廣弘明集 29.70

29.70

門下首區同源因派異緒。窪隆代興信背千途。故智勝標宗。歷塵劫而上三。登明啟教。經九中而未一。況乃邪徒偽見。駕刺犢於自然之原。結賊妄根。御形色於顛倒之境。以茲偏師抗衡中道。眷言二三良用憮然。自先帝昇遐。寶歷無主。淳風漸虧靈教異設。偽魔乘間充斥神邑。假變真容妄談空有。驅役四生周還六趣。畔換慾天狼戾愛地。毒被邊荒虐流華夏。雖獫狁之侵宗周。凶奴之陵炎漢。未為喻也。朕以神昧主自幼齒參玄。弱冠從政。班名於大通之年。驅驟於賢劫之下。荷百億之重任。忝三界之特尊。人天樂推無所與讓。遂陟靈壇受茲封禪。顧惟多闕有慚庶政。明發孜孜不遑啟處。常恨封境未清正教無一。致使群生沈淪魔境。每一撫念用廢寢食。遂命將徵兵以清時難。上藉三昧之士。下憑六度之師。控清方夏大龕荒服。故六軍雷動則三有雲消。慈施電馳則四凶面縛。降附若塵生擒萬計。唯波旬一人。單馬奔迸百道截羅組繫不久。且令五道告清寰外咸一。思與天下同茲福慶。可大赦天下與同更始。改像教之號。為即真之歲。自二月八日昧爽已前繫囚見徒悉皆原放。若為四魔所悟。浮游三界犯十惡五逆。毀經壞像。三世所作一切眾罪。能改過自新者。不問往愆。若亡命慾山挾藏姦器。百劫不自首者。伏罪如初。其殺父害君傷兄烝母。隨時投竄。以息後犯。其闡提一人不在赦書。擯罪遙責神速可乘。意驛遍告十方。主者施行。

Chancellery: The primal realm springs from a single source, yet streams follow divergent courses; depressions and elevations alternate in prominence, and faith and apostasy split into a thousand pathways. Thus, although Mahābhijñā-jñānābhibhū established the lineage, it took dust-mote kalpas to surmount the three [vehicles]; although the Enlightened One promulgated the teachings, throughout the nine kalpas not even one was reached. How much worse, then, when heterodox followers with false views drive unruly calves upon the wastes of spontaneous generation, and thieves bound by defilement—the roots of delusion—steer form and matter into realms of perversion! Using such partial detachments to contend with the Middle Way, our thoughts turn repeatedly to them with profound sorrow. Since the late emperor ascended to the heavens, the precious succession has lacked a sovereign; the pure customs have gradually declined, and spiritual teachings have been set aside for divergences. False Māras, taking advantage of the interregnum, have overrun the sacred capital, falsely transforming their real countenances and emptily disputing emptiness and existence, driving the four kinds of beings around the six paths, rebelling in the desire heavens, and acting with violent obstinacy in the land of craving. Their poison has afflicted the borderlands, and their cruelty has swept through the central realm. Even the incursions of the Xianyun into the royal house of Zhou, or the insults of the Xiongnu against the fiery Han, cannot compare to this. We, having embraced the spiritual mystery as sovereign, have participated in the profound since our tender youth. Coming of age, we undertook affairs of state; our name was registered in the year of Datong, and we galloped forth under the Bhadrakalpa. Bearing the heavy burden of a hundred million worlds, unworthy as we are of the supreme veneration of the three realms, humans and devas joyfully acclaimed us, leaving no room to decline. We thereupon ascended the spiritual altar to receive these Feng and Shan sacrifices. Reflecting upon our many shortcomings, we feel ashamed before all state affairs; rising early and working diligently, we have no time to rest. We have always lamented that the imperial domain was not cleared and the orthodox teaching was not unified, causing the multitude of beings to sink into the demonic realms; whenever we ponder this, we abandon sleep and food. Thereupon, we commanded generals to levy troops to clear the disasters of the times, relying above upon the warriors of samādhi and depending below upon the army of the six perfections. Taking control of and purifying the Chinese lands, we broadly pacified the distant wilderness. Thus, when the six armies moved like thunder, the three realms of existence vanished like clouds; when benevolence and giving flashed like lightning, the four malefactors surrendered with hands tied behind their backs. Those submitting like dust and captured alive numbered in the tens of thousands. Only Pāpīyān alone fled on a single horse; across a hundred paths, the intercepting nets have cordoned him off, and his capture in cords is imminent. Moreover, we have caused the five paths to be proclaimed clear and all beyond the empire to be made one. Desiring to share this blessed celebration with all under heaven, let a great amnesty be granted throughout the realm, that all may begin anew. Let the era-name of the Counterfeit Dharma be changed to the Year of Jizhen ('Approaching the True'). From before dawn on the eighth day of the second month, all prisoners in bonds and convicts currently serving sentences shall be pardoned and released. If any, led astray by the four Māras, drifted through the three realms, committed the ten evil deeds or the five heinous crimes, destroyed scriptures, or damaged images—regarding all sins committed throughout the three periods of time—if they can reform and renew themselves, their past transgressions shall not be questioned. But if any flee to the Mountain of Desire, harboring treacherous implements, and do not confess for a hundred kalpas, their guilt shall remain as before. Those who killed their fathers, murdered their lords, harmed their brothers, or engaged in incest with their mothers shall flee into hiding according to the times, so as to bring an end to future offenses. The single icchantika is not included in this edict of amnesty; banished for their sins and held accountable from afar, may swift spirits be mounted [to pursue them]. Let the couriers of intent proclaim this universally to the ten directions. Let the officials in charge execute this.