[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) › 4.6 # 廣弘明集 4.6 廣弘明集 4.6 - **Language:** Classical Chinese ### [4.6](https://indike.org/pramana/in.bauddha.taisho.2103.4.6) 梁高祖武皇帝。年三十四登位。在政四十九年。雖億兆務殷而卷不釋手。內經外典罔不厝懷。皆為訓解數千餘卷。而儉約自節。羅綺不緣。寢處虛閑。晝夜無怠。致有布被莞席草屨葛巾。初臨大寶即備斯事。日惟一食永絕辛羶。自有帝王罕能及此。舊事老子宗尚符圖。窮討根源有同妄作。帝乃躬運神筆下詔捨道。文曰。維天鑒三年四月八日。梁國皇帝蘭陵蕭衍稽首和南。十方諸佛十方尊法十方聖僧。伏見經云。發菩提心者即是佛心。其餘諸善不得為喻。能使眾生出三界之苦門。入無為之勝路。故如來漏盡智凝成覺。至道通機德圓取聖。發慧炬以照迷。鏡法流以澄垢。啟瑞迹於天中。爍靈儀於像外。度群迷於慾海。引含識於涅槃。登常樂之高山。出愛河之深際。言乖四句語絕百非。應迹娑婆王宮誕相。步三界而為尊。普大千而流照。但以機心淺薄好生厭怠。遂乃湛說圓常。亦復潛輝鶴樹。闍王滅罪婆藪除殃。若不逢遇大聖法王。誰能救接。在迹雖隱其道無虧。弟子經遲迷荒耽事老子。歷葉相承。染此邪法。習因善發。棄迷知返。今捨舊醫歸憑正覺。願使未來生世童男出家。廣弘經教化度含識同共成佛。寧在正法中長淪惡道。不樂依老子教暫得生天。涉大乘心離二乘念。正願諸佛證明。菩薩攝受。弟子蕭衍和南。于時帝與道俗二萬人。於重雲殿重閣上。手書此文發菩提心。至四月十一日。又勅門下。大經中說。道有九十六種。惟佛一道是於正道。其餘九十五種名為邪道。朕捨邪外道以事正內。諸佛如來若有公卿能入此誓者。各可發菩提心。老子周公孔子等。雖是如來弟子而化迹既邪。止是世間之善。不能革凡成聖。其公卿百官侯王宗族。宜反偽就真捨邪入正。故經教成實論云。若事外道心重佛法心輕。即是邪見。若心一等。是無記性不當善惡。若事佛心強老子心弱者。乃是清信。言清信者。清是表裏俱淨。垢穢惑累皆盡。信是信正不信邪。故言清信佛弟子。其餘諸信皆是邪見。不得稱清信也。門下速施行。 > Emperor Wu, the High Ancestor of the Liang, ascended the throne at the age of thirty-four and governed for forty-nine years. Although the myriad affairs of the realm were pressing, the scroll was never out of his hand; of the inner scriptures and outer classics, there were none he did not keep in mind, and he composed commentaries and explanations running into several thousands of fascicles. He was frugal and restrained: he did not trim his robes with silks or brocades; his sleeping quarters were empty and plain; day and night he never slackened. He went so far as to have a cloth quilt, rushes for a mat, straw sandals, and a kudzu headscarf; upon first ascending the throne he was already fully endowed with these practices. He ate only one meal a day and permanently severed pungencies and meat; among emperors and kings, rare were those who could equal this. Formerly he had served Laozi and venerated talismans and diagrams, but when he traced their roots to the bottom, he found them identical to fabricated falsehoods. The Emperor thereupon personally wielded the divine brush and issued an edict renouncing Daoism. Its text said: 'On the eighth day of the fourth month in the third year of the Tianjian reign era, Xiao Yan, Emperor of the State of Liang from Lanling, bows his head in reverent homage to the Buddhas of the ten directions, the honored Dharma of the ten directions, and the noble Sangha of the ten directions. Humbly observing what the sūtras say: producing the bodhicitta is none other than the Buddha-mind, and the rest of the various goods cannot serve as an analogy for it. It can cause sentient beings to emerge from the painful gates of the three realms and enter the supreme path of the unconditioned (asaṃskṛta). Thus, the outflows of the Tathāgata being exhausted, wisdom congealed and he achieved awakening; the ultimate Way penetrated all capacities, and, virtue perfected, he attained sainthood. He ignited the torch of wisdom to illumine the deluded, and mirrored the stream of Dharma to clarify defilements. He displayed auspicious traces in the center of the heavens, and shone forth his spiritual demeanor beyond ordinary forms. He delivers all the deluded in the ocean of desire, and guides conscious beings toward nirvāṇa. Ascending the high mountain of eternal bliss, he brings them out from the deep confines of the river of attachment. His words depart from the four propositions; his expressions are free from the hundred negations. Manifesting his traces in the Sahā world, he showed the sign of birth in the royal palace; taking steps across the three realms, he was supreme, shedding radiance everywhere across the great trichiliocosm. Yet because their minds of capacity were shallow and thin, easily giving rise to disgust and weariness, he thereupon clearly expounded the perfect and eternal, and likewise concealed his splendor beneath the cranes' trees. King Ajātaśatru had his sins extinguished, and Vasu had his calamities removed; had they not encountered the Great Sage, the Dharma King, who could have rescued and received them? Though his traces are concealed, his Way suffers no defect. This disciple has for a long time been deluded and wild, obsessively serving Laozi; through successive generations this has been passed down, tainted by this false teaching. Now that the habit-cause of goodness has sprung forth, I discard delusion and know to return. I now renounce the old physician and take refuge in true awakening. I vow that in future lifetimes I may become a celibate monk, widely propagate the scriptures and teachings, convert and liberate conscious beings, and together achieve Buddhahood. I would rather sink forever in evil paths within the true Dharma than delight in temporarily gaining birth in heaven by relying on Laozi's teachings. Embracing the mind of the Great Vehicle, I depart from the thoughts of the Two Vehicles. I righteously pray that all Buddhas bear witness, and that the bodhisattvas accept me. Disciple Xiao Yan pays reverent homage.' At that time, the Emperor, together with twenty thousand monastics and laypeople, at the double-tiered pavilion of the Chongyun Hall, hand-wrote this text and gave rise to bodhicitta. On the eleventh day of the fourth month, he again decreed to the Chancellery: 'In the great sūtras it is said that there are ninety-six kinds of paths; only the one path of the Buddha is the true path, while the remaining ninety-five kinds are named false paths. We renounce the false, heterodox path to serve the true, inner \[Way\] of the Buddhas and Tathāgatas. If among the dukes and ministers there are any who can enter this vow, they may each give rise to bodhicitta. Though Laozi, the Duke of Zhou, Confucius, and the like were disciples of the Tathāgata, their transformative traces were already heterodox; they are merely worldly goods and cannot transform the ordinary into the holy. Dukes, ministers, all officials, marquises, kings, and clansmen ought to turn away from the counterfeit to approach the real, renounce the false, and enter the true. Hence the scriptural teaching Tattvasiddhi-śāstra states: "If one's mind serving heterodox paths is heavy and one's mind toward the Buddha's Dharma is light, that is wrong view. If one's mind treats both equally, it is of indeterminate nature, neither good nor bad. If one's mind serving the Buddha is strong and the mind toward Laozi is weak, that is a pure believer." To speak of a "pure believer": "pure" means pure both inside and out, with defilements, delusions, and entanglements completely exhausted; "believer" means believing in the true and not believing in the false. Therefore one is called a pure believing disciple of the Buddha. All other forms of belief are wrong views and cannot be called pure belief.' Let the Chancellery quickly put this into practice. > — English (machine translation) (machine translation) - [Previous: 4.5](https://indike.org/pramana/in.bauddha.taisho.2103.4.5) - [Next: 4.7](https://indike.org/pramana/in.bauddha.taisho.2103.4.7) - [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.4.6) — English, machine translation ## Linked texts (1) - [緇門警訓](https://indike.org/pramana/in.bauddha.taisho.2023.10.31) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.4.6](https://indike.org/pramana/in.bauddha.taisho.2103.4.6) · Pramāṇa