[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [辯偽錄](https://indike.org/pramana/in.bauddha.taisho.2116) › 1.7 # 辯偽錄 1.7 辯偽錄 1.7 - **Language:** Classical Chinese ### [1.7](https://indike.org/pramana/in.bauddha.taisho.2116.1.7) 蓋聞法王御世弘正道以濟時。明主臨軒闡皇極而拯物。剪邪扶正崇德辯惑。故堯誅四凶而八紘道泰。佛降六眾而五印歸心。皆所以。整亂救焚啟迪耳目。夫我佛者功成曩劫。為物降靈。無生示生。利見大千之土。絕相現相。頓化百億之方。猶皓月之流空千江普應。若長風之噫氣萬籟聞聲。誘癡子於一極之乘。引迷途於八正之路。拔五濁之熱惱。撤四倒之樊籠。指衣下之明珠。剖塵中之經卷。破魔軍於道樹。不下廟堂。摧外道於金河。折衝無外。恩流萬國。澤及四生。慈雲蔭有頂之天。法雨潤無疆之界。群生無感大聖歸真。聖哲繼輝維持玄範。則有馬鳴龍樹恢教網於西天。提婆愛賢建法幢於南印。世親擅鞭屍之德。陳那騁吼石之奇。挫外道於一時。播嘉聲於萬古。洎乎金容東夢玉馬西來。摩騰顯正於洛陽。道書咸從火化。僧融破邪於關內。梵志結舌無言。懸佛日於昏衢。扇慈風於寰㝢。英髦接武俊彥聯芳。故有大統（齊法上法師）多能。折姜斌於魏闕。法琳博物。排傅弈於唐朝。騰盛德於當時。震佳聲於叔世。但以去聖逾遠魔偽逼真。紫實亂朱珉常混玉。自非上智疇克考明。所以鼠璞濫名。周人一其貴賤。鷄鳳殊狀。楚俗迷其是非。故有守文曲流。拒為異端之說。巧言邪道。引為同己之談。雖至道無損於毫釐。而偽說有塵於視聽。此幽途所以易墜。聖門所以難涉者也。我元之有天下也。慶叶金輪禎符玉曆。掩六合而光宅。統萬國以提封。東盡蟠桃西窮細柳。南移金鼎北抵玉衡。自尊盧赫胥以來秦漢隋唐之後。未有如今朝之盛者也。太祖太宗頒明詔而匡護。元帝明帝捨金寶而修崇。咸思付囑之心。共仰慈悲之訓。免其賦役展其化風。今上皇帝。深仁睿智體道寬明。荷四聖之雄基。纂百王之洪烈。萬機之暇眷顧佛門。諷百千藏之金文。延數萬僧之勝會。植福覺苑修建伽藍。政尚寬仁澤及黎庶。搜揚仄陋黜陟賢愚。明釋道之淺深。達邪正之優劣。道士無識蔑視國家。欺以朔方之居。肆其私臆之辯。丘處機妄言諂上。李志常矯飾媚時。萃逋役之罪徒。集排釋之偽典。令狐璋首編妄說。史志經又廣邪文。效如來八十二龕。集老子八十一化。古今不辯經史匪通。攘竊佛書收為道教。採釋瑞而為老瑞。換姓安名改迦祥而作老祥。擅為己德。偽中生偽。虛上架虛。張李聃出於空洞之前。屈迦文降於周莊之代。立傳圖像行板流通。俾尹喜作佛。尊老聃為釋迦之祖。伏犧授訓。高伯陽為犧農之師。軒皇問道於廣成。認為老子。文王師承於呂望。紐為老君。周公屈膝於床前（老子教以璇璣經）孔子厥角於座下（問禮）滅三教而獨顯。超千聖以居尊。孤高五運之前。作師百代之下。域中獨聖更有誰何。巧飾百端了無一實。詳此圖也。意欲剪除百氏獨擅一宗。掩犧軒之聖功。滅釋孔之洪範。元惡大憝世人不知。雖有窮之亂夏政。王莽之欺漢庭。未足過也。若非主上明聖朗鑒無惑。孰能察辯真偽目識是非。由是特下明詔揀定虛實。萬載凶栽一時而拔。爰有典教宗師少林和尚者。祖庭柱礎梵宇棟梁。心質直而無私。性淵澄而深博。愍其愚瞽蕩彼迷封。掃妖祲於長空。揭佛日而高朗。祥邁側聞斯論不可惜言。嘉聖主之神聰。美少林之雅對。聊憑正典斥破狂談。塞妄說之根源。倒邪山之林藪。使大羅玉帝魂驚於九天之中。元始天尊膽落於三清之上。萬天教主羞𧹞難伸。九府洞仙慚惶無地。且條數件舉一例餘。俾夫金鍮各色涇渭分流。玉液澆腸。使迷涎而蕩散。金錍刮瞙。令智眼以分明。為暗室之夜光。作幽衢之曉鏡。通明達士知此道焉。至元二年歲次旃蒙龍集星紀陽復之月。絕筆於萬壽蘭若。 > I have heard that when the Dharma King governs the world, he propagates the correct Path to deliver the age; when an enlightened ruler ascends the throne, he elucidates the sovereign ultimate to rescue living beings. They excise falsehood, support the right, exalt virtue, and distinguish delusions. Thus, Yao executed the four evils and the eight directions enjoyed peace; the Buddha subdued the six teachers' assemblies and the five regions of India submitted in their hearts. All of these were means to rectify chaos, rescue from combustion, and open the ears and eyes \[of the world\]. Now, our Buddha perfected merit in past kalpas and sent down his spirit for the sake of living beings. Manifesting birth where there is no birth, he beneficially appeared in the lands of the trichiliocosm; displaying forms where forms are transcended, he suddenly transformed hundreds of millions of regions. He is like the bright moon floating in the empty sky, to which a thousand rivers universally respond; like the sweeping wind exhaling its breath, through which the myriad hollows sound. He enticed foolish children onto the vehicle of the single ultimate; he guided those on lost paths onto the road of the Eightfold Noble Path. He pulled out the torments of the five turbidities; he dismantled the cage of the four inverted views. He pointed out the bright jewel beneath the garment; he split open the volume of scripture inside the speck of dust. Subduing the demon armies beneath the tree of enlightenment, he did not descend from his palace hall; crushing non-Buddhists at the Golden River, his repelling of adversaries was boundless. His grace flowed through the myriad nations; his benevolence extended to the four kinds of born beings. Compassionate clouds shaded the heaven of the Peak of Existence; the Dharma rain moistened realms without end. When living beings lost receptivity, the Great Sage returned to Truth; sages and philosophers succeeded him in brilliance to maintain the dark paradigm. Thus Aśvaghoṣa and Nāgārjuna expanded the net of teaching in the western heavens; Āryadeva and Gunamati erected the Dharma banner in South India. Vasubandhu possessed the virtue of whipping the corpse; Dignāga displayed the marvel of roaring at the rock. They crushed non-Buddhists at that time and broadcast their fine renown for myriad ages. Coming down to the golden visage appearing in the dream from the east and the jade horse arriving from the west, Kāśyapa Mātanga manifested the right at Luoyang, and Daoist scriptures were all consumed by fire; Sengrong refuted falsehood within the Pass, and the brahmacārins knotted their tongues in speechlessness. They suspended the Buddha-sun on the dark crossroads; they fanned the wind of compassion across the universe. Worthies and talents followed in one another's steps, outstanding men linked their fragrances. Thus Great Controller \[Fashang\], master of many talents, refuted Jiang Bin at the palace of the Wei; Falin, erudite in extensive knowledge, repelled Fu Yi under the Tang dynasty. They raised exalted virtue in their own time and made their fine renown resound in later generations. Yet, as the sage grows ever more distant, demonic falsehood closely resembles the truth. Purple indeed confuses red; counterfeit stone constantly blends with jade. Unless one possesses supreme wisdom, who could investigate and clarify it? Therefore, when an uncarved rat was fraudulently called jade, the people of Zhou treated the precious and the base as one; when the fowl and the phoenix had different forms, the customs of Chu mistook the right and the wrong. Thus, there are those of narrow learning who rejected \[the Dharma\] with heretical claims, and through artful words and deviant paths cited it to make it identical with their own doctrines. Although the supreme Way suffers not the slightest loss, false theories contaminate the ears and eyes \[of the multitude\]. This is why the obscure paths are easily fallen into, and why the gate of the sages is difficult to traverse. When our Yuan came to possess all under heaven, its felicity accorded with the golden wheel and its auspicious omens matched the jade calendar. Covering the six directions, it gloriously established its realm; commanding myriad nations, it defined their borders. To the east, it reached the bounds of the Coiled Peaches; to the west, it exhausted the \[garrison of\] Xiliu; to the south, it shifted the golden cauldrons; to the north, it reached the Jade Balance. Since Zunlu and Hexu, and after the Qin, Han, Sui, and Tang, there has never been an era as flourishing as the present dynasty. Taizu and Taizong promulgated luminous edicts to preserve and protect \[the Dharma\]; the Yuan Emperor and the Ming Emperor renounced golden treasures to cultivate and venerate it. All bore in mind the intention of entrustment; together they revered the instructions of compassion. They exempted taxes and corvée, and unfolded its transforming influence. The reigning emperor possesses deep benevolence and sagacious wisdom, embodying the Way with broad enlightenment. He bears the heroic foundation of the four sages and carries on the grand achievements of the hundred kings. In his leisure from myriad state affairs, he casts his regard upon the Buddhist gate: he recites golden texts of hundreds of thousands of canons, and hosts magnificent assemblies of tens of thousands of monks. Planting blessings in the garden of enlightenment, he constructs monasteries. His governance values clemency and benevolence, his benevolence extends to the common folk. He seeks out and promotes those from humble backgrounds, and distinguishes the worthy from the foolish. He understands the shallowness and depth of Buddhism and Daoism, and penetrates the excellence and inferiority of the heterodox and the orthodox. Yet the Daoists, lacking discernment, held the state in contempt; presuming upon their residence in the northern realm, they gave free rein to disputations born of their private notions. Qiu Chuji spoke recklessly to flatter the ruler; Li Zhichang feigned embellishments to curry favor with the times. They gathered delinquent criminals fleeing corvée, and compiled spurious texts slandering Buddhism. Linghu Zhang first composed the reckless discourses, and Shi Zhijing further broadened the heterodox writings. Imitating the Tathāgata's eighty-two niches, they compiled Laozi's eighty-one transformations. Indiscriminate regarding past and present, ignorant of scriptures and histories, they purloined Buddhist scriptures and incorporated them into the Daoist teachings. They took Buddhist auspicious portents to make them Laozi's portents; changing family and personal names, they altered Śākya's auspicious omens into Laozi's auspicious omens. Presuming upon these as their own virtues, they bred falsehood from falsehood and piled vanity upon vanity. They proclaimed that Li Dan emerged before the Great Void, and forced Śākyamuni to descend in the era of King Zhuang of Zhou. Establishing biographies and illustrations, they printed blocks for circulation, making Yin Xi become a Buddha and honoring Lao Dan as the ancestor of Śākyamuni. \[They claimed\] Fuxi received instructions from him, elevating Boyang as the teacher of Fuxi and Shennong; when the Xuan Emperor asked about the Way from Guangcheng, they identified \[Guangcheng\] as Laozi; when King Wen received transmission from Lü Wang, they twisted \[Lü Wang\] into Lord Lao; the Duke of Zhou bent his knees before his couch (Laozi instructing him with the Xuanji jing), and Confucius bowed his head below his seat (asking about propriety). Obliterating the three teachings to make their own alone manifest, surpassing the thousand sages to occupy the position of supreme honor, towering solitary before the Five Phases of Cosmic Change, and acting as master for a hundred generations thereafter—within this realm, as the sole sage, who else could there be? Artfully embellished with a hundred tricks, there was not a grain of truth. Examining these illustrations, their intention was to eliminate the hundred schools and solely dominate as a single school, obscuring the sage accomplishments of Fuxi and the Yellow Emperor and destroying the grand models of the Buddha and Confucius. This great atrocity and supreme wickedness was unknown to the people of the world; even Youqiong's disruption of the Xia government or Wang Mang's deception of the Han court could not surpass it. If our master were not brilliantly sagacious, reflecting with clear illumination without confusion, who could examine and distinguish the true from the false, and discern right from wrong with their own eyes? Thereupon, he specially issued an imperial edict to sort out and determine the empty from the real; the noxious plantings of ten thousand years were uprooted in a single moment. There was the Preceptor of the Doctrine, the Shaolin Abbot: foundation stone of the ancestral court, ridgepole and pillar of the Buddhist monasteries. His mind is upright and impartial; his nature is deep, clear, and vastly erudite. Pitying their foolish blindness, he swept away their deluded barriers; clearing the baleful vapors from the vast sky, he hoisted the Buddha-sun high and bright. Having overheard this debate, I, Xiangmai, felt it inappropriate to spare words. Praising the divine brilliance of the holy ruler and admiring the refined replies of the Shaolin \[Abbot\], I rely provisionally upon the orthodox scriptures to refute and shatter their frantic talk, plugging the source of their reckless doctrines and toppling the forests and swamps of their mountain of heresy. I shall make the Jade Emperor of the Great Net be shocked in his soul in the midst of the Nine Heavens; cause the Heavenly Worthy of Primordial Beginning to lose heart atop the Three Purities; make the Teaching Masters of the Myriad Heavens find their shame hard to endure; and leave the Grotto Immortals of the Nine Bureaus abashed with nowhere to hide. For the present, I lay out several articles, giving one example to imply the rest, so that gold and brass show their distinct colors and the Jing and Wei rivers take their separate streams. May the jade liquid drench their intestines, washing away and dispersing the deluded phlegm; may the golden probe scrape away the film, rendering the eye of wisdom clear and distinct. Let this serve as the night-shining pearl in a dark room, and as the morning mirror along obscure crossroads. Broad-minded and discerning scholars will understand this Way. In the second year of Zhiyuan, the year Zhanmeng, the dragon gathering at the Xingji station, the month of the return of the yang \[eleventh month\], completed at the Wanshou Hermitage. > — English (machine translation) (machine translation) - [Previous: 1.6](https://indike.org/pramana/in.bauddha.taisho.2116.1.6) - [Next: 1.8](https://indike.org/pramana/in.bauddha.taisho.2116.1.8) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2116.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2116~en-mt.1.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2116.1.7](https://indike.org/pramana/in.bauddha.taisho.2116.1.7) · Pramāṇa