佛祖歷代通載 11.10.1

11.10.1

（四）　帝復以奕疏。 頒示諸僧問。 出家於國何益。 時法師法琳者。 姓陳氏。 頴川人。 祖因從宦寓襄陽。 後住長安齊法寺。 作破邪論二卷。 博引圖史及道教經籍。 大略申明佛教。 徹萬法之源。 而孔老立言。 特域中之治。 未陽遠塗。 非盡究竟之理。 凡出家者。 守志明道。 弘善興福。 啟迪昏迷利國非淺。 法師明概作決對奕謗佛僧事八條。 法師惠乘作辯正論。 十喻九箴。 破道士李仲卿十異九迷之謬。 琳等奉表奏上。 并致啟秦王。 而門下典儀李師政。 著內德論三篇。 開陳佛化之益。 仍自序而進之。 其詞曰。 若夫十力調御。 運法舟於苦海。 三乘汲引。 坦夷途於火宅。 勸善進德之廣。 七經所不逮。 戒惡防患之深。 九流莫之比。 但窮神知化。 其言宏大而可驚。 去惑絕塵厥軌清邈而難蹈。 華夷仕庶朝野文儒。 各附所安鮮味斯道。 自非研精以考真妄。 沈思而察苦空。 無以立匪石之信根。 去若亡之疑。 蓋遠則淨名妙德。 弘道勝而服勤。 近則天親龍樹。 悟理真而敦悅。 羅什道安之篤學。 究玄宗而益敬。 僧睿惠遠之歸信。 迄皓首而彌堅。 邁士安之淫書。 甚宣尼之翫易。 千金未足驚其視。 八音不能改其聽聞之博而樂愈深。 思之深而信彌篤。 皆欲罷而不能。 則其非妄也必矣。 我皇誕膺天命弘濟區宇。 覆等蒼旻載均厚地掃氛祲清八表救塗炭寧兆民。 五教惟敷九功惟敘。 總萬古之徽猷。 改百王之餘弊。 網羅庶善。 崇三寶以津梁芟夷群惡。 迸四部之稊莠。 遵付囑之遺旨。 弘紹隆之要術。 功德崇高昊天罔喻。 但縉紳之士祖述多途。 各師所學異論蠭起。 或謂三王無佛而年永。 二石有僧而政虐。 損化由於奉佛。 益國在於廢僧。 苟明偏見未申通理。 博考興王足證浮偽。 何則亡秦者胡亥。 時無佛而土崩。 興佛者漢明。 世有僧而國治。 周除佛寺。 而天元之祚未永。 隋弘釋教。 而開皇之令無虐盛衰由布政。 治亂在庶官。 歸咎佛僧實非通論。 且佛唯弘善。 不長惡於臣民。 戒本防非何損治于家國。 若人人守善家家奉戒。 則刑罰何得而廣。 禍福無由而作。 騏驥雖駿不乘無以致遠。 藥石徒豐未餌焉能愈疾。 項籍喪師。 非范增之無算。 石氏興虐。 豈浮圖之不仁。 但為違之而暴亂。 未有遵之而凶虐。 由此觀之。 亦足明矣。 復有謂正覺為妖神。 比淨居於淫祀。 訾而謗之。 無所不至。 聖朝勸善。 立伽藍以崇福。 迷民興謗。 反功德以為尤。 此深訕上。 非徒毀佛。 愚竊撫心而太息。 所以發憤而含毫者也。 忝賴皇恩預霑法雨。 切磋所惑積稔於茲。 信隨聞起。 疑因解滅。 昔甞苟訾而不信。 今則篤信而無毀。 近推諸己廣以量人。 凡百輕毀而弗欽。 皆為討論之未究。 若令探賾索隱。 功齊於澄什。 必皆深信篤敬。 志均於名僧矣。 師政學匪鉤深識不臻妙。 少有所聞微去其惑。 謹課庸短著論三篇。 辨惑第一明邪正之通蔽。 通命第二辨殃慶之倚伏。 空有第三破斷常之執見。 覈之以群言。 考之以眾善。 上顯聖朝之淨福。 下析淫祀之虛非。 徒有斯意實乏其材。 屬詞鄙陋援證膚淺。 雖竭愚勤何宣聖德。 庶同病於未愈者。 聞淺譬而深悟也。 如藩籬之卉。 或蠲疾於腹心。 藜藿之飡。 儻救餒於溝壑。 若金丹在目玉饌盈。 桉顧瞻菲薄良足陋矣。 內德論辨惑篇第一。 其略曰。 有辨聰書生。 謂忠正君子曰。 蓋聞釋迦生於天竺。 修多出自西胡。 名號無儔於周孔。 功德靡稱於典謨寔遠夷所尊若。 非中夏之師儒。 逮攝摩騰之入漢。 及康僧會之游吳。 顯舍利於南國。 起招提於東都。 自茲厥後乃尚浮圖。 沙門盛洙泗之眾。 精舍類王侯之居。

(4) The Emperor again took Fu Yi's memorial, distributed it to the monks, and inquired: "What benefit does leaving household life bring to the state?" At that time, Dharma Master Falin, whose secular surname was Chen, was a native of Yingchuan. His grandfather had resided in Xiangyang due to official service, and Falin later dwelt at Qifa Monastery in Chang'an. He composed the *Treatise on Refuting the Heterodox* (Poxie lun) in two fascicles, quoting widely from charts, histories, and Daoist scriptures, in which he broadly elucidated that the Buddhist teachings reach the very source of all phenomena, whereas the words established by Confucius and Laozi were merely governance for within the realm, never revealing the distant path nor fully exhausting ultimate principle. All who leave household life preserve their resolve, clarify the Way, propagate good, generate merit, and instruct the deluded; their benefit to the state is by no means shallow. Dharma Master Minggai composed the *Decisive Refutations of Fu Yi's Defamations of the Buddha and the Saṅgha* in eight articles. Dharma Master Huicheng composed the *Treatise on Distinguishing the Correct* (Bianzheng lun) in ten parables and nine admonitions, refuting Daoist Li Zhongqing's errors in his *Ten Discrepancies and Nine Delusions*. Falin and the others submitted memorials to the throne and also addressed a letter to the Prince of Qin. Meanwhile, Li Shizheng, Gentleman of Ceremonies in the Chancellery, authored the *Treatise on Inner Virtue* (Neide lun) in three sections, setting forth the benefits of the Buddha's transforming influence, and presented it with his own preface, which read: "Now, the Driver of the Ten Powers steers the Dharma boat across the ocean of suffering; the three vehicles guide [beings] across, leveling the path out of the burning house. The breadth of its encouragement of goodness and advancement of virtue is beyond the reach of the Seven Classics; the depth of its restraint of evil and prevention of harm cannot be rivaled by the Nine Schools. Yet in exhausting the spirit and comprehending transformations, its words are so vast as to astonish; in eliminating delusions and severing defilements, its path is so pure and lofty as to be difficult to tread. Chinese and barbarian, officials and commoners, court and country, literary scholars and Confucians—each adhere to what they are comfortable with, and rare are those who savor this Way. Unless one examines with refinement to scrutinize the true and the false, and contemplates deeply to observe suffering and emptiness, one cannot establish a faith as firm as rock or dispel doubts that seem irresolvable. Long ago, Vimalakīrti and Mañjuśrī propagated the sublime Way and served it diligently; more recently, Vasubandhu and Nāgārjuna realized the true principle and rejoiced in it with devotion. The earnest scholarship of Kumārajīva and Dao'an investigated the profound tenets and grew ever more reverent; the devoted faith of Sengrui and Huiyuan became firmer still even until their heads turned white. It surpasses Shian's obsession with books; it exceeds Confucius's delight in the *Changes*. A thousand pieces of gold could not distract their eyes; the eight tones could not alter their hearing. The broader their learning, the deeper their joy; the deeper their reflection, the more steadfast their faith. They all sought to cease but could not; thus it is certain that [this teaching] is not false. Our Emperor was born receiving Heaven's mandate to vastly succour the realm. He covers [all] like the blue heavens and supports [all] equally like the thick earth, clearing away ominous mists, purifying the eight directions, rescuing [the people] from misery, and pacifying the millions. The Five Teachings are promulgated, the Nine Merits arranged; he synthesizes the splendid teachings of all antiquity and reforms the remaining evils of a hundred kings. Gathering all good, he venerates the Three Jewels as a ford and a bridge; weeding out all evil, he expels the tares among the fourfold assembly. He complies with the bequeathed entrustment [of the Buddha] and promotes the essential arts of flourishing and continuation. His merit and virtue are exalted; the boundless heavens offer no comparison. However, the gentry trace their traditions to diverse paths; each follows what he has studied, and conflicting arguments arise like swarming bees. Some say that under the Three Kings there was no Buddhism yet their years were long, while under the two Shi rulers there were monks yet their governance was cruel; that the decline of transformation stems from venerating the Buddha, and benefiting the state lies in abolishing the monks. This is merely asserting a partial view without setting forth the pervasive principle. A broad examination of rising rulers is fully sufficient to prove such claims baseless. Why so? The one who destroyed the Qin was Huhai; at that time there was no Buddha, yet the land collapsed. The one who promoted Buddhism was Emperor Ming of Han; in that age there were monks, yet the state was well-governed. Under the Northern Zhou, Buddhist temples were abolished, yet the reign of Tianyuan did not endure; under the Sui, the Buddha's teachings were promoted, and the decrees of the Kaihuang era were free of cruelty. Prosperity and decline depend on the dissemination of government; order and chaos lie with the officials. To cast the blame upon the Buddha and the monks is truly not an all-encompassing argument. Furthermore, the Buddha solely promotes good and does not foster evil among ministers and commoners; the precepts primarily prevent transgressions, so how could they impair the governance of house and state? If every person maintained goodness and every family upheld the precepts, how could punishments proliferate, and from where could calamities arise? Although a thoroughbred steed is swift, without riding it one cannot reach afar; though medicines are abundant, without ingesting them how can they cure illness? Xiang Yu's loss of his army was not due to Fan Zeng lacking calculation; the rise of the Shi clan's cruelty, was it due to the Buddha's lack of benevolence? It is only that by transgressing it they became violent and chaotic; none who obeyed it ever turned cruel and tyrannical. Viewed from this perspective, it is sufficiently clear. Furthermore, some refer to the Correctly Enlightened One as a demon spirit, compare the Pure Abodes to licentious shrines, and slander and revile Him in every possible way. The Holy Court encourages goodness, establishing monasteries to foster merit; yet deluded people stir up slander, perversely taking merit and virtue as faults. This is a profound mockery of the sovereign, not merely a disparagement of the Buddha. In secret, I clutch my chest and sigh deeply; this is why I was stirred with indignation and took up the brush. Unworthily reliant on imperial grace, I have previously been steeped in the Dharma rain. I have discussed and polished my perplexities, accumulating years in this endeavor. Faith arose with what I heard, and doubt was eliminated through understanding. Formerly I too rashly censured and disbelieved; now I have firm faith and do not disparage. Extrapolating from myself to gauge others, all who lightly disparage without reverence do so because their investigations have not been exhaustive. If they were made to explore the subtleties and search out the hidden, matching the achievements of Fotudeng and Kumārajīva, they would surely have deep faith and earnest reverence, their aspirations equaling those of famous monks. My learning has not probed the depths, and my discernment has not reached the sublime. Having heard a little in my youth, my delusions were slightly removed. Respectfully testing my mediocre abilities, I have written a treatise in three sections: 'Distinguishing Delusions,' the first, clarifies the access and hindrance of the heterodox and correct; 'Comprehending Destiny,' the second, distinguishes the interdependency of calamity and blessing; 'Emptiness and Existence,' the third, refutes the graspings of annihilationism and eternalism. I have verified it against diverse words and tested it against multiple virtues, above revealing the pure merit of the Holy Court, and below dissecting the empty errors of licentious cults. I merely have this intention, but truly lack the talent; my phrasing is rustic and my citations shallow. Though exhausting my humble efforts, how could I proclaim the sage's virtue? I hope that those who share this illness yet unhealed, upon hearing shallow parables, may attain profound awakening. Like plants by a hedge that might cure an illness of the internal organs, or a meal of coarse greens that might save one from starving in a ravine—yet if a golden elixir were before one's eyes or jade delicacies filled the table, looking back on such meager things, they would truly be deemed wretched. Section One of the *Treatise on Inner Virtue*: 'Distinguishing Delusions.' It briefly states: There was a scholar of discerning intellect who spoke to a loyal and upright gentleman, saying: 'I have heard that Śākya was born in Tianzhu, and the sūtras originated among the western Hu. His designations find no peer in the Duke of Zhou and Confucius; His merits and virtues are unmentioned in the Canons and Plans. He is indeed venerated by distant barbarians, but was not a teacher or scholar of the Central Realm. When Kāśyapa Mātaṅga entered the Han, and when Kang Senghui traveled to Wu, relics were manifested in the southern realm, and monasteries were erected in the Eastern Capital. Ever since then, people came to venerate the Buddha. Monks flourished in numbers exceeding the disciples of the Zhu and Si rivers; monasteries resembled the residences of princes and marquises.'"