preservation depends on conditions. We venture to present this petition, hoping you will deign to bring relief and salvation. If we receive rescue so that we may uphold \[the Dharma\] as of old, then the entrusted charge will be fulfilled, and the propagation and protection will be accomplished. Ashamed to have troubled you with this letter, our trepidation runs ever deeper. Respectfully submitted on the twenty-seventh day of the fourth month. > — English (machine translation) (machine translation) - [Previous: 25.27](https://indike.org/pramana/in.bauddha.taisho.2103.25.27) - [Next: 25.29](https://indike.org/pramana/in.bauddha.taisho.2103.25.29) - [Up: 25](https://indike.org/pramana/in.bauddha.taisho.2103.25) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.25.28) — English, machine translation ## Linked texts (1) - [集沙門不應拜俗等事](https://indike.org/pramana/in.bauddha.taisho.2108.3.18) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.25.28](https://indike.org/pramana/in.bauddha.taisho.2103.25.28) · Pramāṇa