廣弘明集 9.79

9.79

又道士受三五將軍禁厭之法。有怨憎者癲狂殞命。又度國王品。東方開明招真神身著黑幘。有玄文身廣百步。頭柱天主食邪魔口容山。朝食五百暮噉三千五十五合衣吞。臣笑曰。三元大誡云天尊說十誡十善等法。無量人得道。誡云。不得懷惡心。聞誡生謗得罪。今樹木無情。不慮獲罪起謗。何須戒之令枯。若必枯死。此則有知。若有知者。聞法應悟。然無此理。何用斯言。公知今人修則損命災毒已行。大道寬容檢而不檢。致令殃延後代而不收錄之耶。

Furthermore, when Daoist priests receive the methods of warding off evils of the Generals of the Three and Five, those who bear hatred become mad and lose their lives. Furthermore, the ‘Chapter on the Salvation of Kings’ says that in the east, the Spirit of the True Invocation of Bright Dawn wears a black turban with mysterious patterns on his body; his body is one hundred paces wide, his head propping up the sky; he specializes in eating evil demons, and his mouth can hold a mountain; in the morning he eats five hundred, and in the evening he devours three thousand and fifty-five, swallowing them together with their clothes. Your subject laughs and says: The Great Precepts of the Three Primes states that when the Celestial Worthy preached the ten precepts, ten virtues, and other dharmas, immeasurable people attained the Dao. The precepts say: ‘Do not harbor an evil mind; hearing the precepts and giving rise to slander incurs sin.’ Now, trees are insentient; they do not fear incurring sin or giving rise to slander—why should one impart precepts to them to make them wither? If they must wither and die, they must possess consciousness. If they possessed consciousness, hearing the Dharma they ought to awaken. Yet there is no such principle; why use these words? You know that when people of today cultivate it, it harms their lives and disastrous poisons have already spread; if the Great Dao is broad and forgiving, examining yet not restraining, causing calamities to extend to later generations without collecting them back?