辯偽錄 3.2.6

3.2.6

改塑功了却分付與和尚每者。 那壞佛的先生依理要罪過者。 斷事宮前立下證見交那摩大師識者若。 是和尚每壞了老子塑著佛像。 亦依前體例要罪過者。 即乙卯年九月二十九日。 君腦兒裏行此聖旨。 那摩大師緣此聖旨。 見奉福寺先生侵了餘占寺院。 先生不肯分付。 及玉泉山白玉觀音。 先生打了不肯陪還。 使少林長老金燈長老。 就德興府對今上皇帝。 宣前聖旨即要陪償。 少林長老先與執結。 而張權教志敬。 妄欲支吾不肯分付。 今上大怒令劉侍中活者思歐擊罵之。 頭面流血全無愧恥。 明年遣使胡覩孫下來。 依著皇帝聖旨本意。 盡行歸斷時築界牆。 分付奉福寺。 家初蒙哥皇帝聖旨裏。 委付布只兒為頭眾斷事官。 隨路合退。 先生住著寺院地面三十七處並令分付釋門而李志常不依歸斷。 差道士樊道錄。 再奏聖旨別生情見依著胡覩虎那演。 抄數已後不許改正。 雖如是奏上未允許。 而道士樊志應但向乞台普花處說。 便詐傳皇帝聖旨。 一面却都奪了。 復推界牆。 丙辰年五月。 那摩大師再共少林長老。 奉福亨長老。 統攝溫菴主。 開覺邁長老。 大名津長老。 上方雲長老。 資福朗講主。 塔必小大師蘇摩室利。 中山提領要阿失真定譯言蒙古歹並上合刺。 鶻林預待李志常等。 共對朝廷。 與先生每大行辯論。 以七月十六日。 覲帝於鶻林城之南昔刺行宮。 帝引諸師入內。 溫顏接話。 並賜金帛。 專待道士辯明真偽。 而李志常怯不敢去。 自念前對天子唯推不知。 今更相抗慮恐墮負。 乃使權教張志敬（字義卿）魏仲平溫的罕等遷延緩進。 狙僧遠近竟不面會。 覘聞諸師退朝即復趨程。 天子阿里不哥大王知此道士無理。 雖復多語竟不與言。 而李志常見僧上行。 進退狼狽愁思內欝。 變成腦疽。 股慄魂驚。 又感雷震。 因而殂焉。 故常時之人。 為詩詠云。 楂子店前不死方。 老丘傳與李真常。 三千王女長春館。 十二瓊樓偃月堂。 服氣變為休息痢。 吞霞化作腦疽瘡。 全真業貫年來滿。 霹靂掀簷罪玉皇。 聞者以為實言（即戊午年六月日也）帝以諸王大會封賞事殷僧道對辯之事。 且令阿里不哥大王替行問當所有事件一一奏聞。 初盤山中盤法興寺。 亥子年間天兵始過。 罕有僧人。 海山本無老師之嗣。 振公長老首居上方。 橡栗充糧。 以度朝夕。 全真之徒挾丘公之力。 謀占中盤。 乃就振公假言借住。 振公以謂道人棲宿猶勝荒涼。 且令權止占居既久遂規永定王道政陳知觀吳先生等。 乃改拆殿宇打損佛像。 又冐奏國母太后娘娘。 立碑改額為棲雲觀院。 內古佛舍利寶塔高二百尺。 又復平蕩。 影堂正殿三門雲堂。 悉皆拆壞。 屢僧爭奪而不能革。 乙卯年聖旨斷與和尚。 不肯分付。 後上方長老雲公忿其無理。 破碎其碑。 奏告今上皇帝。 又共那摩大師少林長老朝覲蒙哥皇帝具陳其事。 聖旨委付今上皇帝。 改正其弊却為僧院。 即戊午年九月初四日也。 德興府水谷寺舊來佛像及十六羅漢。 並是石作。 妙盡奇功。 兵火之後無僧看守。 有諸道士竊而居之。 日久綿遠恐僧爭奪。 故泯其跡遂毀諸像填於水塹。 後僧爭之諱本道院僧搜刷像出道士乃伏。 上方提領雲長老負壞像首上奏朝廷。 阿里不哥大王。 見而悲感。 即喚金坡王先生道人右法籙。 鳴鏑射之。 以石打之。 道士頭皆流血。 謂道士曰。 佛之真身杳然絕朕。 猶如虛空不可破壞。 眼尚不覩豈能損耶。 但汝無知作地獄種子。 縱汝邪愚世中有底汝能壞了。 還曾損著真佛身耶。 明知道士侵占佛寺壞了佛像。 故不虛語。 又燕北玉泉山舊有白玉石觀音像。 被道士打壞。 身首分離。 擊碎石塔穿石作洞。 內刻道像。 上諂朝廷為國家修善之所。 投簡福地欲永占定。 恐後爭奪。

'After remodeling [the statues], hand them over to the monks. Those Daoist masters who damaged the Buddhist statues shall be punished according to the law. Have witnesses stand before the judicial court, and let Master Namo oversee it. If any monks have damaged images of Laozi to sculpt Buddhist statues, they too shall be punished according to the former precedent.' This imperial decree was issued at Qunao'er on the twenty-ninth day of the ninth month of the yimao year [1255]. Because of this imperial decree, Master Namo saw that the Daoist masters had usurped Fengfu Monastery and other monasteries, but the masters refused to hand them over; furthermore, the masters had smashed the white jade Avalokiteśvara at Mount Yuquan and refused to pay restitution. He sent the Elder of Shaolin and Elder Jindeng to Dexing Prefecture before the present Emperor to proclaim the former imperial decree and demand restitution at once. The Elder of Shaolin had already drawn up the formal recognizance, yet Zhang Zhijing, the acting head of the Daoist order, deceitfully tried to prevaricate and refused to hand [them] over. The present Emperor was furious and ordered Palace Attendant Liu Hözersü to strike and berate him. With blood streaming down his head and face, [Zhang Zhijing] showed no shame at all. The next year, the envoy Hudu-sun was dispatched down. Following the original intent of the Emperor's decree, when all matters were adjudicated and boundary walls were erected, [the property] was handed over to the community of Fengfu Monastery. Originally, in the imperial decree of Möngke Khan, it was entrusted to the jarquči Bujir and other judicial officials that thirty-seven monasteries and lands in various circuits where Daoist masters were residing and which ought to be returned should all be handed over to the Buddhist order; however, Li Zhichang did not comply with the adjudication. He sent the Daoist Register Fan to submit another memorial requesting an imperial decree, concocting a different pretext that, according to the Noyan Quduqu, once registered, no alterations were allowed. Although this memorial was submitted, it was not granted. Yet the Daoist Fan Zhiying merely spoke to Qitai-buqa and falsely propagated an imperial decree, seizing all of them at once on that pretext and tearing down the boundary walls again. In the fifth month of the binchen year [1256], Master Namo, together with Elder Shaolin, Elder Heng of Fengfu, General Director Master Wen'an, Elder Mai of Kaijue, Elder Jin of Daming, Elder Yun of Shangfang, Lecturer Lang of Zifu, the Lesser Great Master Tabi Somśrī, Director Yao'ashi of Zhongshan, and the Interpreter Mongoltai along with Upper Qara went up to Qaraqorum to await Li Zhichang and the others, in order to face the court together and hold a great debate with the Daoist masters. On the sixteenth day of the seventh month, they had an audience with the Emperor at the Sira Ordo south of the city of Qaraqorum. The Emperor led the masters inside, received them with a warm countenance, and bestowed gold and silk upon them, specifically waiting for the Daoists to debate and clarify the true and the false. But Li Zhichang was cowardly and did not dare to go. He reflected that previously before the Son of Heaven he had only pleaded ignorance, and now, confronting them again, he feared falling into defeat. He therefore dispatched the acting head Zhang Zhijing (style Yiqing), Wei Zhongping, Wendahan, and others to drag their feet and advance slowly, watching the monks from afar and refusing to meet face to face. Spying that the monks had withdrawn from court, they then resumed their journey. The Son of Heaven and Prince Ariq Böke knew that these Daoists were in the wrong; though [the Daoists] spoke much, [the princes] ultimately paid no heed to their words. As Li Zhichang saw the monks journeying upward, his advances and retreats were fraught with distress; brooding within, he developed a carbuncle on the head. His legs trembled and his spirit was terrified; furthermore, he was struck with terror by a thunderclap, and consequently he passed away. Therefore, people of the time composed a poem chanting: 'Before the hawthorn fruit inn, an elixir of immortality, / Old Qiu handed it down to Li Zhenchang. / Three thousand royal maidens in the Pavilion of Everlasting Spring, / Twelve jasper chambers in the Hall of the Reclining Moon. / Swallowing qi transformed into debilitating dysentery, / Ingesting auroras turned into a carbuncle on the head. / The full measure of Quanzhen's karma has been reached over the years; / A thunderclap rips through the eaves, incrimination from the Jade Emperor.' Those who heard it took it as the truth. (This was in the sixth month of the wuwu year [1258].) Because of the grand assembly of princes and the lavish conferral of rewards, as for the matter of the debate between Buddhists and Daoists, the Emperor ordered Prince Ariq Böke to interrogate them on his behalf and report all matters in detail. Originally, regarding Faxing Monastery at Zhongpan on Mount Pan, when the heavenly troops first passed through during the haizi years [1215–1216], there were rarely any monks. Mount Haishan was a descendant of Old Master Benwu; Elder Zhen first resided at the Upper Peak, gathering acorns and chestnuts for food to get by day and night. The disciples of Quanzhen, relying on the power of Old Qiu, plotted to seize Zhongpan. They went to Elder Zhen under the false pretext of borrowing lodgings. Thinking that Daoists sheltering there was still better than desolation, Elder Zhen allowed them to stay provisionally. Having occupied it for a long time, Wang Daozheng, Monastery Supervisor Chen, Master Wu, and others plotted permanent possession. They dismantled the halls and buildings, smashed the Buddha statues, and falsely submitted a memorial to Her Majesty the Queen Mother, erecting a stele and changing the plaque to Qiyun Daoist Abbey. Within it, the precious reliquary stupa of the ancient Buddha, two hundred feet high, was flattened to the ground. The portrait hall, the main hall, the triple gate, and the cloud hall were all torn down and destroyed. Repeatedly the monks contested this, but could not redress it. In the yimao year [1255], an imperial decree adjudicated that it be given to the monks, but [the Daoists] refused to hand it over. Later, Elder Yun of Shangfang, indignant at their lack of reason, shattered their stele and memorialized the present Emperor. He also went with Master Namo and the Elder of Shaolin to have an audience with Möngke Khan and laid out the facts in detail. An imperial decree entrusted the present Emperor with rectifying the abuse and returning it to a Buddhist monastery. This was on the fourth day of the ninth month of the wuwu year [1258]. The old Buddhist statues and the Sixteen Arhats of Shuigu Monastery in Dexing Prefecture were all carved of stone, consummate in miraculous craft. After the fires of war, there were no monks guarding them. Several Daoists stealthily took up residence there. As time passed, fearing that monks would contest them, they obliterated the traces by destroying all the statues and filling the water moat with them. Later, monks contested it; [the Daoists] denied [they were Buddhist], claiming it was originally a Daoist abbey, until the monks searched and dredged up the statues, whereupon the Daoists submitted. Elder Yun, the Director of Shangfang, carried the head of a damaged statue to memorialize the imperial court. Prince Ariq Böke, seeing it, was moved with sorrow. He immediately summoned Master Wang of Jinpo, the Daoist Director of Right Rites, shot at him with whistling arrows, and struck him with stones, until blood flowed from the Daoist's head. He said to the Daoist: 'The true body of the Buddha is utterly beyond form, just like empty space, which cannot be destroyed. Even the eyes cannot perceive it; how could it be harmed? It is only that you in your ignorance produce the seeds of hell. Even though in your perverse folly you could destroy what exists in the worldly realm, have you ever harmed the true body of the Buddha?' Knowing clearly that the Daoists had encroached upon Buddhist monasteries and damaged Buddhist statues, these were not empty words. Furthermore, at Mount Yuquan north of Yan, there was originally a white jade Avalokiteśvara statue; it was smashed by Daoists, with the body and head severed. They broke stone stupas and hollowed out stones into caves, carving Daoist images inside. Flaunting flattery toward the imperial court, they claimed it as a place of cultivating merit for the state and cast slips into the blessed land, wishing to usurp it permanently for fear of future disputes.