法苑珠林 55.109

55.109

至四月十八日。中書舍人臣任孝恭宣勅云。能改迷入正。可謂是宿植勝因。宜加勇猛也。廢李老道法詔。北齊高祖文宣皇帝。昔金陵道士陸修靜者。道門之望。在宋齊兩代。祖述三張弘衍二葛。郗張之士封門受錄。遂妄加穿鑿廣制齋儀。糜費極繁。意在王者遵奉。會梁祖啟運下詔捨道。修靜不勝其憤。遂與門人及邊境亡命。叛入北齊。又傾散金玉贈諸貴遊。託以襟期冀興道法。帝惑之也。於天保六年九月。乃下勅召諸沙門。與道士學達者十人。親自對較。于時道士呪諸沙門。衣鉢或飛或轉。呪諸梁木或橫或竪。沙門曾不學術。默無一對。士女擁鬧貴賤移心。並以靜徒為勝也。諸道士等踊躍騰倚魚睨雲漢。高談自矜誇衒道術。仍又唱曰。神通權設抑挫強禦。沙門現一我當現二。今薄示小術並辭退屈。事亦可見。帝命上統法師與靜捔試。上曰。方術小技俗儒恥之。況出家人也。雖然天命難拒。豈得無言。可令最下座僧對之。即往尋覓。有僧名佛俊。又字曇顯者。不知何人遊行無定。飲噉同俗。時有放言摽寤宏遠。上統知其深量。私與之交。于時名僧盛集。顯居末座。酣酒大醉昂兀而坐。有司不敢召之。以事告於上統。上曰。道士祭酒常道所行。止是飲酒道人可共言耳。可扶輿將來。於是合眾皆憚而怯。上統威權不敢有諫。乃兩人扶顯令上高座。顯既上便立而含笑曰。我飲酒大醉耳。中有所聞云。沙門現一我當現二。此言虛實。道士曰。有實。顯即翹足而立。我已現一。卿可現二。各無對之。顯曰。向呪諸衣物飛揚者。我故開門試卿術耳。命取稠禪師衣鉢呪之。諸道士一時奮發共呪。一無動搖。帝勅取衣。乃至十人牽舉不動。顯乃令以衣置。諸梁木又令呪之。都無一驗。道士等相顧無賴。猶以言辯自高乃曰。佛家自號為內。內則小也。說我道家為外。外則大也。顯應聲曰。若然則天子處內。定小百官矣。靜與其屬緘口無言。帝目驗臧否。便下詔曰。法門不二真宗在一。求之正路寂泊為本。祭酒道者。世中假妄。俗人未寤。仍有祗崇。麴㜸是味。清虛焉在。瞿脯斯甜。慈悲永隔。上異仁祠。下乖祭典。皆宜禁絕不復遵事。頒勒遠近咸使知聞。其道士歸伏者。並付昭玄大統上法師度聽出家。未發心者可令染𩮜。爾日斬首者非一。自謂神仙者。可上三爵臺令其投身飛逝。諸道士等皆碎屍塗地。偽妄斯絕致使齊境國無兩信。迄于隋初漸開其術。至今東川此宗微末無足抗言。至大唐貞觀二十二年。有吉州囚人劉紹略妻王氏有五岳真仙圖及舊道士鮑靜所造三皇經合一十四紙。上云。凡諸侯有此文者。必為國王。大夫有此文者。為人父母。庶人有此文者。錢財自聚婦人有此文者。必為皇后。時吉州司法參軍吉辯。因檢囚席。乃於王氏衣籠中得之。時追紹略等。勘問云。向道士所得之受持。州官將為圖讖。因封此圖及經。馳驛申省奏勅。勅令省官勘。當時朝議郎刑部郎中紀懷業等。乃追京下清都觀道士張慧元西華觀道士成武英等勘問。並欵稱云。此先道士鮑靜等所作。妄為墨書。非今元等所造。

On the eighteenth day of the fourth month, the Secretariat Drafter Ren Xiaogong proclaimed the edict, which said: "To be able to reform delusion and enter the correct [path] may indeed be called the planting of superior causes in past lives. You ought to redouble your vigour." An imperial edict abolishing the Daoist teachings of Laozi: Under Emperor Wenxuan, Gaozu of the Northern Qi, there was formerly the Jinling Daoist Lu Xiujing, the hope of the Daoist portal. During the Song and Qi dynasties, he ancestralised the Three Zhangs and propagated the Two Ges. Scholars of the Xi and Zhang clans sealed their gates to receive registers, whereupon he arbitrarily added interpretations and broadly instituted fasting rituals, which were extremely lavish and wasteful, intending that kings should revere and practice them. It happened that Emperor Wu of Liang initiated his dynastic fortune and issued an edict renouncing Daoism. Xiujing could not bear his indignation, and thereupon, together with his disciples and fugitives from the borders, defected to the Northern Qi. He also lavished gold and jade to present to various nobles, entrusting his aspirations in hopes of reviving Daoist teachings. The Emperor was enchanted by him. In the ninth month of the sixth year of Tianbao, [the Emperor] then issued an edict summoning various śramaṇas and ten Daoists accomplished in learning to compete in person. At that time, the Daoists cast spells on the robes and bowls of the śramaṇas, which either flew or spun around; they cast spells on the roof beams, which either turned horizontal or stood upright. The śramaṇas had never learned these arts, and silently gave no response. Gentry and women clamoured, and high and low wavered in their convictions, all considering the followers of Xiujing to be the victors. The various Daoists leaped with joy, strode proudly with upturned glances towards the clouds, and engaged in boastful talk, flaunting their Daoist arts. They further chanted: "Divine powers are provisionally employed to humble the stubborn and resistant. If a śramaṇa manifests one, I shall manifest two. Now, having slightly shown small arts, they all withdraw in defeat, and the truth of the matter can be seen." The Emperor ordered the Director of Clergy, Master Shang, to test his skills against Xiujing. Shang said: "Techniques and small skills are scorned even by vulgar Confucians, how much more so by home-leavers? Although the imperial decree is hard to refuse, how could we remain silent? Let the monk of the lowest seat respond to him." They immediately went to search, and there was a monk named Fojun, also styled Tanxian. It was unknown what kind of person he was; his travels were unfixed, and his eating and drinking were like the vulgar. At times he made unrestrained remarks that indicated a vast awakening. The Director of Clergy knew his profound capacity and privately associated with him. At that time, famous monks had gathered in abundance, and Xian sat in the lowest seat, dead drunk from drinking wine, sitting unsteady and upright. The officials did not dare summon him, and reported the matter to the Director of Clergy. Shang said: "The Libationers of the Daoists practice the ordinary path; only a wine-drinking man of the Way can converse with them. You may support him and bring him here." Thereupon the entire assembly was fearful and timid, but owing to the authority of the Director of Clergy, they did not dare remonstrate. Two men then supported Xian and helped him onto the high seat. Once Xian had ascended, he stood, smiled, and said: "I am dead drunk from wine, yet I heard someone say: 'If a śramaṇa manifests one, I shall manifest two.' Is this statement true or false?" The Daoists said: "It is true." Xian immediately stood on one raised foot: "I have already manifested one. You gentlemen may manifest two." None could respond. Xian said: "Earlier, when casting spells to make robes and articles fly up, I deliberately opened the door to test your arts." He ordered the robe and bowl of Dhyāna Master Chou to be brought for them to cast spells upon. All the Daoists simultaneously exerted their efforts to cast spells together, but not a thing moved. The Emperor ordered the robes to be lifted, but even ten men pulling could not move them. Xian then ordered the robes to be placed on the beams and ordered them to cast spells again, but there was not the slightest verification. The Daoists looked at each other in helplessness, yet still took pride in their eloquence, saying: "The Buddhist school designates itself as 'internal', and the internal is small; you describe our Daoist school as 'external', and the external is large." Xian responded immediately: "If that is so, then the Son of Heaven dwells within, and is certainly smaller than the hundred civil and military officials!" Xiujing and his subordinates closed their mouths without a word. Having witnessed the good and bad with his own eyes, the Emperor then issued an edict saying: "The Dharma gate is non-dual; the true lineage is one. Seeking its proper path, quietude is the foundation. The Daoism of the Libationers is a worldly fabrication and falsehood; vulgar people have not yet awakened and still revere it. Yeast and malt are their relish—where is their purity and vacuity? Mutton and dried meats are their sweet delights—they are eternally cut off from compassion. Above, it differs from shrines of benevolence; below, it contradicts the rites of sacrifice. All of it should be banned and prohibited, and no longer followed or served. Let this be promulgated near and far, so that all are informed. Those Daoists who submit are all to be turned over to the Grand Director of Clergy of the Office of Clerical Affairs, Master Shang, to be tonsured and permitted to leave home; those who have not aroused the mind [for it] may be ordered to dye their hair." On that day, more than one was beheaded. Those who called themselves immortals were ordered to ascend the Sanjue Terrace and cast themselves down to fly away; all the Daoists had their corpses smashed to pieces on the ground. These falsehoods and delusions were thus brought to an end, causing the territory of Qi to have no dual faiths, until the early Sui when their arts were gradually reopened. Up to the present, this lineage in Dongchuan has remained insignificant and unworthy of dispute. In the twenty-second year of Zhenguan of the Great Tang, the wife of Liu Shaolüe, a prisoner in Ji Prefecture, née Wang, had the Diagram of the True Immortals of the Five Marchmounts and the Scripture of the Three Sovereigns in fourteen sheets, which was composed by the former Daoist Bao Jing. On it, it said: "Whenever a feudal lord possesses this text, he will surely become king; when a grand master possesses this text, he will become a father and mother to the people; when a commoner possesses this text, wealth will gather of itself; when a woman possesses this text, she will surely become empress." At that time, the Judicial Administrator of Ji Prefecture, Ji Bian, while inspecting the prisoners' mats, found it in Lady Wang's clothes hamper. They summoned Shaolüe and others and interrogated them, and they stated: "We obtained it from a Daoist and held it." The prefectural officials considered it a prophetic diagram, and therefore sealed the diagram and scripture, and sent them by dispatch courier to the Department [of State Affairs] to petition the throne for an edict. An edict ordered the departmental officials to investigate. At that time, the Court Gentleman for Consultation and Director in the Ministry of Justice Ji Huaiye and others summoned the Daoist Zhang Huiyuan of Qingdu Abbey in the capital and the Daoist Cheng Wuying of Xihua Abbey, and interrogated them. They all confessed, saying: "This was composed by the former Daoist Bao Jing and others, who forged it in ink; it was not composed by Huiyuan and the others today."