廣弘明集 14.21

14.21

Fu also says: 'Before there was the Buddhadharma, people were all pure and harmonious, and the world had no usurpation or rebellion.' These, too, are unconsidered words. Did not the Jiuli disorder virtue in an era when there was no Buddha? Was not the disobedience of the Sanmiao after the existence of the Dharma? In the decline of the Xia and Yin, where was there purity and harmony? In the Spring and Autumn period, was there really no usurpation and rebellion? Robbers, thieves, traitors, and rebels—the Minister of Crime was commanded by Gaoyao; the Xianyun blazed fiercely—the punitive expedition toiled Jifu. Yet Fu claims that the Buddha aroused usurpation and rebellion, and that the Dharma ruined purity and harmony; he solely fabricates empty words, entirely violating the authentic records. The Buddha prohibited even the theft of a single thread; how could he foster the chaos of usurpation and rebellion? The Buddha prevented even the falsehood of a single word; how could he ruin the way of purity and harmony? In truth, the Buddha's teaching exhorted ministers to be loyal, exhorted sons to be filial, exhorted the state to be governed, and exhorted the family to be harmonious. Promoting the good, it demonstrates the joys of the heavenly halls; punishing wrongdoing, it reveals the sufferings of hell. It does not rely solely on a single word of praise; how could it be limited to five punishments to serve as warnings? To claim that it harms harmony and fosters disorder—is this not the height of slander? Yet how could this harm the Buddha-sun? It only causes oneself to sink into the sea of suffering. Lightly committing it without avoiding it—how truly lamentable! Thereupon, the scholar's mind was subdued and his face showed shame; stepping back from his mat, he apologized, saying: 'Because of habitual customs, I lived an ordinary life, turned away from the Way, and indulged myself. Neglecting what I had not investigated, I enjoyed what was formerly handed down; turning my back on the true Dharma, I held divergent views, and receiving perverse words, I shared in their errors. Now, having heard the profound and distant nature of the Buddha's wisdom, I realize the loyalty and truth of the Śākya teachings. With an open mind, my spirit is awakened and principle is unfolded; it is sufficient to wash away delusion and eliminate afflictions. Though I followed deviance in former years, I ask to return to the correct path today. I will reverently recite your instructions to serve as my guiding words.'