佛祖歷代通載 21.90

21.90

（十三）　辯偽錄序。蓋聞五運未形。元無人物之號。三才既立。乃敘尊卑之名。肇分六爻始畫八卦。其有書契定乎訓章。鳳篆龜圖金縢玉字。百家之異轍。萬卷之分區。雖理究乎精微言殫乎物範。紀情括性。未出乎域中。原始要終。詎該於化內。況乎法身無相。高超於象帝之先。真諦絕稱。逈出乎思議之表。英猷茂實代有人焉。如意者。俗姓乎延氏。太原人也。世傳纓冕。累葉播遷代郡。因為家焉。九歲落紺。隨師請業。玉離荊岫。價重之德彌彰。桂生幽岩。馨香之風遠遞。阿師內窮三藏之奧外覈九流之源。名冠於中華。聲聞於朝野。運談天之口。施不世之才。郁郁間綺錦之文。雄雄聳凌雲之氣。班馬之珠玉。未可同年。顧陸之文章。寧堪並駕。至若莊生墨生之學。黃老李老之書。三清謗道之文。十異九迷之錄。混元隱月之祕。靈寶赤書之儀。煥若胸膺。明猶指掌。加以禪參於五派。傍閱於群書。既有雄才特專著述。運思之外汲引無窮。挫邪則有吼石之功。扶正則具鞭屍之德。固以才侔安遠學邁生融。實覺海之龍鱗。廼佛門之柱礙。切見全真道士者。丘處機李志常史志經令狐璋等。學業庸淺識慮非長並為。鄙辭排毀正法。擊茲布鼓竊比雷門。使中下之流咸生邪見。欽奉薛禪聖明皇帝發大悲心。愍其盲瞽恐墮泥犁。勅令製斯論耳。震蕩法海摧彼詞鋒。碧雞之銳竟馳。黃馬之駿爭騖。狀鴻爐之焚纖翼。猶炎日之煉輕氷。負勝之儔於斯可見。暫歸慈定已破魔軍。至元十八年十月二十日。復欽奉先皇帝聖旨勅令天下偽經一時焚盡。由是佛日重暉於碧漢。法雲廣布於閻浮右如意所作文賦注解。四經序。韓文別傳。性海賦等。在世已傳。然茲論五卷二百餘紙。窮釋老之淵源。分邪正之優劣。蓋唱彌高而和彌寡。深可愧焉。余文慚綺麗學匪通圓。覩斯論之嘉言。欽吾皇之鴻護。不勝手舞勉為斯引。輒以藤綆聯彼珪璋。庶博雅君子詳其致云爾。大雲峯住持襲祖沙門雪谿野老貴吉祥。

(13) Preface to the Record of Disputing the Spurious. I have heard that before the Five Movements took form, originally there were no designations of persons and things; after the Three Powers were established, the names of high and low were arranged. The six lines of hexagrams were first divided and the eight trigrams were initially drawn; when there were written characters, instructions and regulations were fixed. Phoenix seals and turtle diagrams, golden caskets and jade writings—the differing tracks of the hundred schools, the distinct territories of the myriad scrolls: though their principles exhaust the subtle and their words fully describe the models of things, their recording of emotions and encompassing of nature do not exceed the realm of worldly existence; tracing origins and examining ends, how could they encompass what is beyond transformation? How much more so does the Dharmakāya, signless, rise high above the Prior to the Sovereign of Forms! The ultimate truth is beyond expression, transcending far beyond thought and discourse. People of brilliant plans and abundant deeds have appeared generation after generation. As for Ruyi, his secular surname was Yan, a native of Taiyuan. For generations his family wore the cap and tassels of office; through successive generations they migrated to Dai Commandery, making it their home. At age nine he shaved his dark hair, followed his master, and received instruction. Like jade emerging from the Mount Chu cliffs, the virtue of his high value became ever more apparent; like cassia growing on a secluded cliff, the breeze of his fragrance was wafted far. The Ācārya internally plumbed the profundities of the Tripiṭaka and externally examined the origins of the Nine Schools. His renown led all in China, and his fame was heard in both the court and the countryside. Wielding a tongue that could speak of Heaven, displaying extraordinary talent, magnificent amidst brocaded writings, boldly towering with spirit that reached the clouds. The pearls and jades of Ban Gu and Sima Qian could not be compared in the same breath; could the literary compositions of Gu and Lu be fit to run abreast with him? As for the learning of Zhuangzi and Mozi, the books of the Yellow Emperor and Laozi, the texts of the Three Clarities slandering the Way, the records of the Ten Discrepancies and Nine Delusions, the secrets of Hunyuan Hiding the Moon, and the rituals of the Lingbao Red Script, they were brilliant in his breast and clear as his own palm. Furthermore, having engaged in Chan across the Five Houses and broadly read all books, possessing great talent, he dedicated himself to writing. Beyond the exercise of his thought, his guidance of others was inexhaustible. In quelling heterodoxy, he had the merit of a roaring stone; in upholding the correct, he possessed the virtue of whipping the corpse. Truly his talent equaled Dao'an and Huiyuan, his learning surpassed Sengzhao and Daosheng; he was indeed a dragon's scale in the ocean of awakening, a pillar and support of the Buddhist gate! Observing that the Quanzhen Daoists—Qiu Chuji, Li Zhichang, Shi Zhijing, Linghu Zhang, and others—were of mediocre learning and short-sighted intellect, and all composed base words to oppose and destroy the correct Dharma, beating this cloth drum and secretly comparing it to the Thunder Gate, causing the middling and lower sorts to generate heterodox views, he reverently received the Holy and Luminous Emperor Sečen, who brought forth great compassion, pitying their blindness and fearing they would fall into Naraka, and decreed that this treatise be composed. Shaking the Dharma-ocean, it shattered their sharpness of speech: the swiftness of the Green Rooster ran in competition, the fleetness of the Yellow Horse raced in contest! It was like a great furnace burning a slender feather, like a blazing sun melting thin ice; those who were defeated and victorious could be seen right here. Temporarily returning to the samādhi of benevolence, he had already shattered the demon army. On the twentieth day of the tenth month of the eighteenth year of Zhiyuan, he again reverently received the imperial decree of the late Emperor, commanding that the spurious scriptures of the empire be burned at once. Thereupon the Buddha-sun shone again in the blue vault, and the Dharma-clouds spread widely over Jambudvīpa. The rhapsodies, commentaries, prefaces to four scriptures, Alternate Biography of Han Yu, Rhapsody on the Ocean of Nature, and other works written by Ruyi are already circulating in the world. However, this treatise in five fascicles and over two hundred sheets plumbs the origins of Buddhism and Daoism and distinguishes the superiority and inferiority of the heterodox and the correct. Truly, the loftier the song, the fewer who can join in harmony—a matter of deep regret! My own writing is ashamed of fine ornamentation and my learning is not universally penetrating; yet witnessing the excellent words of this treatise and revering our Emperor's magnificent protection, unable to restrain my joyful dancing, I have made an effort to compose this introduction. I have ventured to connect this gem with a hemp cord, in the hope that broad and refined gentlemen might examine its import. Written by the elder Gui Jixiang of Xuexi, Abbot of Dayunfeng and successor to the patriarchs.