---
title: "解惑篇 · 太宗"
description: "解惑篇由清代高僧弘赞编着，是一部重要的佛教典籍。本书基于明代株宏大师的净土思想，主要解答修行者在念佛与日常生活中遇到的种种疑惑。弘赞法师针对当时佛教界存在的模糊认识，系统阐释净土法门的要义，涵盖信愿行三资粮、念佛方法及临终关怀等内容。其论述精辟，逻辑严密，被誉为净土宗修学的实用指南。该书在清代佛教中影响深远，对净土教理的普及与实践起到重要推动作用，至今仍是修习净土法门的重要参考著作。"
url: "https://rushiwowen.co/en/r/cmgn0fcbc01ndjl04au8vmz5u"
---

### 太宗

> Emperor Taizong

《舊唐史》并《稽古略》

> The \*Old Book of Tang\* and the \*Brief Records of Ancient Events\*

貞觀元年正月，詔在京德行沙門，並各於當寺行道七日，齋供所須有司準給。二年三月，帝追念初平天下，手所誅戮將近千人。切以如來聖教深尚仁慈，禁戒之科，殺害為重。受命有司，京城諸寺，為建齋轉經，行道七日七夜，竭誠禮懺薦度。所有御服，並用檀捨。冀三途之難，因斯解脫；萬劫之苦，藉此弘濟。下敕正、五、九月，月六齋日，普斷屠殺。三年，詔曰：「有隋失道，九服沸騰，朕親總元戎，致茲明罰，切恐九泉之下，尚淪鼎鑊，八難之間，永纏冰炭，所以樹立福田，濟其魂魄，可於建義以來，交兵之處，為義士凶徒殞身戎陣者，各建寺剎，招延勝侶，望法鼓所震，變炎火於青蓮，清梵所聞，易苦海於甘露。所司量定處所，並立寺宇，具為事條以聞，稱朕矜哀之意。」五年，以慶善宮，為慈德寺。七年，敕禁堰塞取魚，并斷屠殺，詔曰：「天下諸州，有寺之處，宜度僧尼，數以三千為限。其州有大小，地有華夷，當處所度多少，有司詳定，務取德業精明，其往因減省還俗，及私度白衣之徒，若行業可稱，通在取限。」時天下寺三千七百餘所，度僧一萬七千餘眾。詔法師玄琬入宮，為妃嬪及皇太子諸王等授菩薩戒。琬於十年十二月將入滅，遺表曰：「聖帝明君，恭敬三寶，沙門或有犯法，不應與民同科，乞付所屬以僧律治之。」并上《安養論》、《三德論》。帝嘉納之，有詔傷悼，遺太子臨弔，敕有司給葬具，仍於葬所建佛塔一區，敕庶子李伯藥撰碑。十五年五月戊辰，帝幸宏福寺，召大德道懿等五人，賜坐，諭以刱寺，為專一追崇穆太后，言發涕零，懿及左右，皆哽咽逡巡。自製疏，施絹二百疋，自稱皇帝菩薩戒弟子某，令回向罷，顧謂道懿等曰：「頃以老子，是朕先宗，故令名位在前，師等應有恨耶？」道懿曰：「陛下尊祖宗，懿等蒙荷國恩，安閒學道，詔旨初下，咸皆懽悅，詎敢有恨？」帝曰：「尊祖重親，有生之大本，故先老子，以別親疏之序，非不留心於佛也。朕自有國以來，未嘗刱立道觀，凡有功德，並歸僧舍，雖往日操戈臨陣，亦未始縱威濫殺，但所在戰場，皆立佛寺，至於太原舊第，亦以建寺奉佛，朕存心如此，師等想未諭也。」道懿等遽起趨謝，帝曰：「少坐，此是朕意，不述則人不知，天時向熱，寺宇未備，今所施可別造經寮，令眾僧寬展行道。」十八年，詔曰：「如來滅度，以末代澆浮，付囑國王、大臣，護持佛法。然僧尼出家，戒行須備，若縱情放逸，觸途煩惱，關涉人間，動遺經律，既失如來玄妙之旨，又虧國王受付之義。《遺教經》是佛涅槃所說，戒勒弟子甚為詳要，末俗緇素並不崇奉。大道將隱，微言且絕，永懷聖教，用思弘闡。宜令所司差書手十人，多寫經本，務盡施行。其京官五品以上及諸州刺史各付一卷。若見僧尼業行與經文不同，宜公私勸勉，必使遵行。」十九年正月，玄奘法師，自西域還，帝曰：「師能委命求法，惠利蒼生，朕甚嘉焉。」奘奏西域所獲梵本經論六百五十七部，乞就少林宣譯，帝曰：「朕頃為穆太后，刱弘福寺，可就彼翻譯。」敕房玄齡監護，資備所須，一出天府。二十年七月辛卯，法師玄奘，表上新譯《菩薩藏經》、《六門陀羅尼經》、《顯揚聖教論》、《大乘雜集論》，凡五部，五十八卷，請帝為聖教序，降手敕曰：「省書，具悉雅意，法師夙標高行，早出塵表，泛寶舟而登彼岸，搜妙道而闢度門，弘闡大猷，蕩除眾罪。朕學淺心拙，在物猶迷，況佛道幽微，豈能仰讚？側請為序，非己所聞。」奘重表請製，乃許之，手敕答曰：「朕才謝珪璋，言慚博達，至於內典，尤所未聞，昨製序文，深慚鄙拙，穢翰墨於金簡，標瓦礫於珠林，忽得來書，謬承褒讚，循躬省慮，彌益厚顏，善不足稱，虛勞致謝。」帝復覽新譯《菩薩藏經》，愛其辭旨微妙，因詔皇太子，撰〈菩薩藏經後序〉。十月，車駕還京師，敕有司於北闕紫微殿西南，刱弘法院，留奘居禁中，晝則陪御談論，夜分就院譯經。十二月，皇太子為文德皇后刱大慈恩寺成，詔選京城宿望五十大德，各度侍者六人，入居新寺。是月丙辰，太子備寶車五十乘，迎諸大德，并綵亭寶剎數百，具奉安新獲梵夾諸經、及瑞像、舍利等，敕太常九部樂，及長安萬年音樂，京城諸寺，花旛導引入寺，帝御安福門樓，執爐致敬，經像過盡始罷，皇情大悅。又斷賣佛道像，敕曰：「佛道形像，事極尊嚴，伎巧之家，多有造鑄，供養之人，競來買贖，品藻工拙，揣量輕重，買者不計因果，止求賤得；賣者本希利潤，惟在價高，罪累特深，福報俱盡，違犯經教，並宜禁約。自今已後，工匠皆不得預造佛道形像鬻賣，其現成之像，亦不得銷除，各令分送寺觀，令寺觀徒眾，酬其價直，仍仰所在州縣官司檢校。敕到，後十日使盡。」帝依《梵網經》，故不許賣佛形像也。二十二年，上在春宮日，天陰掌疼，問及左右，對曰：「應是太子洞玄下針處。」於是思報昊天，追崇福業，命有司擇地，為母文德順聖皇后建慈恩寺，凡十餘院，一千八百九十七間，度僧三百員，敕奘三藏為上座，盛事如碑所載。是歲六月，帝幸坊州玉華宮，召奘法師至。帝曰：「比日所譯何經？」奘曰：「近譯《瑜伽師地論》。」帝覽之，謂侍臣曰：「佛教廣大，若瞻天瞰海，莫測高深。九流典籍，如汀瀠方溟渤耳。世言三教齊致者，是妄談也。」敕有司揀秘書手寫新譯經論各九部，令宣賜九州總管，展轉流布，冀率土之內，同稟未聞之法。司徒長孫無忌、中書令褚遂良奏曰：「佛教沖玄，天人莫測，言本則甚深，語門則難入。伏惟陛下至道照明，輝光昱日，澤霑遐界，化溢中區，擁護五乘，建立三寶。致法師叔葉而秀質，間千載而挺生，陟重險以求經，履危途而訪道，見珍異俗，具獲真文。歸國翻宣，若庵摩之始說；精文奧義，猶金口之新開。皆陛下聖德所感。臣等愚瞽，預此見聞，苦海波瀾，舟航有寄。況天慈廣遠，使布之九州，蠢蠢黔黎，俱餐妙法。臣等億劫忻逢，不勝慶幸。」帝問奘曰：「法門之益，何所宜先？」對曰：「弘法須人，度僧為最。」帝大悅，由是廣度僧尼。二十三年四月，帝幸翠微宮，法師玄奘陪駕，每談敘淵奧，帝必攘袂曰：「與法師相值恨晚耳！未盡弘法之意。」夏五月，帝不豫，帝執太子手曰：「無忌、遂良在，國家事，汝無憂矣！」是年，崩于含風殿，年五十有三。

太史令傅奕，善天文曆數，在隋為道士，甚不得志。太史令庾儉，恥於術官，薦奕以代，既承命，得志朝廷。自武德、貞觀年，為太史令，性不信佛，凡七上疏，請除佛法，高祖悟奕譽道毀佛，太宗以其疏，付群臣議，大臣皆曰：「佛法興自屢朝，弘善遏惡，冥助國家，理無廢棄。」蕭瑀曰：「佛，聖人也，而奕非之，非聖者無法，當治其罪。」一日，太宗謂奕曰：「佛道微妙，聖跡可師，且報應顯然，汝獨不悟其理，何也？」奕曰：「佛是西方桀黠，欺訹夷狄，及流入中國，尊尚其教，皆邪僻纖人，摸寫莊、老玄言，飾其妖妄，無補于國家，有害於百姓。」帝惡其言，不答，自是終身不齒。蕭瑀曰：「地獄正為此人設。」李師政著《內德論》三篇辯之。奕後臨終惡病，并墮地獄。事，俱出《冥報記》，今《六道集》已載。祥符常禪師曰：「嘗慨《資治通鑑》言貞觀中，有僧自西域來，善咒術，能令人立死，復咒之令甦。太宗擇飛騎中壯者試之，皆驗，因以問傅奕，奕曰：『此邪術也！臣聞邪不干正，請試咒臣，必不能行。』令咒奕，奕初無所覺，須臾，僧忽僵仆，遂不復甦。此必好事者曲為之辭。何則？若使果有是，則僧非真僧、咒非真咒，正謂邪術耳，固不足以張吾教之疵也，而況斷無此理。彼自西域遠至長安，其術能死人而復甦，乃不暇自能衛其身，對常人無故而僵死，雖兒童莫之信也。又當時京城，有大德僧慧乘、玄琬、法淋、明瞻諸公，其肯坐視偽僧破壞教門，不請峻治，乃留帝命傅奕辯耶？佛制戒律，雖春蹊生草，猶不許比丘踐之，恐害其生也，況肯說斷人命咒傳於世乎？故余謂好事者曲為之辭，斷可見矣！」空谷曰：「太宗，明君也，豈不識破彼邪術乎？況貞觀初，有道德高僧，杜順和尚等十餘人，續有三藏玄奘法師、清涼觀國師、宣律師等，常居輦下，太宗朝夕聚話論道無虛日。諸師明通五眼，學貫九流，擔荷佛法重任者也，何不破除邪術，而容其遲玩乎？」

> Grand Historian Fu Yi was skilled in astronomy and calendars. During the Sui Dynasty, he was a Daoist priest but never gained recognition. Grand Historian Yu Jian, ashamed of his technical position, recommended Fu Yi to replace him. Once appointed, Fu Yi found favor at court. From the Wude and Zhenguan eras, he served as Grand Historian. By nature, he did not believe in Buddhism and submitted seven memorials requesting its abolition. Emperor Gaozu realized that Fu Yi praised Daoism while denigrating Buddhism. Emperor Taizong referred his memorials to the assembled ministers for discussion, all of whom said: "Buddhism has flourished across many dynasties, promoting goodness and restraining evil, silently aiding the state—there is no reason to abandon it." Xiao Yu said: "The Buddha is a sage, yet Fu Yi slanders him. Those who slander sages have no regard for law and should be punished." One day, Emperor Taizong said to Fu Yi: "The Buddha's path is subtle and wonderful, his sacred traces are worthy of emulation, and karmic retribution is evident. Why do you alone fail to understand its principles?" Fu Yi replied: "The Buddha was a cunning man of the West who deceived the barbarians. When his teachings flowed into China, those who honored them were all devious and petty people who borrowed the profound words of Zhuangzi and Laozi to adorn their fallacies. They are of no benefit to the state and harmful to the people." The Emperor was displeased with his words and did not respond. From then on, Fu Yi was never again held in esteem. Xiao Yu said: "Hell is exactly where such a man belongs." Li Shizheng wrote three chapters of the \*Treatise on Inner Virtue\* to refute him. Later, Fu Yi suffered a dreadful illness at death and fell into hell. These events are recorded in the \*Records of Retribution\* and have been included in the \*Collected Works on the Six Realms\*. Chan Master Xiangfu said: "I have often lamented that the \*Comprehensive Mirror for Aid in Government\* records that during the Zhenguan era, a monk came from the Western Regions skilled in spells, able to cause instant death and then revive the person with another incantation. Emperor Taizong selected strong men from the Flying Cavalry to test it, and it worked every time. He then asked Fu Yi about it, and Fu Yi said: 'This is heretical sorcery! I have heard that heresy cannot overcome righteousness. Please have him try to curse me—it will surely fail.' The monk was ordered to cast a spell on Fu Yi, but at first Fu Yi felt nothing. Moments later, the monk suddenly collapsed and never revived. This must be a fabricated tale made up by those fond of sensational stories. Why? If such a thing truly happened, then the monk was not a true monk and the spell was not a true spell—it was precisely heretical sorcery. Such a story would hardly be grounds to criticize our religion, and besides, such a thing is simply impossible. A man who traveled all the way from the Western Regions to Chang'an, whose art could kill and revive people, would hardly be unable to protect his own body and suddenly drop dead before ordinary people for no reason—not even a child would believe it. Moreover, at that time in the capital there were great virtuous monks such as Huicheng, Xuanwan, Falin, and Mingzhan. Would they have sat idly by while a false monk corrupted the Dharma, without requesting strict punishment, but instead left it to the Emperor to have Fu Yi debate him? The Buddha's precepts forbid even treading on spring grass for fear of harming living beings—how much less would he have approved of transmitting spells that take human life? Therefore, I am convinced that this is a fabricated tale spun by those fond of sensationalism!" Konggu said: "Emperor Taizong was a wise ruler—how could he not see through such heretical arts? Furthermore, in the early Zhenguan era, there were eminent monks of great virtue, including Master Du Shun and over ten others, followed by Tripitaka Master Xuanzang, National Master Qingliang Guan, Master Xuan, and others, who regularly resided in the capital. Emperor Taizong gathered with them day and night, discussing the Dharma without a single idle day. These masters were enlightened with the Five Eyes, learned in all schools, and bore the heavy responsibility of upholding the Buddhadharma. Why would they not have destroyed such heretical arts, and instead allowed such nonsense to linger?"