廣弘明集 12.17

12.17

The discourse states: Examining the Renwang jing, there are five kinds of worldly emperors: first, the millet-scattering king, whose majestic virtue is the most inferior; second, the iron-wheel king, who governs Jambudvīpa; third, the copper-wheel king, who holds two continents; fourth, the silver-wheel king, who transforms three continents; fifth, the gold-wheel king, who unifies four continents. Regarding these five kings, their positions are not the same in high and low, and their virtues differ in superiority and inferiority. Assessing the First Emperor of Qin and Emperor Wu of Han, within Jambudvīpa they were kings only in Cīnasthāna; among the five kinds of kings, they were millet-scattering kings. These were of inferior virtue yet dwelt in supreme palaces, of base rank yet occupied lofty terraces; they did not move people through grace and kindness, but exclusively drove beings through whipping and flogging. This caused spirits and deities to bear indignation and rebuke, and the common people to cry out in grief; thus the court historians disparaged them as unprincipled. Furthermore, after their deaths they lavishly constructed tombs and mounds, squandering myriad pieces of gold and toiling the common people with forced labor. Thereupon their flesh and bones dissolved and scattered, and their spiritual traces became nothing. As the ages grew solitary and silent, where was their authority and blessing? Our Śākya responded to the world with virtue and position uniquely exalted; his Way crowned the hundred spirits, and his spirit transcended the myriad billions. He was the utmost sage among sages, whose virtue surpassed all preceding thousands of sages; he was the Dharma King among kings, whose position stood above a hundred kings. How could one compare superiority and inferiority with the likes of the First Emperor of Qin and Emperor Wu of Han? The Buddha was exalted in virtue, so he dwelt in supreme palaces; his rank was ultimate, so he occupied lofty terraces. He moved people solely through the transformation of virtue, without using whipping and flogging to drive beings. Naturally, there were emperors who joyfully renounced wealth, and divine spirits that secretly assisted him. After his extinction, stūpas and shrines were raised for him; his relics do not perish, and his majestic spirit still remains. Destroying them immediately manifests evil omens; smashing them brings calamity before one's eyes. Thus Sun Hao, ruler of Wu, was extravagant, lustful, harsh, and cruel; disregarding sin and merit, he claimed there was no retribution. Having excavated a bronze statue, he ordered it placed before a privy. When the eighth day of the fourth month arrived, he urinated on the head of the statue, saying: 'Today is the eighth day, and I bathe your crown with this.' In an instant, he suffered from genital pain with agony difficult to endure. The Grand Astrologer divined it, saying: 'You have offended a great deity.' He prayed all around to the spirits and deities, yet none showed any miraculous response. Later, upon hearing about the Buddha, he was startled and terrified, sighing in regret over his past error; he immediately dispatched men to welcome the statue, bathed it with scented water, and kowtowed to apologize for his offense. He was instantly cured at his words; because of this, he generated faith and remained wary and fearful to the end of his life. Furthermore, Xie Hui, an official of the Song, was personally present in the city of Jingzhou; inside there was a five-storied monastery, and the monastery had a relic stūpa. Hui was violent and rebellious by nature, having had no sincere faith beforehand; he said: 'Monasteries and stūpas should not be inside the city,' and ordered them to be destroyed and cast out. Thereupon, he personally led soldiers straight before the stūpa; the multitude all trembled and none dared raise a hand. Hui then sternly beat the drums to drive and force the soldiers, crashing into the shrine doors and hacking the revered statue. Shortly, clouds and mist darkened the earth, and wind and dust veiled the sky. Hui and his soldiers were covered with ash and dirt; wiping it with their hands, skin and flesh fell off along with it. It then turned into an evil disease, with leprous sores over their entire bodies. Before long, he rebelled and was soon executed and destroyed. These matters are all as recounted in the Song Xuan yan ji. Briefly following the records and biographies, I have noted these entries merely to show those who are not yet awakened and make their minds and eyes clear. According to my humble view: Śākya responded to the world and all beings jointly revere him; in ancient times there were already monasteries and stūpas, so regarding those built today, I request that they be preserved. Old Lao abandoned the world and his mind valued emptiness and nothingness; during his time in the world, he had no lodgings or buildings at all, so regarding current extravagant rivalries, I request that they be curtailed.