破邪論 1.6

1.6

法琳啟。緬尋三元五運之肇。天皇人帝之興。龜圖鳥篆之文。金版丹笥之典。六衡九光之度。百家萬卷之書。莫不導人倫信義之風。述勛華周孔之教。統其要也。未達生死之源。陳其理也。不出有無之域。豈若五分法身三明種智。湛然常樂何變何遷。邈矣真如非生非滅。而能道資萬有慈被百靈。啟解脫彼岸之津。開究竟無為之府。拔群生於見海之外。救諸子於火宅之中。但化隔葱河千有餘載。教流漢土六百許年。龕塔相望神人接踵。所以道安登秦帝之輦。僧會上吳主之車。高座法師能陳八正。浮圖和上巧說五乘。化洽九州福霑三世。其為利物此之謂歟。有隋褫運戎馬生郊。災起四兇毒流百姓。慧燈既隱法雨將收。賴我大唐。上應乾心下協黎願。補天以麗三象。紐地以安五嶽。生民蒙再造之恩。釋門荷中興之賜。方欣六茲五帝四彼三皇。反淳朴之風。行無為之化。竊見傅奕所上誹毀之事。在司既不施行。奕乃公然遠近流布。人間酒席競為戲談。有累清風寔穢華俗。長物邪見損國福田。理不可也。伏惟殿下。往藉三歸久資十善。赴蒼生之望。膺大寶之期。道叶隆平德光副后。發洊雷之響則蟄戶俱開。啟明離之暉則幽衢並鏡。赫矣允矣。難得名矣。固以漢光重世周卜永年。復能降意福門迴情勝境。津梁在念牆塹為心。伏願折邪見幢然正法炬。像化攸寄深幸茲乎。不住憤懣惄焉之志。謹上破邪論二卷。塵黷威嚴。伏增悚息。謹啟。

Falin respectfully states: Reflecting back to the beginning of the three origins and the five movements, the rise of the Heavenly and Human Sovereigns, the script of the tortoise charts and bird tracks, the classics of the golden tablets and cinnabar cases, the standards of the six balances and nine lights, and the books of the hundred schools in ten thousand scrolls—there are none that do not guide the customs of human relations in trustworthiness and righteousness, and recount the teachings of Yao, Shun, Zhou, and Kong. Yet summarizing their essentials, they have not reached the source of birth and death; setting forth their principles, they do not transcend the realm of being and non-being. How could they compare to the fivefold dharmakāya, the three knowledges, and sarvākārajñatā, serenely experiencing constant bliss, free from change and transition? Remote indeed is tathatā, neither arising nor ceasing! Yet its Way can assist all existences, and its compassion covers the hundred spirits, opening the crossing to the other shore of liberation, and unlocking the storehouse of ultimate unconditioned [peace]. It plucks sentient beings out of the ocean of views, and rescues the children from within the burning house.

Yet the teaching was separated across the Pamirs for more than a thousand years, and has flowed into the Han lands for some six hundred years. Niches and stupas face one another; holy persons have followed in succession. Thus Dao'an mounted the carriage of the Qin emperor, and Senghui rode in the chariot of the Wu sovereign; the Dharma Master of the High Seat was able to set forth the eightfold noble path, and the Futu upādhyāya skillfully expounded the five vehicles. The transformation reached across the nine regions, and the blessings moistened the three times. When it comes to benefiting beings, this is indeed what is meant!

When the Sui lost its fortune, warhorses bred in the suburbs; disasters arose from the four malefactors, and the poison flowed to the hundred families. The lamp of wisdom having been hidden, the Dharma rain was about to cease. We rely on our Great Tang, which above responds to the mind of Heaven and below accords with the wishes of the people. It mends the heavens to illuminate the three luminaries, and binds the earth to pacify the five peaks. The living people have received the grace of being remade, and the Buddhist lineage has been granted the gift of revival. We now rejoice that the Five Thearchs have been augmented to six, and the Three Sovereigns have been made four, returning to the customs of purity and simplicity and practicing the transformation of the unconditioned.

I have observed in private the matter of the slander submitted by Fu Yi: although it has not been implemented by the authorities, Yi has openly distributed it far and wide, so that in worldly drinking gatherings it is contested as a source of jest. This impairs the pure wind [of virtue] and truly defiles Chinese customs; it fosters wrong views in beings and damages the state's field of merit. In principle, this must not be permitted. Prostrating, I reflect that Your Highness has long relied on the three refuges and for ages gathered the ten virtues. Fulfilling the hopes of the populace, you have assumed the station of the great treasure. Your virtue harmonizes with peace and prosperity, and your brilliance shines upon the deputy ruler. When you unleash the rumble of redoubled thunder, the hibernating creatures all emerge from their burrows; when you reveal the brilliance of the Fire Hexagram, the dark paths are illuminated as in a mirror. How glorious, how faithful! It is hard to find a name for it. This surely guarantees that the radiance of the Han will double its eras, and the divination of the Zhou will prolong its years. Furthermore, you have deigned to turn your mind to the gate of blessings, and directed your feelings toward the supreme realm, holding the ferry and bridge in your thoughts and taking the rampart and moat as your purpose. I humbly pray that you break down the banner of wrong views and light the torch of the true Dharma; on this rests the provisional teaching, and great indeed is the good fortune!

Unable to quell my indignant and distressed resolve, I reverently present the Poxie lun in two fascicles. Desecrating your majestic presence, I prostrate myself with increasing awe and trembling. Respectfully submitted.