[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [破邪論](https://indike.org/pramana/in.bauddha.taisho.2109) › 1.32 # 破邪論 1.32 破邪論 1.32 - **Language:** Classical Chinese ### [1.32](https://indike.org/pramana/in.bauddha.taisho.2109.1.32) 吳書曰。吳主孫權赤烏四年辛酉之歲。有沙門康僧會。是康居國大丞相之長子初達吳地營立茅茨設像行道。吳人初見謂之妖異。有司奏聞。吳主問曰。佛有何神驗也。僧會答曰。佛晦靈迹出餘千載。遺有舍利應現無方。吳主曰。若得舍利當為起塔。經三七日遂獲舍利五色曜天。剖之逾堅燒之不然。光明出火作大蓮華照曜宮殿。吳主嘆異信心乃發。因造建初寺度人出家。吳主問尚書令都鄉侯闞澤曰。漢明帝已來凡有幾年。闞澤對曰。從永平十年至今赤烏四年。合一百七十五年。吳主曰。佛教入漢既久。何緣始至江東。闞澤對曰。永平十四年。五岳道士與摩騰捔力之時。道士不如。南岳道士褚善信費叔才等。在會自憾而死。門徒子弟歸葬南岳。不預出家無人流布。後遭漢政陵遲兵戈不息。經今多載始得興行。吳主又曰。孔丘老子得與佛比對以不。闞澤對曰。臣尋魯孔丘者。英才誕秀聖德不群。世號素王。制作經典。訓獎周道教化來葉。師儒之風澤潤今古。亦有逸民如許成子原陽子莊子老子等百家子書。皆修身自翫。放暢山谷縱大其志。學歸淡泊事乖人倫長幼之節。亦非安世治民之風。至漢景帝。以黃子老子義體尤深。改子為經。始立道學。勅令朝野悉諷誦焉。若將孔老二家遠方佛法。遠則遠矣。所以然者。孔老設教。法天制用不敢違天。諸佛設教。天法奉行不敢違佛。以此言之。實非比對明矣。吳主大喜。用澤為太子太傅。 > The Book of Wu states: In the fourth year of the Chiwu era of the Lord of Wu, Sun Quan, a xinyou year, there was the śramaṇa Kang Senghui, who was the eldest son of the grand chancellor of the kingdom of Kangju. When he first arrived in the territory of Wu, he set up a thatched hut, installed an image, and practiced the path. When the people of Wu first saw him, they regarded him as bizarre and uncanny. The relevant officials reported the matter to the throne. The Lord of Wu asked, "What divine verification does the Buddha possess?" Senghui replied, "The Buddha withdrew his spiritual traces more than a thousand years ago. The śarīra he left behind manifest in response without fixed bounds." The Lord of Wu said, "If you obtain a śarīra, I will erect a stupa for you." After thrice seven days, a śarīra was finally obtained; five-colored light shone to the heavens. Striking it only made it harder; burning it could not set it aflame. Radiant light came forth from the fire, turning into a great lotus flower that illuminated the palace halls. The Lord of Wu marveled in admiration, and his faithful resolve arose. Thereupon he constructed the Jianchu Monastery and ordained people into renunciation. The Lord of Wu asked Kan Ze, Prefect of the Masters of Writing and Marquis of Duxiang, "How many years have passed since the time of Emperor Ming of the Han?" Kan Ze replied, "From the tenth year of the Yongping era until the present fourth year of the Chiwu era, it is a total of one hundred and seventy-five years." The Lord of Wu said, "Since the Buddhist teachings entered the Han so long ago, why did they only now begin to reach Jiangdong?" Kan Ze replied, "In the fourteenth year of the Yongping era, when the Daoists of the Five Sacred Peaks contested powers with Mātaṅga, the Daoists were inferior. The Daoists of the Southern Sacred Peak, Chu Shanxin, Fei Shucai, and others, died of self-reproach right in the assembly. Their disciples returned to bury them at the Southern Sacred Peak; none took part in renunciation, and there was no one to disseminate \[the teachings\]. Later, the Han government declined, and military strife never ceased. Only after the passage of many years until now have they been able to flourish and circulate." The Lord of Wu also said, "Can Kong Qiu and Laozi be compared with the Buddha or not?" Kan Ze replied, "Your servant observes that Kong Qiu of Lu had extraordinary talents and preeminent brilliance, with sagely virtue standing above the crowd. The world titles him the Uncrowned King. He fashioned the classics, instructed and encouraged the Zhou path, and taught posterity. The ethos of the master Ru has nourished past and present. There were also recluses such as Xu Chengzi, Yuan Yangzi, Zhuangzi, and Laozi, among the writings of the hundred schools of masters. They all cultivated themselves in self-amusement, roaming freely in mountains and valleys, giving free rein to their lofty ambitions. Their study ended in plain detachment, their deeds running contrary to the decorum of human relations and the junior-senior order, nor was it the style to bring peace to the world and govern the people. Coming to Emperor Jing of the Han, considering that the principles and substance of Huang\[di\] and Laozi were especially profound, he changed their works from 'masters' to 'scriptures' and first established Daoist learning, ordering the court and the countryside to chant and recite them. If one places the two schools of Kong and Lao far alongside the Buddhist Dharma, far apart they are indeed! Why is this so? When Kong and Lao established teachings, they took Heaven as their model and established uses, not daring to contravene Heaven. When the Buddhas established teachings, Heaven took the Dharma as its model and practiced it, not daring to contravene the Buddha. Stated in this way, it is truly clear that they are beyond comparison." The Lord of Wu was greatly delighted and appointed Ze as Grand Tutor to the Crown Prince. > — English (machine translation) (machine translation) - [Previous: 1.31](https://indike.org/pramana/in.bauddha.taisho.2109.1.31) - [Next: 1.33](https://indike.org/pramana/in.bauddha.taisho.2109.1.33) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2109.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2109~en-mt.1.32) — English, machine translation ## Linked texts (3) - [釋迦方志](https://indike.org/pramana/in.bauddha.taisho.2088.2.104) — 道宣, Classical Chinese - [集古今佛道論衡](https://indike.org/pramana/in.bauddha.taisho.2104.1.8) — Classical Chinese - [續集古今佛道論衡](https://indike.org/pramana/in.bauddha.taisho.2105.1.62) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2109.1.32](https://indike.org/pramana/in.bauddha.taisho.2109.1.32) · Pramāṇa