宋高僧傳 17.48

17.48

以前諸德超世卓然，式遏寇讎，鬩牆禦侮。言其薄者，則發憤忘食，殊弗防其反污。其如臯原縱火，蘭艾之臭同焚；樹木摧風，鸞鴟之巢共覆者，其唯會昌滅虐我法之謂乎？從漢至唐，凡經數厄，鍾厄爰甚，莫甚武宗焉！初有道士趙歸真者，授帝留年之術，寵遇無比。每一對揚，排毀釋氏，宜盡除之。蓋以歸真曾於敬宗朝出入宮掖，勢若探湯。及其禍纏暴弒，自然事體如漿。京邑諸僧競生誚謗，歸真痛切心骨，何日忘之？還遇武皇，因緣狎昵，署為兩街教授先生。時諫官抗疏，宰臣李德裕屢言。歸真懼其動搖，奏迎羅浮鄧元起、南嶽劉玄靖入，帝謂神仙坐致。由是共為掎角，同毀釋門，意報僧譏誚之讎耳！眾輕覆車，群噪驚蟄。須彌𦤞𭺠，困其劫盡之風；有頂低摧，倚其宿舂之杵。詎云終否，當有復時。大中行廢教之誅，會昌非後天之老。吁咄哉！歸真奇祕之術，今古所無。何邪？能寄喜怒於天子之心，雖王晉、安期，俱弗如也。爾時玄暢——法寶大師也——納兩街之請，操一割之刀，纂輯古今，搜揚經史，成其別錄，上其表牋。逆龍鱗之手已伸，探虎穴之心且勇。膏肓之疾，圭刀之散何施？混濁之河，銖兩之膠謾解。如皆畏震，所謂坐看暢公手拓不周山，不免共工之觸折也。凡今緇伍，無縱毀譏。毀譏，小人也。及罹禍毒，君子受之，亦猶城門火而池魚死也。儻云周武不落於阿鼻，歸真自登於仙籍，宣宗誅之，已塞責矣。是故比丘但自觀身行，莫伺玄門，非干己事。又以空門染習如然，無鬪四支而傷具體，各是聖人設教，無相奪倫。如此行時，名真護法也。老氏云：「六親不和，則有孝子。」如無孝子之名，信六親大和也。已上諸公，皆家中有競，號咷諫乎！因得善父母之名歟？今我傳家，止勸將來二教和同，弗望後生學其訐直，險在其中矣，為君不取。然則臨機可用，相事當行，必任弛張，勿為膠柱。然後知時名為大法師也。《傳》又云乎：「相時而動，無累後人」，其斯之謂歟！

All the aforementioned worthies were transcendent and eminent, warding off foes and bandits, quelling family strife to repel external insult. Even of those of lesser ability, it can be said that in their indignation they forgot to eat, entirely unconcerned about being defiled in return. Yet when fire sweeps across the plain, sweet orchids and foul weeds burn together; when trees are broken by the gale, the nests of phoenixes and kites alike are overturned—is this not referring precisely to the Huichang persecution that decimated our Dharma? From the Han to the Tang, it suffered several calamities; of all the calamities encountered, none was more severe than that under Emperor Wuzong! At first, there was the Daoist Zhao Guizhen, who offered the emperor techniques for prolonging life and was favored beyond compare. At every audience, he denounced the Buddhist religion, claiming it ought to be completely eradicated. For Guizhen had formerly frequented the imperial palace during the Jingzong era, when his influence was like dipping a hand into boiling water. But when the violent regicide occurred, the situation collapsed like thin porridge. The monks of the capital vied to ridicule and slander him; this pierced Guizhen to the marrow, and not a day did he forget it. Meeting Emperor Wuzong, he became intimately close through these circumstances and was appointed Master of Instruction for the Two Streets. At that time, remonstrating officials submitted memorials, and Chief Minister Li Deyu repeatedly spoke out. Guizhen, fearing his influence might waver, petitioned to summon Deng Yuanqi from Luofu and Liu Xuanjing from the Southern Marchmount to the capital, and the emperor believed immortals had arrived right before him. Thereupon, they acted in concert, joining forces to destroy the Buddhist gate, purely intent on taking vengeance for the monks' past mockery! A multitude of light weights can overturn a cart, and clamoring swarms can awaken hibernating creatures. Mount Sumeru quaked, beset by the winds of the aeon's end; the Peak of Existence bowed low, battered by the pestles of long-accumulated grain. But who can say that adversity is eternal? A time of restoration was bound to arrive. In the Dazhong era, punishment was meted out to those who abolished the teaching, showing that the Huichang era's ruler was not one who could outlast Heaven. Alas! Guizhen's uncanny secret techniques were unprecedented from antiquity to the present. Why? Because he could project his pleasures and angers onto the mind of the Son of Heaven; even Prince Jin and Anqi Sheng were not his equal. At that time, Xuanchan—Grand Master Fabao—accepted the request of the Two Streets, took up his sharp blade, compiled past and present, searched through the scriptures and histories, produced a separate catalogue, and presented his memorial. His hand, reaching out to stroke the dragon's scales, was already extended, and his courage to enter the tiger's den was bold. But for an incurable disease, what use is a pinch of medicine? For a turgid river, how can a few ounces of glue clear it? If all were frightened by the thunder, it would be as they say: sitting and watching Master Chang prop up Mount Buzhou with his bare hands, unable to prevent Gonggong from crashing into it. All who are now of the monastic ranks must not indulge in reviling and scoffing. Those who revile and scoff are petty men. When calamity strikes, the noble man suffers it, just as the city gate catches fire and the fish in the moat die. If it were said that Emperor Wu of the Northern Zhou did not fall into Avīci, and Guizhen ascended to the immortal registers, Emperor Xuanzong’s execution of them would have already balanced the account. Therefore, a monk should simply observe the conduct of his own body and not spy on the Daoists; it is no business of his. Furthermore, the habits of the Gate of Emptiness being what they are, let there be no strife among the four limbs that harms the entire body. Each of these was a teaching established by a sage; let them not encroach upon one another's order. Acting in this way is what is called truly protecting the Dharma. Laozi said, 'When the six relations are in discord, there are filial sons.' If there were no reputation of being a filial son, we would know that the six relations were in grand harmony. All the masters mentioned above experienced discord in the household; was it by wailing and admonishing that they acquired the name of honoring their parents? Now, as a chronicler, I only urge that the two teachings be harmonious in the future; I do not hope that future generations will imitate their contentious outspokenness. Peril lies therein, and a gentleman does not adopt it. However, it may be used when the occasion demands, and executed when affairs warrant; one must let things tighten or loosen as needed and not glue the pegs of the lute. Only then will one know the times and be called a Great Dharma Master. Does not the *Zuo zhuan* also say, 'Act according to the times, so as not to bring trouble upon those who follow'? Surely it refers to this!