辯偽錄 3.2.3

3.2.3

玉田縣北鄉妙峯院。 全真榮道士盡行拆訖。 於田家莊蓋女冠楊道姑路道姑住坐。 通州在城觀音院前後正殿厨庫僧房。 全真陳和童打壞觀音改塑老君易名通仙觀。 宛平縣齋堂村靈樂寺。 全真劉知觀把釋迦太子賣與他人。 火爆石碑。 藏了銅鐘。 拆訖佛殿。 壞了舍利寶塔。 平蕩墳林改作通仙觀塑起三清。 𣵠州在城設濟院。 有舍利塔七層五十餘尺。 全真賈先生夜間折了塔尖。 本官詰責逃了。 甲寅年改為齊仙觀。 𣵠州行滿寺觀音殿。 有白玉石觀音菩薩。 坐高三尺。 有糠禪任志堅。 夜中打碎共十一塊。 并占訖寺院改為永寧觀住坐。 廣因寺常住位舊堂咸備。 全真梁先生改作十方觀住坐。 平谷縣曆西寺正殿聖容。 全真王知觀打壞塑像。 占植栗園。 磨了石碑。 耕了地土。 文家莊水谷寺殿宇三門。 雲堂庫房水碾園土。 全真王知觀打了塑像。 却塑老君。 并獨波寺正殿拆訖。 占植栗園改作道院。 順州年豐龍泉寺。 麻地棗園并餘白地。 盡被馬法師占定改為大道觀。 安次縣北臺寺。 全真羊皮李占佃。 普慈寺楊道姑占訖。 遵化縣臺山寺下院。 靈應山栗園劉先生占。 淨因院羅文谷栗園張先生占。 植縣東北般若院大殿中疃寺雲堂。 淨家谷雲堂三門。 盡被張先生拆了。 蓋作開陽觀。 薊州天香寺栗園地土。 盡被王道政占佃。 舍利寶塔高四十尺。 王道政拆訖。 塔上鐵竿亦自使了。 又拆了墳塔十三座。 甘泉山下院水碾一所。 孫先生強行蓋了。 報國寺下院栗園。 賈先生占了。 崆峒山下院田地栗園。 吳先生蓋觀占守。 如此等例寧可具詞。 其餘東平濟南益都真定河南關西平陽太原武朔雲中白霫遼東肥水等路。 打拆奪占碎幢磨碑難可勝言略知名者五百餘處。 皆李志常之所主行。 又自覽貢獻圓米果木蜜煎茶薑馳驛馬疋每歲上下要君取榮。 不以謙退為心。 專以衒名為務。 壬辰中合罕皇帝。 弔民洛汭問罪汴梁。 急於外征未遑內整。 而志常奸心狙妬欲欺佛家蔑視朝廷敢為不軌。 乘國軍擾攘之際。 當羽檄交馳之辰。 縱庸鄙之徒。 作無稽之典。 今狐璋首集偽說史志經。 又廣邪文。 菽麥不分古今匡辯。 採王浮之詭說。 取西昇之鄙談。 學佛家八十二龕。 糅老子八十一化。 要合九九之數。 簧鼓二篇之風。 乃舉李耳在虛無之前。 屈迦文降周莊之代。 倚竊佛教增闡多端。 欲高釋氏之前。 乃說李耳在陽甲之歲。 欲登儒者之上。 乃立九歲在太易之先。 欲同佛家五方如來。 乃說五方出法度人。 擬偷佛經世界初成風輪下布。 乃說氣射往來變作彌羅之氣。 如此之事一一難陳。 秖欲混自濁流濫彼清濟。 金鍮相雜涇渭難分。 誷聖欺賢蔽蒙天下。 瞎他正眼昧自心靈。 夭遏佛門溝壑正道。 傲慢典憲不懼朝章。 使秦川道眾暗板流傳。 遠地發揚欲妨自害。 不遇明聖真假孰分。 佛法中興待時而顯。 苟非其人道不虛行。 我蒙哥皇帝。 克岐克嶷曰聖曰明。 布政簡嚴聰達神武。 修祖宗之令典。 酌先代之洪規。 率由舊章不忘外護。 初鑄國寶先贊佛門。 凡是僧人並無徭賦。 聖旨特賜那摩國師白金二千定（計鈔二十萬兩）修福佛門。 又令勝菴主發黃金五百兩白金萬兩於昊天寺大作佛事（七日方滿飯僧萬餘也）道門志常以八十一化圖刻板既成廣張其本。 若不遠近咸布。 寧知李老君之勝。 宜先上播朝廷。 則餘者自然草靡。 乃使金坡王先生道人溫的罕廣齎其本遍散朝廷近臣。 土魯及乞台普華等並授其本。 時少林長老裕公建寺鶻林。 皇上欽仰。 因見其本謗訕佛門。 使學士安藏獻呈阿里不哥大王訴其偽妄。 大王披圖驗理閱實甚虛。 乃奏天子備陳詐冐。 破滅佛法敗傷風化。 天子未詳真偽。 俾召少林長老及道士李志常於大內萬安閣下。

At Miaofeng Cloister in the northern township of Yutian County, Daoist Rong of the Quanzhen completely demolished it, and at Tianjia Village built [dwellings for] Daoist Nuns Yang and Lu to reside. At the Guanyin Cloister in the city of Tongzhou, its front and rear main halls, kitchen-storerooms, and monk cells were seized by Chen Hetong of the Quanzhen, who destroyed the Guanyin [statue], remodelled it into Laozi, and renamed it Tongxian Abbey. At Lingle Monastery in Zhai Village, Wanping County, Liu the Abbey Director of the Quanzhen sold [the statue of] Prince Śākyamuni to others, cracked the stone stelae with fire, hid away the bronze bell, demolished the Buddha hall, destroyed the precious śarīra stupa, leveled the funerary grove, turned it into Tongxian Abbey, and sculpted the Three Pure Ones. At the Sheji Cloister in the city of Zhuozhou, there was a seven-story śarīra stupa over fifty feet high; Master Jia of the Quanzhen broke off the stupa spire during the night, and when questioned and rebuked by the local official, he fled; in the jiayin year, it was changed into Qixian Abbey. In the Guanyin Hall of Xingman Monastery in Zhuozhou, there was a white jade Avalokiteśvara Bodhisattva, three feet high in seated posture; Chaff-meditation Ren Zhijian smashed it into a total of eleven pieces during the night, entirely occupied the monastery, turned it into Yongning Abbey, and resided there. At Guangyin Monastery, the permanent property and ancient halls were all intact; Master Liang of the Quanzhen turned it into Shifang Abbey and resided there. As for the sacred image in the main hall of Lixi Monastery in Pinggu County, Abbey Director Wang of the Quanzhen destroyed the sculpted statue, occupied and planted a chestnut orchard, ground down the stone stelae, and plowed up the land. Regarding the hall buildings, triple gates, cloud hall, storerooms, water-powered mill, orchards, and land of Shuigu Monastery in Wenjia Village, Abbey Director Wang of the Quanzhen destroyed the sculpted statues, sculpted Laozi instead, completely demolished the main hall of Dubo Monastery, and occupied and planted its chestnut orchard, turning it into a Daoist abbey. At Longquan Monastery in Nianfeng of Shunzhou, its hemp fields, jujube orchards, and other vacant plots were all occupied by Master of the Law Ma and turned into Dadao Abbey. At Beitai Monastery in Anci County, Sheepskin Li of the Quanzhen took it over as tenant; Puci Monastery was completely occupied by Daoist Nun Yang. The subordinate cloister of Taishan Monastery in Zunhua County and the chestnut orchard on Mount Lingying were occupied by Master Liu. The Luowen Valley chestnut orchard of Jingyin Cloister was occupied by Master Zhang. The main hall of Prajñā Cloister and the cloud hall of Zhongtuan Monastery northeast of Zhi County, as well as the cloud hall and triple gates of Jingjia Valley, were all demolished by Master Zhang, who built Kaiyang Abbey in their place. The chestnut orchards and land of Tianxiang Monastery in Jizhou were all taken over as tenancy by Wang Daozheng; the precious śarīra stupa, forty feet high, was demolished by Wang Daozheng, who also took the iron spire atop the stupa for his own use, and he further demolished thirteen funerary stupas. A water-powered mill belonging to a subordinate cloister of Mount Ganquan was forcibly taken and built upon by Master Sun. The subordinate cloister and chestnut orchard of Baoguo Monastery were occupied by Master Jia. The subordinate cloister, fields, and chestnut orchard on Mount Kongtong were occupied by Master Wu, who built an abbey and guarded it. How could examples such as these be fully set forth? In other circuits such as Dongping, Ji'nan, Yidu, Zhending, Henan, Guanxi, Pingyang, Taiyuan, Wushuo, Yunzhong, Baixi, Liaodong, and Feishui, the demolitions, seizures, smashing of pillars, and grinding down of stelae are more than can be told; those roughly known by name amount to more than five hundred locations. All these were directed and executed by Li Zhichang. Moreover, he took for himself tributes of round rice, fruits, preserves, tea, and ginger, racing along post-horse couriers up and down [the country] every year to fawn on the sovereign and seek glory. Not having a mind of modesty and deference, he made it his sole business to flaunt his reputation. During the renchen year, the Qa'an Emperor consoled the people at the bend of the Luo River and punished the guilty at Bianliang; occupied with military campaigns abroad, he had no leisure to attend to internal governance. Yet Zhichang, with a treacherous mind and lurking malice, sought to deceive Buddhism, held the court in contempt, and dared to commit unruly deeds. Taking advantage of the confusion while the state armies were on campaign, at a time when feathered dispatches were flying thick and fast, he indulged vulgar and despicable followers to fabricate groundless scriptures. Now Hu Zhang first compiled the fraudulent accounts, histories, treatises, and sutras, and further expanded the perverse writings, unable to distinguish beans from wheat, confounding past and present. Borrowing the deceptive claims of Wang Fu and taking up the vulgar talk of the Western Ascension, imitating the eighty-two niches of Buddhism to concoct the eighty-one conversions of Laozi, so as to match the number of nine times nine, they trumpeted the style of the two-scroll work [Daodejing]. Thereupon they asserted that Li Er preceded the formless void, while forcing Kāśyapa [Mātanga] to descend during the reign of King Zhuang of Zhou. Relying on and stealing from the Buddhist teachings, they augmented and elaborated on many points. Wishing to place him above Śākyamuni, they claimed that Li Er was born in the year of Yang Jia; wishing to surpass the Confucians, they instituted nine years preceding the Great Change (Taiyi); wishing to parallel the Five Tathāgatas of the Buddhist tradition, they spoke of the five quarters setting forth teachings to save people; intending to steal the Buddhist scriptural account of the world first forming with the wind-wheel spread below, they said that the vapors darted to and fro and transformed into the vapor of Miluo. Matters such as these are difficult to recount one by one. They only wished to mix their muddy flow into that clear Ji River, mingling brass with gold, making it hard to distinguish the Jing from the Wei. Slandering the sage and deceiving the worthy, they hoodwinked the world, blinding the correct eye of others and darkening their own minds. They stifled the gate of Buddhism and cast the correct path into the ravine, flouting the legal codes and having no fear of the state regulations. They had Daoists of Qinchuan covertly carve woodblocks and distribute them, promulgating them in distant regions to avert harm to themselves. Had they not encountered an enlightened sage, how could the true be distinguished from the false? The resurgence of the Buddhadharma awaited the proper time to become manifest: if not for the right person, the Way is not walked in vain. Our Möngke Khan was exceptionally wise and discerning, truly sagacious and enlightened. His governance was concise yet strict, his perspicacity divine and martial. Practicing the excellent precedents of the ancestral founders and drawing upon the grand regulations of past eras, he followed the old statutes and did not forget to offer external protection. When first casting the national seal, he gave precedence to assisting the Buddhist tradition: all Buddhist monks were exempted from corvée and taxes. By imperial decree, he specially bestowed on State Preceptor Namo two thousand ingots of silver (amounting to two hundred thousand taels of paper currency) to cultivate merit for the Buddhist tradition. He also commanded Master Sheng'an to issue five hundred taels of gold and ten thousand taels of silver to conduct a great Buddhist rite at Haotian Monastery (completed only after seven days, feeding more than ten thousand monks). In the Daoist order, Zhichang, having completed the printing blocks for the Chart of the Eighty-One Transformations, widely distributed the copies. [Thinking,] 'If they are not distributed far and wide, how will people know the supremacy of Laozi? It is best to first present them to the court above, and then the rest will naturally bend like grass,' he sent Master Wang of Jinpo and the Daoist Wendihan to carry the copies widely and distribute them everywhere among the court's close ministers. Tulu, Qitai Buhua, and others were all given copies. At that time, Elder Fuyu of Shaolin built a monastery at Qaraqorum, and the Emperor revered him. Seeing that this copy slandered and mocked the Buddhist tradition, he sent the scholar Anzang to present it to Prince Ariq Böke to complain of its falsehoods and absurdities. The Prince opened the chart, examined its principles, and inspected the facts, finding them entirely empty; he then memorialized the Son of Heaven, setting forth in full detail their fraud and usurpation, destroying the Buddhadharma and corrupting public customs. The Son of Heaven, not yet certain of the truth or falsehood, ordered the Elder of Shaolin and the Daoist Li Zhichang to be summoned beneath the Wan'an Pavilion in the imperial palace.