廣弘明集 2.18

2.18

In the first year of Xing'an, Gaozong ascended the throne. He issued an edict saying: 'Those who act as emperors and kings must revere the luminous spirits and make manifest the way of benevolence. As for those who could bestow benefits upon the living people and succor all kinds of beings, even if in antiquity, their heroic deeds are still recorded in order. Thus the *Spring and Autumn Annals* praises the rites of honoring the luminous, and the sacrificial canons record the clans who bestowed achievements. How much more so for the Tathāgata of the Śākya teachings, whose merits aid the trichiliocosm and whose grace flows to the defiled world! Those who examine life and death praise his penetrating insight; those who peruse the literary doctrines value his wondrous gate. It aids the prohibitive laws of royal governance, augments the good nature of benevolence and wisdom, expels all heresies, and expounds true enlightenment. Therefore, from former dynasties onward, none did not revere it, and it is likewise what Our state has constantly honored and served. Shizu, the Emperor Taiwu, expanded the distant wilderness and his virtuous grace reached far and wide. Śramaṇas and Daoist masters of pure sincerity in good conduct, such as the cohort of Huishi, reached everywhere no matter how distant; moved by their righteous spirit, they were often as numerous as a forest. Now, the depths of mountains and seas harbor many monstrous things; the cohorts of the treacherous and debauched are able to find shelter under false pretenses. Among the various temples, vicious factions came to exist. Consequently, the previous court, because of these flaws and offenses, punished the guilty. However, the authorities misunderstood the intent and banned everything across the board. Emperor Jingmu frequently sighed with regret over this. Yet, facing many affairs of the military and the state, he had no leisure to restore it. Having inherited the great lineage and reigning over the myriad states, We contemplate carrying out the intentions of Our predecessors to promote this Way. Now We decree that in every administrative center of the commanderies and counties of the various provinces, at places where the multitudes dwell, permission is granted to construct one Buddhist stūpa in each place, allowing them to use their own financial resources without setting limits or restrictions. As for those who love the Dharma of the Way and wish to become śramaṇas, regardless of age, provided they come from a good family, are of consistently sincere nature and conduct, and are known to their local community, they are permitted to leave household life: fifty persons for large provinces and thirty for small provinces. This will suffice to transform evil toward good and broadcast the teachings of the Way.' Thereupon, the whole world followed this trend, morning not waiting for evening; the stūpas and temples destroyed in former times were all restored, and Buddhist statues, sūtras, and treatises were all brought out into the open. At that time, a śramaṇa of the royal lineage of Kaśmīra named Shixian traveled east to the city of Liang, and then to the capital. Encountering the abolition of the Buddha-Dharma, he temporarily made use of medical arts while maintaining the Way without change. On the day of the restoration, he immediately became a śramaṇa along with five peers. The Emperor personally shaved his hair, and Xian was appointed Controller of the Clergy, and so forth.