集古今佛道論衡 2.15

2.15

These are all the ghost-laws of the three Zhangs, not the original intent of Laozi. In recent generations they have been widely practiced, yet few have realized it. When the treatise was completed, it was submitted to the throne. The emperor examined An's treatise and questioned his ministers about it; the high officials investigated and verified it, and none dared reject it. The matter of abolition and establishment was then set aside, truly as he had argued. Six years later, on the seventeenth day of the fifth month of the third year of Jiande, the jiawu year, he completely abolished both the Buddhist and Daoist traditions. He established instead the Tongdao Monastery, selecting one hundred and twenty renowned members from among the Buddhists and followers of Laozi; they all wore caps and robes, titled Scholars of the Tongdao Monastery. At that time, there was Master Meng of Yuanguo Temple in Xinzhou of the Shu region, who did not consider a thousand li too far and personally came to the court of Wei. Although he presented the supreme principles face-to-face, heterodoxy and orthodoxy were not yet distinguished; but the emperor's determination to destroy them was already settled. Meng then composed a treatise of eighteen points challenging Daoism's foundational tradition, and further used three sections to resolve their earlier attachments. His words said in brief: 'I consider that the world has carelessly narrated that Laozi and Yin Xi traveled west to convert the Hu, leaving home, and that Laozi preached scriptures and precepts for him, ordering Yin Xi to become the Buddha to convert the Hu people; they also claim that Master Guigu composed the Commentary by the Four White-haired Elders of the Southern Mountains. Those who have not examined it thoroughly all believe and follow it, taking it as their authority. How strange this tradition is! A gentleman cannot be deceived, much less can the Great Sage be disparaged! Now I fully explain this theory: not only has the human world made errors by borrowing names, but their words do not reach righteousness, turning around to disgrace Laozi's intention. Exalted men and persons of insight would not utter these words; it must be ignorant followers of heterodox ways boasting and vying with the Buddha's Dharma, borrowing the names of Guigu and the Four White-haired Elders to append to the biography of Yin Xi, composing this heterodox theory to delude the common crowd. I have heard that to transmit without learning was not permitted by the Master, and reckless action brings misfortune as warned by Lord Lao. This great disaster increases the three wretched paths; it should be rectified to rescue them from this error. However, teachings have the inner and outer, which gives rise to doubts and falsehoods; people have the worthy and the sage, and many are confused about the origin and the traces. Thus, Ban Gu's Han shu classifies people into nine grades: Confucius and his like belong to the upper-upper grade, all of whom are sages; Li Er and his peer belong to the middle-upper grade, all of whom are worthies. He Yan and Wang Bi said that Laozi had not yet attained sagehood. Here worthies and sages are naturally distinguished, and superiority and inferiority are clearly revealed. Thus was the broad comprehension of Emperor Wen of Wei.'