[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) › 4.2.2 # 辯偽錄 4.2.2 辯偽錄 4.2.2 - **Language:** Classical Chinese ### [4.2.2](https://indike.org/pramana/in.bauddha.taisho.2116.4.2.2) 佛之名字普聞天下。 何得與佛齊耶。 道士言既無據。 面𧹞詞窮。 先是少林上表於蒙哥皇帝。 論道不真。 中有一道士。 不勝其憤。 高言謂少林曰。 汝之表文謗李老君。 言其實死妄引莊子秦佚弔之。 此乃莊周寓言。 何可憑信。 少林曰。 莊子之書道家宗尚。 既是寓言則道藏之言並無實說。 道士又屈。 帝問張真人曰。 儞心要持論否。 張真人曰。 不敢持論。 上曰。 儞每常說。 道士之中多有通達禁呪方法。 或入火不燒。 或白日上昇。 或攝人返魂。 或驅妖斷鬼。 或服氣不老。 或固精久視。 如此方法今日盡顯出來。 張真人並無酬答。 時逼日沒閤中昏暗。 帝曰。 道士出言掠虛。 即依前約脫袍去冠一時落髮。 當時正抗論者一十七名。 論畢。 那摩大師使西京明提領。 燕京定僧判。 玉田張提點。 德興府龐僧錄。 及隨路僧官。 監守防送來到燕京。 既入都門。 塔必大師蘇摩室利。 使道士。 星冠袍服。 掛在長竿普令曉諭。 并所占寺宇山林水土四百八十二處。 並令分付釋家。 洎燕京奉福寺長春宮所占虛皇大閣。 却分付與金燈長老。 上件八十一化等偽經及有雕底板木。 並令燒却。 并天下碑刻之文塑畫之像。 道家無底盡與剗除。 少林長老與僧議曰。 若盡要了恐譏恃力。 却回與二百八十處。 但取訖二百二處。 大小讚美稱佛門之多讓焉。 今上皇帝乃降聖旨曰。 依著蒙哥皇帝斷來聖旨。 先前少林長老告稱。 李真人為頭先生。 雕造下說謊底文書。 化胡經十異九迷論。 復淳化論。 明真辯偽論。 辯正謗道釋經。 辟邪歸正議。 八十一化圖。 上欽奉聖旨倚付將來。 俺每抱集至。 和尚先生對面持論過。 為先生每根脚說謊上。 將和尚指說出來底說謊。 化胡經眾多文書。 并刻下板燒毀了者。 這般斷了。 也恐別人搜刷不盡却。 教張真人自行差人。 各處追取上件經文板木。 限兩箇月赴燕京。 聚集燒毀了者。 及依著這說謊。 文書轉刻到碑幢并塑畫。 壁上有底省會。 隨處先生就便磨壞了者。 刮刷了者。 先生不得隱藏者。 若有隱藏的或人告首出來。 那先生有大罪過者。 時戊午年七月十一日行張真人既聽讀訖。 乃使人就雲臺觀追取說謊偽經化胡經八十一化圖等板木。 及隨處宮觀有底偽經。 輦載到燕京。 於大憫忠寺正殿之西南。 面對百官並與燒却。 萬壽諫和尚與下火云。 伏聞三元五運之肇。 百家諸子之書。 莫不道人倫信義之風。 述堯舜周孔之道。 統其要也未達真俗之源。 陳其理也不出有無之域。 豈若三達無礙之智。 百神無以儔。 十力無等之尊。 千聖莫能匹。 梵天仰焉。 帝釋師焉。 道濟四生化通三界。 圓音一唱則外道摧鋒。 法鼓暫鳴則天魔稽首。 故號佛為天人師無上大法王。 豈得與衰周老子比德爭功。 但以法流漸遠魔外滋多。 爰有全真裒集道藏。 充函溢几。 空多修煉之方。 堆案盈箱。 謾說導引之術。 延年却老自古虛傳。 羽化長生於今有幾。 無奈祭酒道士王浮志經學。 謝管窺智慚螺測。 矜白鳥之翼望駭泰山。 負爝火之明爭輝日月。 攄己所憾悖乎揚言。 妄語化胡謬稱十異。 邪言惑正魔辯逼真。 攘竊佛經黷亂聖典。 全無忌憚恣其猖狂。 履水而說涅槃。 曾無憑據。 蹈火而談妙法。 有類俳優。 用梵為唐以冠加足。 文多訛謬義有差違。 誣詐自彰寧煩縷說。 既非老氏所制。 毀之則有益生民。 況是鄙人所談。 除之則有光先哲。 伏承我聖朝世主大國賢王。 膺千載之期。 安九五之運。 扶危濟世之德。 越湯武而獨高。 夷凶剪暴之功。 逾漢唐而孤顯。 蕩蕩巍巍聖德難名。 加以留心釋氏駐意佛門。 志欲還淳情存去偽理。 乖事舛者雖在親而必除。 義當名符者雖有踈而必舉。 > The name of the Buddha is heard throughout the world. How could \[the virtues of benevolence and righteousness\] be equated with the Buddha? Since the Daoists' statements lacked foundation, their faces turned red and they were at a loss for words. Earlier, Shaolin had submitted a memorial to Möngke Khan arguing that Daoism was not genuine. Among \[the Daoists\] there was one who could not contain his indignation and spoke in a loud voice to Shaolin, saying: 'Your memorial slanders Lord Li Lao, claiming that he actually died, falsely citing Zhuangzi where Qin Yi mourned him. This was merely an allegory by Zhuang Zhou; how can it be relied upon?' Shaolin said: 'The book of Zhuangzi is revered by Daoists as primary. If it is an allegory, then the statements in the Daoist Canon contain nothing truthful.' The Daoist was again confounded. The Emperor asked Perfected Zhang: 'Do you wish to continue the debate?' Perfected Zhang said: 'I dare not continue the debate.' The Sovereign said: 'You often say that among the Daoists there are many who are thoroughly versed in the methods of prohibitions and spells: some enter fire without being burned, some ascend in broad daylight, some summon back the spirits of the deceased, some banish demons and sever ghosts, some ingest qi and never grow old, or retain the essence and live long. Display all such methods today!' Perfected Zhang made no reply at all. As the sun was setting and the pavilion grew dark, the Emperor said: 'The Daoists speak falsely and seize upon vacuity. According to the earlier agreement, take off their robes and remove their caps, and immediately shave their heads!' There were seventeen who were actively debating at the time. When the debate concluded, Master Nama dispatched Ming, General Supervisor of the Western Capital; Ding, Monastic Arbiter of Yanjing; Zhang, Administrative Supervisor of Yutian; Pang, Monastic Registrar of Dexing Prefecture; and the regional monastic officials to escort them under guard to Yanjing. Once they entered the capital gates, Master Tabi, Somaśrī, had the Daoists hang their starry caps and robes on long poles to make it known to all, and ordered that the four hundred and eighty-two monasteries, mountain forests, waters, and lands they had occupied be returned to the Buddhists. Furthermore, the Great Void Sovereign Pavilion occupied by the Changchun Palace of Fengfu Monastery in Yanjing was returned to Elder Jindeng. The aforementioned spurious scriptures such as the Eighty-One Transformations and their printing blocks were all ordered to be burned. As for stele inscriptions, sculpted statues, and painted images throughout the realm that had no basis in Daoism, they were all to be completely eradicated. The Shaolin Elder conferred with the monks, saying: 'If we take them all, people may criticize us for relying on power.' Thus they returned two hundred and eighty places and only took two hundred and two places. Both great and small praised this, lauding the Buddhist fold for its great deference. The reigning Emperor then issued an imperial edict: 'In accordance with the imperial edict previously decreed by Möngke Khan: Earlier, the Shaolin Elder reported that the Daoist masters headed by Perfected Li had carved and manufactured lying texts, such as the Huahu jing, the Treatise on Ten Anomalies and Nine Delusions, the Treatise on Restoring the Pure Transformation, the Treatise on Clarifying the True and Distinguishing the False, the Correction of Slander Against Daoism and Exposition of Scriptures, the Discussion on Expelling Heterodoxy and Returning to the Right, and the Illustrated Eighty-One Transformations. Upon receiving the imperial edict, we have been entrusted with this matter. We assembled everyone together, and the Buddhist monks and Daoist masters debated face to face. Because the masters' foundations were built on falsehoods, the many lying texts of the Huahu jing and the printing blocks carved for them, which the monks pointed out and explained, have been burned and destroyed. Having made this decree, we feared that others might not search them all out exhaustively. Perfected Zhang was ordered to personally dispatch his own men to retrieve the aforementioned scriptures and printing blocks from all places and gather them in Yanjing within two months to be burned and destroyed. Furthermore, wherever there are inscriptions on stelae or pillars, or sculpted or painted wall images derived from these lying texts, the masters in each place shall immediately grind them down and scrape them away. The masters must not conceal them. If anyone conceals them and someone reports it, that master will be guilty of a major crime.' This was promulgated on the eleventh day of the seventh month in the wuwu year. Having listened to the reading \[of the edict\], Perfected Zhang dispatched men to the Yuntai Daoist Monastery to seize the lying, spurious scriptures—such as the Huahu jing and the Illustrated Eighty-One Transformations—and their printing blocks, as well as the spurious scriptures in Daoist monasteries everywhere, and transported them by cart to Yanjing. To the southwest of the main hall of the Great Minzhong Monastery, in the presence of all the civil and military officials, they were all burned. Monk Jian of Wanshou stepped forward to apply the fire, saying: 'I have humbly heard that since the beginning of the Three Origins and Five Phases, among the writings of the hundred schools and various philosophers, there are none that do not speak of the norms of human relations, trustworthiness, and righteousness, or recount the way of Yao, Shun, the Duke of Zhou, and Master Kong. Yet grasping their essentials, they have not reached the source of the absolute and conventional; expounding their principles, they do not exceed the realm of being and non-being. How could they compare to the unimpeded knowledge of the three comprehending insights, which the hundred spirits cannot match, or the peerless honor of the Ten Powers, which a thousand sages cannot equal? Brahmā looks up to him; Śakra takes him as master. His Path delivers the four modes of birth, and his transformation permeates the trailokya. When his perfect voice sounds once, the heterodox paths lose their vanguard; when the Dharma drum is momentarily struck, the heavenly Māras bow their heads. Therefore the Buddha is called the Teacher of Gods and Men, the Unsurpassed Great Dharma King. How could he vie in virtue or contend in merit with Laozi of the declining Zhou? However, as the flow of the Dharma grew distant, demons and outsiders multiplied. Thereupon, the Quanzhen gathered Daoist canons that fill cases and overflow tables; yet in vain do they contain numerous recipes for cultivation. Piled on desks and packing trunks, they emptily speak of methods of guiding qi. Extending life and warding off old age have been baseless legends since ancient times; how many have there been up to now who ascended as feathered immortals with everlasting life? Helplessly, the Libationer Daoist Wang Fu, his aspirations falling short in canonical learning and his wisdom shameful as measuring the ocean with a conch shell, boasted of the wings of a small bird hoping to shock Mount Tai, and carried the glow of a torch to vie in radiance with the sun and moon. Venting his personal resentments, he spoke out in defiance, falsely uttering the conversion of the barbarians and erroneously proclaiming the 'ten anomalies.' His heterodox words confused the right, and his demonic eloquence resembled the truth. He plagiarized Buddhist scriptures and threw the sacred texts into chaos, entirely devoid of scruple, indulging in his wild madness. Walking on water to preach nirvāṇa had no basis whatsoever; treading on fire to speak of the wondrous Dharma was like the antics of actors. Using Sanskrit as Chinese, and placing the cap upon the feet, his writings contained many errors and the meanings were contradictory. Since his deceit and fabrication are self-evident, why bother to elaborate? Since they were not composed by Laozi, destroying them will benefit the living populace; furthermore, since they were spoken by a vulgar person, eliminating them will bring glory to the former sages. Humbly receiving our sagely dynasty's lord of the realm and the wise kings of the great state, who have met the destiny of a thousand years and settled the fortunes of the sovereign throne, their virtue in aiding the imperiled and rescuing the world surpasses Tang and Wu to stand singularly high, and their merit in pacifying the vicious and eliminating the violent exceeds the Han and Tang to shine uniquely prominent. Vast and majestic, their holy virtue is difficult to name. Moreover, they set their hearts on the Buddhist teachings and fix their intent upon the Buddhist gate; their aspiration is to restore purity and their sentiment is to remove falsehood. When principles are violated and affairs are aberrant, even those who are close will surely be eliminated; when righteousness is fitting and names correspond, even those who are distant will surely be promoted.' > — English (machine translation) (machine translation) - [Previous: 4.2.1](https://indike.org/pramana/in.bauddha.taisho.2116.4.2.1) - [Next: 4.2.3](https://indike.org/pramana/in.bauddha.taisho.2116.4.2.3) - [Up: 4.2](https://indike.org/pramana/in.bauddha.taisho.2116.4.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2116~en-mt.4.2.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2116.4.2.2](https://indike.org/pramana/in.bauddha.taisho.2116.4.2.2) · Pramāṇa