破邪論 2.9

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: