[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) › [開元釋教錄](https://indike.org/pramana/in.bauddha.taisho.2154) › 8.6.2 # 開元釋教錄 8.6.2 開元釋教錄 8.6.2 - **Language:** Classical Chinese ### [8.6.2](https://indike.org/pramana/in.bauddha.taisho.2154.8.6.2) 考覈序中譯時年月三年三月創譯七年春獻功畢續高僧傳云六年訖傳錄俱是宣修年月自矛盾也）。 破邪論二卷（或一卷見內典錄） 辯正論八卷（見內典錄） 右二部十卷其本見在。 沙門釋法琳。姓陳氏。頴川人。遠祖隨官寓居 襄陽。少而出家遊獵儒釋博綜詞義。金陵楚 郢從道問津。自文苑才林靡不尋造。而意存 綱梗不營浮綺。野栖木食於青溪等山。晝則 承誨佛經。夜則吟覽俗典。故於內外詞旨經 緯遺文。精會所歸咸肆其抱。而風韻閑雅韜 德潛形。氣揚采飛方陳神略。隋季承亂入關 觀化。流離八水顧步三秦。每以槐里仙宗互 陳名實。昔在荊楚梗槩其文。而祕法奇章猶 未探括。自非同其形服塵其本情。方可體彼 宗師靜茲紛結。乃權捨法服長髮多年。外統 儒門內希聃術。遂以義寧初歲。假被巾褐從 其居館。琳素通莊老談吐清奇。道侶服其精 華膜拜而從遊處。情契莫二共敘金蘭。故彼 所禁文詞竝用諮琳取定。致令李宗奉釋之 典包舉具舒。張偽葛妄之言銓題品錄。武德 初運還莅釋宗。擁帙延光栖遑問道。以帝壤 同歸名教。是則鼓言鄭衛易可箴規。乃住京 師濟法寺。至武德四年有太史令傅奕。先是 黃巾深忌佛法。上廢佛法事十有一條云。釋 經誕妄言妖事隱。損國破家未聞益世。請胡 佛邪教退還天竺。凡是沙門放歸桑梓。則家 國昌大李孔之教行焉。武皇容其小辯。朝輔 未能抗也。時謂遵其邪徑通廢宏衢莫不懼 焉。乃下詔問曰。棄父母之鬚髮。去君臣之 章服。利在何間之中。益在何情之外。損益二 宜請動妙適。琳憤激傅詞側聽明勅。承有 斯問即陳對曰。琳聞。至道絕言。豈九流能 辯。法身無象。非十翼所詮。但四趣茫茫漂 淪欲海。三界蠢蠢顛墜邪山。諸子迷以自焚。 凡夫溺而不出。大聖為之興世。至人所以降 靈。遂開解脫之門。示以安隱之路。於是中天 王種。辭恩愛而出家。東夏貴遊。厭榮華而入 道。誓出二種生死。志求一妙涅槃。弘善以 報四恩。立德以資三有。此其利益也。毀形以 成其志。故棄鬚髮美容。變俗以會其道。故去 君臣華服。雖形闕奉親。而內懷其孝。禮乖事 主。而心戢其恩。澤被怨親以成大順。福沾 幽顯豈拘小違。上智之人。依佛語故為益。下 凡之類。虧聖教故為損。懲惡則濫者自新。進 善則通人感化。此其大略也。而傅氏所奏。在 司猶未施行。奕乃多寫表狀。遠近公然流布。 京室閭里。咸傳禿丁之誚。劇談酒席。昌言胡 鬼之謠。佛日翳而不明。僧尼阻而無勢。于 時達量道俗動毫成論者非一。各踈佛理具 引梵文。委示業緣曲垂邪正。但竝是奕之所 廢。豈有引廢證成。雖曰破邪終歸邪破。琳情 性玄機獨覺千載。器局天授博悟生知。覩作 者之無功。信乘權之有據。乃著破邪論二卷。 用擬傅詞文。有三十餘紙。自琳之綴釆貫絕 群篇。野無遁賢朝無遺士。家藏一本咸誦在 心。竝流略之菁華。文章之冠冕。茂譽於是乎 騰廣。昏情由之而開尚矣。琳又以論卷初出 意在弘通。自非廣露其情。則皂隷不塵其道 乃上啟儲后諸王及公卿侯伯等。竝文理弘 被庶績咸嘉其博詣焉。故奕奏狀因之致寢。 遂得釋門重敞。琳寔其功。東宮庶子虞世南。 詳琳著論。乃為之序胤。而傅氏不愜其情。重 施密𧮂。構扇黃巾用為黨類。道士李仲卿上 十異九迷論。道士劉進喜上顯正論。皆貶量 佛聖塵點釋宗。昏冒生靈衒曜朝野。薰蕕既 雜時所疑焉。武德九年春下詔京置三寺惟 立千僧。餘竝放還桑梓。嚴勅既下莫敢致詞。 五眾哀號於槀街。四民顧歎於城市。于時道 俗蒙然投骸無措。賴由震方出帝氛祲廓清。 素襲啟聞薄究宗領。登即大赦還返神居。 故佛日重朗於唐世。又由琳矣。琳頻逢黜陟 誓結維持。道挫世情良資寡學。乃探索典籍 隱括玄奧。撰辯正論八卷。頴川陳子良注之 并製序。良文學雄伯群儒仰戴。誘勸成則其 > Checking the dates of translation in the prefaces, \[it is found that\] the translation began in the third month of the third year and the meritorious work was completed and presented in the spring of the seventh year; the Continued Biographies of Eminent Monks states that it was finished in the sixth year. Both biography and catalogue were compiled by \[Dao\]xuan, yet their dates contradict each other). > Po xie lun (Treatise on Refuting the Heterodox), two fascicles (or one fascicle, see the Neidian lu). > Bian zheng lun (Treatise on Discerning the Orthodox), eight fascicles (see the Neidian lu). > The above two works in ten fascicles are both extant. > Śramaṇa Shi Falin had the secular surname Chen and was a native of Yingchuan. His remote ancestors followed official postings to reside in Xiangyang. In his youth he left household life, read widely in Confucianism and Buddhism, and synthesized literary elegance and profound meaning. Traversing Jinling and Chu-Ying, he sought the Way and inquired about its paths; from the forest of literary scholars, there was none he did not visit. Yet his mind was set on the essential principles, and he did not cultivate superficial ornament. He lived in the wilds and ate forest fruits on Mount Qingxi and elsewhere; by day he received instruction in Buddhist sūtras, and by night he chanted and perused secular classics. Thus, regarding the inner and outer expressions and purport, the classical and apocryphal texts, he thoroughly mastered their conclusions and fully gave vent to his aspirations. His demeanor was graceful and refined, and he veiled his virtue and hid his form; only when his spirit soared and his brilliance shone did he reveal his marvelous strategies. > Toward the end of the Sui, facing disorder, he entered the passes to observe its cultural transformation, drifting along the Eight Rivers and strolling across the Three Qin. He constantly heard the Daoists of Huaili debate name and reality with \[Buddhism\]. Formerly, when in Jingchu, he had only grasped the broad outlines of their texts, while their secret rites and extraordinary scriptures remained unplumbed. Concluding that unless he took on their appearance and clothing, mingling his outward inclinations with theirs, he could not comprehend their ancestral masters or calm these confused knots, he temporarily laid aside the monastic robes and let his hair grow for many years. Outwardly he took command of Confucian studies; inwardly he aspired to the arts of Laozi. Thus, in the first year of Yining, he assumed a cloth cap and coarse robes, joining their lodges. Falin was already conversant with Zhuangzi and Laozi, and his conversation was clear and remarkable; the Daoist companions admired his brilliance and bowed down to follow him in his travels. Their rapport was singular, and together they pledged deep friendship. Therefore, all their restricted writings and expressions were submitted to Falin for final determination, so that the scriptures of the Li clan that exalted the Buddha were all brought forward and fully unfolded, and the spurious tales of Zhang \[Daoling\] and Ge \[Hong\] were appraised and catalogued. > At the beginning of the Wude era, he returned to the Buddhist school, embracing the texts, extending the light, and diligently seeking the Way. Considering that within the imperial realm all revered moral instruction, so that the improper music of Zheng and Wei could easily be corrected, he took up residence at Jifa Temple in the capital. By the fourth year of Wude, the Grand Astrologer Fu Yi—who had previously been a Daoist and deeply resented the Buddhadharma—submitted an eleven-article memorial urging the abolition of the Buddhadharma, claiming: "The Buddhist scriptures are fantastical and absurd, their language is demonic, and their matters are obscure; they harm the state and ruin families, with no heard-of benefit to the world. We request that the barbarian Buddha's heterodox teachings be returned to India, and that all śramaṇas be sent back to their native places; then the family and the state will prosper, and the teachings of Laozi and Confucius will prevail." Emperor Gaozu tolerated his minor eloquence, and the court ministers were unable to counter him. At that time, it was feared that following his heterodox path would lead to the total abolition of the great avenue, and everyone was terrified. > The Emperor then issued an imperial edict questioning: "Renouncing the hair and beard given by parents, and casting off the ceremonial robes of lord and minister: within what bounds lies the benefit, and beyond what sentiments lies the advantage? As between loss and benefit, please explain the precise truth." Falin, indignant at Fu's words, listened intently to the clear decree. Learning of this inquiry, he immediately submitted a response, saying: "Falin has heard that the supreme Way transcends words—how could the nine schools debate it? The Dharma-body has no image—it cannot be expounded by the Ten Wings. Yet the four destinies are vast and drift drowned in the sea of desire; the three realms teem and tumble down the mountain of heterodoxy. The children are deluded and burn themselves; ordinary mortals sink and cannot emerge. For their sake the Great Sage appeared in the world, and the Perfected One descended in spirit. He thereupon opened the gate of liberation and revealed the path of peace. Thus in Central India the royal families severed affectionate love to leave household life, and in the Eastern Xia the nobles, weary of glory, entered the Way. They vow to transcend the two kinds of birth and death, and aspire to seek the one wondrous nirvāṇa; they propagate the good to repay the four kindnesses, and establish virtue to support the beings of the three realms. This is their benefit. They alter their appearance to fulfill their resolve, and thus cast off the beard, hair, and handsome adornment; they transform worldly customs to accord with the Way, and thus discard the splendid garments of lords and ministers. Although in form they fail to serve their parents, inwardly they cherish filial piety; though in ritual they depart from serving their ruler, in their hearts they harbor gratitude. Their grace extends to enemies and kin alike, achieving great compliance; their blessing reaches the seen and the unseen—how could it be constrained by small transgressions? For persons of superior wisdom, relying on the Buddha's words brings benefit; for ordinary beings of inferior capacity, transgressing the sacred teachings brings harm. Chastising evil leads wrongdoers to reform themselves; advancing good inspires discerning people to transformation. Such is the broad outline." > Yet although the memorial submitted by Fu \[Yi\] was not yet implemented by the authorities, Yi made numerous copies of his memorial and publicly distributed them far and wide. Throughout the lanes and alleys of the capital, the mockery of 'bald-headed knaves' was spread; in boisterous talk at wine banquets, rumors of 'barbarian ghosts' were loudly voiced. The sun of the Buddha was eclipsed and lost its light; monks and nuns were thwarted and had no influence. At that time, many among the discerning clergy and laity picked up their brushes and composed treatises, each explaining Buddhist principles and citing Sanskrit texts at length, giving detailed accounts of karmic retributions and distinguishing heterodoxy from orthodoxy. However, these were all things that Yi rejected; how could citing what he rejected serve to prove anything? Though claiming to refute the heterodox, in the end they fell prey to the heterodox themselves. Falin’s nature possessed profound insight, an awakening unmatched in a thousand years; his capacity was heaven-bestowed, possessing innate and broad comprehension. Seeing that the other authors had achieved nothing, and believing in the validity of skillful means, he composed the Po xie lun in two fascicles, designed to counter Fu's text, running to over thirty sheets. Once Falin's polished prose was composed, it surpassed all other writings; no worthy remained hidden in the wilds, and no scholar was overlooked at court. Every household kept a copy, reciting it by heart. It was indeed the finest of literary anthologies, the crowning glory of all compositions. His illustrious fame spread widely, and deluded minds were thereby awakened. > Furthermore, as this treatise was newly produced and Falin's intention was to propagate it broadly—for unless his sentiments were widely disclosed, ordinary people would not turn their attention to this path—he submitted it to the Crown Prince, the various princes, and the court ministers and nobles. Its style and reasoning were so sweeping that all the officials praised its extensive reach. Consequently, Fu's memorial was shelved, and the gate of Buddhism was reopened; this was truly Falin's achievement. Yu Shinan, Vice Mentor to the Crown Prince, examined Falin's treatise and composed a preface for it. Yet Fu \[Yi\] remained dissatisfied and again engaged in covert slander, inciting the Daoists to form a faction. The Daoist Li Zhongqing submitted the Shi yi jiu mi lun (Treatise on Ten Differences and Nine Delusions), and the Daoist Liu Jinxi submitted the Xian zheng lun (Treatise on Manifesting the Orthodox), both belittling and criticizing the Buddha and the sages, defiling the Buddhist tradition, blinding living beings, and misleading both court and commoners. As the fragrant and the foul were thus mixed, the times were filled with doubt. > In the spring of the ninth year of Wude, an imperial edict decreed that only three monasteries be maintained in the capital, supporting only one thousand monks, and that the rest be returned to their native places. Once the stern edict was issued, none dared speak out. The five assemblies cried out in grief along the official roads; the four classes of people looked on and sighed in the marketplaces. At that time, clergy and laity were bewildered and had nowhere to turn, until from the eastern direction the Emperor arose and the pestilential mists were swept clear. Accustomed to what he had heard, he investigated the essentials, and immediately upon ascending the throne granted a general amnesty, restoring the monks to their sacred dwellings. That the sun of the Buddha shone brightly once more during the Tang was again due to Falin. Falin, having repeatedly faced demotions and promotions, vowed to preserve the teachings; seeing that the Way was thwarted by worldly sentiments, he relied on his profound learning. He then explored the scriptures, extracted the profound mysteries, and compiled the Bian zheng lun in eight fascicles. Chen Ziliang of Yingchuan annotated it and composed a preface. Ziliang’s literary standing was preeminent, and the host of scholars looked up to him; his encouragement was such that... > — English (machine translation) (machine translation) - [Previous: 8.6.1](https://indike.org/pramana/in.bauddha.taisho.2154.8.6.1) - [Next: 8.6.3](https://indike.org/pramana/in.bauddha.taisho.2154.8.6.3) - [Up: 8.6](https://indike.org/pramana/in.bauddha.taisho.2154.8.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2154~en-mt.8.6.2) — English, machine translation ## Linked texts (1) - [貞元新定釋教目錄](https://indike.org/pramana/in.bauddha.taisho.2157.11.51.2) — 圓照, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2154.8.6.2](https://indike.org/pramana/in.bauddha.taisho.2154.8.6.2) · Pramāṇa