集古今佛道論衡 3.13

3.13

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.