[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) › 4.19 # 廣弘明集 4.19 廣弘明集 4.19 - **Language:** Classical Chinese ### [4.19](https://indike.org/pramana/in.bauddha.taisho.2103.4.19) 先生曰。公子辯士哉。見何膚淺。所談不踰百世。所歷無越八荒。詎能曉果報之終期。察因緣之本際。不可局凡六識罔聖三明者也。吾聞播植百穀。非獨水土之功。陶鑄四生。詎正陰陽之力。既有根於種類。亦無離於集起。竊見或體合夫妻子孫不孕。或身非鰥寡男女莫均。至於螢飛蟬化蜂巢蟻卵。非構兩精之產。豈從二藏之任。若但稟之於乾坤。人亦奚賴於父母。一須委運慈孝何歸。是知因自參差果方環互。支分三報星羅萬品。或今身而速受。或來世而晚成。此理必然亦何而朽。竊以賞罰不濫。王者之明法。罪福無舛。業道之大功。政治則五刑罰祿位賞。幽祇則三塗罪人天福。目前可以為監誡。豈伊吾之構虛論哉。子未陷囹圄誰信有廷尉。不遊岱宗便謂無鬼府。但善惡積成則殃慶有餘。被之茂典爾所未悉。至如疏勒。涌泉之應。大江橫石之感。羊公白玉郭巨黃金。驄標鮑宣之馬。珠降噲參之鶴。爰及宣王之崩於杜伯。襄公之懼於彭生。白起甘死之徵。李廣不侯之驗。陸抗殃則遺後。郭恩禍則止身。斯甚昭著。孰言冥杳。雖有知無知六經不說。然祭神祭鬼三代攸傳。必也死而寂寥。何求存以仁行。無宜棄儒墨之小教。失幽明之大理。子可惜良才太甚愚僻。早須歸悔體我真言。 > The Master said: "What an eloquent debater you are, young gentleman! Yet how shallow is your vision! What you talk about does not exceed a hundred generations, and what you have traversed does not reach beyond the eight wildernesses. How could you understand the ultimate term of karmic fruition, or perceive the fundamental limit of causes and conditions? One must not limit oneself to the common six consciousnesses while denying the sacred three vidyās. I have heard that the sowing and planting of the hundred grains is not solely the work of water and soil; how could the fashioning of the four forms of birth be strictly the power of yin and yang? Just as they have roots in their species, they are also not separate from accumulated conditioning. I have observed that sometimes husbands and wives unite in bodily harmony yet remain barren of descendants, or a person is neither a widower nor a widow yet fails to have both sons and daughters. As for the flight of fireflies, the metamorphosis of cicadas, the hives of bees, and the eggs of ants—these are not produced by the union of two essences; how could they rely on the function of the two visceral receptacles? If beings were merely endowed by Qian and Kun, why would humans rely upon father and mother? If everything must be entrusted to fate, where would benevolence and filial piety lead? From this we know that because causes are varied, fruitions alternate in cycles; branching into the three types of retribution, they are arrayed like stars in myriad categories: some are received swiftly in the present body, while some mature late in future lifetimes. This principle is inevitable; how could it ever decay? Consider that the absence of arbitrariness in rewards and punishments is the enlightened law of kings, and the lack of error in sin and merit is the great efficacy of the karmic path. In political governance, there are the five punishments for chastisement and emoluments and ranks for reward; in the unseen realm, there are the three evil paths for sins and humans and devas for blessings. What is before our eyes can serve as a mirror and admonition; how could it be that I have fabricated an empty theory? Before you fall into prison, who believes that there is a Commandant of Justice? If one does not visit Mount Tai, one asserts that there is no netherworld tribunal. It is simply that when good and evil accumulate, misfortune and blessing are abundant; this is set forth in the glorious scriptures, yet you do not understand it. Consider such events as the response of the gushing spring in Shule, or the resonance of the stone blocking the Great River; Lord Yang's white jade, Guo Ju's yellow gold, the piebald mark of Bao Xuan's horse, and the pearl bestowed upon Kuai Can's crane; as well as King Xuan's death by Du Bo, Duke Xiang's terror at Peng Sheng, the omen of Bai Qi accepting death, and the proof of Li Guang never being enfeoffed as a marquis; the calamity that Lu Kang bequeathed to his posterity, and the misfortune of Guo En that terminated with his own person. These are exceedingly evident; who can say they are dark and obscure? Although the Six Classics do not speak of whether the dead have consciousness or lack consciousness, sacrifice to gods and ghosts has been handed down through the Three Dynasties. If indeed death were mere silence and void, why should one seek in life to practice benevolence? You should not discard the lesser teachings of Confucianism and Mohism and lose the great principle of the seen and unseen realms. You are a fine talent, yet what a pity that you are excessively foolish and perverse! You must promptly repent and embody my true words." > — English (machine translation) (machine translation) - [Previous: 4.18](https://indike.org/pramana/in.bauddha.taisho.2103.4.18) - [Next: 4.20](https://indike.org/pramana/in.bauddha.taisho.2103.4.20) - [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.4.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.4.19](https://indike.org/pramana/in.bauddha.taisho.2103.4.19) · Pramāṇa