廣弘明集 28.121

28.121

門下三乘結轍濟度為先。八正歸依慈悲為主。流智慧之海。膏潤群生。翦煩惱之林。津梁品物。任真體道理叶至仁。妙果勝因事符積善。朕欽若金輪恭膺寶命。至德之訓無遠不思。大聖之規無幽不察。欲使人免蓋纏家登仁壽。冥緣顯應大庇含靈。五福著於洪範。三災終於世界。比因喪亂僧徒減少。華臺寶塔窺戶無人。紺髮青蓮櫛風沐雨。眷言彫毀良用憮然。其天下諸州有寺之處宜令度人為僧尼。總數以三千為限。其州有大小。地有華夷。當處所度少多。委有司量定。務取精誠德業。無問年之幼長。其往因減省還俗。及私度白首之徒。若行業可稱通在取限。必無人可取。亦任其闕數。若官人簡練不精。宜錄附殿失。但戒行之本唯尚無為。多有僧徒溺於流俗。或假託神通妄傳妖怪。或謬稱醫筮左道求財。或造詣官曹囑致贓賄。或鑽膚焚指駭俗驚愚。並自貽伊戚。動掛刑網。有一於此大虧聖教。朕情深護持必無寬捨。已令依附內律。參以金科具為條制。務使法門清整。所在官司宜加檢察。其部內有違法僧。不舉發者。所司錄狀聞奏。庶善者必採。惡者必斥。伽藍淨土咸知法味。菩提覺路絕諸意垢。

From the Chancellery: The three vehicles unite their tracks, putting salvation first; the eightfold noble [path] provides refuge, taking compassion as primary. Flowing into the sea of wisdom, it enriches all living beings; cutting down the forest of defilements, it serves as a bridge for all creatures. Conforming to truth and embodying principle, its teachings accord with ultimate benevolence; its wondrous fruits and supreme causes correspond to the accumulation of goodness. Respectfully following the Golden Wheel and reverently receiving the treasured mandate, We reflect on the instructions of supreme virtue across any distance, and observe the norms of the great sage without overlooking the hidden. We wish to free people from obscurations and fetters, and lead households into benevolence and longevity, so that unseen conditions and manifest responses may broadly shelter sentient beings, the five blessings be made manifest as in the Great Plan, and the three disasters be brought to an end in this world. Recently, owing to disruption and turmoil, the monastic assembly has dwindled. Before flowered terraces and jewelled pagodas, no one gazes into the doorways; dark-blue hair and blue lotuses have been exposed to wind and rain. Turning Our thoughts to this decline and ruin, We are truly grieved. In all prefectures throughout the realm that possess temples, people should be ordered to be ordained as monks and nuns, with the total number limited to three thousand. As prefectures vary in size and regions in refinement or unruliness, the number to be ordained in each location is entrusted to the relevant offices to determine, ensuring that they select only those of refined sincerity, virtue, and practice, regardless of whether their age be young or old. Those who previously returned to secular life due to reductions, as well as white-haired elders privately ordained, may all be included within the quota if their conduct and practice are commendable. If there is truly no suitable candidate, the quota may also be left unfilled. If officials are careless in selection, it should be recorded as a deficiency and fault. However, the basis of precept conduct values solely asaṃskṛta, yet many monks are drowned in vulgar ways: some falsely claim spiritual powers and wildly spread monstrous portents; some falsely profess medicine and divination, seeking wealth through heterodox paths; some visit official yamens to procure illicit bribes; or some puncture their flesh and burn their fingers, shocking the populace and frightening the simple. All of these bring sorrow upon themselves and run afoul of the penal code. If there is even one such instance, it greatly damages the holy teaching. With Our deep devotion to protecting and upholding it, We will by no means be lenient. We have already ordered that, in accordance with the inner Vinaya and incorporating the golden penal laws, complete articles of regulation be established, striving to make the Dharma gates pure and orderly. The local officials should exercise strict inspection. If there are monks within their jurisdiction who violate the law and are not reported, the relevant office shall draw up a report and present it in a memorial, in the hope that the good will surely be selected, the evil surely expelled, the saṅghārāmas and pure lands all come to know the Dharma flavour, and the road of bodhi enlightenment be cut off from all mental defilements.