佛祖歷代通載 21.87

21.87

至元二十一年三月初三日。詔遣資德大夫總制院使兼領功德使司事相哥諭翰林院。戊午僧道持論。及至元十八年十月二十日。焚毀道藏偽經始末。可書其事于石（臣監）等謹按釋總統合台薩哩所錄事迹。昔在憲宗皇帝朝。道家者流出一書。曰老君化胡成佛經。及八十一化圖。鏤板傳布。其言鄙陋誕妄。意在輕蔑釋門而自重其教。罽賓大師蘭麻總統少林長老福裕。以其事奏聞。時上居潛邸。憲宗有旨。令僧道二家同詣上所辯析。二家自約。道勝則僧冠首而為道。僧勝則道削髮而為僧。僧問道曰。汝書為諭化胡成佛。且佛是何義。道對曰。佛者覺也。覺天覺地覺陰覺陽覺仁覺義之謂也。僧曰。是殆不然。所謂覺者。自覺覺他覺行圓滿。三覺圓明。故號佛陀。豈特覺天地陰陽仁義而已耶。是時上特語近侍曰。吾亦先知仁義是孔子之語。謂佛為覺仁覺義其說非也。道士又持史記諸書以進。欲出多說僥倖取勝。帝師板的達癹合師八曰。此是何書。道曰。前代帝王之書。上曰。汝今持論教法。何用攀援前代帝王。帝師曰。我天竺亦有此書。汝聞之乎。對曰。未也。帝師曰。我為汝說天竺頻婆羅王贊佛偈曰。天上天下無如佛。十方世界亦無比。世間所有我盡見。一切無有如佛者。當其說是語時。老子安在。道者不能對。帝師又問。汝史記有化胡之說否。曰無。又問。老子所傳何經。曰道德經。曰此外更有何經。曰無。道德經中有化胡事否。曰無。帝師曰。史記中既無。道德經中又無。其為偽妄明矣。道者辭屈。尚書姚（樞）曰。道者負矣。上命如約行罰。遣近臣脫歡。將道者樊志應等十有七人。詣龍光寺削髮為僧。焚偽經四十五部。天下佛寺為道流所據者。二百三十七區。至是悉命歸之。道教提點甘志泉所據吉祥院其一也。據而弗歸。至元十七年夏四月。僧人復為徵理。長春宮道流謀害僧錄廣淵。聚徒持挺歐擊僧眾。自焚廩舍。誣廣淵遣僧人縱火。且聲言焚米三千九百餘石。他物稱是。事達中書省。辯其誣。甘志泉王志真欵伏。詔遣樞密副史孛羅及諸大臣覆按。無異詞。志泉志真就誅。劓刵流竄凡十人。仍徵所聲言米物。如其數歸之僧眾。有道家偽經尚存。為言者聞諸皇太子。十八年九月。都功德使司脫因小演赤奏言。往年所焚道家偽經板本化圖。多隱匿未毀。其道藏諸書類。皆詆毀釋教剽竊佛語。宜皆甄別。於是上命樞密副史與前中書左丞文謙祕書監友直釋教總統。合台薩哩太常卿忽都于思中書省客省使都魯在京僧錄司教禪諸僧及臣等。詣長春宮無極殿。偕正一天師張宗演全真掌教祁志誠大道掌教李德和杜福春暨諸道流。考證真偽。翻閱兼旬。雖卷帙數千。究其本末。惟道德二篇為老子所著。餘悉漢張道陵後魏寇謙之唐吳筠杜光庭宋王欽若輩。撰造演說。鑿空架虛。罔有根據。詆毀釋教。以妄自尊崇。復愛慕其言。而竊為己有。假陰陽術數。以示其奧。衰諸子醫藥。以誇其博。往往改易名號。傳註訛舛。失其本真。文所載符呪。妄謂佩之令人商賈倍利。子嗣蕃息伉儷諧和如鴛鴦之有偶。將以媒淫亂而規財賄。至有教人非望佩符在臂。則男為君相。女為后妃。入水不溺。入火不焚。刀劍不能傷害之語。其偽妄駁雜如此。留之徒以誑惑愚俗。自道德經外。宜悉焚去。（臣）等同辭以聞。上曰。道家經文傳訛踵謬非一日矣。若遽焚之其徒未必心服。彼言水火不能焚溺。可姑以是端試之。俟其不驗。焚之未晚也。遂命樞密副使孛羅守司徒和禮霍孫等。諭張宗演祁志誠李德和杜福春等。俾各推擇一人佩符入火自試其術。四人者奏言。此皆誕妄之說。（臣）等入火必為灰燼。實不敢試。但乞焚去道藏。庶幾澡雪（臣）等。上可其奏。遂詔諭天下道家諸經可留道德二篇。其餘文字及板本化圖。一切焚毀。隱匿者罪之。民間刊布諸子醫藥等書。不在禁限。今後道家者流其一遵老子之法。如嗜佛者削髮為僧。不願為僧者。聽其為民。乃以十月壬子集百官于憫忠寺。焚道藏偽經雜書。遣使諸路俾遵行之。（臣）盤等聞。老氏之為道也。以清淨為宗。無為為本。謙冲以處己。損抑以下人。非有貪欲好勝之事。厥後枝分派列。徒屬寖盛襲訛成偽誇誕百出。清淨一變而為污穢。無為一變無所不為。如漢之文成五利。致身求僊。恍惚誕幻。帛書飯牛之詐。黃金可成之妄。一但敗露。為武帝所誅。三張之徒以鬼道惑眾。倡亂天下。為皇甫嵩曹魏所滅。宋王浮昔居上清寶籙宮。與女冠為奸。林靈素自稱神霄紫府仙卿。禳大水不驗。並為徽宗誅竄而死。迨金末年。復有麻被先生銕笠李二人。以奸謀祕計出入時貴之門。肆為淫污之行。咸受顯戮。歷代以來。若此之類。不可勝數。追惟禍亂之源奸宄之本。率皆假符籙以神其教。託偽經以警其俗。橫肆巧誣倡為詭狀。詆毀聖教寇攘內典。固已悖老氏不爭不盜之禁矣。及陷刑辟皆是孽自內作。愎將誰咎哉。且夫釋氏之教宏闊勝大非他教所擬倫。歷百千世。聖帝明王莫不尊崇。東冐扶桑。西極昧谷。氷天桂海山河大地。昆蟲草木胎卵濕化。有情無情百千萬類。皆依佛蔭生息動止於天地之間。故天上天下惟佛為尊。超出乎有生之表。歸極乎無礙之真。智周三界神妙諸方。澤及大千功用不宰。其大有如此者。慈航所至無溺不援。法雨所霑有生皆潤。憫世人之沈淪幻海顛覆迷津。展轉多生流連累劫。將使之脫凡企聖蠲弊崇真。故神光破沈晦之門。大覺指無生之路。其仁有如此。何意狂謀輒形妬忌。雖積毀銷骨眾煦漂山。泫體圓成初無小玷。譬如盲人之毀日月。何傷日月之明。井蛙之小河海。奚損河海之大。多見其不知量也。欽惟聖天子。識超四諦道慕三乘。參無象之真空。傳法王之心印。所以尊崇之禮。歸向之誠。矯百偽以從真。黜群邪而歸正。有不容不嚴者焉。況乎筆墨勸婬妖術誤世。恣為欺誑鼓蕩群愚。若不大為改革。則邪說肆行枉道惑眾。其如天下後世何。況天下之理。有善有惡。有正有邪。有真有偽。常混然而同處。雜然而並行。自非稟上聖之資。誕生知之性。智出庶物明照群情。則紅紫之亂朱。洼淫之變雅。是孰得而辯明之哉。由是言之。聖天子匡濟真圖翼扶大法之功至矣。概諸聖不可有加矣。于以鑿含靈之耳目。開正途之荒穢。使般若之光永乎無際劫遍滿恒河妙界。延洪聖壽於無疆。衍綿儲君之福利。鼎祚於億萬年之久者。庸有既乎是可述也。（臣）磐等敬為之書。以貽後人。俾為老氏之學者有所警焉。

On the third day of the third month of the twenty-first year of Zhiyuan, an imperial edict dispatched Sangha, Grand Master for Glorious Happiness, Administrator of the Bureau of Buddhist Affairs, and concurrent Director of the Office of Meritorious Virtues, to proclaim to the Hanlin Academy: 'The debates between monks and Daoists in the wuwu year, and the full account of the burning of the Daoist counterfeit scriptures on the twentieth day of the tenth month of the eighteenth year of Zhiyuan, may be inscribed on stone.' Your servant Jian and others respectfully note what was recorded by Qutug-Sari, the Buddhist Central Superior: In the past, during the reign of Emperor Xianzong, the followers of the Daoist school produced a book entitled Scripture of the Laozi Converting the Barbarians into Buddhas, as well as the Diagrams of the Eighty-One Transformations, and engraved printing blocks to circulate them. Their words were vulgar, absurd, and preposterous, intending to disparage the Buddhist teachings and elevate their own doctrine. The Great Master Lanma of Jibin and the Buddhist Superior Venerable Fuyu of Shaolin reported this matter to the throne. At that time, His Majesty was still in his latent residence. Xianzong issued an edict commanding the two schools, Buddhist and Daoist, to go together before His Majesty to debate and clarify the matter. The two schools bound themselves by agreement: if the Daoists won, the monks would don Daoist caps and become Daoists; if the monks won, the Daoists would shave their heads and become monks. A monk asked the Daoists, saying: 'Your book claims to explain how he converted the barbarians into Buddhas. Now, what does "Buddha" mean?' The Daoists answered: 'Buddha means awakening—awakening to heaven, awakening to earth, awakening to yin, awakening to yang, awakening to benevolence, and awakening to righteousness.' The monk said: 'That is entirely incorrect. What is called awakening means self-awakening, awakening others, and having one's awakened practice perfected; the three awakenings being roundly luminous, he is therefore named Buddha. How could it merely mean awakening to heaven, earth, yin, yang, benevolence, and righteousness?' At that time, His Majesty specially said to his close attendants: 'I also knew earlier that benevolence and righteousness are the words of Confucius. To claim that the Buddha means awakening to benevolence and righteousness is false.' The Daoists further brought forth various books such as the Shiji to present them, hoping through varied arguments to achieve a stroke of luck and win. The Imperial Preceptor, the Pandita 'Phags-pa, said: 'What books are these?' The Daoists said: 'They are the books of the rulers and emperors of former generations.' His Majesty said: 'You are now debating doctrine and Dharma; what need is there to lean on the rulers and emperors of former generations?' The Imperial Preceptor said: 'Does our Tianzhu also possess these books? Have you heard of them?' They replied: 'Not yet.' The Imperial Preceptor said: 'I shall recite for you the verse of King Bimbisāra of Tianzhu praising the Buddha: / "In heaven above and earth below, there is none like the Buddha; / In the worlds of the ten directions, he is also without peer. / Everything in the world I have seen completely, / In all of it, there is none equal to the Buddha." / When these words were spoken, where was Laozi?' The Daoists could not answer. The Imperial Preceptor further asked: 'Does your Shiji contain the account of converting the barbarians?' They said: 'No.' He further asked: 'What scripture was transmitted by Laozi?' They said: 'The Daodejing.' He said: 'Beyond this, is there any other scripture?' They said: 'No.' 'Does the Daodejing contain the matter of converting the barbarians?' They said: 'No.' The Imperial Preceptor said: 'Since it is neither in the Shiji nor in the Daodejing, its forged and fraudulent nature is evident!' The Daoists were at a loss for words. Minister Yao Shu said: 'The Daoists have lost.' His Majesty ordered the penalty to be carried out as agreed, dispatching his close courtier Toghon to lead Fan Zhiying and others, seventeen Daoists in all, to Longguang Temple to shave their heads and become monks. Forty-five forged scriptures were burned. As for the Buddhist monasteries throughout the realm occupied by Daoists, amounting to two hundred and thirty-seven sites, all were ordered to be restored to the Buddhists. The Jixiang Cloister, occupied by the Daoist Superintendent Gan Zhiquan, was one of them. He occupied it and refused to return it. In the seventeenth year of Zhiyuan, in the fourth month of summer, the monks pressed for its recovery again. The Daoists of the Changchun Palace plotted against the Monastic Recorder Guangyuan; they gathered a mob armed with staves to beat the monks, burned their own granary, and falsely accused Guangyuan of sending monks to set the fire, further proclaiming that over three thousand nine hundred piculs of rice, and other goods corresponding to that amount, had been burned. The matter reached the Secretariat. The falsehood was exposed, and Gan Zhiquan and Wang Zhizhen confessed their guilt. An edict dispatched Bolad, Vice-Commissioner of the Bureau of Military Affairs, together with various ministers to re-investigate, and there were no discrepancies in testimony. Zhiquan and Zhizhen were executed, and altogether ten persons had their noses or ears cut off and were exiled. Furthermore, the rice and goods they had falsely claimed were exacted and returned in that amount to the monastic community. Still, forged Daoist scriptures remained in existence. A petitioner brought this to the attention of the Crown Prince. In the ninth month of the eighteenth year, Toyin Qoci of the Metropolitan Office of Meritorious Virtues submitted a memorial saying: 'Many of the printing blocks of the forged Daoist scriptures and the transformation diagrams burned in former years have been hidden and not destroyed. The various books in their Daoist Canon are mostly slanderous of the Buddhist teaching and plagiarise Buddhist sayings; they should all be screened and distinguished.' Thereupon, His Majesty commanded the Vice-Commissioner of the Bureau of Military Affairs, together with Wenqian, former Left Vice-Chancellor of the Secretariat, Youzhi, Director of the Palace Library, Qutug-Sari, Buddhist Central Superior, Qudu-yousi, Minister of the Court of Imperial Sacrifices, Dulu, Courier-Envoy of the Secretariat, the monks of the doctrine and Chan schools in the Capital Monastic Recording Office, as well as your servants and others, to proceed to the Wuji Hall of Changchun Palace. Together with Zhang Zongyan, Celestial Master of Orthodox Unity, Qi Zhicheng, Leader of Quanzhen, Li Dehe and Du Fuchun, Leaders of Dadao, and various Daoists, they examined and verified the authentic and the forged. They leafed through them for twenty days. Although there were thousands of scrolls, when tracing their origins and ends, only the two sections of the Daodejing were authored by Laozi. All the rest were fabricated and expounded by the likes of Zhang Daoling of the Han, Kou Qianzhi of the Later Wei, Wu Yun and Du Guangting of the Tang, and Wang Qinruo of the Song, who forged out of thin air without any basis. Disparaging the Buddhist teaching to arrogantly elevate themselves, they also coveted its teachings and plagiarised them as their own. Borrowing the arts of yin-yang and divination to display their profundity, and gathering the texts of the various masters and medicine to boast of their breadth, they often altered titles and corrupted transmissions and commentaries, losing their original truth. The talismans and spells contained in their texts falsely claimed that wearing them would bring merchants tenfold profit, make descendants flourish, and make couples harmonious like mating mandarin ducks, seeking thereby to facilitate licentiousness and covet wealth. They even taught people to nurture wild ambitions: wearing a talisman on the arm, a man would become a ruler or minister, and a woman an empress or consort; one would not drown in water, nor burn in fire, nor be harmed by swords or blades. Their fraudulent, wild, and mixed nature was such as this. Keeping them merely deceives and deludes the foolish populace. Except for the Daodejing, all should be burned.' Your servants and the others submitted this unanimous report. His Majesty said: 'The transmission of errors and continuation of absurdities in the Daoist scriptures did not start in a single day. If they are burned precipitously, their followers may not submit willingly in their hearts. Since they claim that water and fire cannot burn or drown them, we may temporarily put them to the test on this point. Once it fails to prove effective, it will not be too late to burn them.' Thereupon he commanded Bolad, Vice-Commissioner of the Bureau of Military Affairs, Oljei-qudug, Acting Minister of Education, and others to proclaim to Zhang Zongyan, Qi Zhicheng, Li Dehe, Du Fuchun, and the rest, that each should choose one person to wear a talisman, enter fire, and test his art for himself. The four men submitted a memorial saying: 'These are all preposterous fabrications. If your servants enter fire, we will surely turn to ash and cinders. We truly dare not test it. We only beg that the Daoist Canon be burned, so that your servants may wash ourselves clean.' His Majesty approved their memorial. An imperial edict was then proclaimed to the realm that of all the Daoist scriptures, only the two sections of the Daodejing could be kept; all other writings, printing blocks, and transformation diagrams were to be burned, and those who hid them would be punished as criminals. The printing and distribution of books by various philosophers, medicine, and the like among the people were not included in the prohibition. Henceforth, followers of the Daoist school must uniformly abide by the teachings of Laozi. Those who are drawn to Buddhism may shave their heads and become monks; those who do not wish to be monks are permitted to return to the status of commoners. Then, on the renzi day of the tenth month, the civil and military officials were assembled at Minzhong Temple to burn the forged scriptures and miscellaneous books of the Daoist Canon, and envoys were dispatched to the various circuits to ensure compliance. Your servant Pan and others have heard: Laozi's Way took purity and tranquility as its ancestral principle, and non-action (asaṃskṛta) as its root; he was humble and retiring in conduct, reducing and subduing himself to place himself below others, free from craving, desire, or love of contention. Later, when branches and lineages diverged and his followers gradually multiplied, they inherited errors, forged falsehoods, and produced hundreds of exaggerations and fabrications. Purity and tranquility turned into defilement; non-action turned into doing anything and everything. Such were Wencheng and Wuli in the Han, who offered their lives in pursuit of immortality through elusive and fantastical deceit—the trick of silk writings found in an ox's belly and the absurd claim that gold could be made—which, once exposed, brought their execution by Emperor Wu. The followers of the Three Zhangs deluded the masses with ghost-craft and initiated rebellion in the empire, being wiped out by Huangfu Song and Cao Wei. In the Song, Wang Fu formerly resided in the Shangqing Baolu Palace and committed fornication with Daoist nuns; Lin Lingsu proclaimed himself Immortal Minister of the Purple Palace of Shenxiao, but his exorcism against the great flood proved ineffective, and both were executed or banished to their deaths by Huizong. Reaching the end of the Jin dynasty, there were two men, the Hemp-Quilt Master and Iron-Hat Li, who entered and left the gates of the contemporary elite with treacherous schemes and secret plots, indulging in licentious and defiled conduct, and both suffered public execution. From past dynasties down to the present, cases of this kind cannot be counted. Tracing back the origin of calamity and disorder, the root of treachery and malice, it was almost always their borrowing of talismans and registers to deify their teachings, relying on forged scriptures to startle the common folk, freely indulging in clever slander and promoting deceitful appearances, reviling the holy teaching and pillaging Buddhist scriptures. They had already violated Laozi's prohibitions against contention and stealing; when they fell into penal execution, their retributions arose from within themselves—whom else could their stubbornness blame? Moreover, the teachings of the Śākya are vast, magnificent, and peerless, beyond what any other teaching can match. Through hundreds and thousands of generations, there has been no sagely emperor or enlightened monarch who did not venerate them. Extending east to Fusang, reaching west to the Valley of Darkness, the icy heavens and cassia seas, the mountains, rivers, and the great earth, insects, grasses, and trees, the womb-born, egg-born, moisture-born, and metamorphically born—the hundreds of thousands of kinds of sentient and non-sentient beings—all rely on the Buddha's shade to live, breathe, move, and rest between heaven and earth. Therefore, in heaven above and earth below, only the Buddha is supreme; he transcends beyond the realm of living beings and returns to the ultimate truth of unhindered reality. His wisdom encompasses the three realms, his marvelous spiritual power extends to all quarters, his grace reaches the great chiliocosm, and his efficacious function does not act as a possessive ruler. Such is his greatness! Wherever the raft of compassion arrives, none who are drowning go unrescued; wherever the Dharma rain moistens, all living beings are refreshed. Pitying the people of the world sinking in the illusory sea and overturned at the ford of delusion, wandering through many births and lingering across accumulated kalpas, he wishes to enable them to cast off the ordinary and aspire to the holy, to eliminate flaws and venerate the truth. Therefore, the divine light shatters the gates of deep darkness, and the Great Awakened One points out the path of non-arising. Such is his benevolence! How could one expect wild schemers to instantly give form to jealousy? Though accumulated slander may melt bones and the breath of a crowd can overturn a mountain, the Buddha's crystalline body is perfectly accomplished and originally free of the slightest blemish. It is like a blind person reviling the sun and moon: how could that harm the brilliance of the sun and moon? Or a frog in a well belittling the rivers and seas: how could that diminish the vastness of the rivers and seas? It merely displays their lack of self-awareness. We respectfully contemplate that our Sagely Son of Heaven's insight transcends the Four Truths and his path aspires to the triyāna; he communes with the true emptiness of formlessness and transmits the mind-seal of the Dharma King. Hence, his ceremonies of veneration and his sincerity of refuge rectify the hundreds of falsehoods to follow the truth, and banish the multitude of heterodoxies to return to the correct, admitting no leniency. Furthermore, where pen and ink encourage licentiousness and sorcery misleads the world, freely deceiving and agitating the foolish masses, if a great reform were not undertaken, heterodox doctrines would run rampant and crooked ways would delude the public—how then could one face the realm and future generations? Moreover, the principles under heaven include good and evil, correct and heterodox, true and false; they are constantly mixed in coexistence and proceed in confusion side by side. Unless one is endowed with the capacity of a supreme sage and born with innate knowledge, his wisdom rising above ordinary beings and his brilliance illuminating all dispositions, who would be able to distinguish and clarify when purple ruins vermilion, or when wanton tunes pervert refined music? Judged by this, the Sagely Son of Heaven's merit in delivering the true realm and supporting the Great Dharma has reached the utmost; compared to all sages, nothing can be added. Thereby he opened the ears and eyes of sentient beings and cleared away the overgrowth from the correct path, causing the light of prajñā to fill the wonderful realms of the Gaṅgā across boundless kalpas, extending the sagely longevity of His Majesty without end, continuing the blessings and prosperity of the Crown Prince, and ensuring the dynastic throne for hundreds of millions of years—how could this ever come to an end? This is worthy of record! Your servant Pan and others respectfully inscribe this to transmit to posterity, so that students of Laozi's teachings may take heed.