[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [集古今佛道論衡](https://indike.org/pramana/in.bauddha.taisho.2104) › 3.13 # 集古今佛道論衡 3.13 集古今佛道論衡 3.13 - **Language:** Classical Chinese ### [3.13](https://indike.org/pramana/in.bauddha.taisho.2104.3.13) 於是仲卿在座周慞神府抽解無地忸𧹞無答。當時榮貴唱言。道士遭難不通。遂使玄梯廣布義網高張。可謂躡響風飛應機河瀉。於時天子迴光驚美其辯。舒顏解頤而笑。皇儲懿戚左右重臣並同歎重。黃巾之黨結舌無報。博士祭酒張侯愕視束體轅門。慧日所以更明。法雲於茲還布。尋於座中下詔問乘。道士潘誕奏云。悉達太子不能得佛。六年求道方得成佛。是則道能生佛。佛由道成。道是佛之師父。佛乃道之弟子故。佛經云。求於無上正真之道。又云。體解大道發無上意。外國語云阿耨菩提。晉音翻之無上大道。若以此驗。道大佛小。於事可知。乘答略云。震旦之與天竺。猶環海之比麟洲。聃乃周末始生。佛是周初前出。計其相去二十許王。論年所經三百餘載。豈有昭王世佛而退求敬王時道乎。鉤虛驗實足可知也。仲卿向敘道者。謂太上大道先天地生。欝勃洞虛之中。煒燁玉清之上是佛之師。不言周時之老聃也。且五帝之前未聞有道。三王之季始有聃名。漢景以來方興道學。窮今計古道者為誰。案七籍九流經國之典。宗師周易五運相生。既闢兩儀陰陽是判。故曰一陰一陽之謂道。陰陽不測之謂神。天地於事可明。陰陽在生有驗。此理數然也。不云有道先天地生。道既莫從。何能生佛。故車胤云。在己為德。及物為道。王充殷仲文云。德者得也。道者由也。言得孝在心由之而成者也。王充論衡。立身之謂德。成名之謂道。道德也者為若此矣。卿所言道寧異是乎。若異斯者不足苦詞。豈有頭戴金冠身被黃褐。鬢垂素髮手把玉璋。別號天尊居大羅之上。獨名大道治玉京之中。山海之所未詳。經史之所不載。大羅同烏有之說。玉京本亡是之談。言畢下座。乘爾時獨據詞鋒。舉朝矚目。致使異宗無何而退。可謂一席揚扇。足為萬代舟航。可尚可師立功立事。是知近假叨幸之力。遠庇護念之恩。道藉人弘。惟乘有矣。乘姓劉氏。彭城人也。有陳氏之時早經師訓聽成實論大涅槃經。聲論之美光華江表。及隋降陳國望逸朝廷。煬帝昔在晉蕃南鎮淮海。立四道場追徵四遠。有名釋李率來府供。乘以學優見舉。召入王庭。言論酬對殊有風采。然其儀相魁岸眉目高朗。貌體時事不在思量。鋪詞摛藻俊逸終古。自㝢內推舉。聲辯之最無越南朝。良以吳楚之文騷經陳其翹楚典午南據才學涌於波瀾。故得遊談玄路天下稱焉。乘於斯伍聲價尤甚。所以慧日道場義門法將。盱衡而對雒伯。電舌而卷群英。乘於僧位灼灼高出。煬帝初在春坊。因從京邑談講。徒侶互顯英雄。論難之華道俗同許。及成雒邑召往東都。厚供重賜月望相接。及往西平旦末遼海襄平無不預從戎麾對晤詞旨。京師西南建兩禪宇。內獲舍利擬瘞寺塔終憂所重特詔此行。粵自東都西至京室。威儀福瑞聽逸郊闉。及帝往江都留乘洛邑。常事恒業不擁素風。皇泰初元彌崇敬重內置道場晨宵覲接。開明建始鄭重相仍。齋講繼軫法輪不絕。及武德四年蕩定東夏。入偽諸州例留一寺洛陽舊都僧徒極盛。簡取名勝配住同華。兩州仍舉勝達者五人天策別供。乘以德高眾望。又處其員。在京住勝光寺。以勝光寺主僧珍法師即隋煬國師智者顗禪師之弟子也。以行解有聲。追住慧日。舊曾同寺同氣相求。珍亦　文帝素交。特隆恒准。所以秦國福供並入勝光。乘達帝城弘道無倦。福智二嚴與時俱積。勝光北院。寶塔高華堂宇綺飾像設嚴麗。乃至畫繢瓌奇冠絕區域。皆乘目准心計巧類神功不可思也。每有盛集必事先驅。勇注若河傾。名貌如摛錦。能使智人傾心清耳。竚聆逸辯不覺晷度形疲。自餘昏漠但聞寫送輕快莫知筌緒。然為人慈育。以濟度為心。言問所流。惟存贊悅不及過。斯亦季代之辯士也。年將八十終於勝光。帝深悼惜。賻贈榮顯。 > Thereupon, \[Li\] Zhongqing was flustered on his seat, finding no ground to extricate his mind, ashamed and unable to answer. The nobles and dignitaries present cried out, "The Daoist has met an insurmountable challenge!" Thereupon the profound ladder was widely unfolded, and the net of principles was cast high. It may truly be described as treading on echoes and soaring like the wind, cascading like a torrent according to the occasion. At that time, the Son of Heaven turned his gaze, marveling at his eloquence, his face relaxing into a smile. The Crown Prince, the imperial kinsmen, and the senior ministers on the left and right all admired and esteemed him together. The faction of the Yellow Turbans held their tongues without reply. Erudite and Libationer Master Zhang stared in shock, cowering at the轅 gate. The Sun of Wisdom shone all the brighter, and the Cloud of the Dharma spread once again. > Soon, from the midst of the assembly, an imperial decree was issued questioning Huicheng: "The Daoist Pan Dan has memorialized, stating: 'Prince Siddhārtha was unable to attain Buddhahood; only after seeking the Dao for six years was he able to become a Buddha. Thus the Dao can give birth to the Buddha, and the Buddha is accomplished through the Dao. The Dao is the teacher and father of the Buddha, and the Buddha is the disciple of the Dao. Therefore, Buddhist sūtras state: "Seeking the unsurpassed, truly authentic Dao," and also: "Understanding the Great Dao, generate the unsurpassed aspiration." In foreign speech it is called anuttara-bodhi, and translated into the phonology of Jin as the "unsurpassed Great Dao." If tested by this, the Dao is great and the Buddha is small—this can be known from the matter.'" > Huicheng answered in brief: "Cīnasthāna compared to Tianzhu is like the encircling seas compared to the continent of the Qilin. \[Lao\] Dan was born only at the end of the Zhou, whereas the Buddha appeared prior to the beginning of the Zhou. Calculating the interval between them, it spans some twenty-odd kings; reckoning the years, it exceeds more than three hundred. How could the Buddha of King Zhao's reign have retroactively sought the Dao of King Jing's reign? By investigating the false and verifying the real, this is amply clear. What Zhongqing previously recounted about the Dao was that the Supreme Great Dao was born before Heaven and Earth, surging within the cave of emptiness and blazing above Jade Purity, and that it is the teacher of the Buddha—he did not speak of Lao Dan of the Zhou period! Moreover, prior to the Five Thearchs, one has not heard of the Dao; only in the decline of the Three Kings did Dan's name first appear; and only since Emperor Jing of the Han did Daoist learning flourish. Exhaustively reckoning past and present, who is this 'Dao'? According to the seven canonical classes and the nine schools of thought, the scriptures that govern the realm, taking the Zhouyi as ancestor and master, the Five Phases generate one another. Once the Two Modes were opened, Yin and Yang were differentiated. Therefore it is said: 'One Yin and one Yang is called the Dao; that which is unfathomable in Yin and Yang is called the spirit.' Heaven and Earth are clear in affairs; Yin and Yang are verified in life. This is the natural order of principle. It does not say that there is a Dao born prior to Heaven and Earth. Since the Dao has nowhere from which it comes, how could it give birth to the Buddha? Thus Che Yin said: 'In oneself it is virtue; extending to things it is the Dao.' Wang Chong and Yin Zhongwen said: 'Virtue (de) means acquisition (de); Dao means that by which one proceeds (you).' This means that acquiring filial piety in one's heart, one is accomplished by proceeding from it. Wang Chong's Lunheng states: 'To establish oneself is called virtue; to achieve a name is called the Dao.' 'Dao' and 'virtue' are simply like this! Could what you speak of as the Dao be any different from this? If it differs from this, it is not worth wasting words upon. How could there be one wearing a golden crown on his head, draped in yellow coarse garments on his body, with white hair falling over his temples and holding a jade scepter in his hand, separately styled Heavenly Worthy and dwelling above Daluo, singularly named the Great Dao and ruling within the Jade Capital? It is not detailed in the Shanhai jing, nor recorded in the Classics and histories. Daluo is akin to the fable of 'Non-existence' (Wuyou); the Jade Capital is fundamentally the talk of 'Nowhere' (Wangshi)." > Having finished speaking, he stepped down from his seat. At that time, Huicheng alone commanded the forefront of debate, the focus of the entire court, causing the heterodox school to withdraw into nothingness. It may well be said that unfolding his fan at this single session was sufficient to serve as a raft for myriad generations; he is worthy of esteem and emulation, establishing merit and deeds. Thus one knows that in the near term he relied on the power of royal favor, and from afar he was protected by the grace of mindful guardianship. The Dao relies on man to be broadened, and Huicheng alone achieved it. > Huicheng was surnamed Liu, a native of Pengcheng. During the Chen dynasty, he early received instruction from masters, listening to the Tattvasiddhi-śāstra and the Mahāparinirvāṇa-sūtra. The beauty of his reputation and doctrines shone brightly south of the Yangzi. When the Sui subdued the state of Chen, his high renown was celebrated in the court. When Emperor Yang was formerly Prince of Jin, garrisoning the south at the Huai and the sea, he established four religious arenas and summoned eminent figures from the four directions. Renowned Buddhist and Daoist masters mostly came to the prince's mansion to receive offerings. Because of his superior learning, Huicheng was recommended and summoned into the prince's courtyard. His discourse and replies possessed extraordinary elegance. Moreover, his bearing was imposing and stately, his brow and eyes bright and lofty; his physical presence and timeliness required no deliberation. His deployment of words and unfolding of literary craft were preeminent throughout history. From the recommendations across the realm, the foremost in vocal eloquence did not surpass the Southern Dynasties. Truly, as the literary elegance of Wu and Chu and the Lisao displayed their finest flowers, and the Jin dynasty held sway in the south with talent and learning surging like billows, he was able to roam in discourse along profound paths and be praised by all under heaven. Huicheng's reputation and prestige were especially eminent among their ranks. Therefore, as a Dharma general at the gate of doctrine in the Huidi Arena, he gazed forth boldly to face the governors of Luoyang, his lightning tongue sweeping aside the gathering of heroes. Huicheng stood conspicuously high within the monastic order. > When Emperor Yang was first in the Eastern Palace as Crown Prince, Huicheng followed him to the capital to lecture and discuss. Companions mutually revealed their heroism, and the brilliance of their debates was universally acknowledged by both religious and lay. When Luoyang was completed, he was summoned to the Eastern Capital; generous provisions and heavy gifts succeeded one another from month to month. When \[the Emperor\] went west to Pingdan, Mo, and the Liao Sea to Xiangping, there was none where he did not accompany the military retinue, conversing and matching aims. In the southwest of the capital, two meditation monasteries were built; internally, relics were obtained with the intention of enshrining them in the monastery pagodas. Constantly anxious over this important matter, a special decree ordered this journey. From the Eastern Capital west to the capital city, the solemnity and auspicious omens were renowned beyond the suburbs. When the Emperor went to Jiangdu, he left Huicheng in Luoyang; his regular duties and constant undertakings did not impede his austere manner. In the first year of Huangtai, he was revered even more deeply; an arena was established within the palace, with morning and evening audiences. From the beginning of Kaiming, solemn courtesies continued in succession; vegetarian feasts and lectures followed one after another, and the wheel of the Dharma never ceased. > In the fourth year of Wude, when the Eastern Xia was pacified, of the various illegitimate prefectures, one monastery was routinely retained as a rule. In the old capital of Luoyang, the monastic community was extremely numerous. Celebrated and superior monks were selected and assigned to dwell in Tongzhou and Huazhou. From these two prefectures, five superior and accomplished persons were further recommended for special provisions by the Tiance Mansion. Because of his high virtue and the hope of the multitude, Huicheng was also among their number. In the capital, he resided at Shengguang Temple. The abbot of Shengguang Temple, Dharma Master Sengzhen, was a disciple of Chan Master Zhiyi, the State Preceptor of Sui Emperor Yang. Having a reputation for practice and understanding, he had previously been invited to reside at Huidi. Formerly dwelling in the same monastery, they sought each other out as kindred spirits. Zhen also had a longstanding acquaintance with Emperor Wen, receiving uniquely elevated customary treatment; therefore, the merit-offerings of the Prince of Qin all went to Shengguang. > When Huicheng arrived in the imperial city, he promoted the Dao tirelessly; the two adornments of merit and wisdom accumulated with time. In the northern courtyard of Shengguang, the precious pagoda was lofty and magnificent, the halls and buildings ornately decorated, and the statues solemnly adorned; even the paintings were rare and extraordinary, surpassing all within the region. All were measured by Huicheng's eyes and calculated by his mind, with an ingenuity akin to divine work, beyond conception. Whenever there was a grand assembly, he was invariably the vanguard. His surging eloquence was like an overflowing river, his famous presence like unfurled brocade. He could cause the wise to incline their hearts and purify their ears, listening intently to his extraordinary eloquence, unconscious of the passage of the sun's shadow or physical fatigue. As for the dim and obscure, they only heard the light and swift flow of his delivery, without understanding its guiding thread. Yet as a person he was compassionate and nurturing, taking deliverance as his mind. Wherever his words and inquiries flowed, he sought only to praise and gladden, never touching upon faults. He was indeed an eloquent champion of the latter age! Approaching eighty years of age, he passed away at Shengguang. The Emperor deeply mourned his loss and bestowed funeral gifts with eminent honor. > — English (machine translation) (machine translation) - [Previous: 3.12](https://indike.org/pramana/in.bauddha.taisho.2104.3.12) - [Next: 3.14](https://indike.org/pramana/in.bauddha.taisho.2104.3.14) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.2104.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2104~en-mt.3.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2104.3.13](https://indike.org/pramana/in.bauddha.taisho.2104.3.13) · Pramāṇa