集古今佛道論衡 4.16

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.