集古今佛道論衡 2.27

2.27

The compiler of the debates remarks: When heterodoxy and orthodoxy become entangled, even the wise are perplexed. When the paths of the hidden and manifest are severed, evidential proofs make themselves visible. Ever since the Sovereign Awakened One shed his radiant illumination, filling the realms of emptiness and existence, his numinous omens and responses have pervaded the minds of both ordinary beings and sages. From the descent of his spirit in the Red Marsh to his transformation reaching the Green Hills, the clarity of his awe-inspiring virtue has cleared away benighted consciousness, and the shine of his divine light has illuminated the nether regions. None have failed to lose their nerve, seek him as their master, and with sincere hearts request the Dao. Hence, he swept away the six heterodox masters at Śrāvastī, and the King of Brahmā poured out his devotion; he subdued the ten arrays of Māra at Gayā, and the gods of Māra bowed their heads. How could he be rivaled by that petty old fellow whom the Yellow Turbans venerate to vie for supremacy, or matched in transformation by that trivial Officer Yin whom the common people emulate? Thus, after King Zhao of Zhou's household witnessed his birth and before the vestigial teachings of Emperor Wen of Tang, it was never heard that the image and appearance of the Śākya Honoured One were ever disrespected or damaged by numinous spirits. Yet the images of Lao Li have repeatedly suffered insult and degradation: at Quwo, sharing the same altar, his alone was burnt; at Pengmen, when the monks bowed, the Daoist image fell over. Instances such as these are numerous; I cite them briefly so they may be known. The stubborn populace is mostly deluded, nurturing doubts within themselves; ultimately lacking resolve, they harbor hesitation. In recent years, having widely investigated ancient relics, I traveled west of Hu to a place named Louguan. Ancient trees were snapped and broken, and the halls and courtyards stood in multiple tiers. Inside was the Zongsheng Monastery, and to the south of the monastery was a separate shrine to Master Yin. Inquiring of the Daoist priests all around, they said this was the native place of Lord Lao; Yin Xi had heard the Dao here, so a shrine was established to house him. The monastery's site lies close to the Southern Mountains. Near the slope is an earthen terrace with clustered, sparse trees, which is said to be the tomb of Lord Lao. Having made inquiries everywhere, I stayed at dusk in Yin Village to the west of the monastery, at the home of Yin Changle. I proceeded to ask about his lineage. Although Changle was in his twilight years, his wisdom and understanding were clear and bright, and his words were verified and incisive; all the Daoists feared conversing with him. He said of himself: "I am a descendant of Magistrate Yin. The Louguan to the east was originally the old residence of our ancestor, Magistrate Yin. Our ancestor set his mind on fields and gardens and cherished farming. The land was broad and the shoots were dense, so that there was no way to overlook the whole area; he then bound grass to make a tower from which to gaze out. Hence it was called 'Louguan' (Tower Observation). It was originally not the residence of Lord Lao. When our ancestor heard that Lord Lao was escaping to the west, on the verge of traveling to the Drifting Sands, he invited him at the wayside and welcomed him as a guest. Lord Lao then came to this residence and surveyed the surroundings for a long time. The high mound to the southeast is indeed our ancestor's ancient terrace. At that time, he also climbed this terrace together with Lao Li. The tombs of our ancestors stand arrayed in succession; it was never heard that our ancestor went west with Lao Li. This merely comes from Daoist books and has nothing to do with ancient history." He also said: "Formerly I heard that Lao Li was born in Ku County of Chen Commandery and also grew up in Dongchuan. Only when he was old did he enter Qin, dying at Huaili. I have never heard an authentic account of him going west to convert the Drifting Sands; although Sima Qian spoke of it vaguely, it was not a definitive assertion. What Zhuangzi reached was the end of this journey; the rest of the idle talk cannot be verified." I also went more than twenty li west of Shiping, north of the Wei River, where the foundations of the ancient city of Huaili still survive. Within it is a mound. Inquiring of the village elders whose mound it was, none knew its origin. Consulting the county's illustrated gazetteer, it merely describes the ancient city and likewise does not determine its era. The traces of the mound are now remote. As for the inquiry regarding the Drifting Sands, it refers to the site of the Mingsha in Dunhuang. That place has the terrain of the Drifting Sands, but none of the influence of Boyang. Examining the Daoist Scripture of Converting the Hu, Scripture of the Western Ascension, and others, they claim that when Lao Dan went to convert the Hu, the Hu people did not accept him, so he ordered Yin Xi to become a Buddha to convert the Hu, and only then did the Hu people submit. Now, scrutinizing their superficial arguments and comparing them with the principal figures, all foreign countries from Tianzhu northwards are called Hu kingdoms; their people all revere the Buddha, yet they never received Xi's conversion, but rather trace their lineage back to Śākyamuni Tathāgata of Tianzhu. If sought in this manner, Dan did not travel far and died at Huaili. Qin Shi mourning him was indeed a factual record; the rest are false fabrications unworthy of praise. Therefore, Yang Su, Minister of the Department of State Affairs and Duke of Chu under the Sui, passed by Louguan and saw the wall painting depicting Yin Xi converting the Hu. Su said to the Daoist priests: "I have heard that when Lord Lao converted the Hu, the Hu people did not accept him, so he ordered Xi to transform his body into a Buddha, and only then did the Hu people accept him. If so, then it is the Buddha who was able to convert the Hu, and the Hu people revere the Buddha; the Dao could not convert them. How can it be said that Laozi converted the Hu? Think deeply on these words!" Therefore, I have recorded the circumstances of that time and promulgated them far and wide. If later scholars do not broaden their learning, how could they attain extensive knowledge? I trust that those with discernment will reflect on this and keep it in mind.