[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) › 7.26 # 廣弘明集 7.26 廣弘明集 7.26 - **Language:** Classical Chinese ### [7.26](https://indike.org/pramana/in.bauddha.taisho.2103.7.26) 本河東人。遠祖從宦遂家于蜀。梁末為僧陽狂浪宕。周氏平蜀。因爾入關。天和二年上書。略云。唐虞之化。無浮圖以治國。而國得安。齊梁之時。有寺舍以化民。而民不立者未合道也。若言民壞不由寺舍。國治豈在浮圖。但教民心合道耳。民合道則安。道滋民則治立。是以齊梁競像法而起九級連雲。唐虞憂庶人而累土堦接地。然齊梁非無功於寺舍而祚不延。唐虞豈有業於浮圖。而治得久但利民益國則會佛心耳。夫佛心者以大慈為本。安樂含生終不苦役黎元。虔敬泥木損傷有識蔭益無情。而大周啟運繼歷膺圖總六合。在一心齊日月之雙照。養四生如厚地覆萬姓。同玄天實三皇之中興。嗟兆民之始遇。成五帝之新立。慶黎庶之逢時。豈不慕唐虞之勝風。遺齊梁之末法。嵩請造平延大寺。容貯四海萬姓。不勸立曲見伽藍。偏安二乘五部。夫平延寺者。無選道俗罔擇親疎。愛潤黎元等無持毀。以城隍為寺塔。即周主是如來。用郭邑作僧坊。和夫妻為聖眾。勤用蠶以充戶課。供政課以報國恩。推令德作三綱。遵耆老為上座。選仁智充執事。求勇略作法師。行十善以伏未寧。示無貪以斷偷劫。於是衣寒露養孤生匹鰥夫配寡婦。矜老病免貧窮。賞忠孝之門。伐凶逆之黨。進清簡之士。退諂侫之臣使。六合無怨紂之聲。八荒有歌周之詠。飛沈安其巢穴。水陸任其長生（云云）。嵩此上言。有所因也。曾讀智論。見天王佛之政令也。故立平延。然述佛大慈令生安樂。斯得理也。事則不爾。夫妻乃和未能絕慾。城隍充寺非是聖基。故不可也。即色為空。非正智莫曉。即凡為聖。豈凡下能通。故須兩諦雙行二輪齊運。以道通俗。出要可期。 > Originally a man of Hedong, whose distant ancestor followed official service and subsequently settled in Shu. At the end of the Liang, he became a monk, feigning madness and drifting about unbound. When the Zhou pacified Shu, he consequently entered the Pass. In the second year of Tianhe he submitted a memorial, which roughly said: 'Under the transformative governance of Tang and Yu, there were no stupas for ruling the state, yet the state achieved peace. In the era of Qi and Liang, there were monasteries to educate the people, yet the people were not established because they did not accord with the Way. If it is said that the ruin of the people does not stem from monasteries, how could the governance of the state depend on stupas? It is solely a matter of instructing the people's minds to accord with the Way. When the people accord with the Way, there is peace; when the Way enriches the people, good governance is established. For this reason, Qi and Liang competed in the semblance dharma and erected nine-tiered pagodas that touched the clouds, while Tang and Yu were concerned for the common folk and built earthen steps that touched the ground. Yet it was not that Qi and Liang lacked merit regarding monasteries, yet their dynasties were not prolonged; how could Tang and Yu have had deeds concerning stupas, yet their reigns endured long? It is simply that benefiting the people and profiting the state conforms to the mind of the Buddha. Now, the mind of the Buddha takes great compassion as its root, bringing peace and happiness to living beings, never harshly labouring the multitude, reverently honouring mud and wood while harming the conscious, or shielding and profiting the insentient. And the Great Zhou has initiated its cosmic cycle, succeeded to the dynastic reckoning, received the mandate charts, and unified the six directions under a single mind, matching the dual illumination of the sun and moon, nurturing the four kinds of birth as the thick earth, and sheltering the myriad clans as the dark heavens—verily the resurgence of the Three Sovereigns! One marvels that the myriad people have only now met this, bringing about the new establishment of the Five Thearchs, and celebrates that the common masses have encountered such a time. How could one not admire the surpassing ethos of Tang and Yu and discard the final dharma of Qi and Liang? Song requests the construction of the Great Pingyan Monastery, to house the myriad clans of the four seas; he does not urge the erection of crooked-view saṅghārāmas that narrowly settle the two vehicles and five divisions. Now, as for the Pingyan Monastery: without distinguishing clergy and laity, without choosing between kin and stranger, loving and moistening the multitude, treating equally those who uphold and those who break \[the precepts\]. Let the city walls and moats serve as the monasteries and pagodas, so that the Zhou sovereign himself is the Tathāgata; let the outer walls and settlements serve as the monastic quarters, harmonising husbands and wives into the noble saṅgha. Diligently employ sericulture to fulfil the household tax quotas, and supply government taxes to repay the state's kindness. Promote those of commanding virtue to serve as the Three Rectors, and honour the elders as the theras. Select the benevolent and wise to fill the offices of administrators, and seek the brave and strategic to serve as masters of the Dharma. Practice the ten virtues to subdue the unsettled, and demonstrate non-greed to cut off theft and robbery. Thereupon clothe those shivering in the cold, raise orphans, match widowers and wed widows, pity the aged and sick and relieve the impoverished; reward families of loyalty and filial piety, and chastise factions of treachery and rebellion; advance pure and simple scholars, and dismiss flattering and treacherous ministers; so that within the six directions there is no murmur of resentment like that against Zhou of Shang, and across the eight wildernesses there resound songs praising Zhou; flying and diving creatures dwell safely in their nests and caves, and those on water and land are granted their natural longevity (and so forth).' Song's words above had their source: he had once read the Da zhidu lun and seen the administrative decrees of the Deva-King Buddha; hence he established 'Pingyan'. Yet while his account of the Buddha's great compassion bringing about peace and happiness hits upon the principle, in actual practice it is not so. Though husbands and wives are harmonious, they have not yet severed desire; for city walls and moats to serve as monasteries is not a sacred foundation. Therefore it cannot be done. That form itself is emptiness cannot be comprehended except by correct wisdom; that ordinary beings themselves are sages—how could base ordinary beings master this? Therefore both truths must proceed together, and the two wheels must turn in unison. By using the Way to penetrate the mundane, the essential path to liberation may be anticipated. > — English (machine translation) (machine translation) - [Previous: 7.25](https://indike.org/pramana/in.bauddha.taisho.2103.7.25) - [Next: 7.27](https://indike.org/pramana/in.bauddha.taisho.2103.7.27) - [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.7.26) — English, machine translation ## Linked texts (1) - [止觀輔行傳弘決](https://indike.org/pramana/in.bauddha.taisho.1912.2.59.3) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.7.26](https://indike.org/pramana/in.bauddha.taisho.2103.7.26) · Pramāṇa