法苑珠林 55.67

55.67

竊聞。白馬東游。三藏創茲而起。青牛西逝。二篇自此而興。或闡玄玄以化民。或明空空而救物。驗之圖牒指掌可知。所以發唱顯宗終乎此世。釋教翻譯時代炳然。文史備彰黎民不惑。至如道家玄籍。斯則不然。唯老子二篇李聃躬闡。自餘經教皆雜凡情。何者。前漢時王褒造洞玄經。後漢時張陵造靈寶經及章醮等道書二十四卷。吳時葛孝先造上清經。晉時道士王浮造明威化胡經。又鮑靜造三皇經。齊時道士陳顯明造六十四卷真步虛品經。梁時陶弘景造太清經及眾醮儀十卷。後周武帝滅二教時。有華州前道士張賓。詔授本州刺史。長安前道士焦子順。一名道抗。選得開府。扶風前道士馬翼。雍州別駕李運等四人。以天和五年。於故城內宇真寺。挑攪佛經造道家偽經一千餘卷。時萬年縣人索皎裝潢。但見甄鸞笑道之處。並改除之。近如大業末年。有五通觀道士輔慧祥。三年不言。因改涅槃經為長安經。當時禁約不許道士出城門。家見道士內著黃衣。執送留守。改經事發為尚書衛文昇所奏。於金光門外勅令誅戮。此是近事耳目同驗。又甄鸞笑道論云。道家妄注諸子三百五十卷為道經。又驗玄都目錄。妄取藝文志書名。矯注八百八十四卷為道經。據此而言。足明虛謬。又至麟德元年。西京諸觀道士郭行真等。時諸道士見行真恩勅驅使。假託天威惑亂百姓。更相扇動。簡集道士東明觀李榮姚義玄劉道。合會聖觀道士田仁慧郭蓋宗等。總集古今道士所作偽經前後隱沒不行者。重更修改。私竊佛經簡取要略。改張文句迴換佛語。人法名數三界六道五陰十二入十八界三十七道品。大小法門並偷安道經將為華典。舊時道經祭醮。並有鹿脯清酒。今新改安乾棗香水。但道經言辭拙朴。雜惡處並以除却。如大業年中。五通觀道士輔慧祥改涅槃為長安經。被殺不行。今復取用改為太上靈寶元陽經。復更改餘佛經。別號勝牟尼經。或云太平經等。如道經之內本無優婆塞優婆夷檀越賢者達嚫之名。今諸道士並皆偷用。未知此名為是漢語為是梵音。若是漢語何故諸史無文。若是梵音未知此言翻表何義。莊老復非西人。故知偷用。真偽可測。如老子依舊乃是周時柱下藏史。執板稱臣。共俗無異。今時即安別觀如似伽藍天尊老子並塗金色。如佛經舊稱佛為天尊。復即偷用。如漢魏已來及至符姚。並喚僧名道士。復偷將己用。道士舊名祭酒。如道經本無金剛師子。今觀門首並學佛置之。未知金剛師子。此漢地何曾有之。今忽浪造如內教。佛經世尊及摩訶迦葉。並皆金色。依經作之如法。又佛經須達買園為佛造伽藍。並依聖教。如是展轉遍通十方。及世尊成道感得五百金剛五百白象五百師子。如是所為皆作聖教。若依佛經。此方他方諸佛菩薩梵王帝釋。所現供具莊嚴寶物。無量無邊不可盡述。備在經文。即時造者萬無成一。今時老子五千文兩卷之內。何曾有此莊嚴。若出餘經。餘經非真。如是改換佛經偷安道經者。向有數千餘卷。如佛說經。並置如是我聞說時說處。證經生信。即如。

We have heard that when the white horse journeyed east, the Tripiṭaka first arose; when the blue ox departed west, the two chapters [of the Daodejing] originated from then on. One elucidated the dark and profound to transform the people; the other clarified emptiness and void to save living beings. Examining this in historical registers, it is as clear as pointing to one's palm. The proclamation and manifestation of the ancestral doctrine indeed occurred in this world. The eras of the translations of the Śākyan teachings are clear and distinct, fully recorded in documents and histories, so that the common people are not deceived. When it comes to the profound books of the Daoists, however, this is not so. Only the two chapters of Laozi were personally expounded by Li Dan; the rest of their scriptures and teachings are all mixed with ordinary human contrivances. Why is this? In the Western Han period, Wang Bao forged the Dongxuan jing. In the Eastern Han period, Zhang Ling forged the Lingbao jing, as well as Daoist texts of petition-rituals and sacrificial offerings amounting to twenty-four fascicles. During the Wu period, Ge Xiaoxian forged the Shangqing jing. In the Jin period, the Daoist Wang Fu forged the Mingwei huahu jing, and Bao Jing forged the Sanhuang jing. In the Qi period, the Daoist Chen Xianming forged the Zhen buxu pin jing in sixty-four fascicles. In the Liang period, Tao Hongjing forged the Taiqing jing and rituals for various sacrifices in ten fascicles. When Emperor Wu of the Northern Zhou suppressed the two teachings, there was the former Daoist of Huazhou, Zhang Bin, who was appointed by edict as the regional inspector of his home province; the former Daoist of Chang'an, Jiao Zishun (also named Daokang), who was selected to be a Senior General of the Opening of the Office; the former Daoist of Fufeng, Ma Yi; and the Administrative Assistant of Yongzhou, Li Yun. In the fifth year of Tianhe, these four men gathered at Yuzhen Temple within the old capital, ransacked Buddhist sūtras, and forged more than one thousand fascicles of apocryphal Daoist scriptures. At that time, Suo Jiao, a native of Wannian county, was mounting the scrolls, and wherever he saw passages from Zhen Luan’s Xiaodao lun, he excised and eliminated them all. Recently, at the end of the Daye era, there was the Daoist Fu Huixiang of the Wutong Abbey who did not speak for three years; he thereupon altered the Nirvāṇa Sūtra into the Chang'an jing. At that time, a ban was imposed forbidding Daoists to leave the city gates; when a family saw a Daoist wearing yellow garments underneath, they arrested him and delivered him to the defense command. When the matter of forging scriptures came to light, it was memorialized by the Minister of the Department of State Affairs, Wei Wensheng, and an imperial edict ordered him executed outside the Jinguang Gate. This is a recent affair verified by everyone's eyes and ears. Furthermore, Zhen Luan’s Xiaodao lun states: 'Daoists falsely annotated three hundred and fifty fascicles of the masters' writings, making them Daoist scriptures.' Moreover, examining the Catalogue of the Xuandu Abbey, they falsely took book titles from the Yiwenzhi and deceitfully annotated eight hundred and eighty-four fascicles, making them Daoist scriptures. Based on this, their falsehood and absurdity are fully evident. Furthermore, in the first year of the Linde era, Guo Xingzhen and other Daoists of the abbeys in the Western Capital, seeing that Xingzhen was employed under imperial edict, falsely invoked the celestial majesty to mislead and confuse the common people. Fanning the flames among one another, they selected and assembled the Daoists Li Rong, Yao Yixuan, and Liu Dao of the Dongming Abbey, together with the Daoists Tian Renhui, Guo Gaizong, and others of the Huisheng Abbey. They compiled all the forged scriptures produced by Daoists ancient and modern that had previously fallen into obscurity and were not in circulation, and revised them anew. Secretly plagiarizing the Buddhist scriptures, they extracted the essential summaries, altered sentences and phrases, and swapped out the Buddha’s words. The numerical categories of persons and dharmas—such as the three realms (tridhātu), the six paths (ṣaḍgati), the five aggregates, the twelve sense bases, the eighteen elements, and the thirty-seven factors of awakening—all doctrinal gates, great and small, were stolen and inserted into Daoist scriptures to serve as Chinese classics. Formerly, in Daoist scriptures, the sacrificial rites always used dried venison and clear wine; now they have newly altered them to insert dried dates and fragrant water. Wherever the language of Daoist scriptures was crude and plain, or contained mixed and repulsive passages, they removed them all. For example, during the Daye era, the Daoist Fu Huixiang of the Wutong Abbey altered the Nirvāṇa Sūtra into the Chang'an jing, and was executed and its circulation halted; now they have taken it up again and changed it into the Taishang lingbao yuanyang jing. They also altered other Buddhist sūtras, giving them separate titles such as the Shengmouni jing, or calling them the Taiping jing, and so on. In Daoist scriptures there were originally no names such as upāsaka, upāsikā, dānapati, virtuous person, or dakṣiṇā; now all these Daoists have stolen and used them. We do not know whether these terms are Chinese or Sanskrit: if they are Chinese, why are there no writings of them in the various histories? If they are Sanskrit, what meanings do these words convey in translation? Zhuangzi and Laozi were not men of the Western regions; hence we know these were stolen and used, and the true and the false can be determined. As for Laozi, according to old accounts, he was merely the archivist beneath the pillar in the Zhou dynasty, holding an audience tablet and declaring himself a subject, no different from the secular world. Today they install him in separate abbeys resembling saṃghārāmas, painting the Heavenly Worthy and Laozi with gold, just as Buddhist sūtras of old referred to the Buddha as the Heavenly Worthy, which they again stole and used. From the Han and Wei dynasties down to the Fu and Yao eras, monks were all called 'daoshi' (men of the Way); they again stole this term for their own use, while the old name for Daoists was jijiu (libationer). In Daoist scriptures there were originally no adamantine vajra-guardians or lions; now at the front gates of abbeys they imitate the Buddhists in setting them up. It is unknown whether such adamantine vajra-guardians and lions ever existed in the Han lands! Now they suddenly fabricate them recklessly. In the inner teaching, the Buddhist sūtras depict the World-Honoured One and Mahākāśyapa as completely golden, and making them according to the scriptures is in accordance with the Dharma. Furthermore, the Buddhist sūtras describe Sudatta buying the park to build a saṃghārāma for the Buddha, all in accordance with the holy teachings; and so it spread throughout the ten directions. Moreover, when the World-Honoured One attained enlightenment, he evoked five hundred vajra-guardians, five hundred white elephants, and five hundred lions; all such things were done in accordance with the holy teachings. According to the Buddhist sūtras, the vessels of offering and magnificent treasures manifested by the Buddhas, Bodhisattvas, Brahmā kings, and Śakra of this world and other worlds are immeasurable, boundless, and cannot be fully described; all are fully recorded in the sūtra texts. Of those made today, not one in ten thousand succeeds. In the current two fascicles of Laozi’s Five Thousand Characters, where was there ever such magnificence? If it comes from other scriptures, those other scriptures are not authentic. In this way, those who altered Buddhist sūtras and stealthily inserted them into Daoist scriptures number nearly several thousand fascicles. In the sūtras spoken by the Buddha, all are prefaced with 'Thus have I heard,' along with the time of preaching and the place of preaching, to bear witness to the sūtra and generate faith. That is to say:"