集古今佛道論衡 4

English (machine translation) 4

Language: English

4.1

Compiled by the Śramaṇa [Daoxuan] of Ximing Temple of the Tang

One item: The present Emperor summoned the two traditions of Buddhism and Daoism into the palace to expound in detail on names and principles.
One item: The Emperor, on the completion of Ximing Temple, summoned monks and Daoist priests into the palace to debate doctrines.
One item: The Emperor, because winter snow had not fallen, established a fast and sacrifice in the inner palace and summoned the two traditions of Buddhism and Daoism to debate doctrines.
One item: The Emperor, visiting the Eastern Capital, summoned the monks and Daoist priests of the Western Capital to debate doctrines there.
One item: The Emperor, in the Eastern Capital, ordered the Luoyang monk Jingtai and the Daoist priest Li Rong to debate each other.
One item: The Emperor, in the Penglai Palace of the Western Capital, ordered the monk Lingbian to debate with a Daoist priest.
One item: Also, at the residence of Director Fan Yiyun, the meanings of the *Zhuangzi* and the *Yijing* were disputed.

4.3

When the Yonghui reign inherited the imperial succession, [the Emperor] repeatedly manifested his deep concern: turning his mind to the Buddhist tradition, he summoned them to debate the Dao. Looking over the lost records of former kings, he pursued the deeds of past worthies. The two dynasties of Song and Wei both promoted discussions and compositions; the Zhou and Sui in succession both gave voice to critical debates. Thus, when the Jin house moved south, it took the Buddhist tradition as a noble family; when the Wei dynasty ruled the north, it placed the black robes and the yellow caps on equal footing. Consequently, the discussion of the abstruse south of the Yangtze established its own model, while across the passes and rivers the debates reached the ultimate, muddying the waters of the Zi and the Mian. Hence there were repeated provocations and distinct paths of doctrine. Although like praying mantises resisting chariot wheels, [the Daoists] ultimately fell into the net; the difference was like clouds and mud, their brilliance hard to match. As generations grew confused, debate was buried in obscurity. Looking back upon these past traces, one cannot help but feel sorrow. It even reached the point where the Yellow Turbans, when refuted, remained silent at the time, but afterwards, upon leaving the debate arena, boldly claimed, 'We were victorious!' Those who had not attended the assembly believed them according to their words. Therefore, based on what I have heard, I set forth this true record. As the matters concern the imperial throne, superficial words have been entirely excluded.

4.4

1. The Present Emperor Summoned the Two Traditions of Buddhism and Daoism into the Palace to Expound in Detail on Names and Principles

4.5

In the fourth month of the third year of the Xianqing reign period (658 CE), an imperial decree was issued summoning seven monks and seven Daoist priests to enter the palace and debate doctrines. At that time, Dharma Master Huiyin established the doctrine of the five aggregates (pañca-skandha). Dharma Master Shentai established the doctrine of the nine objects of knowledge to be abandoned (parijñeyāḥ). The Daoist priests Huang Ze, Li Rong, Huang Shou, and others took turns debating doctrines. However, because they recognized neither the terms nor their essences, they were as bewildered as if adrift upon an ocean of dreams. Although there was an exchange of arguments, they were stranded and reached no conclusion. Next, an imperial decree was issued dispatching the Daoist priests to establish a proposition. Li Rong established the proposition that 'the Dao generates the myriad things.' The monk Huili of the Great Cien Temple mounted the debate seat. First, he stated: 'The spiritual achievements and sage virtues of the Emperor and Empress have caused the distant barbarians to submit to their transforming influence, and the realm is peaceful and purified. How could they merely outshine Xuan[yuan] and [Fu]xi? They also encompass the Zhou and the Han,' and so forth. Furthermore, he extolled with reverence the Buddhist transformation that delivers the common people; the text is lengthy and not recorded here. Then he asked Rong, saying: 'You, Sir, say that the Dao generates the myriad things. We do not know whether this Dao possesses consciousness or lacks consciousness?' Rong replied, saying: 'The Daoist scriptures state: "Man models himself after Earth; Earth models itself after Heaven; Heaven models itself after the Dao." Since it is the model for Heaven and Earth, how could it be said to lack consciousness?' [Huili] objected, saying: 'Just now you stated that the Dao is the mother of the myriad things. Now I infer that the myriad things do not arise from the Dao. Why is this? If the Dao were made to possess consciousness, it would generate only good. For what reason does it also generate evil? Based on this rising and falling of good and evil being generated all together in a jumble, it must lack consciousness. If you do not yet understand, please let me broaden the analogies: As for among the rulers of men, at the time the cosmos opened, why did it not generate earlier today's Sage Lord to nurture the black-haired people as children and bestow upon them glory and joy? Instead, it first gave birth to the likes of Gonggong, Chiyou, Jie, Zhou, You, and Li, who were cruel to the multitude of beings and cast them into misery. Among ministers of state, why did it not generate only the likes of Ji, Xie, Kui, and Long, but also generated the cohorts of Feilian, Elai, Jin Shang, and Wang Mang, who flattered their rulers and brought peril and chaos to their states? Among the feathered race, why did it not generate only auspicious birds like the luan and phoenix, but also generated wicked birds like the owl and vulture? Among the furred beasts, why did it not generate only fine steeds like the qiji and liuma, but also generated jackals, wolves, porcupines, and hedgehogs? Among trees and plants, why did it not generate only pines, cypresses, catalpas, cinnamons, huicao, suncao, orchids, and chrysanthemums, but also generated soft pines, scrub oaks, tree-of-heaven, brambles, cockleburs, mugwort, and caltrops? Since it indiscriminately generates the myriad things without eliminating evil, then the Dao lacks consciousness and cannot generate things. How can it be said that Heaven and Earth take it as their model, and that it is the ultimate origin of the myriad things? According to the teaching of our Tathāgata, the Great Sage, which exhausts principle and plumbs nature, Heaven, Earth, and the myriad things are induced by the karmic force of sentient beings. Those with abundant wholesome karma have lapis lazuli for ground, gold dividing the paths, jasper branches shading the roads, and jade leaves hanging in the sky; sweet dew satisfies them as food, and gossamer robes serve as their seats. Those with abundant unwholesome karma have sand and soil for earth, gravel and tiles for thoroughfares, barnyard millet to stave off hunger, and hemp garments covering their bodies; they walk through mud and lodge in the rain, harvest in frost and weed in summer heat, toiling day and night to serve the public office. All this is produced by one's own karma; no one else brings it about. You, Sir, in the foolishness of your mind do not recognize this, and wildly say that the Dao generates them. In truth, the Dao does not generate them. How deeply pitiable! When Li Rong met this challenge, he was stunned and did not know how to reply. Huili then seized the opportunity to mock him, and Rong also kept his mouth shut in silence. Thereupon, he slunk down from his seat in embarrassment. Next, the Daoist priest Huang Shou mounted the seat and established the nominal meaning of Laozi. Dharma Master Huiyin was about to adjust his countenance and contend with him, but Huili, considering that in the essence of debate and refutation, praising and blaming come first, and fearing that refuting the name of the Dao might cause some offense, immediately memorialized: 'Huang Shou belongs to the yellow-caps, yet he does not know taboos. Like a fox in the city walls or a rat at the altar, he relies on them in vain. The state has inherited from afar the line of dragon-like virtue; Your Majesty is indeed the descendant of Li, the Old Lord. How could one, in the presence of someone's descendant, publicly debate the personal name of his ancestor? As for the text of the five thousand characters, it contains many noble doctrines; yet he cannot set them forth, and speaks instead of the Sage's personal name. If his offense is weighed according to penal law, Huang Shou deserves more than death!' Upon this, an imperial decree was received, saying: 'Let him establish another proposition instead.' Shou's vigor was thereby crushed; sweating profusely, he lost his composure. Although there were verbal exchanges, their sequence was disordered. As they attacked and argued with each other, it finally approached nightfall. Seeing candles being brought in, the monks arose to take their leave. The Emperor said: 'Observing the debate of doctrines between the two schools just now, their fundamental tenets were not very clear.' Huili thereupon memorialized: 'That the fundamental tenets of the debates between the two schools just now were not clear is truly as the Sage's decree has said. Why is this? When the assembly of monks established a proposition, the Daoist priests did not know its origin. Being ashamed to remain silent, they ended up babbling disorderly words. For instance, when a monk established the doctrine of the five aggregates (skandha), Huang Ze objected using the term "shades" (yin). Now, "shade" takes covering as its primary meaning, whereas "aggregate" takes accumulation as its definition. Just as form has eleven kinds of accumulation under the name of "form", consciousness has eight kinds of accumulation under a single name. Gathering them together under an overarching category is called the doctrine of "aggregates". If he objects using the term "shades", the doctrinal principle is completely contrary. Furthermore, when Shentai established the doctrine of the nine objects of knowledge to be abandoned, the Daoist priests had never heard this term in all their lives; although mounting the debate seat, they did not know where to pose a question. Having no way to cover their shame, they recklessly spoke other words. This can truly be called wishing to go to Nan-Yue while holding the reins toward the Northern Dark; though the horse's hooves travel through the northern regions, they are ultimately not steps toward Yue. Li Rong's reckless talk was also like this. For this reason, the fundamental tenets were unclear, sullying the imperial hearing; the fault lies with the Daoist priests. However, the cardinal tenet of the Buddha-Dharma takes dependent origination (pratītyasamutpāda) as its meaning. Therefore, a treatise says: "There has never been a single phenomenon that does not arise from causes and conditions." For example, for an eye to see a pillar in the hall, five conditions must be fulfilled: first, the conscious mind is not disturbed; second, the visual faculty is undamaged; third, it relies upon light; fourth, the objective sphere is present before it; fifth, there is no obstruction in between. Only when these conditions are completely fulfilled can the pillar be seen. If the sun's light has already set and the dragon candles are not yet lit, even if there are vermilion pillars, by what means could they be seen? Furthermore, when rice seeds or grain seeds encounter water, soil, and human labor during the warm spring months, they can sprout. If stored in a jar during the summer or cast upon the ground in winter, they will ultimately never sprout because conditions are lacking. Human beings are also like this: internally, karma and delusion serve as the cause, and externally, father and mother serve as conditions; only then can a body be born. If father and mother are parted, it can never be born. Birds, fish, and the myriad creatures are all like this: they arise from causes and conditions. Therefore, a sūtra says: "Deeply entering dependent origination, one cuts off all heterodox views, so that neither the extreme of existence nor of non-existence leaves any remaining trace." Through the Buddha's wisdom, one plumbs the true mark of phenomena; for this reason, the Buddha is called the Incomparably Awakened One, the Teacher of Gods and Humans. The cohorts of outsiders are not like this: the net of heresy entirely covers their minds, and an inverted needle pricks their eyes. Some say that phenomena arise naturally (ziran)—this is the doctrine of Laozi and Zhuangzi in this land. Some say that phenomena arise from Īśvara, arise from Viṣṇu, or arise from primordial matter (prakṛti); some say there is no cause (ahetuka); some say it is past deeds (kṛta). These are all the tenets of heterodox paths in the Western Regions. None of them knows the root of phenomena, nor do they recognize causes and conditions; indulging their whims, they utter reckless words that deceive and mislead the ignorant worldly folk, causing gods and humans to be confused by their false pretenses.' Huili also spoke to the Emperor about the doctrine of the three natures (trisvabhāva): first, the nature of conceptual fabrication (parikalpita-svabhāva); second, the nature of dependence on others (paratantra-svabhāva); third, the nature of absolute consummation (pariniṣpanna-svabhāva). 'What is established by outsiders is subsumed under the nature of conceptual fabrication; like flowers in the sky, it has never truly existed.' His detailed exposition of the three natures was voluminous and is not recorded in full. From Huili's arrival at the seat, the time of a meal passed; the monks and Daoist priests, together with the attendant ministers and officials, stood in two rows listening. As it had grown late in the night, they ceased speaking and took their leave. The Emperor said: 'Farewell.' Each returned to their lodgings. After a short while, an imperial messenger arrived and announced: 'Tell the masters that your doctrine of causes and conditions was excellent! Why did you not debate it earlier?' At that time, from the Tripiṭaka Master Xuanzang on down, all rejoiced. This was truly a case of crushing high banners without laboring temple strategies, and taking strongholds without relying on military might, witnessed on this very day! At that time, because the Daoist priests did not understand the doctrines of aggregates, shades, objects of knowledge to be abandoned, and so forth, none satisfied the Emperor's mind. After the assembly dispersed, according to the Palace Attendant Wang Junde, an imperial decree was issued saying: 'Why do the Daoist priests not study Buddhist scriptures?' From this, the superiority and inferiority in learning and the proficiency or obstruction in debate between the followers of the Buddha and Li [Laozi] were truly recorded as above; the contrast between poverty and wealth is plain for all to see.

4.6

Item 2: The Emperor, considering that the merit of the Ximing Temple was fully accomplished, and that the Buddhist monks were entering it for the first time as anticipated with glory and prosperity, summoned the monks and Daoist priests again into the inner palace to preside personally over the debate arena and observe their principles and doctrines.

4.7

On the twelfth day of the sixth month of the second year of the Xianqing reign period (657 CE), the Ximing Temple was completed. Daoists and laypeople gathered like clouds, and banners and canopies were splendidly arranged. The following morning, on an auspicious day, they were about to enter the temple. Flutes and drums shook the earth, and fragrant flowers filled the air. From the northern city to the southern temple, for over ten li, the streets and avenues were packed and crowded. At dawn on the thirteenth day, the Emperor mounted the Anfu Gate, while the ministers and officials stood assembled below. From within the palace were brought out embroidered icons and long banners, their height and breadth astonishing to eye and ear. They moved southward along the thoroughfare; the Emperor viewed them all, returning only after it was concluded. Soon after, an imperial decree was issued summoning seven monks and seven Daoist priests to enter. His Majesty proceeded to the Baifu Palace. Palace attendants led the monks to the east and the Daoist priests to the west, and they mounted the palace hall together.

4.8

The Emperor said: 'The two teachings of Buddhism and Daoism return equally to a single goodness. Thus, the realm of Brahmā is empty and quiescent, acting through non-action; the Mysterious Gate is profound and subtle, having virtue through non-virtue. You masters dwell with sincerity in the azure skies, your learning illuminating past and present; your intentions accord with the jewel monastery, and your endeavors illuminate emptiness and existence. You may discuss nominal principles together so as to enlighten and enrich each other.' Huili respectfully replied.

4.9

"Your Majesty's sagacious nature comes from Heaven; in reverence and brilliance you succeed to the celestial cycle. The nine merits encompass those of the Yu and Xia; the seven virtues surpass those of the Ying and Liu. You have thereby brought peace to Heaven and stability to Earth, serenity to the distant and reverence to the near. With all within the realm at peace, you then turned your thoughts to the arcane portals, whereupon you summoned both the black-robed and yellow-clad to examine and verify the principles of truth. Yet we, monks and Daoist priests, having trivial lives and excessive good fortune, have illicitly bathed in your gracious radiance, thus being permitted repeatedly to enter the Golden Gates and frequently ascend the Jade Steps. We fear only that our learning is shallow and narrow, and that our words and rhymes are crude and poor, needlessly troubling your hearing and viewing and unworthy of your notice. Humbly our dread and perspiration increase." An imperial decree was issued, saying, "Very well. You masters may take your seats according to your rank." The emperor further decreed, "Let one of the masters take the high seat to open the topic." At that time, Zhang Huiyuan, a Daoist priest of Qingdu Abbey, memorialized, saying, "In the oaths of alliance of the Zhou dynasty, those of different surnames took the rear. Your Majesty traces your lineage to him who served beneath the pillar. In establishing the doctrine today, the Daoist priests must come first. Moreover, the foreign and the Chinese are not the same; the positions of guest and host are distinct. We request that a Daoist priest take the high seat first." The emperor remained silent for a long while. Huili then memorialized, saying, "I reflect that the virtue of all Buddhas and Tathāgatas is higher than that of all sages, and their Dao surpasses humans and devas. They are the sole venerated of the trichiliocosm, and the compassionate fathers of the billions of four continents. As for guiding the deluded and saving the drowning, there is only the Buddha alone. This land has not departed from the Sahā world, and is precisely the domain of Śākyamuni. How could Huiyuan illicitly speak of host and guest, or arbitrarily determine foreign and Chinese? I humbly reflect that Your Majesty, humbling your eminence of the first bhūmi, shed your brilliance upon Jambudvīpa, receiving the Buddha's entrustment to manifest and proclaim the holy teaching, lighting the lamp of compassion in the dark chamber and floating the boat of wisdom upon the streams of suffering. The Book says, 'August Heaven has no favorites; it aids only the virtuous.' Is this not what it means? Huiyuan's perverse discourse cannot be relied upon." The emperor decreed, "Very well," and ordered once more that the monks should still come first. At that time, Dharma Master Huiyin ascended the seat and established the meaning of the four grounds of fearlessness. The seven Daoist priests each presented counter-arguments, but these are not worth recording, and are found in another biography. Next, the Daoist priest Li Rong opened the meaning of the 'six caverns', taking it as an equivalent to the six supernatural knowledges in the Buddhadharma. Huili ascended the debate seat and asked Li Rong about the names and numbers of the six caverns. After the reply was given, he challenged, "Now, as for 'cavern' [dong], does it not mean being penetrating and unobstructed with regard to things?" Li Rong replied, "It does." Huili objected, "If to be penetrating and unobstructed with regard to things is called a 'cavern', I do not yet know whether Lord Lao attained unobstructed penetration with regard to things or not?" Li Rong replied, "He did. Lord Lao is a supreme sage; how could he not have penetrated?" Huili pressed, "If Lord Lao had penetrating obstructionlessness with regard to things, why does the Daoist scripture say: 'The greatest misfortune under heaven is having a body. If I had no body, what misfortune would I have?' Based on this, Lord Lao was still obstructed by his body; how could he penetrate the myriad things?" Li Rong said, "Master, go easy, do not press me too hard. When I was in Shu, I had already heard the Master's name, but I did not expect that today in the heavenly court I would converse with you in person. We are both renunciants; do not harshly criticize and refute me." Huili replied, "Observing these words of yours, Sir, it seems you are begging for a respite. The ancients said, 'Beneath the yellow dust, one does not lend a spear.' It would be fine to step outside and chat about the weather, but on this seat, the heterodox and the orthodox must ultimately be decided. Just now you said that you and I are both renunciants. If we examine outward forms and investigate matters, how could we be the same? Sir, your sideburns and hair are not cut, and your trousers and breeches have not been discarded. In your hand you hold peach-wood talismans, and from your waist hangs a red pouch. You patrol gates to ward off ghosts, and pass through alleys stroking children. At root, you are no different from wanton sacrificers and perverse sorcerers; how could you be the same as us, the pure and detached disciples of the Śākya?" Li Rong was furious and said, "If you consider cutting the hair to be good, why do you not shave your eyebrows?" Huili said, "Why should one shave the eyebrows?" Li Rong said, "Because they are the same kind of hair." Huili said, "They are both hair: if one shaves the hair, one also shaves the eyebrows. You, sir, also have one kind of hair; why do you bind your hair in a topknot but not bind your beard in a topknot?" Li Rong thereupon fell into silence and had no reply. Huili mocked him, saying, "Formerly, Pingjin was distressed by ten objections; now Li Rong has died from a single word. In discussing virtue, I fall short of the ancients; in discussing accomplishment, I have no shame before the wise of the past." Thereupon he left the seat. The sovereign parted his cheeks in great laughter. Thereafter, the other monks debated with them. As it was hot and they had sat for a long time, fearing to weary the sovereign, they excused themselves for the moment. The emperor decreed, "Very well." Thereupon they dispersed and returned to their temples. Note: The Tripiṭaka Master Xuanzang was conferring monastic ordinations at Ximing Temple and was not present at the debate. At dawn on the fourteenth day,

4.10

an imperial envoy reported to Xuanzang, saying, "The seven monks entered the palace to debate with the Daoist priests. Five of them won great victories; the master from Binzhou was the best. Although two have not yet debated, they should similarly be victorious." Huili was of the Zhao clan. His ancestor was the descendant of Boyi, Zao; his father had rendered meritorious service to King Mu of Zhou and was enfeoffed at Zhaocheng, hence taking it as their surname. Zhao Cui and Zhao Dun were his distant ancestors. As they followed official postings east and west, they became natives of Xinping in Beidi. His grandfather Li was Grand Master of the Palace, General Who Pacifies the East, Upper Pillar of State, and Marquis of Longmen under the Northern Zhou. His father Yi was Gentleman of the Secretarial Court and Regional Inspector of the Metropolitan Area under the Sui; he honored Confucianism and was fond of the Dao, compiling twenty-five fascicles of the Daily Records of Emperor Wen and three fascicles of the Summary Record of the Daye Era, both of which were stored in the imperial library. Dong Hu's straight brush was indeed possessed by him! Huili was the third son of the Regional Inspector. In his youth he suffered bereavement. He had an uncle, Dharma Master Zhao, who took him in and lovingly raised him. At age fifteen, in the third year of Zhenguan, he went forth from household life and dwelt at Zhaoren Temple in Binzhou. Restrained by the official registry, he had no means to travel far for study. Possessing natural knowing and extraordinary penetration, he was untainted by vulgar currents. His aspirations looked up to past paragons; his plans and strategies were wise and perceptive. Thereupon he borrowed the scriptures and histories, investigating both the internal and external texts. Ceaselessly exerting himself, he held up a mirror to past and present. Residing in the northern wastes for over twenty years, his fame and honor were immense, shining brightly toward the capital. When the master of Ci'en translated the scriptures, he inquired widely among the hermits and recluses; because of Huili's literary eloquence and surging renown, this summons was extended to him. In the first year of Yonghui, he was recommended to report to the Department of State Affairs, and in accordance with the summons joined the translation work. Having been imbued with the iris and orchid, his fragrance became even finer. From the time he arrived at the imperial capital, he frequently climbed the imperial carriage-steps; keeping pure observances and practicing the Dao, he took the lead and brought all to completion. Therefore, the bringing to fruition of achievements was all due to Huili's ability, and the shining glory of the debates on the Dao was all due to Huili's strength. Time and again he was heaped with imperial bestowals, fully distinguishing himself among the monastic community. Since this is not the foundation of the teaching, it is briefly passed over and not narrated. Yet his voice and eloquence were broad and rich, pouring forth like flowing clouds; in matters, he surpassed prepared scripts, and was indeed difficult to compete with. Thus he broke down the strong and aggressive, bowing before the emperor. The emperor asked his attendants, "What man is this?" They answered, "He is originally a monk of Youzhou." Therefore the emperor regarded him with special favor, which truly matched his transcendent dust. Time and again the emperor said to Xuanzang, "The master from Youzhou is very fine!" These words had deep meaning. By the seventh month, an imperial decree appointed the Chamberlain for Dependencies Wei Qingjian to fill the post of rector of Ximing Temple. By nature Huili was unaccustomed to clamor, so he went to the palace gate to decline and resign, but the relevant authorities suppressed it and would not submit the memorial. Thus he managed the monastic affairs without letting the standard regulations decline.

4.11

Part 3: The Emperor, on Account of a Winter Drought, Establishes a Fast and Sacrifice within the Palace, Summoning the Two Traditions of Buddhism and Daoism to Debate

4.12

In the winter, the eleventh month of the third year of the Xianqing era (658 CE), because the winter snow had not yet fallen, the Emperor was burdened with worry and concern. Thinking to widely spread the rain of the Dharma and to perform rainmaking prayers to supplicate for the falling of snow, he accordingly established a field of merit. Thus, in a quiet place within the imperial palace, he broadly adorned a Dharma seat. He issued an imperial decree summoning the śramaṇa Yibao of Da Cien Temple, the Daoist priest Zhang Huiyuan of Dongming Abbey, and others to enter the palace. The debates expounding the Dao held in a side hall began from this occasion. The inner and outer palace personnel all assembled at the Dharma feast. The elites of the Buddhist and Daoist traditions were thoroughly sought out and selected to the utmost extent; such a glorious spectacle had never occurred in all antiquity. The Son of Heaven personally inquired about where Yibao came from, and while on his seat he replied in full. At that time, the Daoist priest Li Rong first ascended the high seat and established the doctrine of the 'original limit' (benji). An imperial decree addressed Yibao: 'I have heard that the master is capable in debate. Please ascend the high seat and discuss the profound principles together.' He immediately mounted the seat and asked: 'Since your thesis marks the "original limit", is it that the Dao has its origin in the limit and is therefore called the "original limit", or is it that the limit has its origin in the Dao and is therefore called the "original limit"?' [Li Rong] replied: 'Both ways are admissible.' [Yibao] challenged him: 'If the Dao has its origin in the limit, then the limit is the origin of the Dao. Could it also be that the limit has its origin in the Dao, so that the Dao is the source of the limit?' [Li Rong] replied: 'Whichever way one goes, how could it not be coherent?' [Yibao] countered: 'If you allow the Dao and the original limit to be reciprocally coherent, conversely could it also be that naturalness and the Dao are reciprocally patterned on each other?' [Li Rong] replied: 'The Dao patterns itself on naturalness; naturalness does not pattern itself on the Dao.' [Yibao] countered again: 'If the Dao patterns itself on naturalness, while naturalness does not pattern itself on the Dao, then could it also be that the Dao has its origin in the original limit, while the original limit does not have its origin in the Dao?' At this, the Daoist priest was cornered by the objection; fearing that his school's doctrine would collapse, he merely remained silent and was unable to offer an answer. Yibao then pressed his objection further, saying: 'You say the Dao has its origin in the original limit, and thus allow the Dao and the limit to mutually originate each other; could it also be that the Dao patterns itself on naturalness? Why then can the Dao and naturalness not mutually pattern themselves on each other?' Having been pressed repeatedly, Rong could neither comprehend the objection nor untie the knot. He then began to jest recklessly, saying: 'The Dharma master calls me "elder-born" (xiansheng); you have therefore become my disciple!' Yibao immediately retorted to cut him down: 'Today, debating before the sacred presence, we are clarifying the heterodox and the orthodox to inform the imperial mind. Coarse jests of rustic woodcutters defile the heavenly hearing; properly speaking, they must be cast aside and are truly impermissible. Nevertheless, since antiquity there is an ancient precept that no word goes unreciprocated; so I shall briefly reply to you. I take serving the Buddha as my master, and I am a disciple of the Buddha. Since you are called "elder-born" (born before), you ought to have been born before the Dao! If I am a disciple, the Buddha is my master. If you were born before the Dao, you ought to be the ancestor of the Dao!' The Daoist priest was deeply embarrassed at that moment and had no reply; his chowry drooped, and his voice and energy sank together. Yibao thereupon taunted him: 'The chowry has already withered; the deer-skin cap is about to snap. The voice has already grown weak; the spearhead of doctrine is also broken.' Li Rong, having no answer, backed away and stepped down from the seat. Soon there was an imperial decree ordering Yibao to ascend the seat according to the ritual. He then modestly declined, saying: 'Yibao is an ordinary monk from south of the Yangzi, decayed bamboo sheath in the mountains. The heavenly light shines from afar, shedding its rays into the woods and springs, lightly deigning to send down the imperial decree so that I directly face the imperial gaze. Now, the Triratna of Buddha, Dharma, and Saṅgha is the unsurpassed field of merit, the stairway to the mountain of joy, the ferry bridge across the ocean of suffering. The Dharmakāya is eternally abiding, yet its traces display arising and falling; the maintenance of the semblance teaching relies on the imperial power. Prostrating, I reflect that Your Majesty's Dao surpasses Xuan[yuan] and [Fu]xi, and your virtue exceeds Yao and Shun; handling myriad affairs with effortless ease, you broadly manifest the Triratna. The Empress diligently carries on the palace virtues; the Crown Prince's renown resounds in praised hymns. Now, because fertilising rain has not descended and auspicious snow has not yet fallen, out of care and toil for the common folk you establish a fast to pray for blessings. Inside the purple court you erect the banner of victory; within the imperial yellow carriage-canopy you set out the Dharma seat. Desiring to make the wind of the Dao ever fan and the sun of the Buddha shine continuously, you have thereupon decreed that the black-robed and yellow-robed each set forth profound principles: expounding the teaching of the Jade Capital on the jade steps, and raising the words of the golden mouth at the golden palace gates, thereby using this immense blessing to adorn the sacred reign. I humbly pray that for the Emperor, the golden wheel will turn forever and the jade mirror remain perpetually bright, your veneration equal to the Northern Star and your fortune towering like the Southern Peak. May the Empress's mind be as bright as the seven luminaries and her person fathom the two forces [of Heaven and Earth], handing down instructions to the six palaces and serving as a maternal model to the myriad states. May the Crown Prince concentrate his spirit in the Wangyuan Palace and manifest wisdom in the Spring Quarter, spreading radiance to the front stars and unfolding the maps of succeeding martial virtue. As for Yibao, an obscure recluse from a maritime corner, I suddenly find myself intermingled with the heights of Song and Hua. With a fearful mind I ascend the fearless seat; with an inarticulate mouth I unfold remarks that provoke smiles.' And so forth. 'Now, as the sacred intention has deigned to reach me, bidding me to test emptiness and set up a thesis, I now present the topic of my thesis, whose title is "The Meaning of the Mahāprajñāpāramitā". This is the elephant carriage of the Mahāyāna, the dragon ferry of the Vaipulya, the great master of bodhisattvas, and the mother of wisdom of the Tathāgatas. "Mahā" is great; "prajñā" is wisdom; "pāramitā" is reaching the other shore. Because the dark mansion cannot exhaust its profound splendour, we provisionally designate it with "great"; because the water mirror cannot illustrate its pure clarity, we borrow "wisdom" to illuminate it; because striving to reach its end cannot attain its limits, we borrow "crossing over" to express it.' And so forth. The Daoist priest Zhang Huiyuan asked: 'The sound is a barbarian sound; the characters are Tang characters. Translating barbarian into Tang—what benefit is there in this?' [Yibao] replied: 'The characters are Tang characters; the sound is a Sanskrit sound. Translating Sanskrit into Tang benefits both this and that.' [Zhang] challenged again: 'How can a barbarian sound benefit people?' [Yibao] replied: 'The Buddha appeared in Tianzhu, where the Sanskrit sound is the correct teaching. Flowing into China, the beneficial appearances have been very numerous. How could there be no benefit?' The other could neither advance a challenge nor, turning back, could he assert incoherence. Yibao took pity on him and said: 'The Daoist priest is advanced in age and now falls into madness again! Replying to doctrinal points like this, he does not reflect at all.' Zhang said: 'How am I mad?' Yibao teased him: 'If your mind were not mad, how could you utter mad words? Withdrawing would be fine; why stay bound to the loom?' Zhang thereupon returned to his seat. The Daoist priest Yao next debated the doctrine, saying: 'Prajñā is neither foolishness nor wisdom; why is it translated as wisdom?' [Yibao] replied: 'In order to crush foolishness, it is praised and called wisdom.' Zhang reproached: 'What is foolishness, that one brings wisdom to crush it?' [Yibao] replied: 'The foolish person is the Daoist priest; wisdom is brought to crush him.' Zhang said: 'How am I foolish?' [Yibao] replied: 'Prajñā is neither foolishness nor wisdom; crushing foolishness, it is praised as wisdom. If the Daoist priest is devoid of foolishness, my medicine of wisdom is also discarded.' After several rounds of such rebuttals, Zhang choked back his breath, swallowed his voice, and became completely bewildered, having lost his ground. Having no counter-challenge, he sat in silence. Yibao then teased them comprehensively: 'Zhang has nowhere to flee from madness, while the Daoist Yao has no ground to escape foolishness. Now that the mad and the foolish have retreated, Li may approach the barrier!' Rong then asked: 'The thesis marks "prajñāpāramitā"; this is neither that [shore] nor this [shore]. Why speak of "reaching the other shore"?' [Yibao] replied: 'Prajñā is neither this nor that; it is praised as crossing over to that.' Li said: 'If, being neither that nor this, it is praised as crossing over to that shore, one should also, being neither that nor this, praise it as reaching this shore.' [Yibao] replied: 'Although both that and this are annihilated, praising that causes one to depart from this.' Li said: 'Praising that and not praising this—it should also be neither this nor not that.' [Yibao] replied: 'Praising that causes one to depart from this; when this is departed from, that is also annihilated.' Li Rong had no further challenges, so he joked: 'The monk's head is like a pellet; his understanding of the doctrine is also round and rolling!' Yibao responded immediately: 'Now one pellet strikes the yellow sparrow, / And has already shot two owls! / The pellet strikes the yellow sparrow's foot; / The shot hits the owls' waists.' At that time, since Li had released his mechanism and been struck by the pellet, Zhang Yuan pulled out his arrow to assist him. Yibao teased again: 'Li cannot extricate himself, / And mad Zhang helps him to perish! / The Daoist Yao's single foolishness— / Why does he not see assistance?' Yao then spoke, and so forth. Yibao mocked them all together: 'Two persons assisting one person; / Three fools make one wise man! / Heard of in the past, only now seen today; / These words have nowhere to follow.' At that time, the Son of Heaven was delighted, and the inner palace was filled with harmonious acclaim. Li Rong bowed his head repeatedly and then said: 'If you have such an understanding of doctrine, why did you have to come all the way from the land of Wu?' Yibao said: 'The excellent land of the Three Wu originally produces outstanding sages; people with horizontal eyes and four-legged bodies have never had men of talent.' And so forth. When he finished speaking, he descended from the seat. At that time, he alone held off the Huang-Lao masters, and none dared to resist in argument. It may truly be said that sounding the drum of debate in the royal court was no different from the day of [Ārya]deva, and sprinkling the sound of the Dharma in the imperial palace was no other than the time of Śāriputra. When the event ended, they accompanied each other back to lodge in the official quarters. Yibao said to the Daoist priests: 'A team of four horses cannot overtake the tongue; making clear speech is not easy. When has pure conversation under Heaven ever had an end? It is like the celestial bodies in the sky, resembling the rivers and mountains that stabilise the earth. You should directly cite principles without waiting for my vulgar words. How could you face the Heavenly Countenance and lightly engage in bantering discussions? If you were handed over to the law for investigation, your crime would surely be irreverence! Fortunately, the Sacred Sovereign's great compassion pardoned your shortcomings; yet the crime of irreverence is ultimately hard to escape.' The Daoist priests were greatly ashamed. Zhang Yuan said: 'There is no need to recount it.' Yibao said: 'What is past cannot be blamed, but what is to come can still be pursued. Please broaden the methods of doctrine and comprehensively examine the profound principles. Would this not mean that the noble tracks of Śākya and Li do not let their refined tradition fall, where victory and defeat are both forgotten, and feelings and principles are both cast aside?' The compiler states: Examining the essentials of Yibao's doctrinal paths, it may be said that his talent stood out in his time and served as a standard for myriad generations. Smashing the Yellow Turbans within the yellow carriage-canopy did not rely on the Han armies; arraying the imperial net before the Emperor did not burden the Qin battle-lines. Therefore, scaling ladders and waist-belts were heard of in vain in the discussions of Master Yao; swallowing up and joining the horizontal and vertical alliances truly completed the glory of the Duke of Song.

4.13

Item 4: The Emperor's Progress to the Eastern Capital and Summoning the Monks and Daoist Priests of the Western Capital to Go and Debate

4.14

In the fifth year of the Xianqing reign period (660 CE), the imperial carriage visited the Eastern Capital. Devoting his mind to Buddhism and Daoism, [the Emperor] esteemed doctrine and principle, [considering that] without conversation and discussion there would be no means of explaining and understanding [them]. An imperial decree was issued summoning the monk Yibao of the Great Ci'en Temple, the monk Huili of Ximing Temple, and others, each with two attendants, to proceed east to Luoyi. Immediately boarding the post-couriers, they proceeded as ordered to the Hebi Palace and were granted an audience. In discoursing on doctrinal principles, [Yibao] did not deviate from scriptural comprehension. An imperial decree ordered them to stay at Jingtu Temple in the Eastern Capital. There, Yibao lectured on the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra and the Three Treatises. His fame and prestige rose high, and his glory and esteem grew ever grander. Yibao’s secular surname was Xue, and he was a man of Jinling in Changzhou. He was an heir of Lord Mengchang, chancellor of Qi, and a descendant of the famous ministers Zong and Ying of the Great Wu. His natural disposition was lofty and aloof, and his personal character was pure and bright. In his youth he donned the black robes, and as he grew up he traveled widely to listen and learn. At first, he studied under Master Ming in Suzhou, serving assiduously to master doctrinal principles and fully attaining admirable coolness and clarity; through the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra and Avataṃsaka Sūtra, he brought illumination to rocky hermitages. He then went to Mount Jinyun to study under Master Kuang in Wuzhou, where he spent many years, exhaustively asking questions and probing the profound; comprehending the essence in pristine sincerity, he rose above the ordinary to achieve mysterious profundity. Thereupon, he wandered through the Yu Caverns for more than thirty years, transmitting sūtras and explaining treatises, with companions in study flocking to follow him. He constantly reflected that the supreme teaching of the Mahāyāna had originally been north of the Wei River, yet the pure source had spread and dispersed, eventually flowing into Yang and Yue. He sighed that the lofty track had lost its trace in the Central Plains. Later, he resided at Fachuang Temple on Mount Jinhua in Dongyang, tirelessly promoting the Dao, sitting in forgetfulness all day long, wishing to unite with his inner mind and harboring this aspiration to the end of his years. It coincided that [the abbot of] Ci'en submitted a petition to search for talent throughout the realm, and the eminent men of the capital, moved by his style and looking up to his virtue, submitted his name to the throne. An imperial decree was issued to invite him. Once he arrived in the capital, [his former] hidden anxieties were completely swept away. The Tripiṭaka Master Xuanzang harbored no suspicion due to physical separation; together they discussed the grand outlines, making the protection of the Dharma their foremost duty. [Xuanzang] requested him to give ten comprehensive lectures on the sūtras and treatises he had studied, and looking to his disciples, he told them all to go and listen. At that time, when he first expounded the magnificent principles at Ci'en, [affirming that] both existence and emptiness were to be set aside, and both medicine and disease were alike eliminated, the scholars who clung to existence based on the Abhidharma, or preserved emptiness based on the Tattvasiddhi-śāstra—those who divided the river to drink their waters and those of various sects who preached the monastic precepts—became contentious regarding self and other, and were suddenly shocked. They all considered him a non-Buddhist adherent of the view of emptiness, or called him an 'illusion-flower practitioner'. They then raised their indignation to the skies, yet none failed, upon encountering his style, to break their chariots, lose their composure, be struck with terror, and lose their way back. Yibao then instructed them on the fault of slandering the Dharma, showed them the path leading to faith as the foremost virtue, and reproached them with the three passes so that they were flustered and helpless; when he guided them with the five faults, they felt their guilt filling heaven. The eloquence of his mouth cited [authorities] like a rushing torrent, enabling his rejoinders to be peerless. When those assembled like soaring clouds and rain arrived beneath the sun, his illustrious reputation and virtuous renown resounded. The chief ministers throughout the capital and the preeminent in the Dao acclaimed him with praise, [saying], 'The revival of the Great Dharma depends on this man!' Barely a month had passed when he received an imperial summons to the inner palace to clarify the Dao, where the Emperor personally listened to the pure discourse. As briefly recounted above, he did not disappoint his glorious renown. Later, during the imperial tour to Luoyang, he was summoned once again; his fame and glory were exceedingly abundant, surpassing both past and present. Unexpectedly, the pillar of the Dharma suddenly collapsed, and the vessel of benevolence sank: he died of an illness in Luoyi. The unseen and visible realms were shrouded in sorrow; monastics and laypeople were grieved and despondent. An imperial edict was issued to offer condolences and grant mortuary gifts, ordering that he be buried in his native district. As for the rest of his superior attainments in the Dao, their written accounts have not yet been obtained, but they will be compiled as they are found, lest they be lost.

4.15

When the present Emperor was at the Eastern Capital, the monk Jingtai of Luoyi was ordered by imperial decree to confront the Daoist priest Li Rong and discourse on matters of the Dao, No. 5.

4.16

On the eighteenth day of the eighth month of the fifth year of the Xianqing era (660 CE), an imperial decree summoned the monk Jingtai and the Daoist priest Li Rong into the palace at Luoyang. The Emperor asked the monk, 'The Laozi huahu jing narrates the affair of converting the barbarians. How is that affair? Set out its origin and development in full detail.' Jingtai memorialised, 'Examining the glorious deeds of august sovereigns, their traces are manifold: some opened the Mingtang to await the worthy; some visited the Qushi to consult their inferiors; some composed pure verse in the Cypress Hall; some welcomed elegant discussions at Mount Peng. Yet all these merely raced within the arena of the moral teachings of names, never treading the marketplace of the true mystery. How could that compare to our Emperor, whose virtue calms the two primal forces and whose Dao purifies the eight extremes? With ample leisure in the high galleries, his mind synthesises the two teachings; guiding the wheels beyond the world, he raises high the sun of wisdom; governing the footsteps within the realm, he smoothly introduces the mysterious breeze. Thus he decreed that the black-robed and the yellow-capped debate as host and guest. But I, Jingtai, have narrow studies and petty knowledge, like carving ice or casting wood. Respectfully facing the imperial tassel and screens, with axes in attendance, my chest is filled [with awe]. The sacred intention asks about the Daoist Huahu jing's statement that Laozi converted the barbarians into Buddhists: how is this matter?' Jingtai memorialised, 'Laozi's two sections and Zhuangzi's inner and outer chapters take non-being as their master or naturalness as their ancestor. They certainly differ from Buddhist teaching, yet they represent one school of tranquillity and simplicity. Anything beneath this was fabricated by the base and foolish. The Numinous Treasure arose first, and Zhang Ling flourished only during the Wu era; the Shangqing began, and the Ge family only propagated it in the Qi dynasty. There was also Bao Jing, who falsely composed the Sanhuang [jing] and was executed, as is clearly set forth in the Jin history. In our Great Tang, during the Zhenguan era, an imperial edict ordered the universal burning of this Huahu jing. According to Jin-dynasty miscellaneous records and Pei Ziye's Gaoseng zhuan, whenever the Daoist priest Wang Fu debated with the śramaṇa Bai Zu, he was repeatedly bested; Fu then took the 'Treatise on the Western Regions' from the Book of Han and concocted the Huahu jing. Works like the Soushen ji and Youming lu also record the transgression of Wang Fu's forgery.' The Daoist priest Li Rong said, 'Jingtai is ignorant and quotes wildly! I rely on the Huahu jing, which says: "Laozi converted the barbarians into Buddhists." Furthermore, the preface to Laozi says: "He went west to the shifting sands." This makes the matter of converting the barbarians evident!' Jingtai memorialised, 'Li Rong again quotes the Huahu [jing], which I have already pointed out as a forgery. Even if this scripture were a factual record, it would still require taking refuge in the Buddha, the Great Master. In the Huahu jing, Laozi says: "My master is Śākyamuni; he has skilfully entered nirvāṇa." Moreover, Rong cited the preface to Laozi's scripture, which contains no statement whatsoever about "going west to the shifting sands"; it merely says: "Yin Xi said to Laozi: 'Are you about to go into seclusion?'" Based on this, Rong has responded to the imperial decree with falsehoods; I request that he be handed over to strict penalties. Furthermore, the Zhuangzi says: "Lao Dan died, and Qin Shi mourned him." Moreover, the Xijing zaji says: "Laozi was buried in Huaili." These are all solid proofs from classics and histories. Furthermore, among the various scriptures of the Daoists, there are only Zhuangzi and Laozi; all the rest are forgeries and deceits, stealing Buddhist teachings and arranging them criss-cross, caught in a trap from head to tail, finding fault whether advancing or retreating. Even supposing Rong's scripture were altered to remove the words about taking refuge in the Buddha, Your Majesty's Secret Archives also contain Daoist scriptures: I request to confront him before the scholars of the Three Institutes to determine truth from falsehood, so that the true source and the error will be plain.' Li Rong said, 'You monks also translated scriptures wildly! According to the scriptures brought to the Baima [Temple], there was only the Sūtra of Forty-two Sections; all the rest were forged by monks. Recently, Xuanzang has also wildly translated scriptures and treatises.' Jingtai memorialised, 'Li Rong merely engages in empty back-and-forth, knowing nothing of historical records. When Mātaṅga and Dharmaratna first arrived in this land, they translated various scriptures on a grand scale. Thereafter, those of Zhi Qian's company, Kang Senghui's circle, Dharmarakṣa's group, and Kumārajīva's stream all had specific years and months for their translations, as detailed in the various national histories. There were also lay scholars such as Nie Chengyuan and Xie Lingyun who assisted in the translations, all fully detailed in the various catalogues. How can these compare to your forged scriptures? Some claim they were borne in the beak of a vermilion bird; some say a green bird bit them in its mouth; in the end they were scattered and lost in the Longhan era, and finally altered in the Chiming era—all relying on thin air, with no record of their actual existence. Furthermore, as for Rong's statement that "recently Xuanzang has also wildly translated scriptures", I consider it utterly baseless. Xuanzang travelled long in the Five Indias, wonderfully mastering the Sanskrit tongue; evaluated against classical elegance and reason, he is peerless. Moreover, Xuanzang's translations accord with our sage court: they embellish the celestial writings of the two emperors and radiate with the imperial illumination of both sovereigns! An ignorant libationer abruptly engages in slander and praise: according to Rong's crime, he deserves ten thousand deaths!' Li Rong memorialised, 'The two teachings of Laozi and Śākya are both sage words. Neither Rong nor Jingtai can adequately express them.' Jingtai memorialised, 'Rong himself cannot; but I, Jingtai, can.' Li Rong spoke again, 'I rely on the Daoist Daojie jing, which says: "The Dao gave birth to the Buddha; the Buddha is smaller than the Dao." The matter of converting the barbarians is definitely not false.' Jingtai memorialised, 'When Daoist priests use the term "dānapati" (dan-yue), you have already stolen a Buddhist term. In citing the term "kalpa" in your scriptures, you have likewise stolen a Sanskrit word. Prostrating yourselves to receive conversion, you still wear yellow turbans; having already been steeped in the Buddhist breeze, you still do not put on black robes. "Eating our mulberries, yet giving no sweet song." "If a person is devoid of good, why not die quickly?" Kalpa is a Sanskrit word; how could it be Daoist? "There is a person on the border whose name is Thief!"' Li Rong said, 'The Great Dao is chaotic and undifferentiated: what Buddha, what Dao can there be?' Jingtai memorialised, 'Li Rong has nothing inside him, so of course he is empty and undifferentiated.' Li Rong himself said, 'Can you be without dung and filth?' Jingtai memorialised, 'Beside a sage and before an emperor, to use vulgarities as his pivot and bring the talk of alleys into refined discourse! The ancients asked for the Shangfang horse-slashing sword; today one could brush off that donkey's head. "Punishing those who should be punished"—benevolence is indeed benevolent!' Li Rong said, 'My Zhuangzi says: "The Dao is in dung and filth."' Jingtai said, 'Your Dao is in dung and filth—that is said from the lowest perspective! Your Dao is originally pure and empty; why do you not speak from the highest extreme?' He also reprimanded Rong, saying: 'Facing the imperial presence, do you say "my Zhuangzi"?' Li Rong said, 'Your scriptures also say: "Thus have I heard." Ānanda also referred to himself as "I"! What harm is there in my doing so?' Jingtai said, 'The scripture's "Thus have I heard" is the language of the compilation councils. Furthermore, Ānanda had no self; he provisionally spoke of "I". You have not eliminated the self, so you cannot provisionally say "I". Moreover, Ānanda said "I" facing future generations; you now say "I" while directly attending upon the solemn imperial presence. If this is not inappropriate, how can you escape guilt?' Li Rong was at a loss for words, so he mocked him, saying: 'Jingtai, do not speak in fluster and panic! / Before I expose you, you talk on and on!' Jingtai said: 'Li Rong, dark and dim, / How are you different from a dung beetle? / Your former master was a Rice Rebel; / You too are up to no good!' Li Rong then said: 'Your head is like a bottle gourd,' and such words. Jingtai memorialised, 'Facing the imperial crown, one should engage in elegant discourse. Fortunately granted leave to speak freely, I dare to make a brief verse, and also request to mock Li Rong's head.' The sacred intention immediately said, 'You may make a mocking verse that includes his feet.' Tai said: 'Daoist priest Li Rong: / The hair hanging over his forehead is like a sheep's head, / The whiskers growing on his mouth are like a deer's tail; / Barely fit to serve with wine, not worthy of discussing literature. / Continuing to exchange mockery—how reckless you are!' Tai again memorialised, 'Just now I received the sacred intention to mock down to his feet.' He then said: 'Li Rong's waist is long! / Describing him by his appearance: / Repeatedly extending a camel's neck, / Hurriedly bending a snake's waist; / Raising his hands, he suddenly kicks up donkey hooves; / Moving his feet, he continually shakes crane's knees.' Li Rong, repeatedly mocked and pressed, blurted out unawares, 'Jingtai is neither long nor short.' Jingtai memorialised, 'Add one-tenth of an inch to Jingtai and he is too long!' Li Rong said, 'Just now we were mocking each other, and you recite the Rhapsody on the Goddess of the Luo!' Jingtai said, 'This concerns the words of Song Yu; it has nothing to do with the verses of Prince Chen [Cao Zhi]. Your arguments broken and words exhausted, you are utterly flustered and confused! Li Rong is a man of letters from the commandery of Shu; Tai is a talented scholar of Luoyang.' Rong said, 'Master Jia [Yi] is already dead; what talented scholar is there?' Jingtai memorialised, 'Yan [Zun] and Yang [Xiong] have left no heirs; the spiritual essence of the Jiang and Han rivers has waned. For Rong to be considered a man of letters from Shu—how he misrepresents himself!' Li Rong had no words, and turned his speech again, saying, 'This is "spiritual essence waning"; how could there be "spiritual brilliance"?' Jingtai said, 'Singing barbarian songs and seductive tunes, you think yourself refined; with bird-like chirps and perverse words, you fancy yourself an appreciator of fine music.' Li Rong changed the subject again, saying, 'Why do you call me "King Li"?' He then said, 'The Son of Heaven of the Great Tang is originally King Li.' Jingtai said, 'Do your words refer to yourself, or to the Emperor? If to yourself, who are you? If to the Emperor, to call him "King" is to deny he is "Emperor".' Li Rong said, 'My scripture says: "Within the realm there are four greats, and the king occupies one of them." What fault is there in saying "king"?' Jingtai said, 'Guanzi says: "He who is clear on the One is an August Sovereign; he who investigates the Dao is an Emperor; he who penetrates virtue is a King." As for your saying "within the realm there are four greats", your teaching is inherently shallow, and you yourself do not understand it: by taking an Emperor to be a King, your fault is extreme!' Li Rong, being hard-pressed, unawares blurted out, 'Jingtai's words are right.' Jingtai memorialised, 'Since Li Rong has stated that Tai is right, I prostrate myself and beg the imperial scrutiny.' Li Rong changed the subject again, saying, 'The Great Dao and Laozi are revered by the August Emperor. What sort of green-eyed barbarian and shaved-headed brat, arising from the western Rong, comes to throw the Eastern Xia into disorder?' Jingtai said, 'Where the Tathāgata appeared was the centre of Heaven; where our Emperor governs the universe is the centre of Earth. The Buddha-dharma has an entrustment, committed to august sovereigns and kings: wherever there is resonance, it unfailingly penetrates; what need to discuss this or that? If you restrict it by Chinese and barbarian boundaries, I fear you will bring ruin upon yourself at Duiyou! Laozi was a man of Chu; who knows from what land? Furthermore, what Rong just said about "green-eyed barbarian" was merely the vulgar phrase of Li Zhongqing east of the Congling; it has no bearing on Buddhist affairs. Even so, no word goes unanswered: let us discuss the filthy practices of your household! Ignorant ghost-soldiers, laughably mad! Some enclose their bodies in an ash-prison; some smear their forms with cow dung; some carry water vessels on their backs; some bear willow branches on their spines; some untie their hair and hold it behind; some cross ropes and tie themselves backwards; taking latrines as their divine masters; treating wells and stoves as their spiritual guides! Using the language of servants and slaves, citing the designations of the stupid and crude; in their jiao offerings, they mostly set out wine and dried meat; in seeking grace, they demand only gold and silver; bowing to celestial bureaus to petition for blessings, worshipping the Northern Dipper to pray for longevity! The party of illicit sacrifices overflows and does not perish; the crowd of deceivers spreads nets over the social order! Moreover, they kowtow, slap their cheeks, hold tablets in their mouths, and wrap themselves in scarlet; methods of the "Three Drops and Nine Closures", arts of the "Vermilion Gate and Jade Pillar"—having no shame before fathers and sons, how could they feel guilt before older and younger brothers? All these are the practices of your Celestial Masters; are they not your teachings?' Li Rong unawares said, 'They are.' Jingtai said, 'Since Li Rong has repeatedly said Tai is right, why does he not submit? I again beg the imperial scrutiny.' Li Rong memorialised again, 'What Jingtai says, Rong suspects was prepared in advance. I request that we jointly compose a mockery of the candle: this will test ability on the spur of the moment.' Jingtai memorialised, 'Though I have no virtue, words come to me as if recited by heart.' He then said to Li Rong: 'You wish to mock the candle; did you prepare it in advance? The candle and Li Rong are both insentient—in this, you are alike; but the candle's brightness surpasses yours!' Li Rong memorialised, 'The Dao and the Buddha are not things that Rong and Tai can fully express.' Finding the occasion critical, he asked to stop. Jingtai memorialised, 'Li Rong retreats knowing the difficulty; I again beg the celestial scrutiny. The night is deep and the watch is late; I fear tiring the sacred will.' The Emperor ordered a halt. Rong then ran down the terrace, saying, 'I'm leaving!' At that time, Jingtai's legs were numb and he could not walk, so he stood still for a short while. Tai memorialised, 'I previously suffered from wind-palsy.' The Emperor ordered people to assist him. Rong said below the steps, 'Jingtai is already dead; two people are supporting him.' Tai said, 'Before an Emperor, one should by rights tremble with fear; having taken your leave, to speak again—how disrespectful!' The next day, the Emperor ordered Gentleman-in-Attendance Wang Junde to reprimand Li Rong, saying, 'Recently, in debates with the Chang'an monks, your retorts were an unbroken chain; why was it that in debating principles with the monk Jingtai, you had no answer four times?' In his extremity, Li Rong replied, 'Had I not done so, I feared Your Majesty would not be pleased.' Because of this improper conduct, he was ordered to return to Zizhou. His appearance was crestfallen and his reputation abruptly shattered. The hopes of the Daoist priests had rested entirely on Rong; once he lost his footing in the debate, the entire school lost its lustre. Tai was originally a man of Luoyang, naturally possessing the capacity of far-reaching insight. Although he had a general understanding of mysterious principles, he was known for his talent and eloquence. When the Emperor visited the Eastern Capital, he conducted many Buddhist rituals; by day he reviewed the myriad affairs of state, and by night he discussed the Dao. In the leisure left from rites and recitations, he was especially fond of doctrinal schools. The Daoist priest Li Rong was the chief of the Laozi sect; relying on his narrow view, he personally attended by imperial summons. Repeatedly encountering formidable opponents, he nonetheless participated in victorious assemblies. Therefore, Tai was joyfully pushed forward by the assembly to take the vanguard, striking forcefully and breaking him like snapping dry twigs. Rong fell silent, as if his tongue were tied; he directly admitted: 'Tai is right'—this showed that his mind was subdued and his spirit fled. Moreover, before the Heavenly Face, praise and censure were completely consistent. This is indeed a mirror for a thousand ages! Initially known for his eloquence, he was questioned in detail about his talents and arts. Shangguan Yi, Vice Director of the Eastern Secretariat, said, 'He can also compose poetry.' The Emperor ordered him to compose one, and he presented it upon command. The Emperor valued him and wished to have him observe the state and enter official service; he asked whether he wished to return to lay life, and what office he required. Tai replied, 'My longstanding original intention has always been to leave the mundane world; from afar, it is like the Dharmarāja casting off the mundane; close at hand, it is like Chao and Xu escaping the net. Secular glory is not what I admire; I humbly pray not to betray my initial resolve.' The Emperor was greatly pleased by this, and allowed it.

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集古今佛道論衡 — Classical Chinese