佛祖歷代通載 8.89

8.89

（四十三）　齊文惠太子及竟陵王子良。並酷好佛。竟陵著淨住子四部二十卷。闡揚佛教。有吳興道士孟景翼者。頗有時譽。太子召入玄圃。眾僧大會。子良使景翼禮佛。景翼弗禮。子良送十地經與之。景翼造正一論。略曰。佛以一音演說法。老子抱一以為天下式。一之為妙。空玄絕於有境。神化贍於無窮。為萬物而無為。處一數而無數。莫之名。而強號為一。在佛為實相。在道為玄牝。道之大象。即佛之法身。以不守之守守法身。以不執之執執大象。但物有八萬四千行。說有八萬四千法。法乃至於無數。行亦達於無央。等級隨緣須道歸一。歸一即回向。向正即無邪。邪觀既遣億善日新。三五四六隨用而施。獨立不改絕學無憂。曠劫諸聖共遵斯一。老釋未始於常分。迷者分之而未合。億善遍修。遍修成聖。雖十號千稱。終不能盡。終不能盡。豈思議哉。

(43) Crown Prince Wenhui of Qi and Prince of Jingling Xiao Ziliang both deeply loved the Buddhist teachings. Jingling composed the *Jingzhuzi* in four sections and twenty fascicles to propagate Buddhism. There was a Daoist of Wuxing named Meng Jingyi who enjoyed considerable contemporary renown. The Crown Prince summoned him to the Xuanpu garden, where a grand assembly of monks was gathered. Ziliang bade Jingyi pay homage to the Buddha, but Jingyi would not. Ziliang sent him the *Daśabhūmika Sūtra*. Jingyi then composed the *Treatise on Zhengyi*, which stated in summary: "The Buddha expounded the Dharma with a single voice; Laozi embraced the One to be the model for all under Heaven. The wonder of the One: emptiness and mystery transcend the realm of existence, and divine transformation provides inexhaustibly. It acts for the ten thousand things yet remains non-acting; it resides within the single number yet has no number. None can name it, but it is forcedly designated as the One. In Buddhism it is the true mark; in Daoism it is the mysterious female. The Dao's Great Image is none other than the Buddha's Dharmakāya. By preserving the Dharmakāya through non-preservation, one holds the Great Image through non-attachment. Yet living beings have eighty-four thousand practices, and teachings comprise eighty-four thousand dharmas. Dharmas extend to the countless, and practices reach the boundless. Gradations follow conditions, but all paths must return to the One. Returning to the One is none other than dedication; turning toward the correct leaves no deviation. Once deviant views are dispelled, hundreds of millions of good deeds renew daily. The three, five, four, and six are applied according to need; standing alone and unchanging, one ends study and frees oneself from worries. Sages of distant kalpas collectively honor this One. Laozi and Śākya never had a permanent distinction; the confused divide them and have not united them. Cultivating hundreds of millions of good deeds comprehensively, one attains sagehood through complete cultivation. Though praised with ten titles or a thousand names, they can never be exhausted. If they can never be exhausted, how could they be conceived?"