[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) › 4.2.5 # 辯偽錄 4.2.5 辯偽錄 4.2.5 - **Language:** Classical Chinese ### [4.2.5](https://indike.org/pramana/in.bauddha.taisho.2116.4.2.5) 八大國王競分舍利。 五百羅漢結集微言。 教滿人天法流沙界。 無為之風扇矣。 不言之化行焉。 逮乎像李斯文不亡。 馬鳴龍樹纂其徽音。 無著天親播其遺美。 蜚英聲於四海。 騰茂實於八方。 法蘭僧會。 齎貝典而東傳。 慧遠道林。 唱玄風於南國。 佛圖澄掌照千里。 阿目佉坐衄群兇。 衛道安注教科經。 隋智者分宗立典。 救生靈於塗炭。 解危縛於倒懸。 拔出生死之津。 高置涅槃之岸。 巍巍蕩蕩無德而稱。 煥煥融融有生斯賴。 明君外護碩德內持。 歷代帝王仰弘聖範。 所以漢明帝遣使西請。 繪像翻經晉明帝口誦金文手圖佛像。 簡明帝恒思法味。 孝武帝稟受戒章。 宋文帝受訓跋摩。 齊武帝。 欽崇僧遠。 梁武帝講經持戒。 陳宣帝降意法筵。 宣武帝廣供梵侶。 齊文昌專憑佛力。 隋文帝屈膝曇延。 玄宗注般若真文。 肅宗誦仁王寶典。 德宗憲宗迎舍利而供養。 宣宗懿宗復覺路以興行。 梁晉爭衡徽猷未輟。 炎宋受命付囑不忘。 大遼則傾國奉佛。 金朝則始終崇釋。 大元啟祚睠意法門。 太祖則明詔首班弘護茲道。 太宗則試經造寺雕補藏經。 谷與罕則令僧扈從恒誦佛經。 蒙哥皇帝則供僧書經高營寶塔。 今上皇帝則飯僧建剎造像鎔金。 捨廣大之珍財。 誦無上之藏教。 以拔合思八為國之師。 耳目具知非為虛飾。 莫不構巨殿而安其像。 架長廊以處其徒。 味其道而澡其神。 尊其人而遺其體。 非唯緝熙於帝道。 乃亦協贊於皇基。 返澆漓於醇源。 躋黎民於壽域。 家知積惡之苦。 人興趣善之方。 始風靡於朝廷。 終波流於士女。 若非至妙安能久行。 昔公孫龍古之善堅白之者。 田巴之徒。 坐租丘議稷夏。 非三皇滅五常。 強詞巧辯口伏千人。 而不流傳於後者。 以無實道可傳也。 佛生西域教興東方。 賢宰哲王繼踵護持者。 其道可法也。 故大顛和尚對韓愈曰。 自漢至於今。 歷代如此其久也。 君臣士民如此其眾也。 天地神祇如此其明也。 而佛之說乃行於中。 其人仰而信之。 無敢議而去之。 此必有以敵天地而不恥。 關百聖而不慚。 妙理存乎其間。 然後至於此也。 子盍深思之乎。 斯碓論也。 今之道士專飾詐力天閼他門苟騁姦心蔽蒙覺路。 不荷國家寬恩洪溥。 更恣私臆廣撰謗文。 言無入聖之詮。 文有亂真之誑。 竊佛聖教妄作偽書。 恣其猖狂不思顛蹶覩法華教即云在蓮華中。 見金光明便說坐火焰上。 全迷至理巧會經名。 醜語似於梟鳴。 暴戾過於狼噬。 悖言亂德妖詐惑人。 玷辱憲章蠧傷風化。 如或不剪惡種復滋。 仰惟今上皇帝。 道協夏禹業廣周文。 紹三五之洪圖。 安九五之寶位。 神襟內朗智鑒外明。 有德者雖在怨而必封。 無功者縱至親而決罰。 明達四目幽枉咸通。 威震九服姦邪克剪。 體僧徒之實理。 委道士之虛聲。 具召二門辯析宗趣。 而道士欲張魚目用奪驪珠。 眩彼蹄涔爭多滄海。 聊題綱目結舌無言。 試探宗源銜璧納欵。 元戎走陳。 李浩然先敗於前。 裨將倒戈。 張志敬緘言於後。 雖鳧趨而鶴列。 終瓦解而土崩。 摘星冠而面慚。 脫霞氅而情愧。 佛真道妄於是顯焉。 穢歲姦兇今朝敗露。 由是雲收席捲葉墜柯摧。 猶赫日之爍纖氷。 若洪鑪之燎輕羽。 螗蜋拒轍豈曰堪任。 蚯蚓奮威終成韲粉。 昔明帝驗真偽之情。 子書咸從火化。 今上辟妖邪之氣。 道輕並作煙灰。 化胡出塞落空亡。 謗道辟邪隨風散。 費叔才當時憾死。 李志常膽破先殂。 日赴五千之威靈。 於今何在。 飛符起尸之神變。 此際不聞。 藏天隱地之勝方。 了無半驗。 移山掣斗之祕術。 莫顯微徵。 笑倒閭巷之庸夫。 羞愧隨鸞之會首。 一場出醜千載難磨。 雖巧言之如簧。 終貽顏之厚矣。 故得聖上回睠朝臣改觀。 > The eight great kings vied to divide the śarīra. The five hundred arhats compiled the subtle words. The teaching filled the human and heavenly realms, and the Dharma flowed through the sandy realms. The breeze of non-action fanned forth; the transformation without words was carried out. Coming down to the semblance age, this culture did not perish: Aśvaghoṣa and Nāgārjuna continued its fine voice; Asanga and Vasubandhu spread its bequeathed beauty, spreading their fame across the four seas and soaring with fertile reality in the eight directions. Dharmaratna and Saṅghavarman brought the palm-leaf scriptures and transmitted them east; Huiyuan and Daolin proclaimed the profound breeze in the southern lands. Fotudeng illuminated a thousand leagues in his palm; Amogha defeated the hordes of villains from his seat. Dao'an of Wei annotated the scriptures and set the texts in order; Zhiyi of the Sui distinguished the lineages and established the canons, rescuing sentient beings from dire misery, releasing them from the hanging-upside-down peril, pulling them out of the ford of birth and death, and placing them high upon the shore of nirvāṇa. Majestic and vast, without virtue that could be named; brilliant and harmonious, relied upon by living beings. Wise rulers protected it from without, and great virtues maintained it from within; through the successive dynasties, emperors and kings looked up to and promoted the holy standard. Therefore, Emperor Ming of Han sent envoys to seek it in the west, painting images and translating scriptures; Emperor Ming of Jin recited the golden texts with his mouth and painted Buddhist images with his hands; Emperor Jianming ever pondered the flavor of the Dharma; Emperor Xiaowu received the precepts; Emperor Wen of Song received instruction from Guṇavarman; Emperor Wu of Qi revered and respected Sengyuan; Emperor Wu of Liang lectured on scriptures and held precepts; Emperor Xuan of Chen humbled his mind at Dharma assemblies; Emperor Xuanwu widely made offerings to the Buddhist sangha; Emperor Wenchang of Qi relied solely on the power of the Buddha; Emperor Wen of Sui knelt before Tanyan; Xuanzong annotated the true text of the Prajñā; Suzong chanted the precious scripture of the Humane Kings; Dezong and Xianzong welcomed the relics and made offerings to them; Xuanzong and Yizong reopened the road to awakening so that it flourished; during the contest between the Later Liang and Later Jin, the fine tradition was never halted; the blazing Song received the mandate, not forgetting the entrustment; the Great Liao devoted the whole realm to honoring the Buddha; the Jin dynasty honored Buddhism from beginning to end; the Great Yuan began its royal fortune, directing its mind toward the Dharma gate: Taizu first issued clear edicts to propagate and protect this Path; Taizong tested scripts, built monasteries, and carved additions to the Tripiṭaka; Güyük Khan ordered monks to attend his retinue and constantly chant Buddhist scriptures; Möngke Khan made offerings to monks, copied scriptures, and built high precious stūpas; the present Emperor has fed monks, established monasteries, cast statues, and smelted gold, donating immense precious wealth and chanting the unsurpassed canon, appointing Phags-pa as the Preceptor of the State—this is fully known to ear and eye, by no means empty decoration. There was none who did not construct giant halls to enshrine the images, build long corridors to house the followers, savor its Path and cleanse their spirits, honoring its people and renouncing their physical bodies. Not only did this bring brilliance to the imperial way, it also aided and assisted the imperial foundation, returning frivolous customs to the pure source, raising the common people to the realm of longevity. Families knew the suffering of accumulating evil; people were inspired to seek the path of good. Beginning with a surge across the court, it ended by flowing through the common men and women. If it were not the most marvelous, how could it endure so long? In ancient times, Gongsun Long was skilled in the discourse on hard and white, and the disciples of Tian Ba sat on the mound of rent and discussed the Millet and the Xia, refuting the Three Sovereigns and eradicating the Five Constants. With forced words and clever sophistry, they silenced a thousand people with their mouths, yet their teachings were not passed down to posterity because they had no real path to transmit. The Buddha was born in the Western Regions, and his teaching arose in the East; the reason worthy ministers and wise kings successively guarded and maintained it was that his Path was worthy of emulation. Therefore, the monk Dadian said to Han Yu: 'From the Han until now, the dynasties have been this long; rulers, ministers, scholars, and commoners have been this many; heaven, earth, and the spirits have been this bright; yet the teachings of the Buddha have operated among them, and people have revered and believed in them, none daring to debate and discard them. This must be something that can match Heaven and Earth without shame, and face the hundred sages without blushing; the subtle truth resides within it, and only then could it reach this state. Why do you not think deeply on this?' This is indeed a solid discourse. The Daoists of today exclusively embellish deceit and force, blocking other gates from heaven, casually pursuing their treacherous hearts to shroud the path of awakening. Not grateful for the vast and broad grace of the state, they further indulge their private opinions and extensively compose slanderous texts. Their words contain no explanation for entering sagehood; their texts hold deception that confuses truth. Stealing the holy teachings of the Buddha, they falsely compose forged books, indulging their madness without thinking of tumbling down. Seeing the Lotus teaching, they claim to be within the lotus; seeing the Golden Radiance, they claim to sit upon the blazing flames. Utterly deluded regarding the ultimate truth, they cleverly patch together scripture names; their vile words resemble the cry of owls, their violence exceeds the biting of wolves. With rebellious words and corrupted virtues, through sorcery and deception they mislead the people, sullying the statutes and harming social mores. If not cut off, the evil seeds will sprout again. We respectfully look up to the present Emperor: his virtue harmonizes with Yu of Xia, his enterprise expands upon Wen of Zhou; continuing the grand design of the Three and Five, securing the precious position of the Nine and Five. His spiritual mind is clear within, his wise discernment bright without; one with virtue, though an enemy, is sure to be ennobled; one without merit, though the closest kin, is decisively punished. Brightly perceiving in all directions, obscure grievances are fully redressed; his majesty shakes the nine regions, and treacherous evil is subdued. Grasping the real truth of the monks, he saw through the empty claims of the Daoists, summoning both gates to debate and analyze their traditions. Yet the Daoists wished to show off fish eyes to seize the black dragon's pearl, being dazzled by water in a hoof-print to compete with the vast ocean. When the outlines were casually raised, their tongues were tied and they were speechless; when testing the source of their school, they came holding jade in submission. The commander fled the battlefield: Li Haoran was first defeated at the front; the sub-commanders turned their halberds: Zhang Zhijing kept his silence behind. Though they advanced like ducks and lined up like cranes, they ultimately crumbled like broken tiles and collapsed earth. Plucking off the star crowns, their faces showed shame; shedding the cloud cloaks, their hearts felt guilt. The Buddha's truth and Daoism's falsehood were thus revealed. The treacherous evils of foul years were exposed this morning. Thereupon clouds gathered and mats rolled up, leaves fell and branches snapped—like the blazing sun melting fragile ice, like a great furnace burning light feathers. How could a mantis blocking a chariot wheel be up to the task? An earthworm exerting its might ultimately ends in minced dust. In ancient times, Emperor Ming tested the truth and falsehood, and the philosophical writings all burned in the fire; the present Emperor dispelled the evil vapor, and the Daoist scriptures all turned to smoke and ash. The conversion of the barbarians beyond the border fell into emptiness; the slanderous tracts and perverse falsehoods dispersed with the wind. Fei Shucai at that time died of resentment; Li Zhichang's gall broke and he passed away earlier. The spiritual power of answering five thousand daily calls—where is it today? The miraculous transformations of flying talismans and raising corpses—not heard of at this juncture. The superior arts of hiding heaven and concealing earth have not the slightest proof; the secret arts of moving mountains and pulling the Big Dipper show not the faintest sign. The ordinary fellows of the streets laugh till they double over; the leaders following the phoenix feel ashamed. One public disgrace, hard to erase for a thousand years; though their clever words were like reed pipes, they ended up with thick faces of shame. Thus the Sage Emperor cast his favor, and the court ministers changed their views. > — English (machine translation) (machine translation) - [Previous: 4.2.4](https://indike.org/pramana/in.bauddha.taisho.2116.4.2.4) - [Next: 4.2.6](https://indike.org/pramana/in.bauddha.taisho.2116.4.2.6) - [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.4.2.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2116.4.2.5](https://indike.org/pramana/in.bauddha.taisho.2116.4.2.5) · Pramāṇa