廣弘明集 9.4

9.4

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.