破邪論 1.12

1.12

沙門法琳等啟。琳聞情切者其聲必哀。理正者其言必直。是以窮子念達其言。勞人願歌其事。何者竊見大業末年天下喪亂。二儀𥖨黷四海沸騰。波振塵飛丘焚原燎。五馬絕浮江之路。七童有平壘之歌。烽燧時警羽檄競馳。關塞多虞刁斗不息。道消德亂運盡數窮。轉輸寔繁頭會箕斂。積屍如莽流血為川。人不聊生物亦勞止。控告無所投骸莫從。百姓苦其倒懸。萬國困其無主。豈圖法輪絕響正教陵夷。聖上興弔俗之心。順昊天之命。爰舉義旗平一區宇。當時道俗蒙賴華戎胥悅。於是叶天地而通八風。測陰陽而調四序。和邦國敘人倫。功蓋補天神侔立極。降雲雨而生育。開日月而照臨。發之以聲明。紀之以文物。恩霑行葦施洽蟲魚。方欲重述九疇再敷五教。興石渠之學。布庠序之風。遠紹軒羲近同文景。功業永隆。不知手之舞之足之蹈之者矣。竊見傅奕所上之事。披覽未遍五內分崩。尋讀始周六情破裂。嗚呼邪言惑正魔辯逼真。猶不足聞諸下愚。況欲上干天聽。但奕職居時要物望所知。何容不近人情無辜起惡。然其文言淺陋事理不祥。辱先王之典謨。傷人倫之風軌何者夫人不言。言必有中。夫子曰。一言合理則天下歸之。一事乖常則妻子背叛。觀奕所上之事。括其大都窮其始末。乃罔冐闕庭處多毀辱聖人甚切。如奕此意。本欲因茲自媒苟求進達。實未能益國利人。竟是惑弄朝野。然陛下應天順時握圖受籙。赴萬國之心。當一人之慶。扶危救世之力。夷兇靜亂之功。固以威蓋前王聲高往帝。爰復存心三寶留意福田。預是出家之人。莫不感戴天澤。但由僧等不能遵奉戒行酬報國恩。無識之徒非違造罪。致令傅奕陳此惡言。躄踊痛心投骸無地。然僧尼有罪甘受極刑。恨奕輕辱聖人言詞切害。深恐邪見之者因此行非。案春秋云。魯莊公七年夏四月。恒星不現夜明如日。即佛生時之瑞應也。然佛有真應二身權實兩智三明八解五眼六通。神日不可思議法號心行處滅。其道也。運眾聖於泥洹。其力也。接下凡於苦海。自後漢明帝永平三年夢見金人已來。像教東流靈瑞非一。具在漢魏諸史姚石等書。至如道安道立之輩。圖澄羅什之流。並有高行深解。當世名僧。盡被君王識知貴勝崇重。自五百餘年已來。寺塔遍於九州。僧尼溢於三輔。並由時君敬信朝野歸心。像教興行於今不絕者。寔荷人王之力也。世間君臣父子。猶謂恩澤難酬昊天不報。況佛是眾生出世慈父。又為凡聖良醫。欲抑而挫之罪而辱之。理不可也。尋如來智出有無。豈三皇能測。力苞造化非二儀可方。列子云昔商太宰嚭問孔丘曰。夫子聖人歟。孔子對曰。丘博識強記。非聖人也。又問。三王聖人歟。對曰。三王善用智勇。聖非丘所知。又問。五帝聖人歟。對曰。五帝善用仁信。聖亦非丘所知。又問。三皇聖人歟。對曰。三皇善用時正。聖亦非丘所知。太宰大駭曰。然則孰為聖人乎。夫子動容有間曰。西方之人有聖者焉。不治而不亂。不言而自信。不化而自行。蕩蕩乎民無能名焉。若三皇五帝必是大聖。孔丘豈容隱而不說。便有匿聖之愆。以此校量。推佛為大聖也。老子西昇經云。吾師化遊天竺善入泥洹。苻子云。老氏之師名釋迦文。直就孔老經書師敬佛處文證不少。豈奕一人所能謗讟。昔公孫龍著堅白論。罪三皇非五帝。至今讀之人猶切齒。已為前監。良可悲夫。主上至聖欽明。方欲放馬休牛軾閭封墓。興皇王之風。開釋老之化。狂簡之說尤可焚之。若言帝王無佛則大治年長。有佛則虐政祚短者。案堯舜獨治不及子孫。夏殷周秦王政數改。蕭牆內起逆亂相尋。爾時無佛。何因運短。但琳預居堯世日用莫知。在外見不穩便事。恐蕃國遠聞謂華夏無識。夫子曰。言滿天下無口過。行滿天下無怨惡。言之者欲使無罪。聞之者足以自誡。傅奕出言不遜。聞者悉驚。有穢國風特損華俗。謹錄丹欵冐以啟聞。伏惟大王殿下。天挺英靈自然岐嶷。風神頴越器局含弘。好善為樂邁彼東平。溫易是歡更方西楚。加以阿衡百揆式序六條。德既褰羅仁兼裂網。開康莊之第。坐荀卿之賓。起脩竹之園。醼文雅之客。莫不詩極緣情而賦。窮體物信可譽形。朝野美貫前英者焉。但琳等內顧闕如。方圓寡用。念傅奕下愚之甚。媿凡僧禿丁之呵。惡之極也。罪莫大焉。自尊盧赫胥已來。天地開闢之後。未有如奕之狂悖也。不任斷骨痛心之至。謹錄奕害事輒述鄙詞。件答如左。塵黷威嚴。伏增殞絕。謹啟

Śramaṇa Falin and others submit this memorial. Lin has heard that when feelings are poignant, the voice must be mournful; when principle is upright, words must be forthright. For this reason, the impoverished child longs to express his words, and the toiling laborer desires to sing of his affairs. Why so? Privately we observe that in the final years of the Daye era, all under heaven fell into chaos and destruction. Heaven and earth were defiled and darkened; the four seas boiled over. Waves surged and dust flew; hills burned and plains blazed. The five horses severed the route of crossing the river; the seven boys sang of leveling ramparts. Beacon fires sounded alarms at all hours; feathered dispatches raced in competition. Passes and fortresses faced manifold perils; the night watch was never stilled. The Way waned and virtue fell into disarray; fortune was exhausted and the cycle reached its end. Grain transport was indeed onerous; taxes were gathered with strict precision. Piled corpses were like thickets of weeds; shed blood became rivers. The people found no joy in life; creatures were exhausted to the utmost. Having nowhere to lodge appeal, having no ground upon which to lay their bones, the common people suffered the agony of hanging upside down, and the myriad states were distressed by having no master. Who could have expected that the wheel of the Dharma would cease its resonance and the true teaching decline? His Holy Majesty gave rise to a mind of condoling the common folk and complied with the mandate of August Heaven. Thereupon he raised the righteous banner and unified the realms. At that time, religious and secular alike relied upon him; Chinese and foreigners rejoiced together. Thereupon he harmonized heaven and earth, bringing fluency to the eight winds; he fathomed yin and yang, regulating the four seasons. He harmonized states and organized human relations; his merit surpassed mending the heavens, and his spirit equaled establishing the cosmic pole. He brought down clouds and rain to nurture life; he unveiled the sun and moon to shine from above. He gave expression through culture and learning, and recorded it through literary institutions. His favor soaked even the roadside reeds; his kindness reached insects and fish. Just as he intended to expound anew the Nine Categories and spread again the Five Teachings, to revive the learning of the Shiqu Hall and disseminate the mores of schools, tracing antiquity back to Xuanyuan and Fuxi and matching the modern eras of Wen and Jing, with his meritorious enterprise ever flourishing, one could not help dancing with one's hands and stamping one's feet. Privately we have examined the memorial submitted by Fu Yi: before finishing reading it, our five viscera crumbled; once our perusal was completed, our six emotions shattered. Alas! Heterodox words confuse the correct, and demonic eloquence encroaches upon the true. They are unworthy even to be heard by the lowliest fools; how much less should they disturb the celestial hearing on high? Yet Yi holds a vital office of the times and is known to public expectation; how could he run counter to human feeling and generate malice without cause? His written words are shallow and crude, and his factual reasoning is inauspicious. He insults the statutes and canons of former kings and harms the model norms of human relations. Why so? If a person does not speak, well and good; but if he speaks, he must hit the mark. The Master said: 'If a single word accords with principle, all under heaven will submit to it; if a single deed departs from the constant, wife and children will rebel against it.' Examining the matters submitted by Yi, summarizing their general drift and tracing them from beginning to end, they indeed deceive the imperial court and in many places severely revile and insult the Sage. According to Yi's intention, he originally wished to recommend himself through this and recklessly seek advancement; he truly cannot benefit the state or profit the people, but in the end confuses and toys with court and country. Yet Your Majesty, responding to Heaven and complying with the seasons, took hold of the diagrams and received the talismans, fulfilling the aspirations of the myriad realms and embodying the blessings of the One Man. With your power to sustain the imperiled and rescue the world, and your merit in leveling bandits and quelling chaos, your majesty indeed surpasses former kings, and your fame outstrips past emperors. Thereupon you further set your mind upon the Three Jewels and turned your attention to the field of merit. Among all who have left household life, none fails to gratefully revere the imperial grace. Yet because we monks have failed to uphold the precepts and practices and repay the kindness of the state, ignorant fellows have committed transgressions and accumulated offenses, causing Fu Yi to set forth these malicious words. Beating our breasts and aching at heart, we have no place to lay our bones. If monks and nuns are guilty, they willingly accept the utmost penalty; but we lament that Yi treats the Sage with contempt and insult, using words so severe and harmful. We deeply fear that those with wrong views may commit wrongs on this account. According to the Chunqiu: 'In the seventh year of Duke Zhuang of Lu, in the fourth month of summer, the fixed stars were not seen, and the night was as bright as day.' This was precisely the auspicious response at the time of the Buddha's birth. The Buddha possesses the two bodies of tathatā and response, the two wisdoms of provisional and ultimate, the three knowledges, the eight liberations, the five eyes, and the six superknowledges. The spiritual sun is inconceivable; the Dharma is called 'the place where mental activity ceases.' As for his Way, he transports the myriad sages to nirvāṇa; as for his power, he receives the lowly ordinary beings from the sea of suffering. Since the third year of Yongping under Emperor Ming of the Later Han, when he dreamed of the golden man, the image teaching flowed east, and spiritual portents were not just one. They are detailed in the various histories of the Han and Wei, as well as the records of the Yao and Shi dynasties. As for the likes of Dao'an and Daoli, or the company of Fotudeng and Kumārajīva, they all possessed lofty practice and deep comprehension; being famous monks of their eras, they were all recognized by monarchs and revered by nobles. Over the past five hundred years and more, monasteries and stūpas have filled the nine provinces, and monks and nuns have overflowed the three capital commanderies. This was entirely due to the reverent faith of contemporary rulers and the submission of court and country. That the image teaching has flourished and continued without interruption down to the present day is truly indebted to the power of human kings. In the mundane world, between lord and minister, father and son, it is still said that grace is hard to repay and August Heaven cannot be requited; how much more so is the Buddha the transcendent compassionate father of all sentient beings and the excellent physician for ordinary beings and sages alike! To seek to suppress and thwart him, to condemn and insult him, is utterly unprincipled. When examining the Tathāgata's wisdom, it transcends being and non-being; how could the Three Sovereigns fathom it? His power envelops creation; the two cosmic forces cannot compare. Liezi states: In antiquity, Grand Minister Pi of Shang asked Kong Qiu: 'Is the Master a sage?' Confucius replied: 'Qiu has broad knowledge and a strong memory; I am not a sage.' He asked again: 'Were the Three Kings sages?' He replied: 'The Three Kings were good at employing wisdom and valor; whether they were sages is not known to Qiu.' He asked again: 'Were the Five Thearchs sages?' He replied: 'The Five Thearchs were good at employing benevolence and trust; whether they were sages is likewise not known to Qiu.' He asked again: 'Were the Three Sovereigns sages?' He replied: 'The Three Sovereigns were good at employing the seasons and rectitude; whether they were sages is likewise not known to Qiu.' The Grand Minister was greatly astonished and said: 'If so, then who is a sage?' The Master changed his expression after a pause and said: 'Among the people of the West, there is a sage. He does not govern, yet there is no disorder; he does not speak, yet he is spontaneously trusted; he does not transform, yet it is spontaneously practiced. So vast! The people cannot find a name for him.' If the Three Sovereigns and Five Thearchs were necessarily great sages, how could Kong Qiu have concealed it and not spoken of it, thereby incurring the fault of hiding a sage? Weighing it by this, the Buddha is acknowledged as the Great Sage. The Xisheng jing of Laozi states: 'My master transformed and wandered to Tianzhu, skillfully entering nirvāṇa.' The Fuzi states: 'The master of Laozi was named Śākyamuni.' Even when looking directly into the classics and books of Kong and Lao, textual evidence of their venerating the Buddha as master is by no means scarce. How could Yi alone slander him? In antiquity, Gongsun Long composed the Treatise on Hard and White, condemning the Three Sovereigns and censuring the Five Thearchs; even down to the present day, those who read it still gnash their teeth. This has already served as a prior warning—how pitiable indeed! Our Sovereign is supremely sage and profoundly bright; he is just about to release the horses and rest the oxen, pay respect to the village gates and confer honors upon graves, reviving the style of the august sovereigns and opening up the teachings of Śākya and Lao. Wild and simplistic talk should all the more be burned. If one says that when sovereigns have no Buddha, their great governance lasts long, but when there is a Buddha, tyrannical rule brings short reigns, then consider that Yao and Shun ruled alone and did not pass it to their sons; the sovereign governance of the Xia, Yin, Zhou, and Qin changed frequently, with rebellions arising within the screen walls one after another. At that time, there was no Buddha; why were their dynastic fortunes short? Lin happens to dwell in this era of Yao, using things daily without realizing it; seeing inappropriate affairs from outside, I fear that foreign lands far away will hear of it and consider Huaxia to lack understanding. The Master said: 'When speech fills all under heaven, there is no slip of the tongue; when actions fill all under heaven, there is neither resentment nor malice.' He who speaks wishes to be blameless; he who listens takes it as sufficient warning for himself. Fu Yi speaks insolently; all who hear it are shocked. It defiles the national mores and especially harms the customs of Huaxia. I respectfully record my sincere feelings and venture to submit them for your hearing. We humbly reflect that Your Royal Highness, the Prince, is endowed by Heaven with heroic spirit and was naturally precocious in childhood. Your spiritual disposition is outstanding and your capacity is vast and magnanimous. Finding joy in doing good, you surpass that King of Dongping; finding delight in gentleness and affability, you outshine the ruler of Western Chu. Moreover, as Prime Minister coordinating the hundred officials, you regulate the six administrative tracks. Your virtue has cleared away traps, and your benevolence has torn open nets. You open the mansion on the wide avenue, seating guests like Xun Qing; you build the garden of tall bamboo, banqueting refined and elegant guests. None fails to exhaust feelings in poetry or comprehensively depict things in rhapsodies; truly you can be praised in court and country, your excellence uniting the former heroes. But Lin and the others look within ourselves and find shortcomings, of little utility in square or circle. Reflecting upon Fu Yi's extreme folly, we feel ashamed of his rebuking ordinary monks as bald rascals; his malice is extreme, and no offense is greater. Since the times of Zunlu and Hexu, and after the opening of heaven and earth, there has never been one as wildly rebellious as Yi. Unable to bear the utmost heartbreak, I have respectfully recorded the harmful points made by Yi and ventured to express humble words, answering each item as set forth to the left. Defiling your august majesty, I humbly add to my dread of death. Respectfully submitted.