廣弘明集 13.108

13.108

內喻曰。序云託形李氏之胎。示人有始終之義。豈非生滅耶。即莊生所云。老聃死秦佚弔之是也。而生依賴鄉死就槐里。始終莫測。何其瞽哉（前折邪後嘆正）夫大慈化圓德滿緣謝機亡。仁舟溺於兩河。慧日沈於雙樹。其六天八國之伍。法儔聖眾之倫。且電合而風馳。既雲委而霧集。靈齒瑞骨。昭勝福於殊方。紺髮紅爪。顯神功於絕代。是知莫來莫往。弘濟之德美焉。非顯非昧。聲華之風盛矣。豈同鼎湖亡返橋山之塚獨存。流沙不歸扶風之隴空樹（皇覽云黃帝塚在橋山老子塚扶風）爾道之劣七也。

The Buddhist response says: The Preface says: 'He lodged his form in Lady Li's womb, showing humans the principle of beginning and end.' Is this not arising and ceasing? This is precisely what Master Zhuang meant when he said: 'Lao Dan died, and Qin Yi mourned him.' Born in Lai village and dying in Huaici—yet you say his beginning and end cannot be fathomed; how blind you are! (First, refuting the perverse; next, praising the orthodox.) Now, when the Great Compassionate One’s conversions were complete, his virtue fulfilled, his conditions expired, and his responsive mechanism ceased, the boat of benevolence sank in the Two Rivers, and the sun of wisdom set behind the Twin Trees. The ranks of the six heavens and eight kingdoms, the cohorts of Dharma companions and the holy assembly, arrived as swift as lightning and wind, gathering like clouds and mist. The miraculous teeth and auspicious bones displayed supreme blessings in foreign lands; the dark-blue hair and red nails demonstrated divine power across endless generations. From this we know that, neither coming nor going, the virtue of his vast salvation was magnificent; neither manifested nor obscured, the wind of his glorious renown flourished. How could this be like the lake where the cauldron was cast, whence there was no return, while only the mound of Mount Qiao remains; or the shifting sands with no return, while the tumulus at Fufeng is set up in vain? (The *Huanglan* says: 'The tomb of the Yellow Emperor is on Mount Qiao; the tomb of Laozi is in Fufeng.') This is the seventh inferiority of your Dao.