廣弘明集 11.12

11.12

奕云。海內勤王者少。樂私者多。乃外事胡佛內生邪見。剪剃髮膚迴換衣服。出臣子之門。入僧尼之戶。立謁王庭坐看膝下。不忠不孝聚結連房。且佛在西域。言妖路遠。捨親逐財畏壯慢老。重富強而輕貧弱。愛少美而賤耆年。以幻惑而作藝能。以矯誑而為宗旨。然佛為一姓之家鬼也。作鬼不兼他族。豈可催驅生漢供給死胡。賤此明珠貴彼魚目。違離嚴父而敬他人。何有跪十箇泥胡而為卿相。置一盆殘飯得作帝王。據佛邪說不近人情。且佛滑稽。大言不及栴孟。奢侈造作罪深桀紂。入家破家入國破國者。對曰夫出家者內辭親愛外捨官榮。志求無上菩提。願出生死苦海。所以棄朝宗之服。披福田之衣。行道以報四恩。立德以資三有。此其之大意也。若言佛為胡鬼。僧是禿丁者。案孔老經書漢魏已來內外史籍。略引孔老師敬佛處。文證如左。以答邪人。冀其伏罪。道士法輪經言。若見沙門思念無量。願早出身以習佛真。

Yi says: 'Within the seas, those who are diligent in serving the king are few, while those who delight in private gain are many. Outwardly they serve the barbarian Buddha, while inwardly giving birth to false views. They shave off hair and skin, change their garments, leave the gates of ministers and sons, and enter the households of monks and nuns. Standing, they are received at the royal court; sitting, they look upon those under their knees. Disloyal and unfilial, they gather in adjoining chambers. Furthermore, the Buddha was in the Western Regions; His words were bewitching and the road is far. He abandoned kin and chased wealth, feared the strong and slighted the old, valued the wealthy and powerful while looking down on the poor and weak, loved the young and fair while despising the elderly. He used illusion and bewilderment as arts and skills, and deceit and imposture as his doctrine. The Buddha was indeed a family ghost of a single surname; being a ghost, he does not encompass other clans. How can living Chinese be driven to serve a dead barbarian, despising this bright pearl and valuing that fish eye, abandoning a strict father while revering another person? Where has it ever happened that kneeling to ten mud barbarians makes one a minister, or placing a bowl of leftover rice makes one an emperor? Based on the Buddha's false doctrines, it is contrary to human sentiment. Furthermore, the Buddha was facetious; His grand words did not reach those of Dan and Meng; His extravagance and fabrications bore offenses deeper than Jie and Zhou. Entering a household, He ruined the household; entering a state, He ruined the state.' We respond: Those who leave the household inwardly bid farewell to their dear kin, and outwardly relinquish official glory; their intention seeks unsurpassed bodhi, and their vow is to emerge from the bitter sea of birth and death. Therefore they discard court robes and don the robe of the field of merit, practicing the Way to repay the four favors, and establishing virtue to assist the three modes of existence. This is its grand purpose. If it is said that the Buddha is a barbarian ghost and monks are bald fellows: examining the classics and books of Confucius and Laozi, and internal and external historical records since the Han and Wei, we briefly cite passages where Confucius and Laozi revered the Buddha as master, with textual witnesses as follows, to reply to this perverse person, hoping he will confess his crime. The Daoist Falun jing says: 'If you see a śramaṇa, reflect with boundless thought: may I quickly leave the household to practice the Buddha's truth.'