[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036) › 12.22 # 佛祖歷代通載 12.22 佛祖歷代通載 12.22 - **Language:** Classical Chinese ### [12.22](https://indike.org/pramana/in.bauddha.taisho.2036.12.22) （十四　己未）　四年帝在合璧宮。追僧道論義。法師會隱立五蘊義。法師神泰立九斷知義。道士李榮黃壽不知名義。茫如夢海。雖事往返而廓落無歸。遂勅道士立義。於是李榮立道生萬物義。法師惠立問曰。先生立道生萬物。未審此道是有知耶是無知耶。榮曰。人法地。地法天。天法道。既為天地之法。豈曰無知。立曰。必若有知則合唯生於善。何故亦生於惡。既善惡升沈叢雜混生則無知矣。請試劇陳之。如上古未開闢時。何不早生今日聖明子育黔黎與之榮樂。乃先誕共工蚩尤桀紂幽厲之徒而殘賊斯民耶。人臣之中。何不唯生稷契夔龍之輩。而使飛廉惡來靳尚新莽之儔諛諂其君致邦國傾亂耶。羽族之中。何不唯生鸞鳳嘉禽。而更生梟鏡惡鳥乎。毛群之中。何不唯生麒麟驊騮。復生豺狼豪蝟乎。以至草木等類美惡不同。既混糅俱生不別善惡。則道無知不能生物。云何得稱天地取法而生萬物乎。據佛世尊窮理盡性之教則天地萬物是業。眾生以業力故所感不同。以善業勝者。則琉璃為地。黃金為道。瓊樹蔭陌。玉葉垂亭。甘露充飡。綺衣為座。惡業多者。沙壤為地。瓦礫為衢。稗飯充飢。麻衣蔽體。泥行雨宿。霜穫暑耕。皆自業所感無人使之。吾子心迷不識。妄言道生。一何可憫。榮愕然不知所對。惠立乘機拂弄。榮亦杜默遂赧然下座。揖黃壽前席。立老子名義。法師會隱以老子國家先宗。既難其名恐有觸犯。即奏曰。黃壽身預黃冠不知諱忌。城狐社鼠猶事依憑。國家遠承龍德之後。陛下老氏子孫。豈有對人子孫而公談祖諱。至如五千言中大有好義。壽不能標列而說聖人之名。計罪論刑死有餘及。帝肯首曰。固當別立義。壽既遭沮挫慚汗失圖。雖事言對而次序乖越。及罷。帝曰。朕觀二家之論。宗旨竟未分明。法師惠立驟對曰。二家之論宗旨未明。實如明詔。何則眾僧立義道士不識其源。既恥無辭遂讜𧬈謾語。至如會隱立五蘊義。黃頤以蔭名來難。且蔭以覆蓋為宗。蘊以積聚為義。如色有十一。聚在色名之下。識有八種。積在一名之中。舉統以收稱為蘊義。若以蔭名見難義理全乖。又神泰立九斷知義。道士生來。未聞此名。論座雖登不知發問之處。無以遮慚遂浪作餘語。由是宗旨不明光瀆天聽。過在道士。然佛法大宗因緣為最。故云。未甞有一法不從因緣生。且如目見殿柱須具五緣。一識心不亂。二眼根不壞。三藉以光明。四有境現前。五中間無障。必具此緣方得見柱。若曦光已沒龍燭未明。縱有朱楹何由可見。又如嘉穀陽和之月。假水土人工則能萌芽。夏盛甕中冬藏地陷。緣不具故畢竟不生。而人亦然。內則業感為因。外則父母為緣。身方得生。父母乖違終無生理。乃至羽毛萬彙悉亦如之。故經云。深入緣起斷諸邪見。由佛智慧窮法實相。是稱無上正覺為人天師。外道之輩則不如是。或計諸法自然。即同此方莊老。或言無因。或云宿作。並是邪宗不明法本。又對御說依他遍計圓成三性之義。及辭出宮。少選勅內給事王君德傳宣曰。師等因緣義甚好。何不早論。詣道士李榮等傳勅曰。何不學佛經。於是榮等羞縮。為之氣塞。 > (14; jiwei) In the fourth year, the Emperor was at Hebi Palace and summoned monks and Daoists to debate doctrine. Dharma Master Huiyin established the thesis of the five aggregates (skandhas). Dharma Master Shentai established the thesis of the nine cessations and knowledges. The Daoists Li Rong and Huang Shou did not understand the terminology and meaning, and were as bewildered as if adrift on a sea of dreams; though words went back and forth, they were completely lost with nowhere to turn. The Emperor then commanded the Daoists to establish a thesis. Thereupon, Li Rong established the thesis that "the Dao generates the myriad things." Dharma Master Huili asked: "Sir, you establish that the Dao generates the myriad things; I wonder whether this Dao has consciousness or is without consciousness?" Rong said: "Man emulates Earth, Earth emulates Heaven, and Heaven emulates the Dao. Since it is that which Heaven and Earth emulate, how could it be said to be without consciousness?" Li said: "If it indeed has consciousness, it should generate only what is good. Why does it also generate what is evil? Since good and evil rise and fall, mixed and confounded in birth, it must be without consciousness. Pray allow me to explain in detail. In high antiquity, before Heaven and Earth opened up, why did it not generate today's sagely and enlightened ruler early on to nurture the common people and bestow glory and joy upon them, but instead first gave birth to the likes of Gonggong, Chiyou, Jie, Zhou, You, and Li to ravage and harm the people? Among ministers, why did it not generate only the likes of Ji, Xie, Kui, and Long, but instead caused the cohorts of Feilian, Elai, Jin Shang, and Xin Mang to flatter their sovereigns and bring ruin to the state? Among feathered creatures, why did it not generate only luan-phoenixes and auspicious birds, but further generated owls and jing-birds, which are evil birds? Among furred beasts, why did it not generate only qilin and hualiu steeds, but also generated jackals, wolves, porcupines, and hedgehogs? Down to grasses and trees, their beauty and ugliness differ; since they are born mixed together without distinguishing good from evil, the Dao is without consciousness and cannot generate things. How can it be said that Heaven and Earth take it as a model and generate the myriad things? According to the teaching of the Buddha, the Bhagavān, who thoroughly fathomed principle and exhausted nature, Heaven, Earth, and the myriad things are karma. Sentient beings, by the power of karma, experience different results: for those whose good karma is superior, lapis lazuli forms the ground, yellow gold forms the roads, jade trees shade the paths, jade leaves hang over pavilions, sweet dew serves as food, and brocade garments serve as seats. For those whose evil karma is abundant, sand and soil form the ground, tiles and rubble form the streets, millet chaff serves to satisfy hunger, hempen garments cover the body; they walk in mud and lodge in the rain, reap in frost and plow in heat. All these are brought about by one's own karma, with no one causing them. Sir, your mind is deluded and does not understand; to falsely claim that the Dao generates them—how pitiful!" Rong was flabbergasted and did not know how to respond. Huili seized the chance to mock him; Rong fell silent and retreated from his seat in embarrassment. Huang Shou was invited to take the front seat to establish the thesis of Laozi's name and title. Dharma Master Huiyin, considering that Laozi was the imperial ancestor and fearing that refuting his name might cause offense, immediately memorialized: "Huang Shou belongs to the Daoist priesthood yet does not know taboos. Even foxes in city walls and rats in altars rely on something. The dynasty traces its distant lineage back to the dragon's virtue, and Your Majesty is a descendant of the Lao clan. How can one openly discuss the ancestral taboo name before his descendants? As for the five thousand words, they contain many excellent doctrines; yet Shou cannot present them, speaking instead of the Sage's personal name. If his offense were weighed and punished according to law, he would deserve more than death!" The Emperor nodded and said: "Indeed, he should establish a different thesis." Shou, having been thwarted, broke out in a cold sweat of shame and lost his bearings; though he offered responses, the order of his points was confused and erratic. When they finished, the Emperor said: "We observe that in the debates between the two schools, the essential tenets were ultimately never clarified." Dharma Master Huili immediately responded: "That the essential tenets of the two schools' debates were not clarified is truly as the bright edict states. Why is this? When the monks established their theses, the Daoists did not understand their origins; ashamed at lacking words, they uttered deceitful and clamorous nonsense. For instance, when Huiyin established the thesis of the five aggregates (yun), Huang Yi used the name 'obscuration' (yin) to raise objections. Now, 'obscuration' takes covering as its principle, whereas 'aggregate' (yun) takes accumulation as its meaning. For example, form has eleven kinds, gathered under the name of form; consciousness has eight kinds, accumulated within a single name. A single comprehensive term is set up to gather them, which is called the meaning of 'aggregate.' If one raises objections using the name 'obscuration,' the doctrinal principle is completely missed. Furthermore, when Shentai established the thesis of the nine cessations and knowledges, the Daoists had never heard this term in their whole lives; though they mounted the debate seat, they did not even know where to pose a question. Unable to hide their shame, they recklessly engaged in irrelevant talk. Therefore the essential tenets were not clarified and sullied the heavenly ears; the fault lies with the Daoists. However, within the great doctrine of the Buddha's Dharma, causes and conditions (pratītyasamutpāda) are paramount. Thus it is said: 'Never has there been a single phenomenon that does not arise from causes and conditions.' For example, for the eyes to see a palace pillar, five conditions must be complete: first, the conscious mind is not distracted; second, the visual faculty is undamaged; third, it relies on light; fourth, an object is present before it; fifth, there is no obstruction in between. Only when these conditions are complete can one see the pillar. If the sunlight has set and the dragon candles are not yet lit, even if there is a vermilion pillar, how could it be seen? Again, like good grain in the month of warm spring, it can sprout relying on water, soil, and human labor; if stored in a jar in summer or kept in a pit in winter, because conditions are incomplete, it will never sprout. Man is also like this: internally, karmic resonance serves as the cause; externally, parents serve as the conditions—only then can the body be born. If the parents are discordant, there is ultimately no principle for birth. Down to feathered and furred creatures and the myriad varieties, all are likewise. Therefore the scripture says: 'Entering deeply into dependent origination cuts off all heterodox views.' It is because the Buddha's wisdom completely fathoms the true characteristic of dharmas that he is called the Unsurpassed Right Enlightenment and the Teacher of Gods and Humans. The cohorts of externalists are not like this: some assert that all dharmas are of nature (ziran), which is identical to Zhuangzi and Laozi here; some claim there is no cause; some say everything is predetermined by past actions. All of these are heterodox traditions that do not understand the root of dharmas." He also expounded the doctrine of the three natures—other-dependent, imagined, and consummate—before the throne. When they took leave and exited the palace, an imperial attendant shortly transmitted an imperial rescript through Wang Junde, saying: "The Masters' doctrine of causes and conditions is very fine; why was it not debated earlier?" He went to the Daoist Li Rong and others to transmit the rescript, saying: "Why do you not study the Buddhist scriptures?" Thereupon Rong and the others shrank back in shame, rendered speechless. > — English (machine translation) (machine translation) - [Previous: 12.21](https://indike.org/pramana/in.bauddha.taisho.2036.12.21) - [Next: 12.23](https://indike.org/pramana/in.bauddha.taisho.2036.12.23) - [Up: 12](https://indike.org/pramana/in.bauddha.taisho.2036.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2036~en-mt.12.22) — English, machine translation ## Linked texts (1) - [集古今佛道論衡](https://indike.org/pramana/in.bauddha.taisho.2104.4.5) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2036.12.22](https://indike.org/pramana/in.bauddha.taisho.2036.12.22) · Pramāṇa