辯正論 1.23

1.23

宋典云。文帝之世。外國沙門求那跋摩。導化之聲播於遐邇。以宋元嘉八年至于建鄴。文帝勞問慇懃。又因言曰。弟子常欲持戒不殺以身殉物不獲從志。法師不遠萬里來化此國。將何以教之。跋摩對曰。夫道在心不在事。法由己非由人。且帝王與匹夫所修各異。匹夫身賤名劣言令不威。若不剋己苦躬將何為用。帝王以四海為家。萬民為子。出一嘉言則士女以悅。布一善政則人神以和。刑不夭命役無勞力。則使風雨適時寒暖應節。百穀滋繁桑麻欝茂。如此持齋齋亦大矣。如此不殺德以眾矣。寧在闕半日之餐。全一禽之命。然後方為弘濟耶。帝大喜焉。嘗試論之。可為永鑑。必能存至治之本者。當坐朝問道奉法無親。寬猛相資威惠兼舉。弘通三寶憐愍四生。則百姓畏而愛之。九有不嚴斯治。周官無以陳其薄効。洪範不足比其玄功。

The *Records of Song* state that in the reign of Emperor Wen, the foreign monk Guṇavarman's renown for transforming guidance spread near and far. In the eighth year of the Song Yuanjia reign era he arrived at Jianye. Emperor Wen greeted and questioned him diligently, and taking the occasion, said: "This disciple has always wished to uphold the precepts and refrain from killing, but by dedicating my person to public affairs I have not been able to fulfill my wish. The Dharma master has not thought ten thousand li too far to come and transform this country; what will you teach me?" Varman replied: "The Dao resides in the mind, not in outer matters; the Dharma stems from oneself, not from others. Moreover, the cultivation of emperors and kings differs from that of commoners. A commoner's person is humble and their reputation modest; their words carry no authority. If they do not overcome themselves and practice austerities, how can they be of any effect? An emperor takes the four seas as his home and the myriad people as his children. Uttering a single good word brings joy to men and women; promulgating a single virtuous policy brings harmony to humans and gods. If punishments do not cut lives short and corvée does not exhaust strength, then the wind and rain will arrive in due season and cold and warmth will respond to the terms; the hundred grains will proliferate and the hemp and mulberry flourish. To uphold the fast in this way makes the fast magnificent indeed! To refrain from killing in this way makes the virtue abundant indeed! Why must it depend on missing half a day's meal and preserving the life of a single fowl before it counts as broad salvation?" The emperor was greatly delighted. If I may venture a judgment, this may serve as an everlasting mirror. One who can preserve the foundation of supreme governance must sit at court inquiring into the Dao and upholding the law without favoritism; leniency and firmness must support each other, and authority and grace be exercised together. By broadly propagating the Three Jewels and pitying the four kinds of beings, the common people will revere and love him, and the nine realms will be governed without severe coercion. The *Rites of Zhou* has nothing to set forth its meager effects, and the "Great Plan" is insufficient to compare with its profound merit.