辯偽錄 3.2.1

3.2.1

夫三聖人教列於中國。 猶鼎足而峙以扶皇化。 夫子之言仁義者。 軌於不道之士也。 老子之守謙退者。 息於躁競之徒也。 釋氏之談性命者。 欲令返源也。 而叔葉紛論獨師己見。 自矜自勝迷本迷宗。 蓋不達道之通途。 守於一岐之說也。 殊不知仁義行則人人蹈於君子之徑矣。 謙退行則人人杜於貪吝之求矣。 性命明則人人達於妙道之源矣。 不如是者何為達士君子乎。 仲尼所謂齊一變至於魯。 魯一變至於道。 幾於此矣。 而晚世道士專尚誇誕。 以譎詭不經為奇異。 以誑妄不真為妙門。 棄二篇之醇濃。 雜三張之穢術。 王害風以顛狂為至德。 不識道之淵源。 丘處機以行鸞為神奇。 失全真之要妙。 西行萬里。 不明對主之談。 東迴三年。 偶合標其殊異。 欺人誷聖矜衒自高。 始為烏有之談。 終成無是之說。 古來矯妄且略不言。 今朝行事且陳數段。 我太祖成吉思皇帝。 龍飛朔野虎步中原。 膺寶曆以匡圖。 赴昌期而司牧順天革命戡亂定功。 軍國雖煩留心覺路。 首頒恩詔護持佛門。 大聖神化不可測量。 所在形儀無得損壞。 隨處寺宇所有田地。 水澆上地水碾水磨寺用什物凡是佛底並令歸還莫得侵占。 大小科役鋪馬祇應並休出者。 出家僧人是佛弟子。 與俺皇家子子孫孫。 念經告天助修福者。 凡是僧人去住自在休遮當者。 有歹人每倚著氣力搔擾佛寺。 奏將名姓來者。 後代明君咸遵此式。 而魔辯逼真妄生高下。 咸言丘公開三教之基為儒釋本地。 試敘首末請詳臧否。 初全真之興事非振古。 按元裕之重陽真人碑云。 金朝正隆中有王世雄者。 三輔人也。 少以任俠見稱。 中歲忽有所得。 遂棄家事浮沈酒間。 謔浪無節猖狂妄行咄空獨笑。 時人以為病狂。 遂目王害風焉。 後遇氈裘二道士。 汲水飲酒。 狂縱愈甚狡獪難測。 於縣東撅墓止之。 以活死人目之。 居之二年。 移於劉獎菴。 大眾不聚於三人。 菴不搆於二屋。 自是棲遲土窟託處窮巷。 破裘敗絮以裏其身。 執杖操瓢乞食自濟。 效癡禪之守默。 坐環牆而自拘。 嘗謂禪僧達性而不明命。 儒人談命而不言性。 余今兼而修之。 故號全真。 行丐而東至寧海軍。 得弟子馬丹陽丘處機劉譚郝凡七人。 全真之教乃大行焉。 後其徒潘志源等致范君幕府致之。 王君書數命。 元裕之述碑贊。 德裕之引。 葛洪稚川之於晉。 陶（弘景）貞白之於梁。 寇輔真（謙之）之於魏。 司馬子微之於唐。 陳圖南（摶）之於宋。 敘此數賢皆不及之。 曲成其美。 而全真之輩謂不光。 故好問之文立而復毀其徒又發杜順寶塔聯環金骨。 埋於世雄壙中。 為王害風之舍利焉（金朝世宗章廟禁斷其風使楊尚書就海州竟杖斷丘公八十而音不絕世之共聞非妄言也）道士丘處機字通密。 登州棲霞人號長春子。 師王害風繼唱全真。 本無道術。 有劉溫字仲祿者。 以作鳴鏑幸於太祖。 首信僻說阿意甘言。 以醫藥進於上言。 丘公行年三百餘歲。 有保養長生之術。 乃奏舉之。 戊寅中應召北行。 丘公倦於跋涉。 聞上西征表求待迴。 使中書湛然溫詔召之。 丘公遂行。 初上西征大石林牙。 及可弗叉國。 盡有其地唯算端汗。 奪破乃滿之地。 軍馬強盛。 據有尋思干城（或云邪木思干遼之河中府也）聞上西討即南走入鐵門。 遁於大雪山南。 潛趨印度。 上率眾襲之。 駐蹕大雪山南。 辛巳冬十一月十八日丘公至。 尋思干城以雪山大雪屯谷可有二丈深不可行。 且止城中。 壬午夏四月初五日。 始過雪山達於行宮。 至上前數拜退身致敬。 禮畢然後入帳。 上問。 有何長生之藥以資朕躬。 丘公逡巡拱身答曰。 有衛生之道。 而無長生之藥。 上以言實賜以馬乳。 時迴紇山賊亂於密邇。 且令丘公還尋思干城。 期以十月再詔。

Now, the teachings of the Three Sages stand in the Central Kingdom like the legs of a tripod, supporting the imperial transformation. Master Kong's discourse on benevolence and righteousness provides a standard for unprincipled scholars; Laozi's adherence to modesty and retreat puts an end to the struggles of restless and contentious fellows; the Buddhist discourse on nature and life seeks to cause them to return to the source. Yet in later ages, contentious discussions have arisen where people follow only their own opinions, boasting of themselves and claiming superiority, deluded about the root and ignorant of the source; this is simply because they fail to fathom the comprehensive path of the Dao and cling to divergent doctrines. Little do they know that when benevolence and righteousness are practiced, every person treads the path of the gentleman; when modesty and retreat are practiced, every person closes the door to greedy and miserly pursuits; and when nature and life are illuminated, every person attains the source of the wondrous Dao. If it were not so, how could they be considered accomplished scholars and gentlemen? This is close to what Zhongni meant by: 'Qi with one change would attain to Lu; Lu with one change would attain to the Dao.' Yet Daoist priests of late antiquity exclusively esteem boastful fabrications, taking the bizarre and unorthodox as extraordinary, and falsehood and deceit as the wondrous gate. They discard the mellow purity of the two chapters [of the Daodejing] and mix in the foul arts of the three Zhangs. Wang Haifeng regarded raving madness as supreme virtue, unaware of the deep source of the Dao; Qiu Chuji regarded performing as a divine phoenix as wondrous and miraculous, losing the essential subtlety of Complete Perfection (Quanzhen). Traveling ten thousand miles to the west, his audience with the sovereign lacked clarity; returning three years to the east, by chance encounters he vaunted his uniqueness. Deceiving people and insulting the Sages, boasting and vaunting himself, he began with groundless talk and ended with unfounded doctrines. Leaving aside for a moment the fraudulent fabrications of ancient times, let us set forth several matters of the present dynasty. When our Taizu, Genghis Khan, flew like a dragon across the northern wastes and strode like a tiger into the Central Plains, he received the precious calendar to govern the realm, answered the auspicious destiny to shepherd the people, accorded with Heaven to change the mandate, and pacified turmoil to establish merit. Although military and state affairs were pressing, he kept his mind fixed on the path of awakening, being the first to promulgate gracious edicts to protect and uphold the Buddhist gate: 'The Great Sage's spiritual transformations cannot be measured; wherever his physical likenesses are, they must not be damaged. With regard to the lands, irrigated top-grade fields, watermills, and utensils used in monasteries wherever they may be, all that belongs to the Buddha is ordered to be returned and must not be encroached upon or seized. All corvée duties, whether great or small, relay-post service, and provisions are completely excused. The monks who have renounced household life are disciples of the Buddha; they recite scriptures and pray to Heaven to help cultivate merit for our imperial house, its sons, and grandsons. Wherever monks go or stay, let them be at liberty, and do not obstruct them. If there are evil persons who rely on their power to disturb Buddhist monasteries, memorialize their names and surnames.' Enlightened monarchs of subsequent generations have all respected this model. Yet the demonical debaters simulate truth to fabricate hierarchies, all claiming that Master Qiu opened the foundation of the Three Teachings and serves as the original ground of Confucianism and Buddhism. Let us briefly recount the beginning and the end, and request that the merits and demerits be examined in detail. Initially, the rise of Quanzhen was not a matter of ancient antiquity. According to Yuan Yuzhi's funerary stele for Chongyang Zhenren: In the Zhenglong reign of the Jin dynasty, there was Wang Shixiong, a native of Sansfu. In his youth he was praised for his knight-errantry; in middle age he suddenly had an awakening, whereupon he abandoned his family affairs, wandered amidst wine, jested without restraint, acted wildly and recklessly, shouted at the empty air and laughed alone. People of the time considered him madly insane, and so called him Wang Haifeng ('the Crazy'). Later he encountered two Daoist priests wearing felt robes, drew water and drank wine with them; his wild abandon grew even greater, and his tricks were difficult to fathom. He dug a grave to the east of the county seat and lived in it, calling himself the 'Living Dead Man'. After dwelling there for two years, he moved to the hermitage of Liu Jiang. Their gathering never assembled more than three people, and the hermitage was built of no more than two rooms. From then on he roosted in earthen caves and lodged in poor lanes, wrapping his body in tattered robes and rotting wadding, holding a staff and carrying a gourd to beg for food to sustain himself. Imitating the silent sitting of foolish Chan, he confined himself within a circular wall. He once said: 'Chan monks comprehend nature but do not understand life; Confucians talk of life but do not speak of nature. I now cultivate both together.' Thus he took the title Quanzhen (Complete Perfection). Begging his way eastward to Ninghai commandery, he obtained seven disciples—Ma Danyang, Qiu Chuji, Liu, Tan, Hao, and others—and the teaching of Complete Perfection then spread widely. Later, his disciple Pan Zhiyuan and others invited Mr. Fan to his military headquarters, and Lord Wang wrote several letters of invitation. Yuan Yuzhi composed the inscription and eulogy for the stele. In Yuzhi's preface, he cited Ge Hong (Zhichuan) of the Jin, Tao Hongjing (Zhenbai) of the Liang, Kou Fuzhen (Qianzhi) of the Wei, Sima Ziwei of the Tang, and Chen Tunan (Tuan) of the Song; describing these several worthies, he considered none of them equal to [Wang], bending over backward to make him appear admirable. Yet the adherents of Complete Perfection considered that it did not glorify him enough; therefore Haowen's text was erected and then destroyed again. Furthermore, his disciples unearthed the interlocking golden bones of the precious stupa of Dushun and buried them in Shixiong's grave mound, claiming they were the śarīra of Wang Haifeng. (Emperor Shizong and Emperor Zhang of the Jin dynasty prohibited their ways and dispatched Minister Yang to Haizhou to beat Master Qiu with eighty blows of the staff, yet the sound was uninterrupted; this is well known to the world and not a false statement.) The Daoist priest Qiu Chuji, styled Tongmi, was a native of Qixia in Dengzhou, known by the title Changchun zi. He took Wang Haifeng as his teacher and continued to advocate Quanzhen, but originally possessed no Daoist arts. There was a certain Liu Wen, styled Zhonglu, who gained the favor of Taizu by making whistling arrows; he was the first to believe his heterodox doctrines, flattering him with sweet words, and when presenting medicines to the Emperor, he said: 'Master Qiu is over three hundred years old and possesses arts for preserving health and attaining longevity.' He thereupon memorialized recommending him. In the wuyin year, answering the summons, he traveled north. Master Qiu grew weary of the journey; hearing that the Emperor was on a western campaign, he submitted a memorial requesting to await his return. Zhongshu Zhanran was dispatched with a gentle edict to summon him, and Master Qiu thereupon set out. Earlier, when the Emperor campaigned westward against the Dashi Linya and the Kipchak kingdom, he took possession of all their lands; only the Sultan Khan, having seized and crushed the Naiman territory, had strong and flourishing troops and horses, and occupied the city of Samarkand (also called Xie-mu-si-gan, the Hezhong prefecture of the Liao). Hearing that the Emperor was launching a western expedition, he fled south through the Iron Gate, escaped south of the Hindu Kush, and secretly hastened toward India. The Emperor led his forces in pursuit and halted south of the Hindu Kush. On the eighteenth day of the eleventh month in the winter of the xinsi year, Master Qiu arrived at the city of Samarkand; because the heavy snow of the Snow Mountains (Hindu Kush) blocked the valleys to a depth of about twenty feet, making them impassable, he temporarily remained in the city. On the fifth day of the fourth month in the summer of the renwu year, he first crossed the Snow Mountains and reached the imperial traveling palace. Arriving before the Emperor, he bowed several times, stepped back to show reverence, and only after the rituals were completed did he enter the tent. The Emperor asked: 'What medicine of immortality do you have to assist our person?' Master Qiu hesitated, cupped his hands, and replied: 'There are ways of preserving life, but no medicine of immortality.' The Emperor, taking his words to be truthful, rewarded him with mare's milk. At that time, Muslim mountain bandits were causing disturbances nearby, so he ordered Master Qiu to return to the city of Samarkand, arranging to summon him again in the tenth month.