廣弘明集 10.52

10.52

Your servant [Ming]guang further replies: The Classic of Poetry says: 'Having enlightened virtuous conduct, the four quarters accord with it.' Creation is spontaneous—how does it concern human affairs? The six desire heavens offer invitations, and ten thousand kingdoms take refuge. The halls of the seven places and eight assemblies are beyond measure—how could they be limited to a monastery of a thousand monks? If there were no great worthies, who would pay homage? If there were no great sages, who would come to dwell? The Nirvāṇa Sūtra says: 'Not taking the property of others, constantly giving benefits to all, and building monasteries (cāturdiśa-saṃgha) and monks' rooms results in rebirth in the Akṣobhya realm.' Since the various sūtras are clear, all matters have their justification. Saying this does not accord with the Buddha's mind—what slanderous falsehood is that? Calling monasteries 'Pingyan' was Yuansong's deluded argument; how could the Buddha's establishment of saṃghārāmas be called a distorted view? This is measuring excessively, and his granting and taking away contravened propriety. In his actions, how does it differ from beating a cloth drum to ridicule the Thunder Gate, or boasting of an ant hole before the heavenly court? He advised taking husband and wife as the holy assembly, merely indulging marital lust; he claimed that the ruler of the state is the Tathāgata, hoping to exalt flattering speech. How could an official of pure remonstrance be strange like this? How does this differ from Weiling seeking favor by advising the King of Chu to seize his son's wife, or Grand Minister Pi seeking immediate benefit by interpreting the dream of azure skies for the King of Wu? Knowing in their hearts it was insubordinate, their mouths uttered fine phrases; trusting those heterodox words, their states were destroyed thereby. Yuansong was certainly guilty of transgressions and expelled by the monastic officials; out of anger and shame, his slanderous intention was born. He destroyed nests and tore down monasteries fearing his principles could not be set forth; he stirred the Emperor's mind by honoring him with the name of Buddha, perversely currying favor with one person and burying the field of the Three Jewels. Among the hundreds of thousands who heard this, who did not sigh and lament? Since the Buddhadharma came, it has been perpetual and boundless; wherever heaven abides and earth rests, it is revered. Among former emperors and later kings, who did not respect and honor it? Why alone in this state should it be debased? Formerly Bian He suffered in Chu, and Confucius was trapped in Chen. Comparing modern times to antiquity, I fear it will invite ridicule."