佛祖歷代通載 21.89

21.89

皇帝明命。撰述至元辯偽錄。奏對天顏睿覽頒行。入藏流通。原其所自。乙卯間道士丘處機李志常等毀西京天城夫子廟為文城觀。毀滅釋迦佛像白玉觀音舍利寶塔。謀占梵剎四百八十二所。傳襲王浮偽語老子八十一化圖。惑亂臣佐。時少林裕長老率師德詣闕陳奏。先朝蒙哥皇帝玉音宣諭登殿辯對化胡真偽。聖躬臨朝親證。李志常等義墮辭屈。奉旨焚偽經。罷道為僧者十七人。還佛寺三十七所。黨占餘寺流弊益甚。丁巳秋少林復奏。續奉綸旨偽經再焚。僧復其業者二百三十七所。由乙卯而辛酉。凡九春而其徒竄匿未悛邪諸諂行。屏處猶妄。驚瀆聖情由是至元十八年冬。欽奉玉音頒降天下。除道德經外。其餘說謊經文盡行燒毀。道士愛佛經者為僧。不為僧者娶妻為民。當是時也。江南釋教都總統永福楊大師璉真佳。大弘聖化。自至元二十二春。至二十四春。凡三載恢復佛寺三十餘所。如四聖觀者昔孤山寺也。道士胡提點等。舍邪歸正罷道為僧者。爰啻七八百人。挂冠於上永福帝師殿之梁棋間。故典如南嶽山之券。為事偽者戒。試嘗考之。自大教西來。漢明帝迎摩騰竺法蘭二師於洛陽。五嶽道士褚善信等。上表譏毀佛法。當時築壇。以佛道二經焚之。道經悉為灰燼。佛經放光無損。尊者踴身作十八變。有狐非獅子類。燈非日月明之至言。道士為僧者不可勝數。如寇謙之矯妄崔浩惑魏太武而崔浩卒以族誅。曇謨最之挫屈姜斌。斌流於馬邑。齊曇顯之愧陸修靜。唐總章元年法明辨化胡之偽。勅搜聚天下化胡經。抑嘗火其書矣。由古而今。歷代帝王之制。斯可忽諸。蓋世尊等視三界眾生猶如一子。棄背大覺。是子背其父也。子背其父。是自昧其所天也。且師老子者。道德二篇。以清虛澹泊絕世棄聖立其宗。隱居以求其志。翛然無為爾。今盜名之徒。叢嘯黨援假立冠褐。峻侈宮觀苟世利養。豈老氏之用心哉。況老氏謂大辨若訥。大巧若拙。辨者不善。善者不辯。勿矜勿伐。抱一為天下式。而占毀佛寺。竊經扇化胡之偽。是若拙若訥歟。是善者不辯歟。師老子而違其術。亦復違其自宗矣。若嫡師於老子者。則弗為也。過歸末流爾。雖然麒麟之於走獸。鳳凰之於飛鳥。蘭蕙之於薰蕕。旃檀之於穢壤。則世未有舍鳳凰麒麟之瑞。蘭蕙旃檀之馨。而愜走獸飛鳥之常。薰蕕穢壤之垢者。人心天理愛惡之所同也。奈何菽麥未析而甘事於偽妄不實之教。復矜誕其浮辭。侮慢大覺訕毀至聖。而弗憚三途之淪溺乎。斯辯偽錄之正名教。造理淵奧推難精明。凜乎抗凌雲之勁操。坦然履王道之正塗。而隄備後世之溺於巨浸者。其為言也至矣。蓋有偽則辯。無偽則無辯。豈好辯哉。弘四無礙之辯者。邁公之德歟。言之者無罪。聞之者足以戒。故我皇金言喻辭曰譬如五指皆從掌出。佛門如掌。餘皆如指。信乎王言如絲。其出如綸。明逾日月。堅逾金石。為萬世之龜鑑。則斯錄豈小補哉。

the luminous mandate of the Emperor to compose the Zhiyuan Record of Disputing the Spurious. It was presented to the imperial gaze, sagely reviewed, promulgated, and entered into the canon for circulation. Tracing its origin: during the yimao year, the Daoists Qiu Chuji, Li Zhichang, and others destroyed the Master [Kong] Temple in Tiancheng of Xijing to make it into the Wencheng Abbey, destroyed statues of Śākyamuni Buddha, the White Jade Avalokiteśvara, and precious reliquary stupas, and plotted to seize four hundred and eighty-two Buddhist monasteries. Propagating the spurious words of Wang Fu and the Laozi's Eighty-One Transformations Diagrams, they confused the ministers. At that time, Elder Yu of Shaolin led venerable masters to the palace to submit a memorial. The jade voice of the previous court's Emperor Möngke issued an edict summoning them to court to debate the truth and falsehood of the 'converting the barbarians.' His Holy Majesty was present in court in person to witness it. Li Zhichang and the others were logically defeated and rendered speechless. In accordance with the imperial decree, the spurious scriptures were burned, seventeen people were dismissed from Daoism to become monks, and thirty-seven Buddhist temples were restored. The remaining temples occupied by their faction brought forth even worse harms. In the autumn of the dingsi year, Shaolin memorialized again, and further imperial decrees were issued to burn the spurious scriptures a second time, with monks reclaiming their properties in two hundred and thirty-seven places. From yimao to xinyou, a total of nine springs passed, yet their disciples went into hiding, not repenting of their heterodox and flattering deeds; lurking in secluded places, they remained deceitful, shocking and profaning the imperial sensibility. Therefore, in the winter of the eighteenth year of Zhiyuan, an imperial jade proclamation was reverently received and promulgated throughout the empire: except for the Daodejing, all other lying scriptural texts were to be completely burned. Daoists who loved the Buddhist scriptures were to become monks; those who did not were to take wives and become commoners. At that time, Master Yang Lianzhenjia, Supreme Director of the Buddhist Teaching in Jiangnan from Yongfu, greatly propagated the holy transformation. From the twenty-second spring of Zhiyuan to the twenty-fourth spring, in a total of three years, he restored more than thirty Buddhist temples—such as the Sishengguan, which was formerly the Gushan Temple. The Daoist Controller Hu and others abandoned the heterodox and returned to the correct, abandoning Daoism to become monks, numbering no less than seven or eight hundred men, hanging their caps among the beams and rafters of the hall of the Imperial Preceptor at Upper Yongfu. This ancient precedent, like the deed of the Southern Marchmount, served as a warning to those who fabricate falsehoods. Let us examine the past: since the Great Teaching came from the west, Emperor Ming of the Han welcomed the two masters Shemoteng and Dharmaratna to Luoyang. Chu Shanxin and other Daoists of the Five Marchmounts submitted memorials slandering the Buddha-Dharma. At that time an altar was built, and the scriptures of the two teachings, Buddhism and Daoism, were burned upon it. The Daoist scriptures were all reduced to ashes, while the Buddhist scriptures emitted light, undamaged. The venerable master leaped into the air and displayed eighteen transformations. There are the supreme sayings: 'A fox is not of the lion's breed; a lamp is not the light of the sun and moon.' Daoists who became monks were beyond counting. As when Kou Qianzhi used deceit and Cui Hao misled Emperor Taiwu of the Wei, Cui Hao was ultimately executed along with his clan. Tanmozui confounded Jiang Bin, and Bin was exiled to Mayi. Tanxian of Qi shamed Lu Xiujing. In the first year of the Zongzhang era of the Tang, Faming exposed the falsehood of 'converting the barbarians,' and an edict commanded the collection of all 'converting the barbarians' scriptures throughout the empire, whereupon those books were subjected to fire. From ancient times to the present, in the regulations of emperors across dynasties, could this ever be neglected? The Bhagavān regards the sentient beings of the three realms equally, as if an only child. To turn one's back upon the Great Awakened One is for a child to turn his back on his father. For a child to turn his back on his father is to blind oneself to one's own Heaven. Moreover, as for those who take Laozi as master: his two chapters on the Way and Virtue establish their school upon purity, emptiness, tranquillity, detachment from the world, and abandoning sagehood; they live in seclusion to pursue their aspirations, drifting aloof in non-action (asaṃskṛta). Now, those who usurp his name flock together, form factions, falsely don caps and coarse garments, build towering and extravagant palaces and abbeys, and grasp at worldly gains and offerings—how could this be Laozi's intention? Furthermore, Laozi said: 'Great eloquence is like stammering; great skill is like clumsiness. Those who argue are not good; those who are good do not argue. Do not boast, do not brag; embrace the One as the model for the world.' Yet they seize and destroy Buddhist temples, steal scriptures, and fan the falsehood of 'converting the barbarians'—is this being clumsy and stammering? Is this being good and not arguing? To claim Laozi as master while defying his methods is also to defy one's own school! If they were authentic disciples of Laozi, they would not do this; the fault lies with the later degenerate followers. Although this is so, just as the qilin is among beasts, the phoenix among birds, the orchid and iris among fragrant and foul plants, and sandalwood among filthy soil, the world has never discarded the auspiciousness of the phoenix and qilin, or the fragrance of the orchid, iris, and sandalwood, to settle for the commonness of beasts and birds or the filth of foul plants and foul soil. The human heart and heavenly principle share the same likes and dislikes. Why can they not distinguish beans from wheat, but willingly serve a spurious, false, and untrue teaching, furthermore boasting of its hollow words, showing contempt for the Great Awakened One, and slandering the Supreme Sage, without dreading sinking into the three wretched paths? This Record of Disputing the Spurious rectifies names and the moral teachings, reaches into profound and abstruse principles, and makes its refutations with rigorous clarity, with a stern integrity that defies the soaring clouds, striding openly along the correct path of the Kingly Way, and raising dikes against future generations drowning in the great flood—its words are consummate! There is dispute when there is falsehood; without falsehood, there is no dispute. How could one be fond of disputing? That he propagated the eloquence of the four unimpeded knowledges—was it not Master Mai's virtue? 'He who speaks incurs no blame; those who hear it are sufficiently warned.' Thus our Emperor's golden words used the metaphor: 'For instance, five fingers all come forth from the palm. The Buddhist school is like the palm; the rest are all like fingers.' Truly, the King's words are like silk threads: when they come forth, they are like cords! Brighter than the sun and moon, harder than metal and stone, serving as a turtle-mirror for myriad generations—then how could this record be only a minor aid?