辯正論 6.124

6.124

內箴曰。夫至道應運無方。聖賢乘機引物。子居九夷不患其陋。禹入裸國欣然解裳。姬伯適越而文身。武靈順世而胡服。雖復筌蹄異術。而魚兔之功齊矣。況變俗緘心毀形結志。去簪纓以會道。棄鬚髮以修真。聖制不徒其有致矣。但仁義變於三遊。盜跖資於五善。聖教綿遠。終使鼠璞濫名（劉子云。周人謂死鼠為玉璞也）玄化幽微。遂令雞鳳混質（文心云。楚人以山雞為鳳）故九十五種騰翥於西𠃵。三十六部淆亂於東國。至如優婁佉子之論。衛世師主之經（涅槃經云。衛世師論也）吉頭夷羅之仙（火仙外道名吉波頭水仙外道名夷叔羅也）末伽闍夜之道（若提子斷見外道也）或託水火而要聖。憑日月而斆神。執四大以非因。指三業為無報。滯識將冥山等闇。邪心與昧谷同昏。如斯之流。西土之邪論也。其次鬼笑靈談安歌浩唱。吞刀吐火。駭仲卿之庸心。漱雨噓風。驚劉安之淺慮。或身佩中黃之籙。口誦靈飛之符。蹈金闕而遊神。憑玉京而洗累。若此之例。東區之異學也。並皆邪網覆心倒針刺眼。深持惑壍高築疑城。各抱一隅迷淪於三界。爭守二見沈晦於九流。識體輪迴。無明翳其住本。心用浮動。取相溺其長源。大聖道眼預觀隨機設藥。誕質西土正教東流。疾重則親降醫王。患輕則寄方遙授。偏裨以剪梟鏡。重將而戮鯨鯢。此亦釋門和扁之術。法王孫吳之勢也。聖無二制容服義均。猶清濟濁河。歸滄海而同味。綠膺絳顙。集須彌而共色。冲和子曰。琁璣文者。皆是求神仙不死之道。其次道則養我。今日身命駐彩延華。儻至三五百年以此為真耳。長生久視義在於斯。今之道士所學之法。不復以此為念。然大都止令如佛家身死神明更生勝地耳。若不復貴此身者不如專心學佛道。佛道營練精神日明日益甚有名理定慧之法孱然可修。何勞勤苦。自名道士而實是學佛家僧法邪學又不專。蓋是圖龍畫虎之儔耳。何不去鹿巾釋黃褐。剃鬚髮染袈裟。而歸依世尊耶。世間道士經及行道。義理則約數論而後通。言偷佛家經論。改作道書。如黃庭元陽靈寶上清等經。及三皇之典。並改換法華及無量壽等經而作者也。修心則依坐禪而望感。言改坐禪之名。為精思之號也。上清尤高。而未踰上界之域。太清仙法。又棄置而不論。未知何法取異佛家而稱為道士也。其得意者當師佛矣。子是南人。躬學茅山道士冲和子之法。冲和子與陶隱居。常以敬重佛法為業。但逢眾僧莫不禮拜。巖穴之內悉安佛像。自率門徒受學之士。朝夕懺悔恒讀佛經。案琁璣抄。文冲和子所製。以非當世道士不敬佛者。故陶隱居答大鸞法師書云。去朔耳聞音聲。茲晨眼受文字。或由頂禮歲積。故致真應。來儀正爾。整拂藤蒲採汲花水。端襟儼思佇聆警錫也。弟子華陽陶弘景和南。汝師事佛敬僧。曾無異說。爾何自陷違背本宗。不義不仁罪招極法。牟子論云。堯舜周孔老氏之化。比之於佛。猶白鹿之與麒麟。而子不能悟。其盲八也。

The inner rebuttal says: The supreme Dao responds to circumstances without fixed form; sages and worthies seize opportunities to guide living beings. Confucius dwelled among the nine barbarian tribes and felt no distress at their uncouthness; Yu entered the land of the naked and joyfully took off his garments. The Lord of Ji went to Yue and tattooed his body; King Wuling accommodated the times and wore barbarian attire. Though traps and snares are different methods, the achievements of catching fish and hares are equal. How much more so when altering customs, restraining the mind, altering appearances, and fixing one's resolve—abandoning the hairpin and cap to unite with the Dao, shedding beard and hair to cultivate truth! The sage's institutions were not established in vain; they indeed had profound purpose. But benevolence and righteousness were perverted by the three wandering [sophists], and Robber Zhi drew upon the five virtues. As the holy teachings became remote over time, they eventually allowed a dead rat to usurp the name of jade (the *Liu zi* states that the people of Zhou called a dead rat an uncarved jade); as the mysterious transformation became subtle and obscure, it caused pheasants and phoenixes to be confused in essence (the *Wenxin [diaolong]* states that the people of Chu regarded mountain pheasants as phoenixes). Thus ninety-five species took flight across the western heavens, and thirty-six sections threw the eastern land into confusion. As for the treatises of the son of Ulūka, the scriptures of the master Vaiśeṣika (the *Nirvāṇa Sūtra* calls it the Vaiśeṣika treatise), the immortals Jitou and Yiluo (the fire-heretic is named *Jipotou* and the water-heretic is named *Yishuluo*), and the doctrines of Makkhali and Jayata (the Nirgrantha nihilistic heretics)—some relied on water and fire to seek holiness, or depended on the sun and moon to mimic divinity; some clung to the four elements as non-causes, or pointed to the three karmas as bearing no retribution. Their stagnant consciousness was as dark as the Black Mountain; their perverted minds were as dim as the Valley of Dusk. Those of this sort were the heterodox treatises of the Western lands. Next come ghostly laughs and spiritual discourses, peaceful chants and booming recitations, swallowing blades and spitting fire to terrify the mediocre mind of Zhongqing, or spewing rain and puffing wind to startle the shallow thoughts of Liu An; or wearing the talisman of the Central Yellow on their bodies, and chanting the registers of the Lingfei with their mouths, treading on the Golden Portal to let their spirits roam, and relying on the Jade Capital to wash away afflictions. Instances of this kind are the deviant studies of the eastern region. All of them have their minds covered by the net of error and their eyes pierced by inverted needles; deeply guarding the moat of delusion and building high the fortress of doubt, each clings to a single corner, lost and drowning in the triple realm; contending over dualistic views, they sink into darkness across the nine schools. The essence of their consciousness cycles through rebirth, ignorance obscuring its original ground; the movements of their minds drift, grasping at signs and drowning in the long stream. The Great Sage, with his eye of the Dao, foresaw this and administered medicines according to faculties; taking birth in the Western lands, his correct teaching flowed east. For grave illnesses, the King of Physicians descended in person; for mild afflictions, he sent prescriptions across the distance. He sent subordinate officers to cut down owls and mirrors, and dispatched commanding generals to slay leviathans and sea monsters. These are precisely the medical arts of Bian Que and He within the Śākya gate, and the military strategy of Sunzi and Wu Qi wielded by the Dharma King. Sages have no dual standards; their appearances and attire are equal in principle. Just as the clear Ji River and the turbid Yellow River join the blue sea and share the same taste; or just as the green-breasted and crimson-browed birds gather at Mount Sumeru and take on the same color. Chonghezi said: 'The texts of the *Xuanji* are all ways of seeking spiritual immortality and deathlessness. Next, their Dao nourishes our present physical life, keeping its luster and prolonging its prime, perhaps reaching three or five hundred years, taking this alone as true. Long life and enduring vision—their meaning lies here. As for the methods studied by contemporary Daoist masters, they no longer regard this as their aim. Broadly speaking, they merely wish, like the Buddhists, to have their spirit reborn in a superior realm after the physical body dies. If one no longer values this body, it is better to single-mindedly study the Buddha's path. The Buddha's path trains the spirit so that it becomes brighter day by day; it has remarkably famed principles and methods of concentration and wisdom that can be readily cultivated. Why labor bitterly to call oneself a Daoist master while in truth studying the Buddhist monastic rules, learning heterodox doctrines without dedication? This is truly like those who merely draw dragons and paint tigers! Why not cast aside the deer-skin cap, discard the yellow hempen clothes, shave off beard and hair, dye your kāṣāyas, and take refuge in the World-Honoured One? The scriptures and liturgical practices of worldly Daoist masters become coherent only after their principles are derived from the *Śāṅkhya* (*Shulun*)! This means that they stole Buddhist scriptures and treatises and altered them into Daoist books, such as the *Huangting*, *Yuanyang*, *Lingbao*, and *Shangqing* scriptures, as well as the canons of the Three Sovereigns—all of which were produced by altering and replacing the *Lotus Sūtra*, the *Sūtra of Immeasurable Life*, and so on. In cultivating the mind, they rely on seated meditation and hope for spiritual resonance—which means they altered the name of seated meditation (*zuochan*) to the designation 'refined contemplation' (*jingsi*). The *Shangqing* is exceptionally high, yet it does not surpass the realm of the higher spheres; while the immortal arts of *Taiqing* are cast aside and not even discussed. I do not know by what doctrine they distinguish themselves from Buddhists to call themselves Daoist masters! Those who grasp the real point ought to take the Buddha as their master.' You are a man of the south who personally studied the method of the Maoshan Daoist master Chonghezi. Chonghezi and Tao the Hermit always made the revereing of the Buddha-Dharma their occupation; whenever they encountered monks, there were none they did not venerate. Inside their mountain caverns, they installed Buddha statues everywhere; they personally led disciples and scholars to repent morning and evening and constantly read Buddhist sūtras. According to the *Xuanji chao*, the text was composed by Chonghezi to criticize contemporary Daoist masters who did not revere the Buddha. Thus Tao the Hermit's letter in reply to Dharma Master Daluān says: 'Last month my ears heard the sound; this morning my eyes received the written characters. Perhaps because prostrations have accumulated over years, a true response has been brought forth to grace me with its presence. Right now, I am dusting the vine mat and drawing fresh flower-water, straightening my lapels and composing my thoughts, waiting to hear the alert of your khakkhara. Disciple Tao Hongjing of Huayang makes prostrations.' Your master served the Buddha and revered the monks, never offering contradictory views. Why have you fallen into betraying your own ancestral lineage? Devoid of righteousness and benevolence, your guilt incurs the ultimate punishment. The treatise of Mouzi says: 'Compared to the Buddha, the transforming teachings of Yao, Shun, the Duke of Zhou, Confucius, and Laozi are like white deer compared to the qilin.' Yet you are unable to realize this—this is your eighth blindness.