破邪論 2

English (machine translation) 2

Language: English

2.1

Composed by Śramaṇa Shi Falin of Jifa Monastery under the Tang

Answering [the claim of] thirty-five generations and over six hundred years from Qin Zhong downward: It is replied: The Records of the Grand Historian states that before the Yin dynasty, genealogies of the feudal lords cannot be obtained because the order was largely lost and the chronology is difficult to know. Therefore, the Classic of Documents merely uses sexagenary cycles for order without years or months, truly because the historical records were deficient and did not record them. The heterodox view claims that from Qin Zhong down to the Second Emperor there were over six hundred years; at first glance this seems long, but what definite evidence does it have? According to the Spring and Autumn period and earlier, Qin did not originally exist. Only since the Spring and Autumn period did there begin to be an Earl of Qin. During the Spring and Autumn period, although Qin gradually rose to hegemony, it was merely a small town of Zhou. In the reign of King Xiao, Feizi was ordered to pasture horses between the Qian and Wei rivers; not having received the Heavenly mandate, they had no calendar. In the reign of King Xuan, his great-grandson Qin Zhong first received a carriage and horses to serve as an attendant officer. Zhong's grandson Duke Xiang was elevated to the rank of earl for escorting King Ping in his eastward move. Only from Duke Wen downward does Qin first appear in the Records of the Grand Historian. From then until its destruction was no more than two hundred-odd years. The Records of the Grand Historian, the Bamboo Annals, and Master Tao's Chronicle all state that Qin had no dynastic calendar and was a sub-vassal during the Zhou era. Therefore, Yinju [Tao Hongjing] listed it beneath the feudal lords. For what reason could there be a continuous chronology down to Huhai? The Records of the Grand Historian only begins to record it continuously from Duke Li, lasting one hundred and one years, ending with the Second Emperor. Even if there are dates, they are all appended to the Spring and Autumn Annals and do not possess an independent chronicle. At the end of King Nan's reign, King Zhaoxiang of Qin, taking advantage of Zhou's weakness, first destroyed the Zhou state and usurped the title of king. Historical accounts consistently maintain that the Qin [dynasty proper] lasted only five generations and forty-nine years. The Catalogue of History by Yang Bin, Secretarial Director of Qi, states: "From Qin's initial enfeoffment to its destruction, there were thirty-five generations and over six hundred years in all." This refers to the over six hundred years that elapsed since the initial enfeoffment with the name Qin, not that it held hegemony over the Central Plain for many years. The heterodox view extends the short lifespan of Qin and falsely claims a long duration; how completely absurd!

Answering [the claim that] rulers without the Buddha enjoy long years, while with the Buddha reigns are short, and that for twenty-nine generations from Paoxi downward to Emperor Gao of the Han, rulers were enlightened and ministers were loyal: It is replied: Why did Paoxi rule alone without [his throne] reaching his sons and grandsons? The two rulers Yao and Shun were ranked among the Five Emperors: Yao aided the good and transmitted to the sagely; Shun was abundantly benevolent and sagely wise. As discussed in the Two Canons of the Classic of Documents, their transformation of the people and governance achieved the highest merit; they were enlightened rulers imitating Heaven whom the people could not name. Yet Yao also deposed his elder brother to establish himself, and his son Danzhu was unworthy. Shun had an obstinate father and a deceitful mother; both [reigns] ceased with a single person and could not pass to their heirs. At that time there was no Buddha—why were they not transmitted generation after generation, but vanished so swiftly? The Chronicle by Yinju states that Yu of the Xia ruled for nine years; Yi usurped for fifteen years; Zhuo usurped for twelve years; Gao ruled for eleven years; Gui of the Xia ruled for fifty-two years. It is further replied: The Book says: "Sublime was the success of Shun and Yu in possessing all under Heaven! How glorious were their cultural patterns!" The "Counsels of Great Yu" states: "Yu was able to live in a humble palace and eat meager food, use coarse curtains and plain cloth garments, and exhaust his strength on ditches and water channels." He regulated the waters for the people and performed meritorious service for them. If Sovereign Heaven aids virtue, why was his heavenly mandate not long-lasting, ruling for only nine years? Examining the Chronicle: in the reigns of Sovereign Xiang and Shaokang of the Xia, their subjects Youqiong Yi and Han Zhuo, as well as the states of Fengyi, Huaiyi, Huangyi, and Zhenxun, consecutively rebelled for twenty-six years in all, usurping the Xia and setting themselves up. At that time there was no Buddha; from whom did usurpation and rebellion arise?

Tang of the Yin ruled for (thirteen years); Wai Ding ruled for (three years); Zhong Ren ruled for (four years); Tai Jia ruled for (ten years); Wo Ding ruled for (thirteen years); Tai Wu ruled for (ten years); Wai Ren ruled for (three years); Wo Jia ruled for (four years); Pan Geng ruled for (nine years); Xiao Xin ruled for (seven years); Wu Yi ruled for (four years); Zu Geng ruled for (seven years); Zu Yi ruled for (ten years). It is further replied: Tang was benevolent and refrained from killing, opening three sides of the net, and banishing Jie of the Xia to Mingtiao, possessing immense benevolence and virtue. At that time there was no Buddha; why was his heavenly mandate not long, and the years of Wai Ding and Wai Ren even shorter? The Classic of Documents states: "Tang conducted nine punitive expeditions, and Tai Jia made five campaigns." Yi Yin enthroned Tang's second son Sheng, and then enthroned Sheng's younger brother Zhong Ren, and also banished Tai Jia to the Tong Palace. The Books from the Ji Tomb state that Yi Yin usurped the throne himself, after which Tai Jia secretly emerged, personally killed Yi Yin, and employed his son. Since this is called an age of loyalty and simplicity, and at that time there was no Buddha, why did disasters arise within the household screen and rulers and ministers lack the Way?

King Wu of the Zhou ruled for (eleven years); King Yi ruled for (three years, terminating the lineage); King Xi ruled for (five years, terminating the lineage); King Qing ruled for (six years); King Kuang ruled for (six years); King Yuan ruled for (eight years); King Lie ruled for (seven years); King Jing ruled for (six years); King Zhen ruled for (eight years); King Dao ruled for (one hundred and one days); King Ai ruled for (three months); King Si ruled for (five months).

2.3

I reply: When King Wu campaigned against Zhou, his troops crossed Mengjin Ford; a white fish leaped into his boat, responding to Heaven's auspicious mandate. The *Rules of Posthumous Titles* says, 'One who overcomes and settles calamity and chaos is called Wu (Martial).' The common people relied on him to be revived; he honored the village gates [of the worthy] and mounded the tomb [of Bi Gan]; he rested the oxen and released the horses, and his governance brought about supreme peace. You claim that before Buddhism [dynasties] lasted long; why then was his reign so short, ruling for only eleven years? King Yi and King Xi further saw their lineages severed.
As a further reply to the claim that 'before the Buddha appeared in the world there was neither usurpation nor treason':
I reply: Why was it that King Xian, the younger brother of King Lie of Zhou, usurped the throne and ruled for forty-eight years? King Dao stood on the throne for a hundred and one days and was murdered by his concubine-born younger brother Zichao. King Ai, the younger brother of King Jing, ruled for three months, and his younger brother King Si killed him outside [the court]; King Si ruled for five months, and his youngest brother King Kao, [named] Wei, in turn killed him—these three kings collectively ruled for a single year. These matters derive from Yang Bin's *Catalogue of Histories* and Lord Tao's *Chronology*.
Qin had five generations, six rulers, and forty-nine years:
King Zhao, five years (only after extinguishing Zhou did he first claim the title of king, reigning for five years);
King Xiaowen, [named] Shi (one year);
King Xiang, [named] Chu (three years);
First Emperor, [named] Zheng (thirty-seven years);
Huhai (three years);
Emperor Shang, [named] Ziying (forty-six days).
I further reply: In the fifth year of King Xian, Duke Mu of Qin first achieved hegemony. In the thirty-fourth year, Qin usurped the government of Zhou. The *Bamboo Annals* states that prior to [Qin] Zhong there were originally no recorded years or chronological genealogies. Lord Tao also states that Qin were usurping rulers who did not rely on virtuous governance, and their succession did not fall within the succession of the Five Phases. Even if their years had been long and distant, they were ultimately not legitimate emperors or kings. Taking the short as long and pointing to the void as real—what reasoned view is there in this? In Qin times, they built [the Great Wall] to the north to defend against the Hu; they falsely put Fusu to death and forged the installation of the Second Emperor; Chen Sheng swarmed like ants and caused rebellion east of the Passes. In Han times, the Xiongnu breached the frontiers, their beacon fires illuminating the Ganquan Palace; the Southern Yue would not submit, so [the Han] had to drill in naval warfare.

2.4

Emperor Gaozu of the Han was on the throne (twelve years);
Emperor Hui (seven years);
Emperor Wen, the fourth son of Gaozu (not the principal heir);
Emperor Wu, originally the King of Jiaodong, the sixth son of Emperor Jing (not the principal heir).
In the time of Filial Jing, the seven kingdoms including Wu and Chu all rebelled. When Emperor Zhao collapsed, his brother's son, the King of Changyi, was installed; he was on the throne for twenty-seven days, having committed in all one thousand one hundred and twenty-seven transgressions. Huo Guang deposed him and later installed Emperor Xuan. At this time there was no Buddhism; why then was it like this?

2.5

The Later Han had altogether twelve emperors and one hundred and ninety-five years.

2.6

Guangwu (thirty-three years);
Filial Ming (eighteen years);
Emperor Zhang (thirteen years);
Emperor He (seventeen years);
Emperor An (nineteen years);
Emperor Shun (nineteen years);
Emperor Huan (twenty-one years);
Emperor Ling (thirty-one years);
Emperor Xian (thirty years).
Yinju states that from the first year of the Huangchu reign of the Wei to the end of the Xiao Qi, there were in all two hundred and eighty years.

2.7

The Tuoba Yuan Wei had seventeen rulers, lasting in all 179 years. At that time, why was the dynasty long-lasting even though the Buddha had come? I answer: The Book of the Later Han states that Emperor Guangwu settled disorder and restored orthodoxy, and Emperor Ming brought about peace and prosperity. The people suffered no anxiety within a hundred li, and officials had no toil beyond their gates. Qilin entered the imperial parks, and divine phoenixes perched in the paulownias; there were red sparrows, patterned tortoises, dark birds, and white deer. Auspicious omens all arrived, and the myriad people were universally joyful. The emperor bestowed vast and boundlessly billowing grace, spreading moistening bounty that reached Heaven and welled from springs. The eight quarters imbibed his transforming influence, and the myriad states revered his wind. Works such as the Lunheng all say that the auspicious signs of the Later Han were not shameful even when compared to the Zhou and Xia. You say that where there is the Buddha, dynastic mandates are short; why then were these years long? Fu Yi says: In the Western Regions, the barbarian kingdom of Danmo had 320 soldiers; the Xiaoyuan kingdom had 200 soldiers; the Ronglu kingdom had 300 soldiers; the Qule kingdom had 300 soldiers; the Yinai kingdom had 350 soldiers; the Yulishi kingdom had 331 soldiers; the Shanxiang kingdom had 35 soldiers; and the Guhu kingdom had 45 soldiers. In all, the barbarian troops of these eight kingdoms amounted to 1,891 men. All of them managed to inherit their royal lines, occupy their lands, and wage war against one another to massacre each other's countries. How much more so now with the 200,000 monks and nuns of the Great Tang, who band together in barbarian teachings and fully win the hearts of the people—how could we not guard against them in advance? I answer: Checking the 'Treatise on the Western Regions' in the Book of the Han, it states that the eight kingdoms including Danmo and Xiaoyuan are all east of the Congling Mountains, barbarian kingdoms within Han territory, calculated to be no more than ten thousand li from Chang'an. They were originally not the land of Tianzhu where the Buddha was born. Furthermore, there were no monks and nuns plotting rebellion within them. Even if they committed evil, what does that have to do with the monks here? It is merely that a mad demon has entered Fu Yi's heart, raising heterodox doctrines outwardly, vainly citing past events and falsely slandering present worthies. The discerning know his wild talk, while the foolish will inevitably produce divergent views, bringing delusion and confusion to the court and countryside—this is profoundly lamentable! The first refutation: regarding the claim that the Buddha's coming to the Han land brought harm without benefit, ruined families where it entered families, ruined countries where it entered countries, and that the Buddha-Dharma only began to arrive in the time of Emperor Ming of the Han. A gentleman of right faith of the sacred court of the Great Tang states: The Buddhas, the Great Persons, are lofty gentlemen who transcend the secular, wandering in the wondrous park of nirvāṇa and abiding in the true emptiness of prajñā. They cannot be sought through words and images, nor measured by emotions and thoughts. Their form is identical with the Dharma-nature, and their life is equal to empty space. Yet responding to beings, they manifest bodies like the moon in the water. Therefore, Guḍa saw a three-foot appearance, while arhats beheld a sixteen-foot form. Vast, it fills empty space; minuscule, it enters a fine hair. Responding with physical forms in accordance with conditions, their transformation has no fixed standard. Investigating the origins of Śākyamuni: according to the Suburban Sacrifices of the Eastern Capital of Han, the Jin and Wei histories, Wang Jian's Catalogue of History, Fei Changfang's Record of the Three Jewels, and collating scriptures such as the Lalitavistara and the Abhiniṣkramaṇa-sūtra, all state that the Buddha was [conceived] in the time of Zhou, under the fifteenth sovereign, King Zhuang, in his ninth year, the guisi year, on the eighth day of the fourth month. Riding a sandalwood pavilion and manifesting the form of a white elephant, he descended from Tuṣita to the city of Kapilavastu in central Tianzhu, entering the womb of Queen Māyā, the principal consort of the kṣatriya royal lineage's Great King Śuddhodana. Arriving at the tenth year, the jiawu year, on the night of the eighth day of the fourth month when the Ghost constellation conjoined, beneath the plakṣa tree in the Lumbinī park, he was born from the right side of Queen Māyā, emitting a great radiance that illuminated the three-thousandfold world. The Scripture of Auspicious Responses says that when the boiling star appeared below, the Crown Prince was born; the Abhiniṣkramaṇa-sūtra also says that though the sky was cloudless, rain fell spontaneously. The Zuo zhuan says that stars fell like rain, and Du Yu's commentary explains that this was because there were no clouds at the time—which fully accords with the Buddhist sūtras. Thoroughly learned scholars consider this to be the time of the Buddha's birth. At nineteen he renounced the world, at thirty he achieved the Way, and for forty-nine years he remained in the world preaching the Dharma, benefiting gods and humans, and liberating all beings. In the fourth year of King Kuang of Zhou, the renzi year, in the latter part of the night on the fifteenth day of the second month, he entered parinirvāṇa at Kuśinagara. From his extinction until the present fifth year of Wude of the Great Tang, the renwu year, it is calculated to be 1,221 years. One hundred and sixteen years after his extinction, in eastern Tianzhu there was King Aśoka, who collected the Buddha's relics, commanded ghost soldiers, and widely erected 84,000 jewel stupas throughout Jambudvīpa. Within the nine provinces of this Han land of ours, there are also jewel stupas. The time of erecting these stupas fell in the twenty-sixth year of King Jing of Zhou, the dingwei year. The stupas arose in the Zhou era and passed through twelve kings down to the thirty-fourth year of the First Emperor of Qin. When he burned the texts, King Aśoka's various stupas were hidden and lost on account of this, and the whereabouts of Buddhist scriptures and chronicles became unknown. As the scripture catalogues of Shi Dao'an and Zhu Shixing state, in the time of the First Emperor, there were eighteen foreign śramaṇa worthies, including Shi Lifang, who brought Buddhist scriptures to convert the First Emperor. The First Emperor did not comply and ended up imprisoning Lifang and the others. At night, a sixteen-foot diamond being came, broke open the prison, and brought them out. The First Emperor was terrified and bowed his head to apologize. Question: Although there is this account, the year is not known; what can serve as proof? Please set forth the resolution. Answer: In the Western Han during the time of Emperor Cheng, the biography of the Director of Waterways and Grand Master of the Palace Liu Xiang states that Xiang widely viewed historical records and thoroughly inspected the classic scriptures. He would often state: 'Searching broadly through the classics and registers, I frequently saw Buddhist scriptures.' And when compiling the Liexian zhuan, he said: 'I searched the archived books and looked back into the Grand Historian's initial drafting of the illustrations of the immortals. From the Yellow Emperor down through six eras to the present, those who attained the Way of Immortality were over seven hundred persons.' Xiang examined their truth and falsity and definitively established 146 persons, further stating: 'Seventy-four of them have already appeared in Buddhist scriptures.' Inferring from Liu Xiang's mention of 'archived books,' these were probably books hidden among the populace during the Qin era; others say they were books hidden within Confucius's residence. Arguing from this, how could it not be that long before the Qin and Han, the Buddha-Dharma was already circulating in Cīnasthāna? Investigating what Dao'an recorded, the twelve worthies were also among the number of seventy; today the Liexian zhuan shows seventy-two persons. Examining the Scripture on the Parinirvāṇa of Mañjuśrī, it says: 'Four hundred and fifty years after the Buddha's extinction, Mañjuśrī arrived at the Snow Mountains and preached the twelve divisions of scripture for five hundred immortals; having finished, he returned to his native land and entered nirvāṇa.' The auspicious sign of the fixed stars was precisely that time. Checking the 'Treatise on Geography' and 'Treatise on the Western Regions', it says that the Snow Mountains are precisely the Congling Mountains; the thirty-six kingdoms beneath them had long submitted to the Han, and because the Congling Mountains have much snow, they were called the Snow Mountains. The place Mañjuśrī went to convert the immortals was precisely that location. Examining and verifying this, what Liu Xiang discussed can serve as proof. Although it met with destruction by fire in the Qin era, it emerged again with the rise of Han. Thus, in Jing, Yang, Wu, Shu, Fufeng, and Luoyang, the places where there are jewel stupas have all produced divine miracles; these are fully recorded in numerous books and are not mere conjecture. Checking the third year of Hongjia of Emperor Cheng, the year being guimao, Liu Xiang compiled the Liexian zhuan, which makes this clear. Hence we know that the Buddha-Dharma came long ago during the Zhou era. For a person blind from birth to say that where there is the Buddha dynasties are short is truly lamentable! According to the sūtras and vinaya, Śākyamuni's true Dharma lasts one thousand years, the semblance Dharma one thousand years, and the final Dharma ten thousand years. For the first five thousand years, learners among the four assemblies attain the three clear knowledges and realize the four fruits of the path; even after the final Dharma arrives, they still wear the kāṣāya robe. Checking the Zhoushu yiji, it says that King Mu heard there was a Buddha in the west, and thereupon rode his eight fine steeds, including the Bay, travelling west to seek the Buddha and thereby perform an exorcistic ritual. Inferring on this basis, it accords with Master Shangtong of the Qi responding to the envoy from Goguryeo: 'The Buddha was born in the twenty-fourth year of King Zhao, the fifth sovereign of the Western Zhou, the jiayin year; down to the present fifth year of Wude, it has been 1,577 years.' Truly, by the time of King Mu, the Dharma had already traveled eastward; Liu Xiang's words are made all the clearer. Furthermore, when Emperor Wu of Han excavated the Kunming Lake and found black ashes, he asked Dongfang Shuo. Shuo said: 'This is not known to your subject; you may ask the barbarian peoples of the Western Regions.' Later, when the foreign śramaṇa Dharmaratna arrived, he was asked about the matter. Ratna said: 'These are the residual ashes from the kalpa fire.' Since Dongfang Shuo was broadly knowledgeable, a man of universal learning, and born with extraordinary talent, there was no question he did not answer, no word he did not reply to; how could he have failed to understand, anticipating and noting the barbarian? It was merely that Shuo had long known that the Buddha-Dharma would flourish and an eminent person would surely arrive, hence he gave this answer. After the Buddha passed away, Ānanda held the teachings in memory, not losing a single word. Mahākāśyapa convened the council; one thousand arhats wrote them all on bark and paper, and inscribed them on tree leaves, causing five hundred Central States to revere and uphold them together, and sixteen great kings to erect stupas simultaneously. Reaching the Han era, it flowed eastward to the two capitals, spanning sixteen generations of emperors, translating barbarian and Sanskrit manuscripts into the correct language of Han, transmitted continuously down to the present for nearly six hundred years. Therefore, the sun of the Buddha shone again, starting from the beginning of Yongping; scriptures and images flourished anew, bursting forth from the start of Kaihuang. The Wei man Zhu Shixing and the śramaṇa Wei Dao'an and others all recorded them: combining both Chinese and foreigners, monks and laity, there were 182 persons in all; the translated sūtras, vinaya, precepts, treatises, Great and Small Vehicle tripiṭaka, and miscellaneous records, totaled 2,171 works in 6,446 fascicles. None failed to shower sweet dew upon the realm of the eight māras, and shed the sun of wisdom within the three realms of existence, guiding those of the future and transmitting the supreme undertaking forever. In teaching people to abandon evil and practice good, the Buddha-Dharma comes foremost; in benefiting the state and aiding the people, nothing can match it. You say it 'ruins families'—whose family has it ruined? You say it 'ruins countries'—which country has it ruined? You heterodox wretch, you hornless beast! Long harbouring a jackal's heart and perpetually nursing a scorpion's venom, you lack a hair's breadth of goodness and bear guilt heavy as mountains. Growing in evil without repenting, as you age you become all the more obstinate. To measure the Sacred Honoured One with the deliberations of one blind from birth—how is this different from the quail laughing at the roc, or the well-frog disbelieving in the vast sea? You can truly be called an icchantika, a recalcitrant breed, a sinner of the hells! Grieving and pitying you, I have therefore composed this treatise. If we examine the seventy-two rulers, the Three Sovereigns, the Five Emperors, Kong Qiu, Li Lao, and the sages and worthies of the Han land, none failed to have their bones buried by the Three Springs and their corpses lie prostrate in the Nine Earths. None had anything like the Buddha's relics, which manifest auspicious omens and emit light, do not burn in fire, and are not shattered by anvil and hammer. Being present today, this can be proven immediately by putting it to the test! Relying on this single matter alone, it is sufficient to recognize the divine virtue of the Buddha-Dharma. Who among the various sages of Cīnasthāna can be compared with him? Yet you wish to destroy and abolish it—such a deed is hard to tolerate! Damaging moral customs, ruining the field of merit, deceiving and confusing the common people, and staining the imperial court—this is truly lamentable!

2.8

Translated by the śramaṇa An Shigao (176 works); translated by the śramaṇa Kumārajīva (98 works); translated by the śramaṇa Wei Dao'an (24 works); translated by the śramaṇa Yan Fotiao (7 works); compiled by the śramaṇa Baochang (A Catalogue of All the Scriptures, 4 fascicles, recording 1,433 works translated); translated by the Wu man Zhi Qian (129 works); translated by the Jin man Nie Chengyuan (3 works); translated by the Jin man Nie Daozhen (54 works); translated by the Song man Xie Lingyun (the 36-fascicle Nirvāṇa); translated by the Northern Liang's Marquis of Anyang, Juqu Jingsheng (35 works); translated by the Northern Wei's Governor of Qicheng Commandery, Yang Xuanzhi (1 work); compiled by the Northern Wei's Li Kuo, A Catalogue of All the Scriptures (470 works); translated by the Wei man Wan Tianyi (1 work); translated by Prince Wenxuan of Jingling of the Qi, Xiao Ziliang (17 works); translated by the Qi Cavalier Attendant Yu Jie (1 work); translated by the Liang man Mu Daoxian (1 work); commented on by Emperor Wu of Liang (the Large Prajñāpāramitā Scripture, 50 fascicles); compiled by the Liang man Yuan Tanyun (Excerpts of Treatises, 1 work); compiled by Emperor Jianwen of Liang (Record of the Dharma Collection, 1 work, 200 fascicles); the Inner Essentials by the Liang Secretarial Aide Yu Xiaojing (1 work); translated by the Sui man, the Governor of Yangchuan Commandery, Tan Fazhi (1 work). The above are translators of scriptures from antiquity.

2.9

Liu Yiqing, Prince Kang of Linchuan of the Song, authored the *Xuan yan ji* (one work) and also authored the *You ming lu* (one work). Wang Yan of Taiyuan authored the *Ming xiang ji* (one work). Wang Jin of Langye authored the *Seng shi*. Xiao Ziliang, Prince Wenxuan of Jingling of the Qi, composed the *Sanbao ji zhuan* (one work). Pei Ziye, Editorial Director of the Qi, authored the *Gaoseng zhuan*. Liu Quan of Huainan authored the *Yibu si ji*. Xi Jingxing, Director of the Imperial Secretariat of the Jin, authored the *Dongshan seng zhuan*. Lu Mingxia, Director of the Imperial Secretariat, authored the *Shamen zhuan*. Zhang Xiaoxiu, Assistant Governance Officer, authored the *Lushan seng zhuan*. Wang Yanxiu of Taiyuan authored the *Ganying zhuan*. Zhu Juntai of Wuxing authored the *Zhengying zhuan*. Gan Bao, Attendant Gentleman of the Imperial Secretariat of the Jin, authored the *Soushen lu*. Tao Yuanliang, Magistrate of Pengze, authored the *Soushen lu*. The Daoist Tao Yinjü composed the *Fa putixin lifo wen*. The Daoist Lu Xiujing composed the *Dui shamen ji*. Yan Yanzhi, Master of Splendid Happiness of the Song, composed the *Tinggao wen*. Zhou Yong, a recluse of the Qi, authored the *Sanzong erdi lun*. Zhen Luan, Unequalled in Honor of the Zhou, authored the *Xiaodao lun* (one work). Fei Changfang of Chengdu under the Sui authored the *Sanbao lu*. The above are broadly learned gentlemen and monarchs of great capacity and vision since antiquity who reverenced the Three Jewels and authored records and biographies of the śramaṇas. In response, it is said: These former worthies all translated Buddhist scriptures, compiled catalogues, records, and biographies; they all exhaustively investigated antiquity and were thoroughly versed in both inner and outer lore. They were truly the paragons among both the religious and secular, and the foremost among eminent figures. All honored and reverenced the Three Jewels and savored the One Vehicle, forsaking the world, renouncing worldly glory, and admiringly following the superior path. The faction of wrong views with one mouth does not discuss them, nor does a single one of them speak of them; exceedingly harsh and cruel, they defame and slander with venomous and filthy words, merely preserving their glowworm light and wishing to spread their mosquito wings. How do they differ from the morning fungus ignorant of dark and dawn, or the cicada unaware of spring and autumn? Truly, with their tube-view they disparage the Great Way, which is enough to make one wash one's ears. How could one believe them? We request that this be submitted to the court officials and broadly learned gentlemen to examine the inner and outer canonical texts, making clear the criminal errors and deceptions of those holding wrong views. As for the claim that the coming of the Buddha's Dharma to the Han land has brought no benefit to the world:

2.10

In response, it is said: We observe that Confucius was born in the time of King Ling of Zhou and died in the time of King Jing. Calculating his life, it was over seventy years. Since he was a sage, he surely could have assisted the rulers of his day. Why is it that in fourteen years he traveled through seventy states, had the tree felled over him in Song, had his traces obliterated in Wei, ran out of provisions in Chen and Cai, fled the murderous intent of Huan Tui, and was ashamed at being called a stray dog? Although he was engaged by the feudal lords, none could employ him. In the era of the Spring and Autumn, the way of Wen and Wu had fallen into decline; rulers were unenlightened, ministers treacherous, and propriety and music ruined. At that time there was no Buddha; why then were rebellions and chaos all the more rampant, and usurpations and regicides constantly arising? Confucius was gentle and yielded to the times, hesitating and evading perils, and could hardly protect his wife and children. Even living to a hundred years would have been of no avail. He spoke of being like an uneaten bitter gourd and sighed over the flowing river. Yet he still used humble words to the Ji lineage, and grieved that the phoenix did not come and the Yellow River did not bring forth the chart. When in the western hunt the qilin was captured, he turned his sleeves to wipe his face and declared, 'My way has come to an end!' Although he had three thousand disciples, edited the *Odes*, and determined the *Rites*, he still worried that he would die and his name would not be praised: 'How shall I be seen by later generations?' He suffered the humiliation of Robber Zhi and received the mockery of the old recluse. Evaluating this, it is plenty evident! If this is deemed of no benefit to the world, the two sages Kong and Lao also suffered from this. Why then be mute like wood and stone, offering no impeachment against them? Furthermore, to the claim that where monasteries abound with monastic gatherings, monstrous wickedness inevitably arises, just as with the śramaṇa Zhang Guang of the Later Zhao, the śramaṇa Fachang of the Later Yan, Daomi of the Southern Liang, Faxiu during the reign of Emperor Xiaowen of the Wei, and Huiyang during the Taihe era, all of whom revolted:

2.11

In response, it is said: We examined Cui Hong's *Spring and Autumn Annals of the Sixteen States*, and there are no such persons. From which historical records do they come? Simply fabricating false accusations to deceive and delude the sovereign! We request that the state histories be verified to expose his baseless memorials. Examining the *Book of Han* and the *Book of Later Han*, there were several tens of rebel bands—such as those of Kunyang, Changshan, Qingni, Lulin, Heishan, Baima, the Yellow Turbans, and the Red Eyebrows. All were laypeople, having nothing to do with the disciples of Śākya. Why are they not mentioned? The *Book of Later Han* states: The mother of the Daoist Zhang Lu of Pei had beauty, and also possessed demonic arts, frequenting the household of Liu Yan. Later, when Yan became Inspector of Yizhou, he appointed Lu as Major Who Oversees Righteousness. Lu, together with Zhang Xiu, Major of a Separate Division, led troops to ambush and kill Su Gu, the Grand Administrator of Hanzhong, cut off the Xie Valley route, and killed the Han emissaries. Once Lu had gained Hanzhong, he killed Zhang Xiu and absorbed his host. At that time, falsely relying on divine words, they proclaimed, 'The yellow-robed shall rule.' Lu consequently coordinated with Zhang Jue and others, gathering followers, all wearing yellow turbans and donning Daoist robes. Numbering hundreds of thousands, they brought calamity to the world. Occupying Hanzhong for nearly thirty years, they were eventually defeated by Lord Cao, and only then were the yellow-robed extinguished. At that time, there was not a single śramaṇa, but Daoists in great abundance. Why are you silent and do not mention this? Furthermore, eminent monks of moral conduct during the Han and Wei were many, and benefited the state greatly. Why do you not speak of them? Only able to advertise evil and dwell exclusively on people's faults—how can that be the mark of a gentleman?

2.12

The *Records of Wei* states: Zhang Lu, courtesy name Gongqi. His grandfather Ling traveled to Shu to practice the Way in Mount Huming, fabricating Daoist books to delude the common people. Those who received the Way from him contributed five pecks of rice, so the world called them the 'Rice Bandits'. When Ling died, his son Heng transmitted the practice; when Heng died, Lu transmitted it in turn. Ling was the Celestial Master, Heng was the Inheriting Master, and Lu was the Lineage Master; they called themselves the Three Masters. Lu was originally on good terms with Liu Yan. When Yan died and his son Liu Zhang succeeded him, Zhang killed Lu's mother and household because Lu was disobedient. Lu then occupied Hanzhong and transformed the people with demonic arts, taking talismans, registers, petitions, and prohibitions as the foundation. Those who first came to study were called 'Demon Soldiers'. Those who received the Way offered gold and silk goods, and were called 'Libationers', each leading a band of followers; those with large followings were called 'Parish Heads'. The sick were made to confess their transgressions; all of this was broadly similar to Zhang Jue.

2.13

The biography of Huangfu Song in the *Book of Later Han* states: Zhang Jue of Julu proclaimed himself the Great Worthy and Good Master. He served the Yellow Emperor and Laozi, and practiced the arts of Zhang Ling, using talisman water and incantations to treat illnesses. He dispatched eight disciples as envoys to the four directions to carry out teachings and conversions, mutually deceiving and deluding people for over ten years, accumulating hundreds of thousands of followers. Among the people of the eight provinces of Qing, Xu, You, Ji, Jing, Yang, Yan, and Yu, there was none who did not answer his call. He then established thirty-six divisions (*fang*), a *fang* being like the title of general. A large *fang* had over ten thousand people, and a small *fang* had six thousand. They spread the rumor: 'The blue heaven is dead; the yellow heaven shall be established. The year being *jiazi*, there will be great fortune under heaven.' With white earth they wrote upon the gates of the capital's offices and monasteries, everywhere making the characters *jiazi*. On the fifth day of the third month of the first year of the Zhongping era, those inside and outside rose up simultaneously, all wearing Daoist yellow turbans and yellow coarse cloth; some killed people to sacrifice to heaven. At that time the bandit horde numbered hundreds of thousands. They first rose in Yingchuan and threw the empire into turmoil, all being subjugated and extinguished by Huangfu Song. Nanzheng rebelled against Han and Shu was destroyed (the matter is in the *Book of Wei*). Sun En practiced immortality and ruined the Jin (the matter is in the *Book of Jin*). Daoyu's *jiao* offering brought calamity upon the Song (the matter is in the *Book of Song*). Yu Ji practiced prohibitions and nearly endangered Wu (the matter is in the *Book of Wu*). Gongqi studied immortality and his family was executed (the matter is in the *Huayang guozhi*). Chen Rui practiced the Way and his clan was exterminated (the matter is in the *Jinyang qiu*). Wei Hua betrayed her husband (the matter is in the preface to the *Lingbao jing*). Zhang Ling abandoned his wife (the matter is in Ling's biography). Zideng turned his back on his father, and Weishu deserted his elder brother (found in the *Shenxian zhuan*). The above are Daoists who committed treason and rebellion since high antiquity.

2.14

In response, it is said: From Ling onward through three generations, they exclusively practiced demonic ways. Talismans, registers, petitions, and *jiao* offerings originate from the Daoists. Casting prohibitions, demonic wickedness, and recklessly discussing good and bad fortune—treachery arose from this. Moreover, from the Wu and Wei onward, and down from the Jin and Song, the number of Daoists and laypeople who committed monstrous acts was not few. Why do you single out the assembly of monks and make no mention of the two teachings of Confucianism and Daoism? As for the end of the Daye era, Wang Shichong, Li Mi, Dou Jiande, Liu Wuzhou, Liang Shidu, Lu Mingyue, Li Gui, Zhu Can, Tang Bi, and Xue Ju were all laypeople; there was not a single follower of Śākya among them. Why do you say nothing of this? Your handling of matters is biased, your reasoning crooked, siding with evil and envying the worthy; that you are disloyal as a subject is clear! Fu Yi says: 'From the opening of heaven and earth down to the fourth year of Wude (*xinsi*), 2,761,108 years have accumulated.' In response, it is said: You say that Paoxi had altogether thirty generations and ruled for 20,297 years, and that from Shaohao to Han Gaozu there were 3,201 years; calculating from Paoxi to Han Gaozu for twenty-nine generations, it does not exceed 23,498 years. How is it that from the primal creation down to the fourth year of Wude there suddenly are over 2,760,000 years? Examining the *Genealogy of Imperial Lineages*, it says that when heaven and earth first arose, they were shaped like a chicken's egg, and Pangu was within them, undergoing 90,000 years; next, the Three Sovereigns and the Suiren clan ruled for 20,297 years. According to the bibliographic catalogue by Yang Fen, Director of the Palace Library under the Qi, from the first year of Fuxi (*jiayin*) to the first year of Kaihuang (*xinchou*), there were 61,608 years; adding them altogether, there were 171,905 years. Comparing with this, the discrepancy is far too vast! Please examine the annals to determine their length. Examining what is recorded in the standard histories, Fuxi first drew the eight trigrams, laid out the sexagenary cycle, and invented writing, and only then were there generations and years. Prior to Paoxi, there were originally no calendars or records. What basis is there for this increase or decrease?

2.15

[Fu] Yi said: "I request that the barbarian Buddha's heterodox teachings be returned to the Western Regions, and that all monks and nuns be made to return to lay life." / In response it is said: Zhuang Zhou stated: "Within the six directions, the sage discourses without debating; beyond the six directions, the sage retains without discoursing." Laozi said: "Within the realm there are four great things, and the Way is one of them." Examining the purports of the *Odes*, *Documents*, *Rites*, and *Music*, they sought only to orderly arrange the constant relations and clarify that loyalty, heroism, filial piety, and parental love come first; their intent lay in reverently serving rulers and fathers. Even if praised as supreme virtue, it is merely pacifying superiors and governing the people. Even if granted as the essential way, it does not surpass transforming customs and changing habits. Confucius's return to Lu from Wei: how could it express the words of liberation? The six treasuries and the nine divisions: they did not proclaim the ultimate principle. As for talks on nourishing life and aiding creatures, or accounts of the dragon charts and phoenix records, one may indeed cherish benevolence and hold fast to trust, following the aims of Lixiang, or edit the classics and elucidate the hexagram images, setting forth the writings of Queli. Next are the nine schools, and finally the seven summaries. According to the numerous books recorded in the bibliographic treatise of the *Former Han*, numbering thirteen thousand two hundred and sixty-nine fascicles, none fails to be efficacious in near benefits, but they have not unfolded the distant path. All are self-confined within a single lifetime, not towering far beyond the three times. Consequently, they cause the principle of present and future cause and effect to remain dark even though morning approaches, and the meaning of karmic retributions of good and ill fortune to remain unenlightened despite crossing Mount Qiu. Hence we know that the single chapter "Free and Easy Wandering" is still confused about the sentiment of having existence; the two chapters of the *Daodejing* have not entered the realm of absolute emptiness. These are merely the terrestrial sphere within the six directions, the mundane plans of the five constants. How could they avoid the vast expanse of the four currents, which serves as an arena of afflictions, or the clamour of the six destinies, creating karma of worldly dust and toil? / In inquiring into the ultimate: the true nature of phenomena is deep and obscure, surpassing the way of the essential way; the dharmakāya is serene and transcendent, going beyond the mystery of mysteries. Only our Great Master realized this wondrous awakening: the two extremes were suddenly discarded, and the myriad virtues entirely harmonized. Neither clamorous nor quiescent, how could it be sought through object and consciousness? Neither distinct nor obscure, how could it be grasped by form and name? As small, it is so small as to have no interior; dwelling in the great, it is so great as to have no boundary. Therefore, he was able to measure the realm of reality and arouse compassion, to fathom empty space and establish his vows. Thus he manifested birth in an impure land and was born holy into a royal palace, displaying a golden body and emitting the mark of the jade urnā-hair. Spreading the cloud of compassion over Vulture Peak, the blazes of the burning house were quenched; fanning the wind of wisdom upon Kukkuṭapāda Mountain, the mists of the dark paths were rolled back. When he walked, golden lotuses supported his feet; when he sat, jewelled canopies received his body. When he went forth, Śakra was in front; when he entered, the Brahmā King followed behind. On the left, Guhyapada assisted, taking the eradication of evil as his merit; on the right, the Vajra-wielder aided, making the growth of goodness his task. Śrāvakas and bodhisattvas were solemn as attending ministers; the eight classes and myriad spirits stood densely as flanking guards. When he expounded nirvāṇa, the earth manifested six movements; when he spoke prajñā, the heavens rained four kinds of flowers. Adorned with a hundred merits, he was like the full moon overlooking the dark sea; illuminated by a thousand lights, he was like clustered suns illuminating a jewelled mountain. With a single lion's roar, the heterodox had their spearheads shattered; when the Dharma drum briefly sounded, the heavenly māras prostrated. Therefore, the Buddha is styled the Dharma King. How could he be compared in virtue and balanced in weight against the fading Zhou's [Laozi, named] Kāśyapa? How could a scholar-youth of the degenerate age dare to link them together? / Hence, above heaven and below heaven, he alone is praised as the Honoured One, the Tamer; the three thousand great thousands all look up to the moisture of his compassion. Yet the purport of the principle is profound and far-reaching, requiring traps and snares before awakening; the gates of teaching are skillful, relying on masters and friends before opening through. Summing up his teachings: the eighty-four thousand treasuries. Investigating his way: the foundation of the two truths and the ten stages. The talks in the Jeta Grove and the Deer Park; the purports of the ocean halls and dragon palaces; the characters of jade tablets and golden writings; the words of the seven locations and eight assemblies—none failed to transmit the supreme way to a hundred kings and fan the profound wind across myriad kalpas. Such-speaking, truth-speaking, inconceivable! Close at hand, it pacifies the state and benefits the people; far off, it transcends the mundane and realizes the sacred. Therefore, his form pervaded the six destinies and his teachings filled the ten directions; he is truly the field of merit for the world, the refuge of all living beings. At that time, companions of reverent faith were like the seven luminaries circling the Northern Star; disciples receiving transformation were like myriad rivers flowing into the great sea. Investigating his divine transformations and meritorious achievements in benefiting gods and humans, there is indeed no way to name them. Having fulfilled causes as numerous as the sands of the Ganges, he attained the fruition of permanent bliss. How excellent! It cannot be measured. / But because the worldly fortunes had not yet converged, the barbarians and Chinese had distinct responses. Therefore the western countries were the first to revere his voice and form, while the eastern realm temporarily received the benefit of hearing and seeing. When the cloud of compassion rolled back its moisture and the sun of wisdom withdrew its light, a golden man was dreamt of in the Yongping era, and a śarīra was beheld in the Chiwu era. Thereupon, during the governance of the Han, Wei, Qi, and Liang, the teaching of images vigorously arose; from the Yan, Qin, Jin, and Song onwards, famous monks appeared one after another. Some painted the full moon beside the Terrace of Clarity; some displayed the spire wheels outside the Yong Gate. By the time texts were translated north of the Yellow River and catalogues were compiled south of the Han River, the Way flourished in the Three Auxiliaries and faith reached throughout the Nine Provinces. Crossing east of the Yangtze it grew ever more fervent; passing through the rule of the metal element it became increasingly flourishing. The Wei River was provided with the garden of Xiao Yao; Mount Lu unified the terrace of prajñā. Deep texts and profound purports unfolded with auspicious decorum; eminent scholars and high monks arrived from afar in unbroken succession. / Reaching the age of Emperor Wu of the Liang, the three teachings moved abreast; at the beginning of Emperor Wen of the Sui, the three vehicles ran neck and neck. Although dwelling in the purple zenith, their hearts accorded with Fenyang. Dismissing the wine stewards and banishing the palace cooks, they were perfumed by the fragrance of the precepts and savoured the joy of the Dharma. Fearing the four currents were difficult to pull out from, they personally maintained the teachings through the sevenfold eloquence. Thus, they made light of robes of state to don dyed clothes, and abandoned carved carriages to lay out grass seats. At that time, they broadly founded the undertakings of terraces of beneficence and greatly opened the foundations of monument pagodas. (The *Record of the Liang* states: "The Eastern Terrace and Western Administration succeeded each other for over eighty years; there were more than seven hundred large monasteries in the capital cities, and the assemblies lecturing on monks and nuns consistently numbered ten thousand. Discussing the inner scriptures and jointly venerating the sacred undertaking, untiring without fatigue, each was weary of worldly glory.") Consequently, the prominent clans of the five capitals grew weary of caps and sashes to submit their sincere devotion, and the illustrious families of the four seas abandoned glory and splendour to enter the Way. From the lands where emperors and kings dwell to the regions reached by their sound and teaching, none did not prostrate, dedicate merit, and take refuge with the five parts of their bodies. Deeply benefiting beings, it has lasted for a long time. How could the transformations bestowed by Kong and Lao compete with it? / According to the records and biographies of the *Spring and Autumn of the Sixteen Kingdoms*, the *Spring and Autumn of the Thirty Kingdoms*, *Biographies of Eminent Monks*, *Biographies of Famous Monks*, and Mouzi, from the tenth year of the Yongping reign of Emperor Ming of the Later Han onward, the Buddha's Dharma flowed east; passing through ten dynasties, it has approached six hundred years. The eminent monks of great virtue who were respected by their age number two hundred and fifty-seven persons; those additionally or supplementary noted, including kings and dukes of Yan and Zhao, and ministers and ministers of Qi and Liang, number two hundred and fifty-one persons: a total of five hundred and eight persons. In setting forth their conduct and deeds, ten categories are broadly established: first, Translating Scriptures; second, Exegetical Understanding; third, Divine Anomalies; fourth, Practicing Meditation; fifth, Elucidating the Vinaya; sixth, Sacrificing the Body; seventh, Chanting Scriptures; eighth, Cultivating Merit; ninth, Cantors of Scripture; tenth, Promoters of Guidance. These eminent monks all had virtue rivaling the four refuges and merits complete in the three karmas; the transmission of the Dharma to Cīnasthāna has truly relied upon them. The wrong-viewed conceal this without discussing it, only speaking of the five or three who are wicked. Within the Snowy Mountains, there is inherently much amṛta, yet there are also poisonous grasses; within the great sea, there are abundant bright pearls, yet there are also many rākṣasas. This is like Mount Kunlun missing a single stone, or the Deng Forest suffering the loss of a single branch. How could it be considered strange so as to cause it to be abolished?

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破邪論 — Classical Chinese