貞元新定釋教目錄 11.51.3

11.51.3

頴川陳子良注之并製序。良文學雄伯奉儒
戴釋誘勸成則。其從如雲。貞觀初文帝捨
終南山大和舊宮置龍田寺（龍田寺是大和宮之于大院今在翠微之
南宮正院為大和寺今并合入翠微寺焉）琳性欣幽靜。就而住之。眾所
推美舉知寺任。從容山服詠歌林野。三年。
勅波頗三藏。翻寶星經及般若燈論。召琳令
執筆。承旨兼詳覆名義。至十三年冬有黃巾
秦世英者。挾方術以要榮。遂程器於儲貳。素
嫉釋種陰陳。琳論謗訕皇宗。罪當誷上。
帝勃然下　勅沙汰僧尼。見有眾侶宜依遺
教。仍訪琳身據法推勘。琳扼腕奮發不待追
徵。獨詣公庭輕生徇理。乃縶以縲紲。下　詔
問曰。周之宗盟異姓為後。尊祖重親寔由先
古。何為追逐其短。首鼠兩端廣引形似之言。
備陳不遜之喻。爬毀我祖禰謗黷我先人。
如此要君罪有不恕。琳答曰。文王大聖周公
大賢。追遠慎終昊天靡答。孝悌之至通於神
明。雖有宗周義不爭長。何者。皇天無親竟由
輔德。古人黨理而不黨親。不自我先不自我
後。雖親有罪必罰。雖疎有功必賞。賞罰理
當故天下和平。老子習人訓導宗德加於
百姓。恕己謙光仁風形于四海。又云。吾師名
佛。佛者覺一切人也。乾竺古皇西昇逝矣。討
尋老教始末可追。日授中經示誨子弟言。吾
師者善入泥洹綿綿常存。吾今逝矣。今劉李
所述謗滅老氏之師。世莫能知。著茲辯正
論有八卷。略對道士。六十餘條。並陳史籍。
前言實非謗毀家國。自後辯對六十餘條
並據琳詞。具狀聞奏。勅云。所著辯正論信
毀交報篇曰。有念觀音者臨刃不傷。且赦七
日令爾自念。試及刑決能無傷不。琳外纏桎
梏內迫刑期。水火交懷。訴仰無路。乃錄生
來所聞經教及三聖尊名銘誦心府。擬為顯
應。至于限滿忽神思彯勇橫逸胸懷。歡慶相
尋頓忘死畏。立待對問。須臾勅至云。今赦期
已滿當至臨刑。有何所念有靈驗不。琳援筆
答曰。自隋季擾攘四海沸騰。疫毒流行干戈
競起。興師相伐各擅兵威。臣佞君荒不為正
治。遏絕行路固執一隅。自皇王弔伐載清陸
海。斯寔觀音之力。咸資勢至之恩。比德連蹤
道齊上聖。救橫死於帝庭。免淫刑於都市。琳
於七日已來不念觀音惟念陛下。勅治書侍
御韋琮問琳。有詔令念觀音。何因不念乃云
惟念。
陛下。琳答。伏承觀音聖鑒塵形六道。上天下
地皆為師範。大唐光宅四海。九夷奉職八表
刑清。君聖臣賢不為枉濫。今。
陛下子育恒品如經。即是觀音。既其靈鑒相
符。所以惟念。
陛下。且琳所著辯正論。爰與書史倫同。一
句參差任從斧鉞。
陛下若順忠順正。琳則不損一毛。
陛下若刑濫無辜。琳有伏屍之痛。具以事
聞。遂不加罪。有。
勅迻于益部僧寺。行至百牢關菩提寺因疾
而卒。時年六十九。沙門惠序經理所苦。情結
斷金曉夕同衾慰撫承接。及命將盡在序膝
上。序慟哭崩摧淚如駛雨。乃召諸關旁道
俗。葬於山東之頂。高樹白塔。勒銘鋕之。行路
忘者知便下淚。琳所著詩賦啟頌碑表章誄
大乘教法并諸論記傳合三十餘卷。並金石
擊其風韻。縟綿繢其文思。流靡雅便騰焰彌
穆。又善應機說導即事騁詞。言會宮商義符
玄籍。其秦世英竟以狂慝被誅。公私怪其
死晚。劉李傳氏相從化往。故其遺文往行可
為萬代宗轄矣。
大般若波羅蜜多經六百卷（見翻經圖佛於四處十六會說顯慶五年正月
一日於玉華寺玉華殿譯至龍朔三年十月二十日畢沙門大乘光大乘欽嘉尚等筆受）
能斷金剛般若波羅蜜多經一卷（見內典錄第四出與姚秦羅什
等出者同本貞觀二十年十月一日於坊州宜君縣玉華宮弘法臺譯直中書杜行顗筆受）
般若波羅蜜多心經一卷（見內典錄第二與摩訶般若大明呪經等同本
貞觀二十二年五月二十四日於終南山翠微宮譯沙門智仁筆受）
大菩薩藏經二十卷（見內典錄今編入寶積當第十二會貞觀十九年五月二日於西京

Chen Ziliang of Yingchuan annotated it and composed a preface. Liang was an intellectual paragon: he revered Confucianism and honored Buddhism, instructing and encouraging others to establish moral standards. His followers gathered like clouds. At the beginning of the Zhenguan era, Emperor Taizong gave up the old Dahe Palace on Mount Zhongnan to establish Longtian Monastery (Longtian Monastery was the Grand Courtyard of Dahe Palace; it is now located south of Cuiwei, and the main courtyard of the palace is Dahe Monastery; they have now been merged into Cuiwei Monastery). Lin's disposition favored quiet seclusion, so he went to reside there. The community commended him and recommended him to take charge of the monastery's affairs. Relaxed in mountain garb, he chanted and sang in the forests and wilds. In the third year, an imperial edict instructed the Tripiṭaka [master] Prabhākaramitra to translate the Bao xing jing and the Prajñāpradīpa-śāstra, and summoned Lin to serve as scribe, who received the imperial instruction to also thoroughly examine and verify the terminology and meanings. By the winter of the thirteenth year, there was a Daoist named Qin Shiying who relied on occult arts to seek glory and thereby demonstrated his capabilities to the Crown Prince. Having long harbored jealousy toward the Śākya clan, he secretly submitted a memorial claiming that Lin's treatises slandered the imperial lineage and that his crime constituted deceiving the sovereign. The Emperor flared up in anger and issued an imperial edict to purge the monks and nuns, stating that the existing monastic members should follow the bequeathed teachings, and further ordered that Lin himself be sought out and investigated according to the law. Lin clenched his wrists and rose resolutely without waiting to be summoned, going alone to the public court to risk his life for the sake of principle. He was thereupon placed in fetters, and an imperial edict was issued demanding: 'Under the Zhou covenant, those of different surnames took the rear; honoring ancestors and cherishing kin indeed derives from antiquity. Why have you pursued their shortcomings, wavering in duplicity, broadly citing superficial resemblances, and setting out insolent analogies to dig up and defame my ancestors and revile my forebears? In seeking to coerce the sovereign in this manner, your crime cannot be pardoned.' Lin replied: 'King Wen was a great sage and the Duke of Zhou was a great worthy. In tracing the distant past and observing the rites of mourning with care, vast Heaven was beyond reckoning; the utmost of filial piety and fraternal duty reaches the divine. Although the royal Zhou existed, their principle was not to contend for seniority. Why so? August Heaven has no favoritism; in the end it follows only the support of virtue. The ancients sided with principle, not with kin. They did not favor their own predecessors nor did they disfavor their own successors. Although kin commit crimes, they must be punished; although distant ones have merit, they must be rewarded. When rewards and punishments accord with principle, the realm is peaceful and harmonious. Laozi instructed the people, taught foundational virtue, and bestowed it upon the common folk; forgiving himself, modest and shining, his benevolent influence took shape throughout the four seas. Furthermore, he said: "My master's name is the Buddha. The Buddha is one who awakens all people. The ancient sovereign of Tianzhu ascended to the west and passed away." If one examines the teachings of Laozi, their origin and end can be traced. In the Scripture Handed Down from the Center imparted daily, he instructed his disciples, saying: "My master enters nirvāṇa skillfully and endures continuously. I now pass away." Now, what the Liu and Li [sects] state slanders and eradicates the master of Laozi, and the world is unable to understand this. I composed this Bianzheng lun in eight rolls, summarily answering the Daoists on more than sixty points, all presented from historical records and former accounts, truly without defaming the imperial clan or state.' Thereafter, the more than sixty points of debate and rebuttal were fully memorialized based on Lin's words. The imperial decree stated: 'In the chapter on "The Mutual Retribution of Faith and Slander" of the Bianzheng lun that you authored, it says: "Those who are mindful of Avalokiteśvara will not be harmed when facing the blade." We now grant a reprieve of seven days for you to be mindful yourself, to test whether you will be free from harm when execution comes.' Lin was bound on the outside with stocks and fetters, and pressured on the inside by the deadline for execution; water and fire warred in his breast, and he had no recourse to appeal. He thereupon recorded the scriptures and teachings he had heard throughout his life and the honored names of the Three Holy Ones, inscribing and reciting them within the storehouse of his heart to solicit a manifest response. When the deadline was reached, his spirit suddenly surged with courage, bursting forth in his chest; joy and celebration succeeded one another, and he abruptly forgot the fear of death, standing upright awaiting interrogation. In a moment the imperial decree arrived, stating: 'Now that the period of reprieve has ended, it is time for the execution. What have you contemplated, and has there been an efficacious sign or not?' Lin took up his brush and replied: 'Since the turmoil at the close of the Sui, the four seas have boiled over, pestilence has spread, and weapons have arisen in competition. Armies were raised to attack one another, each presuming military might; ministers were fawning and rulers dissolute, failing to govern with righteousness. Roads were blocked and single corners were obstinately held. Ever since the August King brought punitive expeditions and purified the land and sea, this has indeed been through the power of Avalokiteśvara and all thanks to the grace of Mahāsthāmaprāpta. Equaling their virtue and matching their steps, your Way is on a par with the supreme sages; you save those who face unnatural deaths in the imperial court, and spare people from cruel punishments in the markets. For the past seven days, Lin has not been mindful of Avalokiteśvara, but only mindful of Your Majesty.' An imperial decree ordered Wei Cong, the Imperial Vice Censor, to question Lin: 'There was an edict ordering you to be mindful of Avalokiteśvara. Why did you not be mindful of him, but instead say you were only mindful of Your Majesty?' Lin replied: 'I humbly submit that the holy mirror of Avalokiteśvara manifests forms across the six realms; above in heaven and below on earth, he serves as an exemplar for all. The Great Tang gloriously resides over the four seas; the nine barbarian tribes perform their duties, and the eight extremes are cleared of penal abuses. The ruler is a sage and the ministers are worthies, without injustice or excess. Now, Your Majesty rears the common multitude just as in the scriptures; that is Avalokiteśvara himself. Since the divine mirrors coincide, this is why I was only mindful of Your Majesty. Moreover, what Lin authored in the Bianzheng lun is entirely parallel with historical books; if a single sentence is amiss, I willingly submit to the battle-axe. If Your Majesty accords with loyalty and righteousness, Lin will not lose a single hair; if Your Majesty executes the innocent without cause, Lin will suffer the grief of a fallen corpse.' All of this was reported, and no penalty was ultimately imposed. An imperial edict was issued to transfer him to a monastic temple in Yizhou. When he reached Bodhi Monastery at Bailao Pass, he died of illness at the age of sixty-nine. The śramaṇa Huixu attended to his sufferings, their bond solid as split metal; morning and evening they shared a blanket, comforting and caring for him. When his life was about to end, he was upon Xu's knees. Xu wailed with grief, his heart crushed, his tears pouring down like swift rain. He then summoned the clergy and laity around the passes, and buried him at the peak of the mountain to the east, erecting a high white stūpa and engraving an inscription to commemorate him. Wayfarers who had forgotten him would shed tears upon learning of it. The poems, rhapsodies, petitions, praises, stelae, memorials, essays, eulogies on the Mahāyāna doctrine, and various treatises, records, and biographies authored by Lin totaled more than thirty rolls; all strike resonant chords like bells and chimes, their literary conception richly woven like brocade, fluent, elegant, soaring with flame and deeply harmonious. Furthermore, he was skilled at adapting to circumstances to instruct and guide, giving free rein to his words according to the occasion; his words accorded with the pentatonic notes, and his principles conformed to the profound scriptures. Qin Shiying was ultimately executed for wild wickedness, and both official and private circles wondered why his death had come so late. The Liu and Li lineages followed in passing away. Thus his bequeathed writings and past deeds may serve as a guiding model for ten thousand generations. The Mahāprajñāpāramitā-sūtra in six hundred rolls (see the Fanjing tu; spoken by the Buddha in four locations and sixteen assemblies; translated in the Yuhua Hall of Yuhua Monastery on the first day of the first month of the fifth year of Xianqing, completed on the twentieth day of the tenth month of the third year of Longshuo; the śramaṇas Dacheng Guang, Dacheng Qin, Jiashang, and others served as scribes). The Vajracchedikā-prajñāpāramitā-sūtra in one roll (see the Neidian lu; fourth translation, of the same Indic original as that translated by Kumārajīva of the Yao Qin; translated at the Hongfa Terrace in Yuhua Palace, Yijun County, Fangzhou, on the first day of the tenth month of the twentieth year of Zhenguan; Du Xingyi, court official of the Secretariat, served as scribe). The Prajñāpāramitāhṛdaya-sūtra in one roll (see the Neidian lu; second translation, of the same Indic original as the Mohe banruo daming zhou jing, etc.; translated at Cuiwei Palace on Mount Zhongnan on the twenty-fourth day of the fifth month of the twenty-second year of Zhenguan; the śramaṇa Zhiren served as scribe). The Da pusa zang jing in twenty rolls (see the Neidian lu; now compiled into the Baoji as the twelfth assembly; [translated] on the second day of the fifth month of the nineteenth year of Zhenguan in the Western Capital