[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) › 4.12 # 廣弘明集 4.12 廣弘明集 4.12 - **Language:** Classical Chinese ### [4.12](https://indike.org/pramana/in.bauddha.taisho.2103.4.12) 帝命上統法師與靜角試。上統曰。方術小伎。俗儒恥之。況出家人也。雖然天命令拒。豈得無言。可令最下坐僧對之。即往尋覓。有僧佛俊一名曇顯者。不知何人。遊行無定。飲噉同俗。時有放言。標悟宏遠。上統知其深量。私與之交。于時名僧盛集。顯居末坐。酣酒大醉昂兀而坐。有司不敢召之。以事告於上統。上曰。道士祭酒常道所行。止是飲酒道人可共言耳。可扶輿將來。於是合眾皆憚而怯。上統威權不敢有諫。乃兩人扶顯令上高座。既上便立而含笑曰。我飲酒大醉。耳中有所聞云。沙門現一我當現二。此言虛實。道士曰。有實。顯即翹一足而立云。我已現一。卿可現二。各無對之。顯曰。向祝諸衣物飛揚者。我故開門試卿術耳。命取稠禪師衣盋祝之。諸道士一時奮發共呪。一無動搖。帝勅取衣。乃至十人牽舉不動。顯乃令以衣置諸梁木。又令祝之。都無一驗。道士等相顧無賴。猶以言辯自高。乃曰。佛家自號為內。內則小也。謂我道家為外。外則大也。顯應聲曰。若然則天子處內定小。百官處外定大矣。靜與其屬緘口無言。帝目驗藏否。便下詔曰。法門不二真宗在一。求之正路寂泊為本。祭酒道者世中假妄。俗人未悟仍有祇崇。麴糵是味清虛焉在。瞿脯斯甜慈悲永隔。上異仁祠下乖祭典。皆宜禁絕不復遵事。頒勒遠近咸使知聞。其道士歸伏者。並付昭玄大統上法師度聽出家。未發心者。可令染剃。爾日斬首者非一。自謂神仙者。可上三爵臺令其投身飛逝。皆碎屍塗地。偽妄斯絕。致使齊境國無兩信。迄于周時隋初。漸開其術至今東川。此宗微末無足抗言。帝諱洋。即元魏丞相高歡之第二子也。嫡兄澄急慢。為奴所害。洋襲其位代為相國。魏曆將窮。洋築壇於南郊。筮遇大橫大吉漢文之卦也。乃鑄金像。一瀉而成。魏收為禪文魏帝署之。即受其禪為大齊也。凡所行履不測其愚智。委政僕射楊遵彥。帝大起佛寺。僧尼溢滿諸州。冬夏供施行道不絕。時稠禪師箴帝曰。檀越羅剎察治國。臨水自見。帝從之。覩群羅剎在後。於是遂不食肉。禁鷹鷂去官。漁屠辛葷悉除不得入市。帝恒坐禪竟日不出。禮佛行繞。其疾如風受戒於昭玄大統。法上面掩地。令上履髮而授焉。先是帝在晉陽。使人騎駝。勅曰。向寺取經函。使問所在。帝曰。任駝出城。及出奄如夢至一山。山半有佛寺。群沙彌遙曰。高洋馲駝來。便引見一老僧拜之曰。高洋作天子何如。曰聖明。曰爾來何為。曰取經函。僧曰。洋在寺嬾讀經令北行東頭與之。使者反命。初帝至谷口木井佛寺。有捨身癡人不解語。忽謂帝曰。我去爾後來。是夜癡人死。帝尋崩於晉陽。 > The Emperor ordered the Grand Controller Master of the Law to contest against Xiu Jing. The Grand Controller said: 'The occult arts are trivial tricks which even mundane Ru scholars despise, how much more so those who have left household life! Nevertheless, when the heavenly command directs us to oppose him, how could we remain silent? We may order the monk sitting at the very lowest seat to confront him.' They immediately went to search for one. There was a monk named Fojun, also called Tanxian, of unknown origin. He wandered without fixed abode, and his eating and drinking were like those of commoners. Occasionally he would speak unrestrainedly, indicating profound and far-reaching awakening. The Grand Controller recognized his deep capacity and had privately befriended him. At that time renowned monks gathered in great numbers, and Xian took the lowest seat. He had drunk heavily, was thoroughly drunk, and sat nodding. The officers did not dare to summon him and reported the matter to the Grand Controller. The Grand Controller said: 'What the Daoist Libationers practice is the ordinary path; only an alcoholic monk is fit to speak with them. Have him supported and carried here.' Thereupon the entire assembly was apprehensive and fearful, but out of awe of the Grand Controller's authority, no one dared to remonstrate. So two men supported Xian onto the high seat. Once upon it, he stood up, smiled, and said: 'I have drunk heavily and am thoroughly drunk. In my ears I heard it said: "If a śramaṇa manifests one, I shall manifest two." Is this statement true or false?' The Daoists said: 'It is true.' Xian then stood on one foot and said: 'I have already manifested one. You gentlemen may manifest two.' None of them could respond. Xian said: 'Earlier, when your spells caused all those robes and utensils to fly and flutter, I intentionally opened the door to test your arts.' He ordered that the robe and bowl of Dhyāna Master Chou be brought and cast spells upon. All the Daoists roused their energies together and jointly chanted spells, but the items did not move at all. The Emperor ordered that the robe be taken; even ten men tugging and lifting it could not move it. Xian then ordered the robe to be placed on the crossbeams and ordered them to cast spells upon it again. There was no effect whatsoever. The Daoists looked at one another at their wit's end, yet they still held themselves high with verbal eloquence, saying: 'The Buddhist house styles itself "inner"; "inner" means small. It calls our Daoist house "outer"; "outer" means great.' Xian replied in response: 'If that is so, then the Son of Heaven, dwelling in the inner \[palace\], must certainly be small; the hundred officials, dwelling on the outer \[perimeter\], must certainly be great.' Jing and his subordinates kept their mouths closed and were speechless. Having visually verified the good and the bad, the Emperor issued an edict saying: 'The Dharma-gate is non-dual; the true lineage is one. In seeking its correct path, quiescence is the root. The Daoists who are Libationers are deceptive and false in the world; ordinary people have not awakened and still revere and honor them. Fermented yeast is their taste—where is their purity and vacuity? Dried venison is sweet to them—they are forever separated from benevolence and compassion. Above, they diverge from shrines of benevolence; below, they violate ritual canons. All of them must be banned and extinguished, no longer to be observed or served. Promulgate this command far and wide to let everyone know and hear of it.' As for those Daoists who submitted, they were all handed over to the Grand Controller of the Bureau of Buddhist Affairs, Master Shang, who tonsured them and allowed them to leave household life; those who had not generated the mind \[for it\] were ordered to dye \[their clothes\] and shave. On that day, more than one was beheaded. Those who claimed to be divine immortals were made to ascend the Sanjue Terrace and ordered to throw their bodies down to fly away; their corpses were all smashed to pieces upon the ground. Deceptions and falsehoods were thereby eradicated. This caused the realm of the Qi state to have no split allegiance. Down to the times of the Zhou and the beginning of the Sui, their arts gradually re-opened, down to the present in Dongchuan; this lineage is so minuscule that it is not worth disputing. The Emperor's taboo name was Yang, the second son of Gao Huan, Prime Minister of the Northern Wei. His elder brother of the principal wife, Cheng, was impatient and insolent, and was murdered by a slave. Yang succeeded to his position and took his place as Prime Minister. When the dynastic count of the Wei was about to end, Yang built an altar in the southern suburbs; the divination encountered the Great Transverse, the greatly auspicious hexagram of Emperor Wen of the Han. Thereupon he cast a golden image, which was successfully formed in a single casting. Wei Shou composed the abdication text, and the Wei Emperor signed it. He then accepted the abdication to become the Great Qi. In all his conduct, no one could fathom his folly or wisdom. He entrusted the administration to Vice-Director Yang Zunyan. The Emperor greatly erected Buddhist monasteries; monks and nuns overflowed all the prefectures. Winter and summer, offerings and the practice of the Way continued without cease. At that time Dhyāna Master Chou admonished the Emperor, saying: 'The Danapati governs the state with the scrutiny of a rākṣasa. Look into the water and you will see yourself.' The Emperor followed his advice and saw a host of rākṣasas behind him. Thereupon he ceased to eat meat. He banned falcons and hawks, dismissed their officials, and eliminated fishing, butchery, and all pungent and non-vegetarian foods, not allowing them into the markets. The Emperor constantly sat in dhyāna, not coming out for entire days. When bowing to the Buddha and circumambulating, his speed was like the wind. He received the precepts from the Grand Controller of the Bureau of Buddhist Affairs. He spread his hair upon the ground and ordered the Master to tread on the hair and confer them. Prior to this, while the Emperor was in Jinyang, he sent a man riding a camel, decreeing: 'Go to the temple and fetch the sūtra chests.' The messenger asked where it was. The Emperor said: 'Let the camel leave the city at will.' When he left, suddenly as if in a dream, he reached a mountain. Halfway up the mountain was a Buddhist monastery. A crowd of novices said from afar: 'Gao Yang's camel has arrived!' They led him to see an old monk. He bowed to him, and the monk said: 'How is Gao Yang doing as the Son of Heaven?' He replied: 'Sage and enlightened.' The monk said: 'What have you come for?' He replied: 'To fetch the sūtra chests.' The monk said: 'Yang is lazy at reciting sūtras in the monastery; order him to go north to the east end to be given them.' The messenger returned to report his mission. Earlier, when the Emperor reached the Buddhist monastery at Mujing in Gukou, there was a foolish man who had abandoned his body and could not speak. Suddenly he said to the Emperor: 'I am going; you come after.' That night the foolish man died, and the Emperor soon died in Jinyang. > — English (machine translation) (machine translation) - [Previous: 4.11](https://indike.org/pramana/in.bauddha.taisho.2103.4.11) - [Next: 4.13](https://indike.org/pramana/in.bauddha.taisho.2103.4.13) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2103.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.4.12) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.4.12](https://indike.org/pramana/in.bauddha.taisho.2103.4.12) · Pramāṇa