辯偽錄 4.2.4

4.2.4

若水之能有下愚饕餮之行。 侵黎民之沃壤。 占釋氏之膏膄。 買權勢之人情。 遮佛門之正道。 首濫觴於丘老。 卒潰堰於志常。 雖恣縱於姦心。 終見笑於智者。 善乎湛然中書西遊錄中云。 客問居士曰。 今之出家人率多避役苟圖衣食。 若削髮則難歸於俗。 故為僧者少入道者多。 兵火已來。 精剎名藍率例摧壞。 若道士不占。 亦為勢家所有。 或撤以為薪。 有何益焉。 居士曰。 聰明特達之士。 必不如此。 脫有為此者。 此愚人鄙夫爾。 又何取焉。 既號出家之人。 返為小人之事。 改寺毀像侵奪山林。 所以君子責備於賢者也。 此曹始居無像之院。 後毀有像之寺。 初奪山林之精舍。 豈無冀望城郭伽藍之意乎。 從遠至近從少至多。 深存奄有之智。 亦所圖不淺爾。 設有古墳宿塚。 人愛其山崗之雄麗。 林麓之秀茂。 乃曰。 此塚我不伐則後亦有人伐。 我將出其骸骨棄諸溝壑。 而瘞我之父母。 較之人情以謂如何爾。 古人美六月衣羊裘而不拾遺金者。 既為道人忍作豪奪之事乎。 此曹首以修葺寺舍救護聖像為名。 居之既久。 漸毀尊像尋改額名。 大有摩滅佛教之意。 其修護寺舍者。 乃如此乎。 果欲弘揚本教。 固當選地結緣創建宮觀。 不為道門之光乎。 大丈夫竊人之宇舍。 毀人之祖宗。 以為己能。 何異鼠竊狗盜之作乎。 因他成事豈不羞哉。 兵火之事代有廢興。 未嘗有改寺為觀之事。 渠蔑視朝廷而敢為此不軌乎。 昔林靈素託神怪詐力見用於宋。 可為元惡大憝矣。 尚未敢改寺為觀。 毀像為道。 今則此曹所為過靈素遠矣。 豈非神明震怒而促丘公之壽乎。 夫物速成則疾亡。 晚就則善終。 昔佛教西來迄今二千餘載明君賢相罔不宗敬。 高僧奇士隨代而出。 為國師者何世無之。 佛圖澄後趙國師衛道安符秦見重。 羅什姚秦師仰。 法果元魏家師。 朗公諸國咸奉。 北齊敬崇大統。 隋朝重於天台。 大唐老安惠忠北宗神秀清涼國師不空三藏。 大遼竹國師。 大金圓通善國師。 如此名師未有改道觀為寺宇者。 是以佛祖之道根深蔕固。 確乎其不可拔也。 若釋得志以奪道觀。 道得權而毀佛寺。 則鬪諍之風無日而息矣。 夫國之憲章漢唐舊政。 非一代之法也。 寔萬世之法也。 時君世主皆則而用之。 若大匠之規矩。 莫可廢也。 雜律有毀像之嚴刑。 勅條載禁邪之明式。 今此曹毀宣聖之廟。 撤釋迦之像。 遊手之人歸者如市。 糊口之客日聚共門。 不分臧否一概收之。 此所謂聚逋逃之淵藪爾。 會觀不攻而自敗也。 噫林泉之士不與物競。 韜光匿跡人猶恥之。 況自專符印。 抑有司之權。 奪有司之民。 自覽貢獻懸牌上下取媚人主者。 豈能見容於世乎。 以此證之則乖譎不軌之事。 人皆知之。 詎待予之喋喋也。 蒙哥皇帝初壬子春詔。 以今上皇帝征吐蕃及花馬大理等國。 上於大理國得舍利及黃金塔。 高可二尺。 晨夕禮奉載以前驅。 迴至六盤山。 今菴主溫公為教門統攝。 聚集天下名僧於清涼山。 建百日勝會享供文殊大聖。 官給所需。 絕瑞嘉祥不能備紀。 上道回秦川。 見三教堂有以老君處中佛却傍侍。 乃謂左右曰。 老子世人中賢。 其教少用未達聖人之理。 難超生死之津。 共佛同坐於理不堪。 況乃僭尊。 愈為不可。 明年至日月山。 俾中山府乾明寺長老志公奉旨乘驛隨處改正。 通四十九處。 塑者碎之畫者洗之。 所有乖戾並與遷革。 於河中京兆絳州平陽府四處立碑旌其偽妄。 集錄者曰。 古稱根深果茂源遠流長。 斯言信矣。 昔我法王三無數劫積功累德果成道圓然後百億世界一時現身。 說法四十九年。 度脫百千萬億。 梵王帝釋稽首傾心。 外道天魔蹶角折膽。 集萬聖於菩提場內。 伏六師於跋提河邊。 化緣事周返歸蓮藏。

Even if water has a capacity, it behaves with the basest gluttony: encroaching on the fertile lands of the common people, seizing the rich estates of the Buddhists, buying the favors of the powerful, and obstructing the correct Path of the Buddhist gate. This originated with Old Qiu and finally burst its banks with Zhichang. Though they indulged their treacherous hearts, they were ultimately laughed at by the wise. How excellent are the words of Secretariat Zhanran in his Xiyou lu, which state: 'A guest asked the Upāsaka: "Most people who leave household life nowadays merely evade corvée labor and scheme for food and clothing. If they shave their heads, it is difficult to return to secular life; hence few become monks, while many enter Daoism. Since the war and fires, fine monasteries and famous monastic parks have generally been destroyed. If Daoists did not occupy them, they would also be taken over by powerful families or torn down for firewood. What benefit would there be in that?" The Upāsaka replied: "A person of intelligence and exceptional insight would certainly not do this. If there are those who do, they are merely foolish and vulgar men—what value is there in taking them [as an example]? Having claimed the title of a home-leaver, they turn instead to the deeds of petty men: converting monasteries, destroying statues, and usurping mountain forests. This is why the noble person demands perfection of the virtuous. These fellows began by dwelling in cloisters that had no statues, and later destroyed monasteries that did; at first they seized hermitages in the mountain forests—did they not harbor designs on monasteries within city walls? Advancing from far to near, from few to many, they harbored profound cunning to take possession entirely, and what they plotted was no small matter. Suppose there is an ancient mound or old grave, and someone loves the majestic beauty of its hills and the lushness of its wooded foothills, saying: 'If I do not clear this grave, others will do so later; I shall dig up its bones, cast them into ditches and gullies, and bury my own parents here.' Compared with human sentiment, what would you say of this? The ancients praised the man who wore a sheepskin coat in midsummer and would not pick up lost gold; having become people of the Way, could they bear to commit acts of violent robbery? These fellows initially took the pretext of repairing monastery buildings and protecting holy statues; having resided there long, they gradually destroyed the venerated statues and soon changed the plaque names, thoroughly intending to obliterate the Buddha's teachings. Is this what those who repair and protect monastery buildings do? If they truly wished to propagate their own teachings, they ought naturally to have selected lands, established affinities, and founded temples and abbeys—would that not be the glory of the Daoist gate? For a great man to steal another's halls and dwellings and destroy another's ancestors, taking it as his own accomplishment—how does this differ from the deeds of petty thieves? Is it not shameful to accomplish one's ends through others? Matters of war and fire have seen rises and falls in every age, but there has never been a case of converting monasteries into Daoist abbeys. Did they despise the Imperial Court so much as to dare commit such unlawful acts? In former times, Lin Lingsu relied on the supernatural and deceptive power to gain employment under the Song; he may be called the chief villain and greatest monster, yet he did not dare convert monasteries into abbeys, or destroy statues to promote Daoism. Now the deeds of these fellows far exceed Lingsu! Was it not the wrath of the divine beings that shortened Master Qiu's life? Indeed, things quickly achieved swiftly perish; what is late to mature reaches a good end. Formerly, since the Buddhist teachings came to the west, for over two thousand years enlightened monarchs and worthy ministers have all revered them without exception; eminent monks and extraordinary masters have emerged in every age—in what era was there no National Preceptor? Fotudeng was National Preceptor to the Later Zhao; Wei Dao'an was deeply esteemed by Fu [Jian of the Former] Qin; Kumārajīva was revered as master by the Yao Qin; Fatuo was the house master of the Yuan Wei; Master Lang was venerated by all states; the Northern Qi reverently honored the Chief Administrative Monk; the Sui dynasty attached great weight to Tiantai; under the Great Tang there were Old An, Huizhong, Shenxiu of the Northern School, National Preceptor Qingliang, and Tripiṭaka Master Amoghavajra; the Great Liao had National Preceptor Zhu; the Great Jin had National Preceptor Yuantong Shan. Among such famous teachers, not one ever converted a Daoist abbey into a Buddhist monastery. Therefore, the Path of the Buddhas and Patriarchs is deeply rooted and firmly founded, unshakeable and solid. If Buddhists, gaining their ambition, were to seize Daoist abbeys, and Daoists, gaining power, were to destroy Buddhist monasteries, then the winds of dispute would not cease for a single day! Now, the laws of the realm and the ancient institutions of the Han and Tang are not the laws of a single generation; they are truly the laws of myriad generations. Rulers of the time and lords of the world all take them as models and use them; like the compass and square of a master builder, they cannot be abolished. The Miscellaneous Statutes prescribe severe penalties for destroying statues, and the imperial decrees record clear regulations prohibiting heterodoxy. Now these fellows have destroyed the temple of the Propagating Sage and torn down the statues of Śākyamuni; idle vagrants flock to them like a marketplace, and diners seeking food gather daily at their gates. Making no distinction between good and bad, they take in all alike; this is what is called a harbor and haven for fugitives. Surely they will collapse of themselves without being attacked! Alas, gentlemen of the forests and springs do not contend with worldly things; to obscure one's light and conceal one's traces—even this people find shameful. How much more so to arrogate talismans and seals, suppress the authority of the magistrates, seize the subjects of the magistrates, personally inspect tributes, and hang placards high and low to curry favor with the sovereign—how could they be tolerated in the world? Proved by this, their perverse, deceptive, and unlawful deeds are known to everyone; why wait for my chatter? In the beginning of Möngke Khan's reign, in the spring of the renzi year, an imperial edict was issued ordering the Present Sovereign to campaign against Tibet, Huama, Dali, and other states. The Sovereign obtained śarīra and a golden pagoda about two feet high in the state of Dali; morning and night he made reverent offerings to them and bore them in his vanguard. On his return to Mount Liupan, the present Hermitage Master Lord Wen was appointed Overseer of the Teaching, gathering famous monks from across the realm at Mount Qingliang to establish a hundred-day grand assembly and present offerings to the Great Sage Mañjuśrī. The officials supplied the necessities, and the extraordinary omens and auspicious signs were too numerous to record fully. Returning on the road to Qinchuan, the Sovereign saw a Hall of the Three Teachings in which Lord Lao sat in the center while the Buddha attended at his side. He said to his attendants: "Laozi was merely a worthy among worldly people; his teaching is of little use, he did not attain the principle of a sage, and he can hardly cross the ford of birth and death. For him to sit together with the Buddha is unbefitting in principle; how much worse to usurp the place of honor—this is all the more unacceptable." The following year, when he reached the Sun and Moon Mountain, he ordered Elder Zhi of Qianming Monastery in Zhongshan Prefecture to take the imperial edict and ride by relay courier to correct [these shrines] everywhere, totaling forty-nine places: statues were smashed and paintings were washed away, and all perversities were eliminated and changed. At Hezhong, Jingzhao, Jiangzhou, and Pingyang Prefectures, steles were erected in four places to manifest their falsity and deceit.' The compiler states: The ancients said that when the roots are deep, the fruit is abundant; when the source is distant, the stream runs long. Truly these words are trustworthy! Formerly, our Dharma King accumulated merit and amassed virtue across three incalculable eons; when his fruit was achieved and his Path was perfected, he then manifested his body simultaneously in a hundred billion worlds. Preaching the Dharma for forty-nine years, he delivered hundreds of thousands of myriads of koṭis of beings. Brahmā and Śakra bowed their heads with devoted hearts; heterodox outsiders and heavenly māras prostrated themselves and lost heart. He assembled myriad holy ones within the Bodhimaṇḍa and subdued the six masters beside the Hiraṇyavatī River. When the conditions for his conversion were complete, he returned to the Lotus Womb.