辯正論 6.75

6.75

內喻曰。序云。託形李氏之胎。示人有始終之義。豈非生滅耶。即莊生所云。老聃死秦佚弔之是也。而生依賴鄉死就槐里。始終莫測。何其瞽哉（前折邪後歎正）夫大慈化圓德滿緣謝機亡。仁舟溺於兩河。慧日沈於雙樹。其六天八國之位。法儔聖眾之倫。且電合而風馳。既雲委而霧集。靈齒瑞骨。昭勝福於殊方。紺髮紅爪。顯神工於絕代。是知莫來莫往。弘濟之德美焉。非顯非昧。聲華之風盛矣。豈同鼎湖望返。嶠山之塚獨存。流沙不歸。扶風之壟空樹。注皇覽云。黃帝塚在嶠山。老子塚扶風也。爾道之劣七也。

The Buddhist response says: The preface says: 'He lodged his form in Lady Li's womb, showing people the meaning of having a beginning and an end.' How is this not arising and ceasing? It is just as Zhuangzi said: 'When Lao Dan died, Qin Yi mourned him.' Born in Lai Village, he died in Huaili. If his beginning and end could not be fathomed, how blind must one be! (First refuting the heterodox, then praising the correct.) When the Great Compassionate One's teaching was complete and his virtues fulfilled, the causal conditions ended and the occasion ceased. The ship of benevolence sank in the two rivers; the sun of wisdom set at the Twin Trees. Thereupon, the ranks of the six heavens and eight kingdoms, the fellowship of the Dharma and the hosts of the noble assembly, gathered swiftly like lightning and raced like the wind, massing like clouds and converging like mists. His spiritual teeth and auspicious relics displayed supreme blessings in foreign lands; his dark-blue hair and reddish nails revealed divine craftsmanship unparalleled in history. Thus we know that, neither coming nor going, the virtue of his grand salvation is magnificent; neither manifested nor hidden, the reputation of his exemplary conduct flourishes! How could it be compared to looking in vain toward Lake Ding while only the tumulus of Mount Jiao remains, or not returning from the shifting sands while the mound of Fufeng stands with trees in vain? (Commentary note: The Huanglan says: 'The Yellow Emperor's tumulus is on Mount Jiao; Laozi's tumulus is in Fufeng.') This is the seventh inferiority of your Dao.