廣弘明集 25.11

25.11

Emperor Gaozu tolerated his petty eloquence, and the court ministers allowed him free speech. He then issued an edict questioning the monks, saying: 'Discarding the hair and beard given by parents, and abandoning the robes and emblems of sovereign and subject—within what gate does the profit lie? Outside what sentiment is the benefit found? Regarding the appropriateness of both harm and benefit, we invite wonderful explanations.' At that time, the śramaṇa Shi Falin of Xiangyang, residing at Jifa Temple, was indignant at Fu Yi’s words and lay in wait for an opportunity. Hearing of this inquiry, he immediately submitted a response, saying: 'Lalin has heard that the Ultimate Way transcends words—how could the nine schools dispute it? The Dharma-body has no image—it is not what the Ten Wings can explain. It is merely that beings drift blindly in the four destinies and sink in the ocean of desire; they stumble erratically in the three realms and fall down the mountain of heterodoxy. The children are deluded and burn themselves; ordinary people drown and cannot emerge. It is for this reason that the Ultimate Person descended his spirit, and the Great Sage arose in the world, subsequently opening the gate of liberation and showing the road of peaceful security. Thereupon, the royal lineages of India renounced affection and left the household, while the noble elites of the Eastern Xia grew weary of glory and entered the Way, vowing to transcend the two kinds of birth and death and aspiring to attain the one wondrous nirvāṇa; propagating goodness to repay the four debts of gratitude, and establishing virtue to assist beings in the three realms of existence. This is its benefit. They alter their appearance to fulfill their resolve, and thus discard the beard, hair, and handsome countenance; they change worldly customs to accord with their Way, and thus cast off the splendid robes of sovereign and subject. Although in form they neglect serving their parents, inwardly they cherish filial piety; although in etiquette they depart from serving their lord, in their hearts they harbor his benevolence. Their grace extends to enemies and kin alike, achieving great compliance; their blessings moisten the unseen and the manifest—how could they be bound by minor infractions? For people of superior wisdom, because they rely on the Buddha’s words, it is a benefit; for the class of lowly ordinary people, because they fall short of the sacred teachings, it is a harm. Chastising evil, the corrupt will renew themselves; promoting good, men of understanding will be transformed. This is its general outline.'