[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) › 7.16 # 廣弘明集 7.16 廣弘明集 7.16 - **Language:** Classical Chinese ### [7.16](https://indike.org/pramana/in.bauddha.taisho.2103.7.16) 濟云。自古帝師諸侯賓友。千載一逢猶如旦暮。賢明希世宇宙獨立。今乃削髮。千群不臣萬眾稱為帝師。未之可也。姚石玉食三千佛寺。瓊宮八百供敬厚矣。終獲苗胤屠滅。宋齊已降莫懲前失。餘有罵僧醜詞。足可掩耳。畢寄詛帝之語。同莊蒙之寓言焉。又曰。僧出寒微規免租役。無期詣道志在貪婬。竊盜華典傾奪朝權。凡有十等。一曰。營繕廣廈。僭擬皇居也。二曰。興建大室莊飾胡像。僭比明堂宗祐也。三曰。廣譯妖言勸行流布。轢帝王之詔勅也。四曰。交納泉布賣天堂五福之虛果。奪大君之德賞也。五曰。豫徵收贖免地獄六極之謬殃。奪人主之刑罰也。六曰。自稱三寶假託四依坐傲君王。此取威之術也。七曰。多建寺像廣度僧尼。此定霸之基也。八曰。三長六紀四大法集。此別行正朔密行徵發也。九曰。設樂以誘愚小。俳優以招遠會。陳佛土安樂。斥王化危苦。此變俗移風徵租稅也。十曰。法席聚會邪謀變通。稱意贈金毀破遭謗。此呂尚之六韜祕策也。凡此十事不容有一。萌兆微露即合誅夷。今乃恣意流行排我王化方。又擊鴻鍾於高臺。期闕庭之箭漏。掛旛蓋於長剎。倣充庭之鹵簿。徵玉食以齋會。雜王公之享燕。唱高越之贊唄。象食舉之登歌。嘆功德則比陳詞之祝史。受儭施則等束帛之等差。設威儀則効旌旂之文物。凡諸舉措竊擬朝儀云云。陛下方更傾儲供寺。萬乘擬附庸之儀。肅拜僧尼。三事執陪臣之禮。寵既隆矣。侮亦劇矣。臣不取者四也。 > Ji said: 'Since antiquity, imperial preceptors and guests or friends of the feudal lords have met \[their monarchs\] once in a thousand years, \[fleeting\] as morning and dusk; their virtuous sagacity was rare in the world, standing unique throughout the universe. Yet nowadays shaven-headed \[monks\] in their thousands do not act as subjects, and multitudes in their ten thousands are styled imperial preceptors. This cannot be permitted. The Yao and Shi \[clans\] offered delicacies of jade to three thousand Buddhist monasteries and built eight hundred jasper palaces, their offerings and veneration being lavish indeed; yet in the end their lineages were slaughtered and annihilated. From the Song and Qi onwards, none have taken warning from past failures. As for his other vile words reviling the saṅgha, they are sufficient to make one stop one's ears; to the last, his words lodged curses against the emperor, like the parables of Zhuang Meng. He further said: 'The monks arise from humble origins, scheming to evade taxes and corvée labor. Having no ambition to attain the Way, their intent lies in greed and lust. They covertly usurp Chinese institutions and subvert imperial authority. In all, there are ten kinds \[of abuses\]: First, constructing vast halls to usurp the likeness of the imperial palace. Second, erecting great chambers and adorning barbarian images to usurp the likeness of the Mingtang and the ancestral temples. Third, extensively translating bewitching words to encourage their spread, trampling upon the imperial edicts and decrees. Fourth, gathering money and coins to sell the false fruition of the five blessings of heaven, usurping the sovereign's rewards of virtue. Fifth, collecting ransoms in advance to exempt people from the spurious calamities of the six extremities of hell, usurping the ruler's punishments. Sixth, styling themselves as the triratna and falsely relying on the four dependencies to sit arrogantly before the sovereign, which is an artifice for assuming majesty. Seventh, building many temples and images to ordain monks and nuns extensively, which is the foundation for establishing hegemony. Eighth, holding the three-long, six-discipline, and four-great Dharma assemblies, which is establishing a separate calendar and secretly conducting levies. Ninth, performing music to entice the foolish and small, and staging comedic theatricals to summon distant assemblies, proclaiming the peace and joy of the Buddha-land while reviling the perils and hardships of imperial rule, which is altering customs and habits to collect taxes. Tenth, convening assemblies for Dharma seats to hatch evil plots and illicit shifts, rewarding those who please them with gold and slandering those who ruin or censure them, which is the secret strategy of Lü Shang's Six Secret Teachings. Among these ten matters, not a single one can be tolerated; at the slightest emergence of a portent, they should immediately be executed and exterminated. Yet now they are allowed to circulate freely, ousting our imperial culture. Furthermore, striking great bells upon high terraces rivals the water clocks of the imperial palace; hanging banners and canopies on tall spires imitates the imperial insignia filling the courtyard; levying jade delicacies for vegetarian banquets mixes with the feasts of princes and dukes; chanting high and transcendent hymns of praise resembles the songs sung while ascending the hall for the presentation of imperial food; praising merit and virtue rivals the sacrificial invocations of the ritual officers; receiving donations matches the gradations of bundles of silk; establishing solemn deportment emulates the flags, banners, and ceremonial accoutrements. In all their undertakings, they secretly imitate court ritual, and so forth. Your Majesty now empties the storehouses to make offerings to the monasteries; the lord of ten thousand chariots adopts the ritual of a dependent vassal, and reverently bows to monks and nuns, while the Three Excellencies observe the etiquette of subordinate ministers. The favoritism is already excessive, and the humiliation is also extreme. This is the fourth reason why your servant does not accept \[this\].' > — English (machine translation) (machine translation) - [Previous: 7.15](https://indike.org/pramana/in.bauddha.taisho.2103.7.15) - [Next: 7.17](https://indike.org/pramana/in.bauddha.taisho.2103.7.17) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.2103.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.7.16) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.7.16](https://indike.org/pramana/in.bauddha.taisho.2103.7.16) · Pramāṇa