廣弘明集 7.36

7.36

吳郡人。以佛道二教互相非毀。歡著夷夏論以統之。略云。在佛曰實相。在道曰玄牝。道之大象即佛之法身。佛則在夷。故為夷言。道既在華。故為華語。獨立不改絕學無憂。曠劫諸聖共遵斯一。老釋未始分。迷者分未合。億善遍修。修遍成聖。雖十號千稱。終不能盡。然其文中抑佛而揚道。斯門人也。不足評之。又張融門律意亦同歡。前集已詳。後更略引。亦備法義篇。且佛則金姿丈六。道則白首同凡。佛則捨王位。道則臣王者。佛化無國不有。道則不出神州。佛則塔遍閻浮。道則冢居槐里。全不同也。何得輒引以擬倫乎。

A man of Wu commandery. Because the two teachings of Buddhism and Daoism mutually condemned and defamed each other, Huan composed the Treatise on the Barbarian and the Chinese to unify them. It roughly stated: 'In Buddhism it is called the true mark; in Daoism it is called the mysterious female. The great image of the Way is the Dharma-body of the Buddha. As the Buddha was among the barbarians, he used barbarian speech; as the Way was in China, it used Chinese language. Standing alone and unchanging, terminating learning and devoid of worry, all the sages of vast kalpas have jointly honoured this one. Laozi and Śākyamuni were never originally divided; it is the confused who divide what has not been combined. The myriad goods are cultivated universally; when cultivation is complete, one becomes a sage. Though there be ten epithets and a thousand appellations, they can never fully describe it.' However, in his text he disparaged Buddhism and extolled Daoism; he was a partisan disciple, not worthy of critical assessment. Furthermore, Zhang Rong's Menlü shared the same intent as Huan; it was already detailed in the previous collection, and will be cited briefly later, also being fully recorded in the chapter on doctrinal meanings. Furthermore, the Buddha possesses a golden body sixteen feet tall, whereas Daoists have white hair like ordinary mortals; the Buddha renounced the royal throne, whereas Daoists served kings as subjects; the Buddha's transformation is absent from no realm, whereas Daoism does not extend beyond the Divine Land; the Buddha's pagodas pervade Jambudvīpa, whereas Daoist graves reside in Huaili. They are entirely different; how could one recklessly cite them to place them on an equal footing?