[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) › 3.2 # 辯偽錄 3.2 辯偽錄 3.2 - **Language:** Classical Chinese ### [3.2.1](https://indike.org/pramana/in.bauddha.taisho.2116.3.2.1) 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. > — English (machine translation) (machine translation) ### [3.2.2](https://indike.org/pramana/in.bauddha.taisho.2116.3.2.2) 八月後旬丘公復至行宮。 凡有所對皆平平之語。 無可採聽。 問其年甲多少偽云不知。 考問神仙之要。 唯論固精養氣。 出神入夢。 以為道之極致。 美林靈素之神遊。 愛王害風之入夢。 又舉馬丹陽恒云。 屢蒙聖賢提獎。 真性遨遊異域。 又非禪家多惡夢境。 蓋由福薄不能致好夢也。 又問湛然居士觀音贊意。 中書輕而不答。 而有識聞之莫不絕倒。 既而東迴表求牌符。 自出師號私給觀額。 自填聖旨謾昧主上。 獨免丘公門人科役。 不及僧人及餘道眾。 古無體例之事。 恣欲施行。 上之所說。 湛然居士編入西遊錄中。 備明丘公十謬。 回至宣德等州。 屈僧人迎拜。 後至燕城左右鼓獎特力侵占使道徒王伯平騶從數十縣牌出入馳躍諸州便欲通管僧尼。 丘公自往薊州特開聖旨抑欲追攝甘泉本無玄和尚望其屈節竟不能行。 西京天城毀夫子廟為文成觀。 景州奪龍角山賈先生改為冲虛觀。 後僧欲爭。 丘公移書從樂居士文過飾非。 平谷縣水谷寺正殿三身。 皆劉鸞絕手悉打㵎中改觀居之。 太原府丘公弟子宋德芳占淨居山。 穿石作洞改為道院立碑樹號。 相州黃華山隋唐古剎。 碑刻存焉。 道士占定。 混源西道院本崇福寺道士占訖。 灤州下縣數座佛殿道士拆訖并毀佛像。 檀州黍谷山靈巖寺。 昔是鄒衍吹律之處。 堂殿廊廡悉皆完足。 全真賈志卒。 王志欽倚著丘公氣力。 蕩除佛像塑起三清石幢子。 推入㵎中。 有底田園占佃為主。 改名大同觀。 檀州木林寺正殿縣壁。 壬子年全真許知觀。 拆毀塑像改立三清。 號為天寶萬壽宮。 良鄉縣東南張謝村興禪寺地土。 棗樹林檎園并外白地。 丘公弟子孔志童強占種佃欺侮尼眾。 如此等例略有數百。 雖莊蹻狼戾於南荊。 盜跖跋扈於東魯。 方今剽劫未為過也。 不以道德為心。 專以攘奪為務。 後毒痢發作臥於廁中。 經停七日。 弟子移之而不肯動。 疲困羸極乃詐之曰。 且偃之與寢何異哉。 又經二日。 竟據廁而卒。 而門弟子外誑人云。 師父求福。 編丘公錄者（李浩然集來）即日登葆光而化異香滿室。 此皆人人具知尚變其說。 餘不公者例皆如此。 故當時之人為之語曰。 一把形骸瘦骨頭。 長春一旦變為秋。 和濉帶屎亡圊廁。 一道流來兩道流。 斯良證也（大道四祖之語也）即丁亥年七月初九日也。 後道士志常字浩然。 號真常子。 簪冠自整紹復前蹤。 斂道士之財。 買王臣之意。 媮薄巧飾趨媚時流。 虛冐全真之名。 不行道德之實。 梟鳴正道虎視釋家。 挾邪作威侵占佛寺。 襲丘公之偽跡。 扇殘賊之餘風。 縱群下之剽奪。 任私情之毀撤。 打佛像而安老像。 廢菩薩而作天尊。 貪得忘仁窺求無度。 他處遼遠恐人未憑。 且敘京城及內屬州縣。 占奪寺舍侵植田園。 磨毀碑幢損滅佛像。 略舉一二驗知虛實。 京通玄關觀音院正殿三間塑畫完具。 李志常遣本觀道眾。 打絕聖像塑著三清。 雖屢陳訴抗詔不與。 今雖革正而街西院舍近三十楹尚未分付。 京淨恩禪寺正殿房寮方丈庫舍五十餘楹。 殿內無量壽佛。 十六觀像。 金碧炫目。 女冠改作修真觀。 永占住持京憫忠寺東塔。 院大道信道姑占守住坐。 京慈聖院長春宮薛道錄改為玄都觀占住。 京寶塔寺經藏院天長觀下任道姑福童占定住坐。 京資聖寺唐遼舊剎。 前後通街。 地有三十餘畝。 房有百十餘間。 全真鞏志。 朗改作葆真觀占定住持。 京顥花門外金橋寺正殿釋迦渾金成就。 全真張知觀拆毀大殿平治基址。 安先生丘塚改作墳地。 京銅馬坊建福院全真鬅頭張先生占改住坐。 京春臺坊西萬盈坊弘教院。 正殿聖堂僧寮厨庫菜園石碑。 盡被樊先生拆打訖。 却將木石於戴外郎宅東蓋訖天齊仁聖廟。 京西北隅吉祥院長春宮。 占作窯場煉丹經。 今聖旨斷定由未分付。 > In the last ten days of the eighth month, Master Qiu again arrived at the traveling palace. Everything he answered was utterly mediocre and unworthy of being listened to. When asked about his age, he falsely said he did not know. When examined regarding the essentials of divine immortals, he spoke only of conserving essence, nourishing qi, and projecting the spirit into dreams, taking these as the utmost reach of the Dao. He praised Lin Lingsu's spiritual journeys and relished Wang Haifeng's entering of dreams. Moreover, he cited Ma Danyang as constantly saying that he had repeatedly received encouragement from sages and worthies, and that his true nature roamed in foreign lands; and furthermore, he held that the Chan school's frequent bad dreams were merely because their merit was meager, so that they were unable to attain good dreams. He also asked the Layman Zhanran about the meaning of the Eulogy to Avalokiteśvara, but the Palace Secretariat \[scholar\] dismissed it lightly and did not reply, and none of those who possessed understanding failed to double over with laughter upon hearing it. Afterwards, returning eastward, he submitted a memorial requesting tallies and tablets; on his own authority he issued master titles, secretly granted monastery plaques, and falsely wrote imperial edicts to deceive and hoodwink the sovereign, exempting only the disciples of Master Qiu from labor service, extending neither to Buddhist monks nor to other Daoist assemblies. Matters without precedent in antiquity he willfully sought to carry out! What has been said above, Layman Zhanran compiled into the Xiyou lu (Record of the Journey to the West), clearly demonstrating Master Qiu's ten fallacies. Returning as far as Xuande and other prefectures, he humiliated monks into welcoming and prostrating to him. Later, arriving in Yancheng, his attendants incited and praised him, particularly using force to encroach upon and seize properties, dispatching his Daoist disciple Wang Boping with dozens of mounted attendants, hanging out tablets, riding swiftly back and forth across various prefectures, intending at once to place monks and nuns under his total control. Master Qiu went in person to Jizhou, specifically announcing a pseudo-imperial edict, aggressively wishing to summon and arrest Master Xuan, Benwu of Ganquan, hoping to break his integrity, but ultimately failed to execute it. In the Western Capital, at Tiancheng, he destroyed the temple of Master Kong and turned it into the Wencheng Daoist Abbey. In Jingzhou, he seized Mr. Jia's Longjiaoshan and changed it into the Chongxu Daoist Abbey. Later, when monks wished to dispute this, Master Qiu sent a letter to Layman Congle to gloss over and whitewash his misdeeds. In the main hall of Shuigu Monastery in Pinggu County were \[statues of\] the Trikāya, all masterworks of Liu Luan; he completely smashed them into the ravine, converting it into a Daoist abbey for his residence. In Taiyuan Prefecture, Master Qiu's disciple Song Defang occupied Jingju Mountain, chiseling the stone into caves, turning it into a Daoist cloister, and setting up steles to establish its title. Mount Huanghua in Xiangzhou was an ancient monastery of the Sui and Tang; its stele inscriptions still remain, but Daoists occupied and seized it. The Western Daoist Cloister of Hunyuan was originally Congfu Monastery, and was occupied by Daoists. In lower counties of Luanzhou, several Buddhist halls were torn down by Daoists, who also destroyed the Buddha images. Lingyan Monastery on Mount Shugu in Tanzhou was formerly the place where Zou Yan blew the pitch-pipes; its halls, buildings, and covered corridors were all fully intact. The Quanzhen followers Jia Zhizu and Wang Zhiqin, relying on Master Qiu's power, swept away the Buddha images, sculpted the Three Purities, pushed the stone dhāraṇī pillars into the ravine, and occupied the fertile fields and gardens as their own tenants and masters, renaming it the Datong Daoist Abbey. On the hanging walls of the main hall of Mulin Monastery in Tanzhou, in the renzi year, the Quanzhen follower Xu Zhiguan demolished and destroyed the molded images, replacing them with the Three Purities, calling it the Tianbao Wanshou Palace. At the lands of Xingchan Monastery in Zhangxie Village, southeast of Liangxiang County—date-tree groves, apple orchards, and outer fallow land—Master Qiu's disciple Kong Zhitong forcefully occupied them for farming, mistreating and humiliating the community of nuns. Cases such as these number several hundred. Even Zhuang Qiao's wolf-like fierceness in Southern Jing, or Robber Zhi's overbearing rampancy in Eastern Lu, would not exceed the plunder of the present day! Taking not morality as their mind, they specialized solely in pillage and extortion. Later, when virulent dysentery broke out, \[Master Qiu\] lay inside a latrine, remaining there for seven days. When disciples went to move him, he refused to stir; utterly exhausted and emaciated, he then deceitfully told them: 'Lying here flat, how is it any different from sleeping?' Two more days passed, and in the end he died squatting in the latrine. Yet his disciples lied to the outside world, saying: 'Our master sought blessings.' The one who compiled Master Qiu's record (collected by Li Haoran) claimed that on that very day he ascended into the resplendent light and transformed, with strange fragrance filling the room! All of this is widely known to everyone, yet they still alter their account; the rest of their dishonest deeds are all like this. Therefore, the people of that time made a rhyme about it, saying: 'A bundle of flesh and gaunt bones, / Changchun suddenly turns into autumn. / Covered in filth, he perished in the latrine; / one stream flows out, making two streams flow!' This is reliable evidence indeed (these were the words of the Fourth Patriarch of the Dadao school), namely on the ninth day of the seventh month in the dinghai year. Later, the Daoist Zhichang, whose courtesy name was Haoran, styled Zhenchangzi, straightened his hairpins and cap to follow in those former tracks. He extorted wealth from Daoists, bribed princes and ministers, used petty and frivolous craft to flatter contemporary trends, falsely usurped the name of Quanzhen, and practiced nothing of the reality of the Dao and its virtue. Screeching like an owl against the correct path, eyeing the Buddhist house like a tiger, relying on wickedness to exert authority, he encroached upon and seized Buddhist monasteries, following Master Qiu's fraudulent tracks and fanning the lingering embers of cruelty. He indulged his subordinates in pillage and gave free rein to his private whims in tearing down and destroying: smashing Buddha images to install Laozi images, abolishing bodhisattvas to erect Heavenly Worthies. Greedy for gain and oblivious to benevolence, his insatiable ambitions knew no bounds. Since other places are far away and people might not yet believe it, let us relate only the capital city and its subordinate prefectures and counties, where they seized monastery cloisters, usurped fields and gardens, ground down steles and pillars, and obliterated Buddha images. A brief citation of one or two will prove their falsity or truth. The Guanyin Cloister at Tongxuan Gate in the capital had a three-bay main hall, complete with molded statues and paintings. Li Zhichang dispatched Daoists of his own abbey to completely destroy the holy images and sculpt the Three Purities. Although repeated complaints were made, they defied the imperial edict and refused to surrender it. Even now, though it has been reformed, nearly thirty bays of the cloisters west of the street have not yet been handed over. At the Jing'en Chan Monastery in the capital, the main hall, monk cells, abbot's quarters, and storehouses totaled more than fifty bays; inside the hall were Amitāyus and images of the Sixteen Contemplations, dazzling with gold and emerald. Female Daoists changed it into the Xiuzhen Daoist Abbey and permanently occupied it as residents. At the Eastern Pagoda Cloister of Minzhong Monastery in the capital, the female Daoist follower Daoxin of the Dadao school occupied it as her residence. At the Cisheng Cloister in the capital, Daoist Recorder Xue of Changchun Palace converted it into Xuandu Abbey and occupied it. At the Tripiṭaka Cloister of the Baota Monastery in the capital, the female Daoist Futong, a subordinate of Tianchang Abbey, occupied and took up residence. Jisheng Monastery in the capital was an ancient monastery of the Tang and Liao, open to the street both front and back, with more than thirty mu of land and over one hundred and ten rooms of quarters; the Quanzhen followers Gong Zhi and \[Gong\] Lang altered it into Baozhen Abbey, occupying it as resident abbots. Outside the Haohua Gate of the capital, the main hall of Jinqiao Monastery had a Śākyamuni image cast in solid gold; the Quanzhen follower Zhang Zhiguan demolished the main hall, leveled the foundations, and turned it into a graveyard by placing Mr. Qiu's burial mound there. At Jianfu Cloister in Tongma Lane of the capital, the disheveled-hair Mr. Zhang of the Quanzhen school seized and altered it for his residence. At the Hongjiao Cloister of Wan'ying Lane, west of Chuntai Lane in the capital, the main hall, holy hall, monks' quarters, kitchen, storehouses, vegetable garden, and stone stele were completely demolished and destroyed by Mr. Fan; he then took the timber and stone to the east of Senior Secretary Dai's residence and built the Tianqi Rensheng Temple. At Jixiang Cloister in the northwest corner of the capital, Changchun Palace occupied it as a kiln ground for transmuting cinnabar scriptures; even though an imperial edict has judged it, it has still not yet been handed over. > — English (machine translation) (machine translation) ### [3.2.3](https://indike.org/pramana/in.bauddha.taisho.2116.3.2.3) 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. > — English (machine translation) (machine translation) ### [3.2.4](https://indike.org/pramana/in.bauddha.taisho.2116.3.2.4) 共丞相鉢刺海親王貴戚等譯語合剌合孫并學士安藏。 帝御正座對面窮考。 按圖徵詰。 志常一詞罔措。 拱身叉手唯稱乞兒不會而已。 推以不知。 少林讓曰。 汝既不知。 何以掌教。 志常又默無言。 少林因曰。 道士欺負國家敢為不軌。 今此圖中說李老君生於五運之前。 如此妄言從何而得。 且史記老子與孔子同時出衰周之際。 故唐初秀才胡曾詠史詩云。 七雄戈戟亂如麻。 四海無人得坐家。 老氏却思天竺住。 便將徐甲去流沙。 此則周末時人明矣。 何乃妄搆此說謾昧主上乎。 志常曰。 此是下面歹人做來。 弟子實不知也。 少林又曰。 老子既是大賢。 宜當佐國安民匡君不逮。 何乃坐視亂亡西去流沙忍而不救乎。 自己家鄉而不能整。 且欲遠化羌胡。 不亦謬哉。 此同頭上火燒而不能却。 且欲遠救他山之火。 縱是愚人亦知迂誕。 志常拱默無言面𧹞汗出。 少林重奏曰。 道士欺謾朝廷。 遼遠倚著錢財壯盛。 廣買臣下取媚人情。 恃方凶愎占奪佛寺。 損毀佛像打碎石塔。 玉泉山白玉石觀音像先生打了。 隨處石幢先生推倒。 占植寺家園果梨栗水土田地。 大略言之。 知其名者可有五百餘處。 今對天子悉要歸還。 而志常情願吐退別無詶答。 少林又曰。 此化胡圖本是偽造。 若不燒板難塞邪源。 志常唯言情願燒却。 更無伸說。 上曰。 我為皇帝。 未登位時舊來有底。 依古行之。 我登位後先來無底。 不宜添出。 既是說謊道人新集。 不可行之。 時勝講主瞋目詈之。 指為畜類。 塊然無對。 帝謂群臣曰。 道士理短不敢詶答也。 少林翌日。 復上表云。 和林上都北少林寺嗣祖雪庭野人誠惶誠恐頓首頓首謹言。 聞舉直錯諸枉能使枉者直。 舉枉錯諸直能使直者枉。 此二者賞罰之源。 治亂之機。 莫不發乎其中矣。 自生民以來淳朴未散。 故三皇五帝垂拱南面。 其政教不肅而成。 不嚴而治。 是以聖人觀天文以察時變。 觀人文以化成天下也。 及三代以降姦宄日萠。 故聖賢間生應時設教。 或洗之以道德。 或封之以仁義。 以防微後世之弊也。 於是我釋迦大覺以周第五主昭王二十四年甲寅四月八日生於天竺。 父曰淨飯皇帝。 母曰大術聖后。 夢感白象駕日輪忽墜於懷。 覺時乃娠誕彌厥月。 聖母攀枝右脇神化而生。 列宿襯於紅蓮。 九龍沐以香水。 三十二相以嚴體。 八十種好以隨形。 指天地以稱尊。 現吉祥而應世。 四門觀苦午夜逾城。 六年苦行。 以圓曠劫之因。 萬德周身。 以克多生之果。 教談三百餘會。 化揚八萬之門。 受波旬請而入涅槃。 順眾生機而示圓寂。 由是道超凡聖化被人天。 凡聲教所及。 莫不波蕩風靡而從之。 冠其位於列聖之首也。 學其道者持五戒則備於五常。 修十善則杜其十惡。 存者安於王道。 亡者託於人天。 其大則頓息生死之源。 獨出聖凡之表也。 繼有東夏賢者。 是曰老君。 以周第二十二帝定王二年丙辰九月十四日生於楚國苦縣厲鄉曲仁里。 父曰韓乾。 母曰精敷。 孕八十一年而生於李樹下。 因以姓李名耳字伯陽。 身長四尺六寸。 額凸眉麁反脣騫鼻。 髆尖胯闊聃耳鬅頭。 生而皓首故曰老聃。 以疑獨之道祕于心。 以三寶之德資于用。 曰慈曰儉曰不敢為天下先。 至簡王二年。 官至守藏吏十四年遷太史。 及景王二十三年己卯。 以七雄分霸天下擾攘。 老氏不忍坐視其弊。 有紫氣浮關。 欲西涉流沙。 而訪至函谷得關令尹喜。 授以道德二篇。 深造妙道之理。 已而弗克流沙。 死於槐里。 即而葬焉。 乃京兆之興平也。 後之學其道者。 虛心實腹。 游於道德黜於聰明。 高蹈煙霞逈出塵世。 聲利不能屈。 刑勢莫能移。 雖二聖賢時有先後教有淺深。 觀其聖賢之心。 未嘗有間也。 > Together with Chancellor Bolad, the imperial princes, and royal relatives, the interpreters Qaraqsun and Academician Anzang \[were present\]. The Emperor sat on the main throne, thoroughly examining and cross-examining \[the texts\] face to face. Following the illustrations, they interrogated and probed. \[Li\] Zhichang was at a loss for words; clasping his hands and crossing his arms, he could only claim to be an ignorant pauper who did not understand, brushing it off as ignorance. \[The Elder of\] Shaolin reproached him, saying: 'Since you do not understand, how can you direct the teachings?' Zhichang remained silent and said nothing. Shaolin then said: 'The Daoists deceive the state and dare to commit treasonous acts. Now, these illustrations say that Lord Lao, Li, was born before the Five Epochs. From where did such reckless fabrications come? Moreover, according to the Records of the Grand Historian, Laozi and Confucius were contemporaries who lived during the decline of the Zhou. Thus, the early Tang Xiucai Hu Zeng wrote in his Poem on History: "Halberds and spears of the Seven Heroes tangled like hemp; / Across the four seas, no one could sit at home in peace. / Master Lao thought instead to dwell in India, / So he took Xu Jia and headed for the shifting sands." This clearly shows he was a man of the late Zhou period. Why make up such fabrications to deceive the sovereign?' Zhichang said: 'This was made by bad people below; your disciple truly did not know.' Shaolin said again: 'Since Laozi was a great worthy, he ought to have aided the state, pacified the people, and corrected the sovereign's shortcomings. Why then did he sit by watching chaos and ruin, head west to the shifting sands, and unfeelingly refuse to save them? If he could not even put his own homeland in order, yet wished to go far away to convert the Qiang and Hu barbarians, is that not absurd? This is like having fire burning on one's own head that one cannot put out, while wishing to run far off to extinguish a fire on another mountain. Even a fool would know this is preposterous.' Zhichang stood with folded hands in silence, sweating with shame all over his face. Shaolin submitted another memorial, saying: 'The Daoists deceive the court. Relying on immense wealth from afar, they lavishly bribe ministers to curry human favor; relying on their regional arrogance and obstinacy, they encroach upon and seize Buddhist monasteries, defacing Buddhist statues and smashing stone stupas. The white jade statue of Avalokiteśvara at Yuquan Mountain was smashed by Daoists; stone dhāraṇī-pillars everywhere have been toppled by Daoists. They have seized and planted orchards, pears, chestnuts, waters, and estates belonging to the monasteries. Generally speaking, those whose names are known amount to more than five hundred places. Now before the Son of Heaven, we demand that all of them be returned.' Zhichang was willing to surrender them and offered no other reply. Shaolin said further: 'This Picture of the Conversion of the Barbarians was originally a forgery. If the printing blocks are not burned, it will be difficult to block the source of heterodoxy.' Zhichang only said that he was willing to burn them, offering no further defense. The Emperor said: 'As Emperor, what existed of old before I ascended the throne shall be followed according to antiquity. What did not exist before I ascended the throne should not be added anew. Since this was newly compiled by lying Daoists, it cannot be put into practice.' At that time, Lecturer Sheng glared and reviled them, pointing at them as beasts. They were dumbstruck like clods of earth with nothing to say. The Emperor said to his ministers: 'The Daoists are lacking in reason and dare not reply.' The next day, Shaolin again submitted a memorial, stating: 'The successor ancestor of the northern Shaolin Monastery in Shangdu of Qaraqorum, the rustic Xue Ting, sincerely fearful and trembling, knocking his head again and again, respectfully states: I have heard that promoting the upright and setting aside the crooked can make the crooked upright; promoting the crooked and setting aside the upright can make the upright crooked. These two are the fountainhead of reward and punishment, the pivot of order and chaos; nothing fails to spring from within them. Since the birth of humankind, original simplicity had not yet scattered; thus the Three Sovereigns and Five Emperors sat facing south with arms folded in their robes, and their governance and teachings were accomplished without severity, and ordered without strictness. For this reason, the sage observes the heavenly patterns to discern seasonal changes, and observes human patterns to transform and complete the realm under heaven. Coming down to the Three Dynasties and thereafter, treacherous villainy sprouted daily; thus sages and worthies appeared at intervals, establishing teachings in response to the times—either washing them with Dao and De, or fortifying them with benevolence and righteousness, so as to nip in the bud the corruptions of later ages. Thereupon our Great Awakened One, Śākyamuni, was born in India on the eighth day of the fourth month in the twenty-fourth year, jia-yin, of King Zhao, the fifth ruler of the Zhou. His father was Emperor Śuddhodana; his mother was the Sage Queen Mahāmāyā. In a dream she perceived a white elephant bearing the sun-disc suddenly descending into her bosom; upon waking she was pregnant, and when her months were fulfilled, the Sage Mother grasped a branch, and he was miraculously born from her right flank. Constellations supported his feet with red lotuses; nine dragons bathed him with fragrant water. With the thirty-two marks he adorned his body; with the eighty minor characteristics he was endowed. Pointing to heaven and earth, he proclaimed himself supreme; manifesting auspiciousness, he responded to the world. Observing suffering at the four gates, he scaled the city wall at midnight; through six years of ascetic practice, he perfected the causes cultivated over vast kalpas; with ten thousand virtues adorning his person, he achieved the fruits of many lifetimes. He taught at more than three hundred assemblies, and propagated the eighty thousand gateways \[of the Dharma\]. Receiving the entreaty of Pāpīyas, he entered nirvāṇa; following the capacities of sentient beings, he manifested complete extinction. For this reason, his Way surpasses the ordinary and the holy, and his transformation covers humans and devas. Wherever his teachings reached, none failed to sway like waves and bend like grass to follow him, placing his rank at the head of all sages. Those who study his Way: upholding the five precepts, they are replete with the five constant virtues; cultivating the ten virtues, they block the ten non-virtues. The living are set at peace within the kingly way; the deceased rely upon him for rebirth among humans and devas. In its greatness, it suddenly extinguishes the source of birth and death, uniquely transcending the realm of sages and commoners. Following this, there was a worthy of the Eastern Xia, called Lord Lao. He was born in Quren Hamlet, Li Village, Ku County, State of Chu, on the fourteenth day of the ninth month in the second year, bing-chen, of King Ding, the twenty-second emperor of the Zhou. His father was Han Qian; his mother was Jingfu. She was pregnant for eighty-one years, and he was born under a plum tree; because of this, his surname was Li, his given name was Er, and his courtesy name was Boyang. He was four feet six inches tall, with a protruding forehead, thick eyebrows, upturned lips, an elevated nose, pointed shoulders, broad hips, long earlobes, and disheveled hair. Because he was born with white hair, he was called Lao Dan. He kept the Way of standing alone hidden in his heart, and drew upon the virtues of the Three Treasures for his practice, namely compassion, frugality, and not daring to be first in the world. By the second year of King Jian, he served as the Keeper of the Archives; in the fourteenth year, he was promoted to Grand Historian. Coming down to the twenty-third year, ji-mao, of King Jing, because the Seven Heroes divided hegemony and the world was in turmoil, Master Lao could not bear to sit by and watch its decay; with purple vapor floating over the pass, he wished to travel west across the shifting sands. Arriving at Hangu, he met the Pass Keeper Yin Xi, and transmitted to him the two chapters on Dao and De, probing deeply into the principles of the marvelous Way. Thereafter, he was unable to cross the shifting sands and died in Huaili, where he was buried, which is Xingping of the Jingzhao commandery. Those who studied his Way in later times emptied their minds and filled their bellies, wandering in Dao and De and dismissing cleverness, soaring high amid mist and rosy clouds, far transcending the dust of the world; fame and gain could not bend them, and punishment and force could not sway them. Although these two sages differed in time as earlier and later, and their teachings varied in depth, if we examine the minds of these sages, there was never any difference between them.' > — English (machine translation) (machine translation) ### [3.2.5](https://indike.org/pramana/in.bauddha.taisho.2116.3.2.5) 自我皇朝聖祖開闢大統以來。 兵燼之際。 有學者興肇起其門。 是曰全真。 冠伯陽之衣冠。 稱伯陽之徒黨。 棄伯陽之宗廟。 悖伯陽之道德。 浸漫四方不可勝數。 毀拆寺宇摧滅聖像。 偽興圖籍妄設典章。 肆其異端以干時惑眾。 殘賊聖人之道。 輒以無稽之言。 自彫入藏目之為經。 良可笑也。 如新集老氏八十一化圖化胡經等。 百端誣誕之說使識者誦之則齒寒聞之則鼻掩。 圖云。 老君以殷第十八王陽甲庚申歲。 真妙玉女晝寢。 夢日精駕九龍而下化五色流珠。 吞之而孕。 八十一年。 至二十一王武丁庚辰二月十五日。 其母攀李樹剖左脇而生。 九步生蓮四方乘足。 日童揚輝月妃散華。 七元流景祥雲廕庭。 四靈翊衛玉女捧接。 其母攀枝。 萬鶴翔空九龍吐水。 七十二相八十一好。 指天指地唯道獨尊。 及長為文王守藏吏。 至成康為柱下史而棄周爵。 不知此語何從所出也。 又云。 老君以周昭王二十四年四月八日上昇太微。 復生於成都李氏家。 與尹喜會。 復上昇適西竺。 使尹喜作佛以化胡人。 剃鬚髮為僧。 誓而歸之。 如此謬妄數端皆兒戲之語也。 嘻噫佛生周昭。 老生於定。 尹喜受道德於景王之己卯。 相去五百有七年。 何尹喜之為佛耶。 是今日適越而昔至也。 無乃太誕乎。 夫老氏之首末具載周史而今以為殷陽甲真妙玉女所生者。 然則真妙者凡耶聖耶。 若聖則老氏豈復仕周為吏耶。 若凡則何族耶。 況老氏之聖也。 有萬種禎祥。 而世人豈不知。 復以為吏耶。 何捨明趣味如此。 可不愧歟。 況今槐里塚墓在焉。 其徒以為老氏白日上昇。 何塚墓之有哉。 乃棄於荊棘之間而不祀。 此皆具人眉目者之所不為也。 其莊列氏亦伯陽之命世亞聖也。 而子莊子言老聃死。 秦佚弔之三號而出。 獨不言上昇太微之事乎。 子列子雖關尹喜一言之善又嘗捨之。 又喜仲尼答西方有大聖人。 以為至言。 獨不言化胡之事乎。 略舉其兩端則眾謬斯釋矣。 以前後所說。 全與本史相違。 似非老聃者也。 然則老聃外別有太上老君者成聖耶。 何設偽以非聖人者如此。 且夫世亦有至不肖者。 然樵牧之竪安敢輒欺之。 況大聖人乎。 仲尼曰。 非聖人者無法。 此大亂之道也。 又許昌新作三教碑。 以老氏正席佛儒翼之。 亦不稽古之甚也。 且三教之位。 自漢至今千有餘載。 如指之據於掌。 短長左右固有定處。 豈匹夫匹婦能異哉。 觀此效顰忘本之徒。 必欲毀滅大覺之道。 非毀而能滅。 惜乎伯陽之道掃地矣。 何哉猶藤蘿倚於喬松枝葉繁榮蔭及頃畝。 樵牧過之仰而嘆曰。 大哉欝欝乎。 藤之茂且盛矣。 如此而不言松柏之大本也。 既而松無以施其枝葉則枯。 枯則絕藤蘿委地。 靡所不致。 雖深根固蔕。 而復欲望之於雲漢。 不亦遠乎。 於戲伯陽之道。 其若是而已矣。 幸遇主上英雄。 紹聖聰哲御天。 軒鑑洞乎八方。 舜日照於四海。 察纖毫而莫隱。 臨大統以無私。 仰願正三教之典謨訓誥保合大和。 為萬世之規矩準繩固非小補。 但野人福裕無任瞻天望聖。 誠惶誠恐頓首頓首謹言。 即乙卯年八月也。 帝既目覽是非具知臧否。 乃傳聖旨曰。 那摩大師少林長老奏來。 先生毀壞了釋迦牟尼佛底經教。 做出假經來有。 毀壞了釋迦牟尼佛底聖像塑。 著老君來有。 把釋迦牟尼佛塑。 在老君下面坐有。 共李真人一處對證問來。 李真人道我並不理會得來。 今委布只兒眾斷事官。 那造假經人及印板木。 不揀是誰根的有。 呵與對證過。 若實新造此說謊經。 分付那摩大師者。 那造假經底先生。 布只兒為頭眾斷事官。 一處當面對證倒時。 決斷罪過。 要輕重那摩大師識者。 又毀壞釋迦佛像及觀音像。 改塑李老君底却。 教那先生依前舊塑釋迦觀音之像。 > At that time, Lecturer Master Sheng \[spoke, quoting Fuyu’s memorial\]: “Ever since our imperial dynasty’s Sagely Ancestor established the great line of succession, amid the ash of war, there arose scholars who founded their lineage, called the Quanzhen. Donning the caps and robes of Boyang and calling themselves Boyang’s followers, they abandon Boyang’s ancestral temple and contravene Boyang’s Dao and De. Spreading in all directions beyond count, they demolish monasteries and shrines and destroy holy statues. Spurious pictures and texts they fabricate, and unauthorized codes and rituals they falsely institute. Giving free rein to their heterodox doctrines to pander to the times and delude the multitude, they do violence to the Way of the Sages. Arbitrarily using baseless words, they themselves carve \[printing blocks\], incorporate them into their canon, and designate them as scriptures—truly laughable indeed! Take, for instance, the newly compiled Laozi’s Eighty-One Transformations Illustrated, the Scripture of the Conversion of the Barbarians, and the like: their countless false and preposterous claims cause those who understand to shiver to the teeth upon reading them, and to cover their noses upon hearing them. > “The Illustrations state: ‘In the gengshen year of Yang Jia, the eighteenth king of Yin, the True and Wondrous Jade Maiden lay asleep by day. She dreamed that the essence of the sun, riding nine dragons, descended and transformed into a five-coloured fluid pearl. She swallowed it and became pregnant. After eighty-one years, arriving at the fifteenth day of the second month in the gengchen year of Wu Ding, the twenty-first king, his mother grasped a plum tree, and he was born from her left flank. Lotuses sprang forth at his nine steps, while he paced in all four quarters. The Sun Boy radiated splendour, and the Moon Consort scattered blossoms. The Seven Luminaries shed flowing light, and auspicious clouds shaded the courtyard. The Four Spirits guarded him, and jade maidens received him in their hands. As his mother grasped the branch, ten thousand cranes soared through the sky, and nine dragons spat water. He possessed seventy-two marks and eighty-one minor signs. Pointing to heaven and pointing to earth, he proclaimed: “Only the Dao is uniquely revered!” When he grew up, he served King Wen as the keeper of the archives. Coming down to \[the reigns of\] Cheng and Kang, he served as the clerk below the pillar, and then abandoned his rank in Zhou.’ One knows not whence such words could have come! > “It also states: ‘On the eighth day of the fourth month in the twenty-fourth year of King Zhao of Zhou, Laozi ascended to the Great Subtlety. He was reborn in the Li family of Chengdu. Meeting Yin Xi, he ascended once more and went to Western India. He made Yin Xi become a buddha to convert the barbarians, shaving his beard and hair to become a monk, and having bound himself by vows, he took refuge in him.’ Such several varieties of preposterous falsehood are entirely the prattle of children! > “Alas! The Buddha was born under King Zhao of Zhou; Laozi was born under King Ding. Yin Xi received the Daodejing in the yimao year of King Jing. Between them lie five hundred and seven years! How could Yin Xi have become a buddha? This is like ‘setting out for Yue today and having arrived yesterday’—is it not excessively preposterous? > “Now, Laozi’s beginning and end are fully recorded in the annals of the Zhou; yet now they claim that he was born from the True and Wondrous Jade Maiden under Yang Jia of Yin. If so, was this True and Wondrous one a mortal or a sage? If a sage, how could Laozi then have served the Zhou as an official? If a mortal, of what clan was she? Furthermore, if Laozi was a sage endowed with ten thousand auspicious portents, how could the people of his day not have known it, and instead treated him merely as an official? What reason could there be to cast off clear intelligence and act with such vulgarity? Should they not feel ashamed? > “Moreover, his grave mound exists today in Huaili. His followers claim that Laozi ascended in broad daylight—how then could there be a grave mound? Yet they abandon it amid thorns and brambles and offer no sacrifices. This is something that anyone possessing the eyes and brows of a human being would not do. > “Zhuangzi and Liezi were also illustrious secondary sages of Boyang’s lineage. Yet Master Zhuang said that when Lao Dan died, Qin Yi mourned him, uttered three cries, and came out. Why alone did he make no mention of his ascension to the Great Subtlety? Master Lie, although having praise for a single good word from the barrier-keeper Yin Xi, also once set it aside; and he was pleased that Master Kong answered that there was a Great Sage in the West, taking it as an ultimate word. Why alone did he make no mention of the conversion of the barbarians? If we briefly adduce these two examples, the many errors will be dissolved. > “Since what is said before and after completely contradicts their own history, it seems not to refer to Lao Dan. If so, is there outside of Lao Dan another Supreme Lord Lao who attained sagethood? Why fabricate falsehoods to slander the sages in this way? Furthermore, in this world there are also the most worthless people; yet how would even a woodcutter or a cowherd boy dare to casually deceive them? How much less a Great Sage! Master Kong said: ‘One who slanders the sages lacks the law.’ This is the way to great disorder! > “Moreover, a new stele of the Three Teachings has been erected in Xuchang, placing Laozi in the seat of honour with the Buddha and the Ru flanking him. This too is an extreme failure to examine antiquity! For the status of the Three Teachings has stood for over a thousand years from the Han until now, just like fingers set upon the palm: short and long, left and right, naturally have their fixed places. How could ordinary men and women alter them? Observing these followers who knit their brows in imitation and forget their roots, they are intent on destroying the Way of the Great Awakened One! Yet it is not that by slandering it they can destroy it; what is pitiable is that the Way of Boyang is swept down to the dust! > “Why is this? It is like wisteria clinging to a tall pine: its branches and leaves luxuriate and its shade covers acres. When woodcutters and cowherds pass by, they look up and sigh, saying: ‘How vast and lush! How luxuriant and flourishing is the wisteria!’ Speaking thus, they do not mention the great root of the pine and cypress. Before long, when the pine has no way to extend its branches and leaves, it withers; when it withers, the wisteria is cut off and falls to the ground, with nowhere to attach itself. Though its deep roots and firm base remain, if one wishes to view it again reaching up to the Milky Way, would that not be far-fetched? > “Alas! The Way of Boyang has come to just such a pass! > “Fortunately, we have encountered our Sovereign, heroic, inheriting the sagely throne, intelligent and wise, who governs heaven. The mirror of Xuanyuan penetrates the eight quarters; the sun of Shun illuminates the four seas. Discerning the finest hair so that nothing remains hidden, he oversees the great succession with impartiality. I humbly pray that he will rectify the canons, plans, instructions, and proclamations of the Three Teachings to preserve and harmonize the Great Peace, establishing a compass and plumb line for ten thousand generations—this is surely no small remedy. > “Rustic that I am, Fuyu, unable to bear looking up to heaven and gazing upon the Sage, with sincere trepidation and sincere fear, bowing my head again and again, respectfully submit these words.” > This was in the eighth month of the yimao year. > After the Emperor had examined it, fully discerning the rights and wrongs and thoroughly understanding good and bad, he issued an imperial decree, saying: > “Great Master Nama and the Elder of Shaolin have submitted a memorial, saying: ‘The Daoist masters have destroyed the scriptures and teachings of Śākyamuni Buddha and have produced false scriptures; they have destroyed holy statues of Śākyamuni Buddha and sculpted Lord Lao \[in their place\]; and they have sculpted Śākyamuni Buddha to sit below Lord Lao.’ When confronted together with Perfected Master Li and questioned, Perfected Master Li said, ‘I had no knowledge of this at all.’ > “Now I commission the various judges headed by Büchür: those who produced the false scriptures and the printing blocks, whoever may have them, confront them with the evidence. If they have truly newly fabricated these lying scriptures, hand them over to Great Master Nama. As for those Daoist masters who produced the false scriptures, when confronted face to face with all the judges headed by Büchür and refuted, decide their guilt; whether light or heavy, Great Master Nama should determine it. Furthermore, regarding those who destroyed statues of Śākyamuni Buddha and Avalokiteśvara and resculpted them as Li the Lord Lao, order those Daoist masters to sculpt statues of Śākyamuni and Avalokiteśvara again as before.” > — English (machine translation) (machine translation) _First 5 of 8 passages. [Read on](https://indike.org/pramana/in.bauddha.taisho.2116.3.2)_ ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2116~en-mt.3.2.1) — English, machine translation ## Linked texts (1) - [折疑論](https://indike.org/pramana/in.bauddha.taisho.2118.5.44) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2116.3.2](https://indike.org/pramana/in.bauddha.taisho.2116.3.2) · Pramāṇa