佛祖統紀 40.4

40.4

神龍元年。詔韶州慧能禪師入京不就○詔天下試經度人。山陰靈隱僧童大義。年十二誦法華經。試中第一。義學止觀于左溪。臨終坐亡。天樂來迎○勅遣使迎韶州慧能禪師入京行道。師表辭以疾因就賜袈裟瓶鉢。以諭主上嚮慕之意○詔義淨三藏。於內道場譯孔雀呪王經。御製聖教序以冠經首。上昔居房部。祈念藥師如來。遂蒙降祉。因命師譯藥師七佛經。上自筆受。師譯經凡五十六部○中書門下平章事房融貶高州。至南海遇印度沙門般剌密諦。遂止制止寺。譯大佛頂首楞嚴經。融為筆受○九月祀明堂大赦。詔曰。如聞道觀皆畫化胡成佛之相。諸寺亦畫老君之形。兩教尊容互有毀辱。深為不然。自今並須毀除。其化胡經屢朝禁斷。今後有留此偽經。及諸記錄有言化胡者。並與削除。違者準勅科罪。弘道觀者。桓彥道表留化胡經。勅曰。朕志在還淳情存去偽。頃以萬幾之暇尋三教。道德二篇之說。空有二諦之談。莫不敷暢玄門闡揚妙理。何假化胡之偽。方盛老子之宗。義有乖違。事須除削。

In the first year of the Shenlong reign era, an imperial decree summoned Chan Master Huineng of Shaozhou to enter the capital, but he did not accept. An imperial decree ordered an examination on the scriptures throughout the realm to ordain monks. Dayi, a novice of Lingyin in Shanyin, at the age of twelve recited the Lotus Sūtra and placed first in the examination. Yi studied cessation and contemplation under Zuoxi; when approaching his end, he passed away while sitting, and heavenly music came to welcome him. An imperial decree sent an envoy to invite Chan Master Huineng of Shaozhou to enter the capital to practice the Way. The master submitted a memorial declining on account of illness, whereupon he was bestowed a kāṣāya, pitcher, and bowl, to express the sovereign's longing and admiration. An imperial decree commanded Tripiṭaka Master Yijing to translate the Mayūrī-vidyārājñī-dhāraṇī-sūtra in the inner palace bodhimaṇḍa, and an imperial preface to the holy teaching was composed to place at the head of the scripture. Formerly, when the Emperor was living in the Fang region, he prayed and was mindful of Bhaiṣajyaguru Tathāgata, and subsequently received blessings; therefore he ordered the master to translate the Sūtra of the Seven Bhaiṣajyaguru Buddhas, with the Emperor personally acting as the scribe. The master translated a total of fifty-six works. Fang Rong, Grand Councilor of the Joint Administrative Department, was demoted to Gaozhou. Arriving in Nanhai, he met the Indian śramaṇa Pāramiti and stayed at the Zhizhi Monastery, where they translated the Śūraṅgama-sūtra, with Rong acting as the scribe. In the ninth month, the Emperor sacrificed at the Mingtang and proclaimed a great amnesty. An edict said: 'We hear that Daoist abbeys all depict the image of Laozi converting the barbarians to become the Buddha, and various monasteries also depict the image of Lord Lao. Both teachings' revered images have thus been mutually degraded, which is exceedingly improper. From now on, they must all be demolished and removed. The Huahu jing has been prohibited and banned across successive reigns; henceforth, whoever keeps this forged scripture or any records mentioning the conversion of the barbarians shall have them expunged. Violators shall be penalized in accordance with the decree.' The Daoist of the Hongdao Abbey, Huan Yandao, submitted a memorial requesting the retention of the Huahu jing. An edict replied: 'Our intention is to restore purity, and our sentiment lies in eliminating forgery. In the leisure among myriad state affairs, We recently perused the three teachings. The doctrines of the two sections of the Daodejing and the expositions of the two truths of emptiness and existence both expound the profound mysteries and propagate the wondrous principle. Why rely on the falsehood of converting the barbarians to glorify the school of Laozi? Its meaning is discordant, and it must be expunged.'