[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) › 3.17 # 集古今佛道論衡 3.17 集古今佛道論衡 3.17 - **Language:** Classical Chinese ### [3.17](https://indike.org/pramana/in.bauddha.taisho.2104.3.17) 貞觀十一年駕巡洛邑。黃巾先有與僧論者。聞之於上。乃下詔云。老君垂範義在清虛。釋迦貽訓則理存因果。求其教也。汲引之迹殊途。求其宗也。弘益之風齊致。然大道之興肇於遂古。源出無名之始。事高有形之外。邁兩儀而運行。包萬物而亭育。故能經邦致治反樸還淳。至如佛教之興基於西域。逮於後漢方被中土。神變之理多方。報應之緣匪一。洎於近世崇信滋深。人冀當年之福。家懼來生之禍。由是滯俗者聞玄宗而大笑。好異者望真諦而爭歸。始波涌於閭里。終風靡於朝庭。遂使殊俗之典欝為眾妙之先。諸華之教翻居一乘之後。流遯忘返於茲累代。今鼎祚克昌。既憑上德之慶。天下大定。亦賴無為之功。宜有解張闡茲玄化。自今已後齋供行立。至於稱謂道士女道士可在僧尼之前。庶敦反本之俗。暢於九有貽諸萬葉。時京邑僧徒各陳極諫有司不納。沙門智實後生俊頴內外兼明。携諸夙老隨駕。陳表。乃至關口。其表略云。僧某等言。某年迫桑榆。始逢太平之世。貌侵蒲柳。方值聖明之君。竊聞父有諍子君有諍臣。某等雖預出家。仍在臣子之例。有犯無隱敢不陳之。伏見詔書。國家本系出自柱下。尊祖之風形於前典頒告天下無德而稱。令道士等在僧之上。奉以周旋豈敢拒詔。尋老君垂範治國治家。所佩服章亦無改異。不立館寺不領門人處柱下以全真。隱龍德而養性。智者見之謂之智愚者見之謂之愚。非魯司寇莫之能識。今之道士不遵其法。所著冠服並是黃巾之餘。本非老君之裔。行三張之穢術。棄五千之妙門。反同張禹漫行章句。從漢魏已來。常以鬼道化於浮俗。妄託老君之後。實是左道之苗。若位在僧尼之上。誠恐真偽同流有損國化。如不陳奏何以表臣子之情。謹錄道經及漢魏諸史佛先道後之事。如別所陳。伏願　天慈曲垂聽覽。中書侍郎岑文本宣　勅語。僧等此事久以行訖。不伏者與杖。諸大德等咸是暮年形疲道路飲氣而旋。智實勇身先出云。不伏此理。萬刃之下甘心伏罪。遂杖之放還。實少出家住京師總持寺。沙彌時殊有高烈有精神。善談論有聲遠近通攝論俱舍。自受具已後嚴策形心。衣鉢自隨淨瓶常執。不入市不乘騎。每有勝集無不論難。鏗鈜高調聲氣堅正。屬武德初薛舉東逼。乃選翹勇僧千人入於戎幕。有僧法雅。躬為募頭。京師鼎沸僧徒無計。實於眾中太哭云。雅是魔賊撮而敺之。以事達太上。乃令還俗。因周行講肆不染俗風。貞觀初元雅有事。故下勅。令實出家住於本寺。及尊黃老令在僧前。實携京邑大德法常慧淨法琳等十餘人。隨頓上表以死上請。不許之。實曰。深知明　詔已下不可轉也。萬載之後知僧中之有人焉。後染疾。清齋如初。有勸非時食者。實曰。余見死者多矣。臨終之時多陷戒律。豈不以重身輕聖。何名師資乎。乃閉口不食。有問後事。答曰。如彎弓箭下可選地耶。任後量處省事為要。言已卒寺。春秋三十餘矣。 > In the eleventh year of Zhenguan, the imperial carriage toured Luoyi. Yellow Turbans who had previously debated with monks reported the matter to the throne. Thereupon an imperial edict was issued, stating: "Laojun bequeathed models whose significance lies in purity and vacuity; Śākyamuni left instructions whose principle resides in causes and fruits. If one examines their teachings, the traces of their guidance take different paths; if one examines their aims, the influence of their vast benefits tends toward the same end. However, the rise of the Great Dao began in remote antiquity; its source issued forth from the beginning of the nameless, and its operations tower beyond physical form. It outstrips the Two Modes in its movement, and embraces the ten thousand things in its nurturing. Thus it can order the realm, achieve good government, and restore simplicity and purity. As for the rise of the Buddhist teaching, it was founded in the Western Regions; only down to the Later Han was it spread to the Central Plains. The principles of its divine transformations are manifold, and the conditions of its retributions are not single. Coming down to recent generations, veneration and faith have grown increasingly deep. People hope for blessings in their present years; households dread calamities in lives to come. For this reason, those mired in vulgarity laugh loudly on hearing the profound doctrine, while those fond of the extraordinary vie to take refuge on beholding the true reality. At first it surged like waves through neighborhoods and lanes; in the end it swept like the wind through the imperial court. It has brought it about that the scriptures of a foreign land have flourished to take precedence over the multitude of wonders, while the teachings of the Central Lands have, on the contrary, fallen behind the One Vehicle. Wandering adrift and forgetting to return, this has continued through successive dynasties. Now the imperial fortune is gloriously prosperous, relying on the blessings of superior virtue; the empire is greatly settled, depending also on the efficacy of non-action. It is fitting to readjust the strings and propagate this profound transformation. From this time forward, in vegetarian feasts and offerings, in walking and standing, and down to titles and appellations, Daoist priests and female Daoist priests may precede monks and nuns. May this reinforce the custom of returning to the origin, extend through the nine realms, and be bequeathed to myriad generations." At that time, the monastic assembly in the capital presented earnest remonstrances, but the authorities would not accept them. The śramaṇa Zhishi was an outstanding talent among the younger generation, lucid in both inner and outer learning. Leading various senior elders, he followed the imperial cortege to present a memorial, reaching as far as the pass. Their memorial said in brief: "The monk so-and-so and others state: In our declining years, approaching the mulberry and elm, we have only just encountered an era of peace; with appearances withering like willows, we have just met a sage and enlightened sovereign. We have heard that a father has sons who remonstrate, and a ruler has ministers who remonstrate. Although we are counted among the ordained, we still remain in the ranks of subjects and sons. When an offense occurs, nothing should be concealed; how could we dare not set it forth? We prostrately observe that the imperial edict states: 'The imperial house's lineage originates from the Master Beneath the Pillar; the tradition of honoring the ancestor is manifested in ancient canons; when proclaimed to all under heaven, there is no virtue adequate to praise it. It is ordered that Daoist priests and others shall be placed above monks.' Following this dutifully, how would we dare resist the edict? Yet we observe that Laojun bequeathed models for governing the state and governing the family, and the garments and caps he wore underwent no strange alterations. He established neither abodes nor temples, and led no disciples; residing beneath the pillar, he preserved the genuine; concealing dragon-like virtue, he nourished his nature. When the wise saw it, they called it wisdom; when the foolish saw it, they called it foolishness. None but the Minister of Crime of Lu could recognize him. Today's Daoist priests do not observe his law: the caps and garments they wear are merely remnants of the Yellow Turbans; they are originally not the scions of Laojun. Practicing the defiled arts of the Three Zhangs, they abandon the marvelous gateway of the Five Thousand Characters; turning like Zhang Yu, they recklessly interpret chapters and verses. From the Han and Wei down to the present, they have constantly used ghostcraft to convert the frivolous multitude; falsely claiming to be descendants of Laojun, they are in truth offshoots of heterodox paths. If their status is placed above monks and nuns, we truly fear that genuine and fake will flow together, impairing the governance of the state. If we do not memorialize this, how can we express the devotion of subjects and sons? We have respectfully compiled instances from Daoist scriptures and the various histories of the Han and Wei where Buddhism preceded Daoism, as set forth separately. We prostrately hope that Your Heavenly Compassion will deign to listen and peruse them." The Vice Director of the Secretariat, Cen Wenben, proclaimed an imperial edict saying: "Monks, this matter has already been enacted for a long time. Those who do not submit shall be beaten with rods." The various venerable elders were all advanced in years and exhausted by the road; swallowing their indignation, they turned back. Zhishi boldly stepped forward and said: "I do not submit to this principle. Beneath ten thousand blades, I willingly submit to punishment." Thereupon he was beaten with rods and sent back. Zhishi left the household when young and lived in Zongchi Temple in the capital. While a novice, he was exceptionally lofty and spirited; he was skilled in disputation, renowned far and wide, and well versed in the Mahāyānasaṃgraha and the Abhidharmakośa. From the time he received full ordination, he strictly spurred his body and mind; his robes and bowl accompanied him, and he always held a water bottle. He did not enter markets nor ride horses. Whenever there was a distinguished gathering, he never failed to debate and question, his resonant and high pitch accompanied by an unyielding spirit of integrity. At the beginning of the Wude era, when Xue Ju pressed eastward, a thousand vigorous monks were selected to enter the military encampment. The monk Faya personally took charge of recruitment; the capital was in turmoil, and the monastic assembly was at a loss. Zhishi wailed loudly among the assembly, saying: "Faya is a demonic marauder; seize and expel him!" When the matter reached Gaozu, he ordered \[Zhishi\] to return to lay life. Thereupon he traveled through lecture halls, unstained by worldly habits. In the first year of Zhenguan, Faya committed an offense; an edict was therefore issued ordering Zhishi to leave the household again and dwell in his original temple. When the Huang-Lao tradition was honored and ordered to take precedence over the monks, Zhishi, leading more than ten eminent elders of the capital, including Fachang, Huijing, and Falin, followed the encampment and presented a memorial, petitioning with their lives. It was not granted. Zhishi said: "I know well that the bright edict has already been issued and cannot be turned back. After ten thousand generations, let it be known that there were men among the monks." Later he fell ill, maintaining pure fasting as before. When someone urged him to take food outside the proper time, Zhishi said: "I have seen many die. When approaching their end, many violate the precepts. Is this not valuing the body while despising the noble \[teachings\]? How could one be called a disciple?" He then shut his mouth and did not eat. When someone asked about his post-mortem arrangements, he replied: "When a bent bow releases an arrow, can it choose the ground? Leave it to later judgment, with simplicity as the priority." Having spoken, he passed away in the temple, aged thirty-odd years. > — English (machine translation) (machine translation) - [Previous: 3.16](https://indike.org/pramana/in.bauddha.taisho.2104.3.16) - [Next: 3.18](https://indike.org/pramana/in.bauddha.taisho.2104.3.18) - [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.3.17) — English, machine translation ## Linked texts (4) - [廣弘明集](https://indike.org/pramana/in.bauddha.taisho.2103.25.17) — Classical Chinese - [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036.11.26) — Classical Chinese - [續高僧傳](https://indike.org/pramana/in.bauddha.taisho.2060.24.10) — 道宣, Classical Chinese - [唐護法沙門法琳別傳](https://indike.org/pramana/in.bauddha.taisho.2051.2.6) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2104.3.17](https://indike.org/pramana/in.bauddha.taisho.2104.3.17) · Pramāṇa