佛祖歷代通載 10.29

10.29

（十二）　又上道安所著二教論二十篇。帝詳審諸以問朝宰。無有抗者。遂寢其事。其論略曰。鍊心之術名三乘。內教也。救形之術名九流。外教也。道無別教即在儒流。漢書藝文志曰。儒家者流蓋出于司徒之官。助人君順陰陽。明教化者也。游文於六經之中。留意於五德之際。祖述堯舜憲章文武。宗師仲尼。其道最高也。道家者流蓋出史官。清虛以自守。卑弱以自持。此君人者面南之術。合於堯之克讓易之謙謙。是其所長也。陰陽家者流蓋出於羲和之官。敬順昊天曆象日月敬授民時。此其所長也。法家者流蓋出理官。信當辟罰以輔禮制。易曰。先王以明罰勸政。此其所長也。名家者流蓋出於禮官。古者名位不同禮亦數異。孔子曰。必也正名乎。名不正則言不順。言不順則事不成。此其所長也。墨家者流蓋出清廟之官。茅屋採椽。是以貴儉。養三老五更。是以墨兼愛。選士大射。是以上賢。宗祀嚴父。是以有鬼。此其所長也。縱橫家者流蓋出於行人之官。孔子曰。誦詩三百。使於四方不能專對。雖多亦奚以為。又使乎使乎。言其當權受制宜受命而不受詞。此其所長也。雜家者流蓋出於議官。兼儒墨含名法。知國體之有此。見王制無不貫之。此其所長也。農家者流蓋出於農稷之官。播五穀勸耕桑以足衣食。故八政曰。一曰食。二曰貨。此其所長也。若派而別之則應有九。若總而合之則同屬儒宗。其論文之作內外該括。文詞峭拔義理淳簡。誠可敬也。

(12) Furthermore, [there was] submitted the Treatise on the Two Teachings in twenty chapters written by Dao'an. The Emperor examined them closely and questioned the court ministers about them, but none could refute them, so the matter was shelved. His treatise stated in brief: “The technique for training the mind is called the Triyāna; it is the inner teaching. The techniques for saving the physical body are called the Nine Streams; they are the outer teachings. The Dao has no separate teaching; it is included within the Confucian stream. The 'Treatise on Literature and Art' in the Book of Han states: 'The school of the Confucians probably arose from the office of the Minister of Education (Situ). They assist the ruler of men in harmonizing the yin and yang, and making moral transformations clear. They wander in literature amid the Six Classics and turn their attention to the scope of the Five Virtues. They transmit Yao and Shun as their ancestors, take Wen and Wu as their models, and honor Confucius as their master; their Dao is the most exalted.' 'The school of the Daoists probably arose from the office of the scribes. By purity and vacuity they preserve themselves; by humility and weakness they maintain themselves. These are the ruler's arts of facing south, aligning with Yao's capacity to yield and the modest humility of the Book of Changes; this is where their strength lies.' 'The school of the Yin-Yang theorists probably arose from the office of Xi and He. Reverently obeying Bright Heaven, calculating the movements of the sun and moon, and reverently delivering the seasonal calendar to the people; this is where their strength lies.' 'The school of the Legalists probably arose from the office of the judges. Trusting in appropriate punishments to assist ritual systems. The Book of Changes says: The former kings used clear penalties to invigorate governance; this is where their strength lies.' 'The school of the Logicians probably arose from the office of ritual officials. In antiquity, names and ranks differed, and rituals also had different rules. Confucius said: Must one not first rectify names? If names are not rectified, speech will not be harmonious; if speech is not harmonious, affairs will not be accomplished; this is where their strength lies.' 'The school of the Mohists probably arose from the officials of the Pure Temple. Thatched huts and unhewn rafters, thus they valued frugality; nurturing the Three Elders and Five Experienced Ones, thus Mohism practiced universal love; selecting knights through the Great Archery, thus they advanced the worthy; strictly honoring the father in ancestral worship, thus they acknowledged ghosts; this is where their strength lies.' 'The school of the Strategists probably arose from the office of the envoys. Confucius said: Though one can recite the three hundred Odes, if when sent to the four quarters one cannot reply on one's own, even if they are numerous, what use are they? And again: An envoy indeed! An envoy indeed! This means that when adapting to circumstances under a mandate, one should take the mission, not the exact wording; this is where their strength lies.' 'The school of the Eclectics probably arose from the office of deliberation. Combining Confucianism and Mohism, encompassing the Logicians and Legalists, understanding that the state structure possesses these, seeing that the king's governance penetrates all; this is where their strength lies.' 'The school of the Agriculturalists probably arose from the office of the agricultural ministers. Sowing the five grains and encouraging plowing and sericulture to provide sufficient food and clothing. Therefore the Eight Policies state: First is food, second is goods; this is where their strength lies.' If branching them out separately, then there ought to be nine; if summarizing and combining them, then they all belong to the Confucian lineage.” The composition of this treatise comprehensively covers the inner and the outer; its style is towering and lofty, and its principles are pure and succinct. It is truly worthy of respect.