廣弘明集 13.95

13.95

The Buddhist response says: According to the 'Preface to the Daode[jing]', Laozi cultivated the Way in self-effacing obscurity, making namelesness his task; as the Zhou declined he departed through the pass, and only then was the teaching in two sections composed. Yet the classic models and counsels of the *Documents of Zhou* contain nothing composed by Laozi. According to the *Treatise on the Two Teachings*, the five-thousand-word text was what Rongcheng expounded, and Laozi merely discussed it with Yin Xi—indeed, he transmitted and did not innovate. Furthermore, his office was only archivist; his rank was not that of prime minister. As for being the master of the glorious Zhou—was he not perhaps non-existent? (First, refuting the perverse; next, praising the orthodox.) Śākyamuni descended with miraculous spirit into Kapilavastu, taking human form in the royal palace. In wisdom, he possessed innate knowledge; in the Way, he attained universal awakening. He proclaimed the brightness of wisdom across billions of worlds, and spread the Dharma clouds throughout the great trichiliocosm. His spiritual moisture encompassed the ten directions; his miraculous conversion reached beyond the four borders. Scriptures as majestic as lofty peaks and steep crags, and writings housed by dragons and borne by elephants, have verily overflowed herein! Even with Sang Hongyang’s secret calculations, none could tally its finest dust; even with Zou Yan’s discourse on the heavens, none could appraise a single droplet of it. How could it merely be eighty chapters of exposition or five thousand words in sequence? It is regrettable that you have not peeked over the wall of many fathoms, thereby giving rise to Wushu’s slander; yet how could this injure the sun and moon? We merely take pity on your ignorance. This is the fourth inferiority of your Dao.