翻譯名義集 5.154

5.154

[Lokāyatika] Master Ying said: 'Nīlolukāyata (Niluodijia); here it is translated as Opposing the World (Zuoshi).' Tiantai said: 'This is Evil Treatises; it is also called the disciple refuting the master.' Ci'en says: 'This is translated as Raising Evil Questions. Heterodox ways delude the world because what they maintain does not conform to the world.' Liu Qiu said: 'It is like the mysterious books of Zhuangzi and Laozi in this land.' Therefore Yang Xiong rebuked Laozi, saying: 'He hammered down humaneness and righteousness and extinguished the study of rites; I take nothing from him.' He rebuked Zhuangzi, saying: 'Equalizing life and death, identifying wealth and honor, and leveling the noble and the lowly—does he have no dread?' Now, these two vehicles, the half-word and the full-word, were especially propagated in the Eastern Land. The two teachings, the heterodox and the orthodox, were each practiced in the Western Regions. The Bhagavat foresaw this and admonished against studying them. Thus the Shisong lü says: 'Taking pleasure in composing literary recitations and adorning phrases and clauses is fearful; it must not be done.' The Wufen lü says: 'One may study writing to know grades and assemblies, but must not abandon one's vocation for pleasure; divination and physiognomy, and asking about another's good or ill fortune, are not permitted.' The Sifen lü permits learning chanting, learning writing, and learning worldly treatises in order to subdue non-Buddhists. In the Miscellaneous Dharmas, newly ordained bhikṣus are permitted to learn arithmetic. The Dazhidu lun says: 'Practicing outer texts is like cutting mud with a knife: the mud is not shaped into anything, and the knife itself is dulled.' As for inner and outer texts, the Erjiao lun says: 'The teachings that save the physical form are called outer; the scriptures that deliver the spirit are termed inner.' The Dazhidu lun has the two scriptures, inner and outer; the Renwang jing distinguishes the two treatises, inner and outer; the Fangdeng scriptures elucidate the two vinayas, inner and outer; and the Bailun speaks of the two paths, inner and outer. The Tongyuan ji distinguishes two levels of inner and outer: first, in terms of domain; second, in terms of doctrine. In terms of domain, the worldly is inner, and the supramundane is outer. In terms of doctrine, governing the mind is inner, and governing the body is outer. Thus, the teachings of Confucianism and Daoism, even if called governing the mind, nevertheless lack the principle of leaving the world and entirely belong within the domain. The teachings of the Buddha, although they include governing the body, also serve as the cause for leaving the world, and entirely belong beyond the domain. In the Liang, the retired scholar Ruan Xiaoxu of Chenliu, courtesy name Shizong, compiled the Seven Records (Qilu) in twelve fascicles: 1. Classics; 2. Biographies and Tales; 3. Masters and Military Treatises; 4. Literary Collections; 5. Arts and Techniques. These five are designated as the Inner Chapters. 6. Buddhist Dharma; 7. Way of the Immortals. These two are designated as the Outer Chapters. Daoxuan of Nanshan's taking the Buddhist path as the chapters beyond the bounds originated from this. Zhuangzi's 'Da Zongshi' states: 'Confucius said: "They are those who roam beyond the bounds, whereas Qiu roams within the bounds."' The Tongyuan ji asks: 'Since he took the Dao as outer, why is it now categorized as belonging to the inner?' The answer is: 'He merely took the discourses on divine immortals, the Dao, and virtue as not being like the statecraft teachings of the Duke of Zhou and Confucius, and thus named them the Outer Chapters. Now, looking at them from the perspective of Buddhism, they are in truth discourses within the domain.' As for Confucianism, Fan Ye says: 'Great virtue makes a Ru.' Yang Xiong says: 'One who penetrates heaven, earth, and human beings is called a Ru.' Confucius's surname was Kong, his given name Qiu, his courtesy name Zhongni, and he was a man of the Queli neighborhood of Pingchang in the township of Zou in the state of Lu. He served as the Minister of Crime of Lu; returning from Wei to Lu, he pruned the Odes and the Documents, fixed the Rites and the Music, edited the Spring and Autumn Annals, and praised the way of the Changes, taking the Six Classics as his teaching. As for the Daoist religion, the 'Treatise on Classics and Books' of the Sui shu says: 'It is the mystery of the myriad things and the deep subtlety of the sages.' Laozi's surname was Li, his given name Er, his courtesy name Boyang, and his posthumous name Dan; he was a man of the Quren neighborhood of Li township in Ku county in the state of Chu. He served as the archivist of the Zhou royal house. Going west into the flowing sands, he expounded five thousand characters for the officer Yin Xi of Hangu Pass, taking the two classic texts of the Dao and the De as his teaching. As for the Buddhist teaching, the Laozi xisheng jing says: 'My master transformed and roamed in Tianzhu, skillfully entering nirvāṇa.' Fu Zi says: 'Laozi's master was named Śākyamuni.' The Dharma taught by Śākyamuni is called the Buddhist teaching. The 'Treatise on Suburban Sacrifices' of the Hou Han shu says: 'Buddhism takes cultivating goodness and a compassionate mind as fundamental, does not kill living beings, and is devoted exclusively to pure loftiness. Furthermore, it holds that when a person dies, the spirit is not extinguished, but again assumes a form according to its deeds; good and evil done will all receive retribution in a future life. What it values is practicing good so as to refine one's spirit; refining it without ceasing, one arrives at non-birth and is able to become a Buddha. It has several thousand fascicles of scriptures, taking emptiness and non-being as its fundamental tenet, encompassing the fine and the coarse, leaving nothing unintegrated. It is skilled in grand and magnificent words; what it seeks is within a single body, and what it illumines is beyond seeing and hearing, mysterious, subtle, profound, and far-reaching, difficult to fathom. Therefore, when kings, dukes, and great men contemplate the occasion of life, death, and retribution, none fail to be alarmed and lose their composure.' The Baowang lun says: 'Regarding the principles of the three teachings, the names have never been different, and the principles have never been identical. Moreover, among the Master's four prohibitions, the one concerning "having no ego" means having no ego in the sense of humble modesty. The Daoist "having no ego" means rearing without taking possession. The Buddhist "having no ego" means contemplating the emptiness of the five skandhas. The former two gates of teaching do not elucidate the five skandhas at all; who among them distinguishes the Four Noble Truths? Of the six perfections and ten thousand practices, the stages of sages and worthies, nothing is heard. Merely softening one's light and identifying with the dust, guarding the female and keeping tranquility, being both compassionate and frugal, and not daring to be first under heaven—each is a sage in his own right; why spend effort evaluating their shallowness and depth? The meaning of "no ego" across the three teachings is clear!' The Hongming ji says: 'Qin Jing was sent west, and She Moteng came east; the Dao flourished under the court of the August Han, and the instructions unfolded during the Yongping sacrifices. Zhu Falan entered Luoyang, and Kang Senghui traveled to Wu, revealing śarīra in the southern realm and founding monasteries in the Eastern Capital.' Nanshan says: 'Since the teaching of the Dharma gradually moved east, it has frequently traversed troughs and peaks, being proscribed three times and suffering five attempts to enforce obeisance. These were not eras of illustrious clarity, but cruel and tyrannical rulers; thus their decrees were not statecraft plans, but departures from the norm that incurred the censure of good historians. Matters and principles being difficult to reverse, they returned to following the old crossings.'