[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [集古今佛道論衡](https://indike.org/pramana/in.bauddha.taisho.2104) › 1.25 # 集古今佛道論衡 1.25 集古今佛道論衡 1.25 - **Language:** Classical Chinese ### [1.25](https://indike.org/pramana/in.bauddha.taisho.2104.1.25) 文帝即宋武第三子也。聰睿英博雅稱令達。在位三十年。甞以暇日從容而顧問侍中何尚之吏部羊玄保曰。朕少來讀經。不多比日。彌復無暇。三世因果未辨厝懷。而復不敢立異者。正以卿輩時秀率所敬信也。范泰謝靈運常言。六經典文本在濟俗為政必求。性靈真奧豈得不以佛理為指南耶。近見顏延之析達性論宗炳難白黑論。明佛法汪汪尤為名理。並足開獎人意。若使率土之濱皆淳此化。則朕坐致太平矣。夫復何事。尚之對曰。悠悠之徒多不信法。以臣庸弊更荷褒拂。非所敢當。至如前代群英。則不負明詔矣。中朝已遠。難復盡知。渡江已來。則王道周顗庾亮王濛謝尚郗超王坦王恭王謐郭文謝敷戴逵許詢及亡高祖兄弟及王元琳昆季范汪孫綽張玄殷顗等。或宰輔之冠蓋。或人倫之羽儀。或置情天人之際。或抗跡煙霞之表。並稟志歸依厝心歸信。其間比對則蘭護開潛深遁崇邃。皆亞迹黃中或不測之人也。慧遠法師甞云。釋氏之化無所不可適。道固自教源。濟俗亦為要務。竊尋此說有契理奧。若使家家奉戒則罪息刑清。陛下所謂坐致太平。誠如聖旨。羊玄保進曰。此談蓋天人之際。豈臣所宜預。竊恐秦楚論強兵之事。孫吳盡吞併之術。將無取於此也。帝曰。此非戰國之具。良如卿言。尚之曰。夫禮隱逸則戰士怠。貴仁德則兵氣衰。若以孫吳為志苟在吞噬。亦無取堯舜之道。豈惟釋教而已哉。帝曰。釋門有卿。亦由孔門之有季路。所謂惡言不入於耳也。自是文帝致意佛經。及見嚴觀諸僧輒論道義。屢延僧殿會。帝躬御地筵同僧例飯。時有竺道生法師。秀出群品英義獨拔。帝重之。甞述生頓悟義。沙門僧弼等皆設巨難。帝曰。若使逝者可興。豈為諸君所屈。時顏延之著離識論。帝命嚴法師辯其同異。往返終日。帝笑曰。公等今日無愧支許之談也（云云）見諸僧史傳。 > Emperor Wen was the third son of Emperor Wu of the Song. He was intelligent, insightful, heroic, and broad-minded, and was elegantly renowned for his excellent understanding. During his thirty years on the throne, he once, on a day of leisure, leisurely turned to ask Attendant Officer He Shangzhi and Minister of Personnel Yang Xuanbao, saying: 'Since youth I have read scriptures, but not many; of late I have had even less free time. I have not yet settled in my heart the cause and effect of the three periods of time, yet I dare not take an opposing stance, precisely because the outstanding talents of your generation all revere and believe in it. Fan Tai and Xie Lingyun often said: "The texts of the Six Classics were originally meant for aiding the mundane world; when governing, one must seek them. But for the true depth of human nature and spirit, how could one not take Buddhist principles as a guide?" Recently I read Yan Yanzhi's \*Treatise on Penetrating Human Nature\* and Zong Bing's \*Refutation of the Discourse on the White and the Black\*; they clarify that the Buddha-Dharma is vast and deep, containing the most renowned principles, all sufficient to enlighten and encourage people's minds. If all within the borders of the realm were to be transformed purely by this, I could achieve Great Peace while sitting back. What further need would there be for anything else?' Shangzhi replied: 'The multitude of ordinary people mostly do not believe in the Dharma. That an unworthy person like your servant should receive such praise and encouragement is more than I dare accept. But as for the illustrious figures of previous generations, they certainly have not failed your enlightened decree. The Western Jin is already distant and difficult to know fully. Since crossing the river, there have been Wang Dao, Zhou Yi, Yu Liang, Wang Meng, Xie Shang, Xi Chao, Wang Tan, Wang Gong, Wang Mi, Guo Wen, Xie Fu, Dai Kui, Xu Xun, as well as the brothers of my late great-grandfather, Wang Yuanlin and his brothers, Fan Wang, Sun Chuo, Zhang Xuan, Yin Yi, and others. Some were the foremost leaders among prime ministers; some were exemplars of human conduct; some placed their sentiments between heaven and humanity; some raised their footsteps beyond the mists and clouds. All received the aspiration of taking refuge, and set their minds on returning with faith. In comparison, among the monks there were Lan, Hu, Kai, Qian, Shen, Dun, Chong, and Sui, who all walked close in the footsteps of the central harmony, or were unfathomable men. Dharma Master Huiyuan once said: "The transformation of the Śākya clan finds nothing to which it is not suited. The Dao is inherently the source of teaching, while aiding the mundane world is also an essential task." I venture to observe that this statement accords with profound principles. If every household were to observe the precepts, offenses would cease and punishments would be cleared away. Your Majesty's remark about achieving Great Peace while sitting back is truly as your sagacious intention stated.' Yang Xuanbao stepped forward and said: 'This discussion concerns the boundary between heaven and humanity; how could your servant be suited to take part? I secretly fear that Qin and Chu discussed the strengthening of armies, and Sun Wu and Wu Qi exhausted the arts of annexation; they would have had no use for this.' The Emperor said: 'These are not the implements of the Warring States, just as you say.' Shangzhi said: 'If one honors the recluses, warriors will become slack; if one prizes benevolence and virtue, the military spirit will decline. If one takes Sun and Wu as one's aim and seeks only to swallow others up, one would also have no use for the Way of Yao and Shun; how would it be only the Buddhist teaching?' The Emperor said: 'Having you in the Buddhist fold is just like the Confucian fold having Jilu: the so-called "evil words do not enter the ear." From then on, Emperor Wen directed his attention to Buddhist scriptures. Whenever he met monks such as Yan and Guan, he would discuss the meaning of the Dao. He repeatedly invited monks to assemblies in the palace; the Emperor personally sat upon a floor mat, partaking of meals according to the monks' custom. At that time there was Dharma Master Zhu Daosheng, who towered above the ordinary and whose heroic understanding was uniquely outstanding. The Emperor valued him. He once recounted Daosheng's doctrine of sudden enlightenment; śramaṇa Sengbi and others raised formidable objections. The Emperor said: 'If the deceased could be brought back, how could he be refuted by you gentlemen?' At that time Yan Yanzhi wrote the \*Treatise on Leaving Consciousness\*; the Emperor ordered Dharma Master Yan to discern its points of agreement and difference. They went back and forth the entire day. The Emperor smiled and said: 'Today you gentlemen have no cause to feel ashamed before the discussions of Zhi and Xu' (and so on). This is seen in the histories and biographies of various monks. > — English (machine translation) (machine translation) - [Previous: 1.24](https://indike.org/pramana/in.bauddha.taisho.2104.1.24) - [Next: 1.26](https://indike.org/pramana/in.bauddha.taisho.2104.1.26) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2104.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2104~en-mt.1.25) — English, machine translation ## Linked texts (2) - [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122.55.41) — 道世, Classical Chinese - [緇門警訓](https://indike.org/pramana/in.bauddha.taisho.2023.10.21) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2104.1.25](https://indike.org/pramana/in.bauddha.taisho.2104.1.25) · Pramāṇa