廣弘明集 12.29

12.29

The treatise says: Examining what Fu Yi cited, from before Emperor Guangwu of the Later Han, when there was no Buddha-dharma, dynasties lasted long and years were plentiful, sons always succeeded fathers, and ministers did not usurp sovereigns; whereas from Emperor Ming of the Han onward, because there was the Buddha-dharma, sons did not succeed fathers, and ministers often usurped sovereigns. Examining these words of Fu Yi, one knows his mediocrity and darkness. Although he cites charts and histories, he does not investigate them from beginning to end. Looking back at those who were emperors and kings since ancient times, some ended in a single generation, while others perished after several reigns. For instance, Emperor Shaohao: his governance was cluttered and chaotic, and the Jiuli rebelled; his heir was unworthy, and his line perished in a single generation. Emperor Zhi likewise had no legitimate successor; his reign did not last a full year, and he perished in his own person. Thereafter, the sons of Tang Yao and Yu Shun were both unworthy, and their lines were extinguished in a single generation. Xia Jie and Yin Zhou were both tyrannical and cruel, and were slain by their ministers. In between, there were ministers who usurped sovereigns, such as Yi and Han Zhuo; or younger brothers who snatched from elder brothers, such as Zhong Ren and Yong Ji. Coming to the Zhou dynasty, Prince Chao banished King Jing, which was a son deposing his father; coming to the Qin house, Zhao Gao murdered the Second Emperor, which was a minister assassinating his sovereign. Coming to the Former Han, Empress Lü threw the court into disorder, and Wang Mang usurped the government. Did the Buddha-dharma cause these things? If he says that from Emperor Ming of the Han down to Xiao Qi, all had tyrannical governance and short-lived dynasties because of venerating the Buddha-dharma, then when the Yuwen family destroyed the Buddha-dharma, they ought to have had good governance and a long dynasty. Yet Fu Yi ended his discussion at Xiao Qi, and said nothing when it came to the Yuwen family. This not only deceives the common people, but also cheats the Sage Sovereign. Speaking on this basis, this matter warrants legal prosecution! The Yuwen family usurped the Wei and established tyrannical, unprincipled rule; sovereign and minister were mutually suspicious, and brothers slaughtered one another. They insulted sages and worthies, and destroyed the Buddha-dharma. Their rule lasted for only five sovereigns and twenty-four years. Deducing from this single case: when rulers have no Buddha-dharma, their governance is tyrannical and their dynasty short; when they have the Buddha-dharma, their governance is good and their dynasty long. This is known to all in recent times; how could one not believe it? Fu Yi occupies the office of Grand Astrologer, a trusted and weighty post; he must be prudent with secrets and not speak falsely. Thus ancient sages were fearful when they had to speak, and anxious when uttering words. Yet Fu Yi does not consider calamity or fortune, but devotes himself exclusively to demonic heterodoxy. He either sets aside the later and cites the earlier, or conceals the head and exposes the tail, shielding Daoist methods while slandering and vilifying Buddhist monks. He engages solely in biased words and never utters a correct phrase. How could the bright mirror of the sage court fail to perceive this? In my, Gai's, humble view: if rulers desire to attain long dynasties and lasting years, they must promote the Buddha-dharma, establish goodness, and cultivate merit; tenderly nurture the multitude of commoners, overcome brutality, and eliminate killing; understand the distinction between life and death, maintain a mind of knowing when to stop and being content, accept words of loyal remonstrance, and distance themselves from flattering and fawning talk. Doing so, then the period of thirty reigns will naturally extend far, and the fortune of seven hundred years will be long-lasting. Hence the Huainanzi states: 'In the world there is nobility that is not rank or power; there is longevity that is not a thousand years. Suiting one's nature and knowing contentment is nobility; understanding the distinction between life and death is longevity.'