集古今佛道論衡 2.16

2.16

'In the third year of Huangchu, an imperial edict was issued to the Inspector of Yuzhou: “Lao Dan is a worthy and should not take precedence over Confucius. I do not know whether the temple in Lu Commandery for Confucius has been completed. Emperor Huan of the Han did not model himself on the sacred law, but precisely because of a favored minister served Laozi in order to seek blessings; it is truly laughable. The rise of this shrine was because Emperor Huanwu did not destroy its building since Laozi was a worthy. I too saw this pavilion by the road, where passers-by would always go to gaze upon it, but the towers and buildings are leaning and might collapse on people; therefore, I ordered them repaired. Yesterday when I passed by and viewed it, it was not yet put in order. I fear the vulgar will deem this divine and recklessly go there to pray and sacrifice, violating the ordinary prohibitions. Let this be proclaimed to the officials and people, making it known to all.” Based on this, it has long been exposed. Because the foolish and deluded are many, the previous abuses occurred; therefore I have composed this treatise.' Although it was submitted to the throne, it was ultimately not accepted. There was Master Meng, whose character was unbending; he defied the imperial will, his words exceedingly vehement and sharp. The assembly feared disaster would reach his person, but the emperor tolerated him, and his heart felt no shame or fear. Next was Master Ai, whose years and virtue were illustrious, to whom both the monastic and lay turned. Hearing of it, he sighed and said: 'Vermilion and purple are mixed together; the mad and the wise trespass on each other to the extreme! Can the five groups be made to wander, and the four kinds of beings be turned upside down in delusion?' He also said: 'Eating the grain of Zhou and drinking the water of Zhou, eating the mulberry and thinking of its shade—how could one not repay virtue? Moreover, being a disciple of the Buddha, how could I watch this downfall, sitting idly in this bodily frame and resting in quiet?' He went straight to present a memorial. He was granted an audience and climbed to the hall. Raising his hands, he spoke: 'My purpose in coming is twofold: namely, to repay the benevolent grace of the Triratna, and to recompense the generous virtue of the dānapatis.' Citing prominent examples from morning till noon, his speech met challenges and held its ground, resisting like a flowing stream; his firm words and stern expression were resonant and unyielding. Although the emperor received his words, his determination was already set, and he hesitated without speaking. Ai advanced again, saying: 'The orthodoxy and heterodoxy of the Buddhists and the followers of Laozi can be sought directly through deeds; it need not trouble the sagely mind: order a cauldron to boil the disciples of both schools, and whoever is unharmed will instantly be revealed.' The emperor was frightened by his words, and ordered him led out. At that time, Śramaṇa Daoji of Yizhou came forward next to admonish; his words were not heeded. Thereupon, together with seven like-minded companions, he fasted, bowed, and repented before an image of Maitreya; after seven days, they passed away all at once. Ai entered Xigu in the Southern Mountains, cut his own flesh and spread it upon the stones, drew out his intestines and hung them upon the trees, held his heart in his hands and died. Someone searched for him and found a verse of abandoning the body upon the cliff, which read: