廣弘明集 9.4

9.4

臣鸞啟。奉勅令詳佛道二教。定其先後淺深同異。臣不揆疎短。謹具錄以聞。臣竊以佛之與道教跡不同。出沒隱顯變通亦異。幽微妙密未易詳度。且一往相對。佛者以因緣為宗。道以自然為義。自然者無為而成。因緣者積行乃證。守本則事靜而理均。違宗則意悖而教偽。理均則始終若一。教偽則無所不為。案老子五千文辭義俱偉。諒可貴已。立身治國君民之道富焉。所以道有符書厭詛之方。佛禁怪力背哀之術。彼此相形。致使世人疑其邪正。此豈大道自然虛寂無為之意哉。將以後人背本妄生穿鑿故也。又道家方術以昇仙為神。因而誑惑偷潤目下。昔徐福欺妄分國於夷丹。文成五利妖偽於漢世。三張詭惑於西梁。孫恩搔擾於東越。此之巨蠧自古稱誣。以之匡政政多邪僻。以之導民民多詭惑。驗其書典卷卷自違。論其理義首尾無取。昔行父之為人也。見有禮於其君者。敬之如孝子之養父母。見無禮於其君者。惡之如鷹鸇之逐鳥雀。宣尼云。君子之事上也。進思盡忠退思補過。將順其美匡救其惡。故上下能相親也。春秋傳曰。君所謂可而有否焉。臣獻其可以去其否。臣亦何人。奉勅降問敢不實答。其道德二卷可為儒林之宗。所疑紕繆者去其兩端請量刪定。案五千文曰。上士聞道勤而行之。中士聞道若存若亡。下士聞道大笑之。不笑不名為道。臣輒率下士之見為笑道論三卷合三十六條。三卷者笑其三洞之名。三十六條者笑其經有三十六部。戰汗上呈心魂失守。謹啟。大周天和五年二月十五日。前司隷母極縣開國伯臣甄鸞啟。

Your subject [Zhen] Luan presents this memorial: Having received the imperial decree commanding me to examine the two teachings of Buddhism and Daoism, and to determine their priority, depth, similarities, and differences, your subject, without presuming upon his own shallowness and deficiency, has respectfully recorded and submitted them for imperial consideration. Your subject considers that Buddhism and Daoism differ in their doctrinal traces, and their emergence, submergence, concealment, manifestation, transformations, and adaptations are also divergent. Their profound subtleties and secret profundities are not easy to scrutinize in detail. Looking at them broadly in contrast, Buddhism takes dependent origination as its core, while Daoism takes spontaneity (ziran) as its principle. Spontaneity is achieved through non-action; dependent origination is realized through the accumulation of practice. When the fundamental is maintained, affairs are tranquil and principles are equal; when the core is contravened, the intent is perverse and the teachings become spurious. When principles are equal, the beginning and the end are like one; when teachings are spurious, there is nothing that will not be done. Examining the five thousand characters of Laozi, both its diction and meaning are sublime; it is truly estimable. The ways to establish oneself, govern the state, and rule the people abound therein. Yet Daoism has methods of talismans, writings, and spells of bewitchment and cursing, whereas Buddhism prohibits bizarre powers and perverse, unfilial practices. The two contrast with each other, causing the people of the world to doubt what is orthodox and what is heterodox. How could this be the intent of the Great Way's spontaneity, empty tranquility, and non-action? It is because later people turned their backs on the fundamental and fabricated wild distortions. Moreover, the techniques of the Daoists take ascending to immortality as divine, thereby deluding people and stealthily enriching themselves for the moment. Formerly, Xu Fu practiced deceit and trickery, seeking an independent realm in Yidan; Wencheng and Wuli practiced bewitchment and falsehood in the Han dynasty; the three Zhangs practiced deception and delusion in Xiliang; and Sun En raised turmoil in Dongyue. Such enormous banes have been called slanderous deceptions since antiquity. If used to guide governance, governance mostly becomes corrupt; if used to instruct the populace, the populace mostly becomes deceitful. Testing their scriptures and canons, scroll after scroll contradicts itself; debating their principles and meaning, there is nothing commendable from head to tail. Formerly, as for Ji Xingfu's conduct as a man: when he saw someone observing propriety toward his ruler, he respected him as a filial son caring for his parents; when he saw someone lacking propriety toward his ruler, he detested him as a hawk or falcon pursuing birds. Xuan Ni (Confucius) said: 'In serving the superior, a gentleman considers how to exhaust his loyalty when advancing, and considers how to amend errors when retreating; he accords with his ruler's excellence and rescues him from evils. Thus superior and inferior can be fond of each other.' The Zuo Commentary states: 'When the ruler approves of what is acceptable, yet there is unacceptable within it, the minister presents what is acceptable in order to remove what is unacceptable.' What kind of man is your subject? Having received the imperial decree lowering this inquiry, how would I dare not reply truthfully? The two scrolls of the Daodejing may serve as the model for the Confucian forest. As for the doubtful errors, let us discard both extremes, and I request that you consider excising and amending them. Inquiring into the Five Thousand Characters, it says: 'When the superior man hears of the Way, he diligently puts it into practice. When the middling man hears of the Way, it seems to exist and seems not to exist. When the inferior man hears of the Way, he laughs at it loudly. If he did not laugh, it would not be sufficient to be the Way.' Taking up the perspective of the inferior man, your subject has composed the Treatise on Laughing at the Dao in three fascicles, comprising thirty-six items. The three fascicles laugh at the names of their Three Caverns; the thirty-six items laugh at their scriptures having thirty-six sections. Sweating with trepidation, I present this, losing all composure of heart and spirit. Respectfully presented. On the fifteenth day of the second month of the fifth year of Tianhe of the Great Zhou (570 CE), by your subject Zhen Luan, former Sili, Founding Count of Muji County.