廣弘明集 25.28

25.28

The monk Daoxuan and others report: Ever since the triratna spread eastward for more than six hundred years, the four types of laity have established the cause of taking refuge and keeping the precepts, and the five assemblies have opened the endeavors of the field of merit. A hundred kings have received the transformation of the ultimate Path, and ten thousand ages have been fanned by the breeze of the sages. Thus have the four seas known where to take refuge, and living beings have dedicated their merits. However, since the sun of wisdom set, more than a thousand years have passed; true practice is difficult to attain, and strict rules are easily violated. Consequently, weeds have contaminated the purity of the green fields, and the young have harbored the decay of white hair. These are all set forth in the previous sutras, well known to ears and eyes. Moreover, when sages dwell in seclusion, ordinary monks become the vessels; if not for them, who in later generations could manifest the upholding [of the Dharma]? Therefore metal, stone, clay, and silk portray the form of the true image; the dharma robe and shaved head represent the appearance of the complete Saṅgha. Depending on whether one has faith or slander, the retribution and fruit are divided into two; turning one’s back on this to cultivate oneself is entirely not the true Path. Furthermore, it is difficult to distinguish the genuine from the false, the ripe from the unripe among monks; the foolish and the wise are equally bewildered by the shallow or deep nature of their practice and virtue. Therefore, the sutras set forth general offerings, limitless like the ocean; the Vinaya institutes specific categories, bounded like a shore. Once the lineages and paths are laid out, the authoritative teachings are relied upon; establishing the deportment that transcends the worldly, one ascends to the complete virtue of approaching the true. This truly causes devas and dragons to pay homage, and the unseen and manifest to turn their hearts [toward it]; harboring the intent to propagate and protect, their flowing merits never cease. Recently, as the age has suffered defilement, people have fallen into corruption. There are those who fraudulently don the robes to practice deceit, and those who unworthily rely on falsehood. Their practice does not stir the dust of the worldly; their way is an obstruction to the model regulations. When this was reported to the imperial gaze, bowing to the sovereign and parents was promulgated, and turning the heavenly countenance, an edict was deigned to be issued for court deliberation. Examining ourselves inwardly, we monks are ashamed and terrified, as if scorched and burned; looking at one another in helplessness, we do not know where to turn. We look up and reflect that the Buddha’s teaching generally pertains to the four assemblies; how could the hidden and manifest dare harbor private deliberations? You, Duchess, bear this bequeathed charge; moreover, embodying this true goodness, your mind is set on reverence and establishment. You set an example for the imperial palace and illuminate both the clergy and laity. Now the triratna is sinking, and its preservation depends on conditions. We venture to present this petition, hoping you will deign to bring relief and salvation. If we receive rescue so that we may uphold [the Dharma] as of old, then the entrusted charge will be fulfilled, and the propagation and protection will be accomplished. Ashamed to have troubled you with this letter, our trepidation runs ever deeper. Respectfully submitted on the twenty-seventh day of the fourth month.