集古今佛道論衡 1.25

1.25

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.