辯正論 6.137

6.137

魏書云。崔浩寇謙之勸拓拔燾毀滅正教。燾後身發惡疾。乃誅崔寇二人。姜斌以集詐徙質。王浮以造偽誅身。皆驗之於耳目。非取與之虛談。其崇敬也如此。其疵譴也如彼。夫顏閔遇於孔門。標德行之首。蘇張逢於鬼谷。居浮詐之先。非獨人性之優劣。亦所習之真偽也。且賢倿相濫。倿泄而賢彰。聖詐難分。詐窮而聖顯。猶蛇床與蘼蕪類質。達芳者辨其容。釰刎與素華齊根。曉藥者分其性。是以公旦黜而還輔。孔門虛而復盈。有自來矣。自漢明捔試。邪見折鋒。慧日凝暉。法雲舒蔭。姜潘捨家入道。呂集棄偽歸真。曹馬傳燈而不窮。秦魏涌泉而無竭。汝言始於澄石。不亦誣哉。自黃老風澆容服亦變。非道非俗。諺號閹人善咀善罵。古名鬼卒。其救苦也。則探髮繫頸以繩自縛。牛糞塗身互相鞭打。其法律也。若失符錄則倒銜手板逆風掃地。柳枝百束自斫自負。盜奏章也。則匍匐灰獄背負水塸（出道士孫氏法儀也）責罰尤重。同奴隸之法。罪譴渝伏。比畜生之類。然釋門鍾磬集眾警時。漢魏已來。道家未有金剛師子護法善神。蓋佛教之所明。非黃領之先構。亦効勝範竊我聖蹤乎。故顏之推云。神仙之事有金玉之費。頗為虛放。華山之下白骨如莽。何有得仙之理。縱使得仙。終當有死。不能出世。不勸汝曹學之。佛家三世之事。信而有徵。家業歸心。勿輕慢也。原夫四塵五廕剖析形有。六舟三駕運載群生。萬行歸空千門入善。辯才智慧。豈徒七經百氏之博哉。明非堯舜周孔老莊所及。故著歸心篇以誡子弟。爾不能知。其盲九也。

The Book of Wei states: 'Cui Hao and Kou Qianzhi urged Tuoba Tao to destroy the true teaching. Tao later broke out in loathsome sores all over his body, and thereupon executed the two men, Cui and Kou.' Jiang Bin had his person exiled for compiling fabrications; Wang Fu suffered execution for creating forgeries. All these were verified before the eyes and ears of men, not idle talk about what to accept or reject. Their veneration was like this, and their condemnation was like that! Now, Yan [Hui] and Min [Ziqian] were met in Confucius's school and stood as the foremost in virtuous conduct; Su [Qin] and Zhang [Yi] met at Ghost Valley and ranked first in superficial deception. This was not solely due to the superiority or inferiority of their natures, but also to the truth or falsity of what they practiced. Moreover, the worthy and the sycophantic mingle together: when sycophancy is exposed, the worthy becomes manifest; the sage and the fraudulent are hard to distinguish: when fraud is exhausted, the sage becomes apparent. Just as cnidium and ligusticum resemble each other in substance, yet those who understand fragrances can distinguish their appearance; just as the poison sword and the white-flower herb share the same root, yet those knowledgeable in medicine can tell their properties apart. Thus Zhou Gong was demoted and returned to assist the court; Confucius's school was emptied and then filled again. These things have their source! Ever since the contest under Emperor Ming of the Han, wrong views broke their sharp points, the sun of wisdom condensed its radiance, and the cloud of the Dharma spread its shade. Jiang and Pan renounced the household life and entered the Way; Lü and Ji abandoned falsehood and returned to the truth. The Cao and the Ma transmitted the lamp without end; the Qin and the Wei gushed forth like springs without drying up. When you say it began with Deng and Shi, are you not slandering? Ever since the customs of Huang-Lao became debased, their appearances and attire have also changed: neither Daoist nor lay, popular proverbs call them 'castrated men, skilled at cursing and reviling'; in antiquity they were named 'ghost soldiers'. When they deliver people from suffering, they pull their hair, tie their necks, bind themselves with ropes, smear cow dung on their bodies, and whip one another. As for their disciplinary rules: if one loses a talisman or register, one must hold a tablet backwards in one's mouth and sweep the ground against the wind, carrying a bundle of a hundred willow twigs to beat oneself and bear the burden; if one steals a memorial, one crawls through an ash prison bearing a water jar on one's back (this comes from the Rituals of Master Sun, a Daoist master). The punishments are extremely severe, identical to the laws for slaves, and the submission under reprimand resembles that of beasts. Furthermore, the bells and stone chimes of the Buddhist order assemble the congregation and warn of the hours; since the Han and Wei, the Daoists had no Diamond-Pounders, lions, or good deities who protect the Dharma. These are clearly illuminated by Buddhism and were not original inventions of the Yellow Collars. Were they not merely imitating our superior models and plagiarizing our holy traces? Thus Yan Zhitui stated: 'The business of divine immortals entails the expense of gold and jade, and is exceedingly wild and baseless. Under Mount Hua, white bones lie like wild weeds: what principle is there for attaining immortality? Even if one could attain immortality, one must ultimately die; it cannot transcend the world. I do not encourage you to study it. The Buddhist matters of the three periods of time are trustworthy and have proof. Make your familial devotion return your heart to it; do not treat it lightly.' When we examine the four elements and the five aggregates, they analyze physical existence; the six boats and three vehicles transport all sentient beings; the ten thousand practices return to emptiness, and a thousand gates enter into goodness. How could such eloquence and wisdom merely equal the broadness of the Seven Classics and the Hundred Schools? Clearly, it is beyond the reach of Yao, Shun, the Duke of Zhou, Confucius, Laozi, and Zhuangzi. Therefore, he wrote the chapter 'Returning the Mind' to admonish his descendants. If you cannot understand this, that is your ninth blindness!