廣弘明集 7.36

7.36

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?