T50n2051_唐護法沙門法琳別傳
大正藏第 50 冊 No. 2051 唐護法沙門法琳別傳
No. 2051
琳法師別傳序
隴西處士李懷琳撰
詳夫。太極元氣之初。三光尚匿。木皇火帝之後。八卦爰興。是知。仁義漸開。假龍圖而起字。道德云廢。因鳥跡以完成的書。所以左史記言。夏商備于誥誓。右史記事。唐虞流於典謨。暨乃史遷綴史記之文。班固嗣班彪之作。英雄高士耆舊逸人。傳記之興其來尚矣。況乎法雲佛日。無去無來。妙有真空。離生離滅。雖復至理凝湛。而事蹟應權。所以誕相西陲。周王矚五光之彩。流兆東夏。漢帝夢丈六之容。於是慷慨摩騰。應群機而入洛。抑揚僧會。體大道以游吳。代有其人。英雄間發。爰有襄陽釋法琳者。紹跡四依。應生五濁。總八藏於襟腑。包九流於胸臆。維絕紐之將弛。纂龍樹之前徽。正頹綱之已紊。嗣馬鳴之餘烈。至若直言不諱。等折檻于朱云。有犯無隱。邁牽衣于王象觸龍鱗而不移其志諒疾風之勁草焉。冒嚴刑而不改其節。寔季葉之忠臣也。然其文言博雅。秦懸一字無以方。事理弘敷。蜀掛千金未足比。嗟乎儒釋君子。鮮味斯道。信哉曲高和寡。幾將湮滅者歟。爰有弘福寺琮上人者。稟氣星辰。體道乘羊之歲。資靈海岳。育德撫象之年。志等澄蘭。誓摧邪而納
【現代漢語翻譯】 現代漢語譯本 大正藏第五十冊，編號2051，唐朝護法沙門法琳別傳。
編號2051
法琳法師別傳序
隴西處士李懷琳撰
詳細地說，太極元氣之初，日月星三光還隱藏著。木皇火帝之後，八卦才開始興起。由此可知，仁義逐漸開啟，憑藉伏羲的龍圖而創造文字；道德淪喪，因為觀察鳥的足跡而形完成的書寫。所以，左史記錄言語，夏商的誥命誓詞都記載於此；右史記錄事蹟，唐虞的典章謨略流傳下來。到了司馬遷撰寫《史記》，班固繼承班彪的著作，英雄高士、年長有德之人、隱逸之士的事蹟，傳記的興起由來已久。更何況法雲佛日，無去無來；妙有真空，離生離滅。雖然至高的道理凝練深邃，但事蹟卻應時而變。所以，佛陀降生在西方的邊陲，周昭王看到五彩的光芒；佛法流傳到東方的華夏，漢明帝夢見丈六金身。於是慷慨激昂的迦葉摩騰，應眾生的根機而進入洛陽；抑揚頓挫的康僧會，體會大道而在吳地游化。每個時代都有這樣的人，英雄人物不時出現。其中有襄陽的釋法琳，繼承四依的足跡，應五濁惡世而生。他將八藏經典總彙于胸懷，將九流學說包容於心。他要維繫即將斷絕的綱紀，繼承龍樹菩薩的先賢之風；匡正已經頹廢的綱常，繼承馬鳴菩薩的遺風。至於他直言不諱，如同漢朝朱云扳折欄桿；有錯必諫，如同王象冒著牽龍衣的危險。他觸犯龍鱗而不改變自己的志向，確實是疾風中的勁草。冒著嚴厲的刑罰而不改變自己的節操，實在是末世的忠臣啊！而且他的文辭博大雅正，即使秦國的懸賞一字千金也無法相比；他的事理弘揚敷陳，即使蜀地的懸賞千金也難以企及。唉，儒家和佛家的君子，很少有人能領會這種道理。真是曲高和寡，幾乎要被埋沒了嗎？於是有弘福寺的琮上人，稟賦著星辰之氣，在乘羊之年體會佛道；憑藉著山海之靈，在撫育大象之年修養德行。他的志向如同澄澈的蘭草，發誓要摧毀邪惡，接納正道。
【English Translation】 English version Taisho Tripitaka Volume 50, No. 2051, Biography of Dharma Master Falin, the Dharma-Protecting Monk of the Tang Dynasty.
No. 2051
Preface to the Biography of Dharma Master Falin
Composed by Li Huailin, a recluse from Longxi
In detail, at the beginning of the primordial Qi of Taiji, the three lights (sun, moon, and stars) were still hidden. After the Wood Emperor and Fire Emperor, the Eight Trigrams began to rise. From this, it is known that benevolence and righteousness gradually opened up, relying on the 'Dragon Diagram' of Fuxi to create characters; morality declined, because observing the footprints of birds to form writing. Therefore, the Left Historian recorded words, and the proclamations and oaths of the Xia and Shang dynasties are recorded here; the Right Historian recorded events, and the canons and plans of the Tang and Yu dynasties have been passed down. When Sima Qian wrote 'Records of the Grand Historian', and Ban Gu inherited Ban Biao's works, the deeds of heroes, high-minded scholars, elders, and hermits, the rise of biographies has a long history. Moreover, the Dharma cloud and Buddha sun, have no coming and going; wonderful existence and true emptiness, are apart from birth and death. Although the supreme principle is condensed and profound, the events respond to the times. Therefore, the Buddha was born in the western frontier, and King Zhao of Zhou saw the five-colored light; the Dharma spread to the eastern China, and Emperor Ming of Han dreamed of the sixteen-foot golden body. Thus, the generous and impassioned Kasyapa Matanga, responded to the faculties of sentient beings and entered Luoyang; the melodious Kang Senghui, comprehended the Great Way and traveled in Wu. Every era has such people, and heroic figures appear from time to time. Among them is the Shramana Falin of Xiangyang, who inherited the footsteps of the Four Reliances, and was born in response to the Five Turbidities. He summarized the Eight Pitakas in his heart, and encompassed the Nine Schools of thought in his mind. He wanted to maintain the discipline that was about to be broken, and inherit the legacy of Nagarjuna Bodhisattva; to correct the decadent ethics, and inherit the legacy of Ashvaghosa Bodhisattva. As for his speaking frankly and without reservation, like Zhu Yun of the Han Dynasty breaking the railing; if there is a fault, he must admonish, like Wang Xiang risking pulling the dragon robe. He offends the dragon scales without changing his will, truly a strong grass in a strong wind. He braves severe punishment without changing his integrity, truly a loyal minister of the late age! Moreover, his writing is broad and elegant, even if the Qin Dynasty offered a thousand gold for a single word, it cannot be compared; his principles are promoted and elaborated, even if the Shu region offered a thousand gold, it would be insufficient. Alas, Confucian and Buddhist gentlemen, few can comprehend this principle. Truly a high and lonely song, is it almost going to be buried? Thus, there is the Venerable Cong of Hongfu Temple, endowed with the Qi of the stars, comprehending the Buddha's Way in the year of the sheep; relying on the spirit of the mountains and seas, cultivating virtue in the year of nurturing the elephant. His ambition is like clear orchids, vowing to destroy evil and accept the right path.
慮。器均安遠。弘正教以為心。至若持線金章貫花玉牒。妙窮宗致。曲盡幽微。然而聽覽之餘。游情子史。綜括黃老。包吞儒墨。每以琳公雅作分散者多。詢諸耆舊。勒成卷軸。分為上中下。目之為別傳。理致周備。捃摭無遺。刪補有則。抑亦僧中之良史也。然而記詞記事。班馬擬以多慚。直筆直言。陳范方之有愧。始驗琳公之草創。唯著美於一時。上人之潤色。乃規模于萬葉。弟子狄道李懷琳。與琮上人。志葉金蘭。義符膠漆。雖緇素有隔。而嗅味頗同。爰因頂謁。遇觀寶聚。輒申狂簡。為之序引云爾。
唐護法沙門法琳別傳捲上
京弘福寺沙門彥琮撰
法師諱法琳。俗姓陳氏。穎川郡人。仲弓之後也。遠祖隨宦徙寓襄陽。幼齒抽簪。情敦博物。遂乃金陵楚郢負帙問津。孔肆釋筵橫經訪道。於是該九部洞百家。究金言殫玉牒。每而嘆曰。為大丈夫。不能立正摧邪綱維至理。豈直遠慚龍樹。抑亦遙愧馬鳴。未若隱遁巖阿棲心丘壑。遂以隋開皇十四年夏五月。隱於青溪山鬼谷洞焉。閱覽玄儒。寸陰無棄。迥構巖廬。則蔽虧于日月。空飛戶牖。則吐納于風雲因撰青溪山記。可八千餘言。理趣鏗鏘文詞婉麗。見傳於代。故闕錄焉。然法師韞德潛形。訥言敏行誓維頹紐。觀化上京。是歲仁壽元年春三月也。
【現代漢語翻譯】 現代漢語譯本：考慮周全，器度平和安詳。以弘揚正法為己任。至於收集持線金章、貫花玉牒等珍貴資料，精妙地探究佛法宗義，詳盡地闡明幽深細微之處。然而在聽取和瀏覽之餘，也涉獵子書史籍，廣泛地研究黃老之學，包容儒家和墨家思想。常常因為琳公（法琳的尊稱）的雅作散失較多而感到惋惜，於是向年長的僧人請教，將這些作品整理成卷軸，分為上、中、下三卷，命名為《別傳》。內容周全完備，蒐集廣泛沒有遺漏，刪改補充都有原則，也可以說是僧人中的良史了。然而在記載詞句和事蹟方面，即使是司馬遷和班固也會感到慚愧，在直率地書寫和言說方面，陳壽和范曄也會感到不如。現在才驗證了琳公的草創之功，只是在當時產生了美好的影響，而上人的潤色之功，卻能影響到萬代。弟子狄道李懷琳，與琮上人（彥琮）志同道合，情義深厚，雖然僧俗有別，但興趣相投。因此在頂禮拜謁之際，有幸觀看了這些珍貴的資料，於是冒昧地寫下這篇序言。
《唐護法沙門法琳別傳》捲上
京弘福寺沙門彥琮撰
法師名諱法琳（Fa Lin），俗姓陳氏，是穎川郡人，是仲弓（冉雍，孔子弟子）的後代。遠祖因為做官而遷居到襄陽。年幼時就表現出聰慧，喜歡研究各種事物。於是前往金陵（今南京）、楚郢（今湖北一帶）等地，帶著書本求學問道，在孔子的學堂和佛教的講壇上，研讀經書，探訪真理。因此通曉九部經書，精通百家學說，深入研究佛教的經典，竭盡全力地探究道教的典籍。常常感嘆說：『作為一個大丈夫，如果不能樹立正法，摧毀邪說，維護至高的真理，豈止是遠遠地對不起龍樹（Nagarjuna），也對不起馬鳴（Asvaghosa）。不如隱居在山巖之中，安心於山林之間。』於是就在隋朝開皇十四年（公元594年）的夏天五月，隱居在青溪山的鬼谷洞中。閱讀玄學和儒學典籍，珍惜每一寸光陰。建造簡陋的住所，遮蔽日月的光輝；空曠的門窗，吐納風雲。因此撰寫了《青溪山記》，大約有八千多字，內容深刻有趣，文辭優美華麗，流傳於世。所以這裡就不再收錄了。然而法師蘊藏著美德，隱藏著自己的才能，不善言辭但行動敏捷，立志于挽救衰敗的世風。前往京城觀望世態變化，那是在仁壽元年（公元601年）的春天三月。
【English Translation】 English version: He was thoughtful, with a peaceful and serene demeanor. He took it upon himself to promote the correct teachings. As for collecting precious materials such as the 'Holding Thread Golden Chapters' and 'Stringed Flower Jade Tablets,' he exquisitely explored the tenets of Buddhism and exhaustively elucidated the profound and subtle aspects. However, in addition to listening and reading, he also delved into the writings of philosophers and historians, extensively studied the teachings of Huang-Lao (黃老, philosophical Taoism), and embraced the ideas of Confucianism and Mohism. He often lamented the loss of many of Lin Gong's (琳公, respectful title for Fa Lin) elegant works, so he consulted with elder monks and compiled these works into scrolls, dividing them into upper, middle, and lower volumes, titled 'Separate Biography' (別傳). The content is comprehensive and complete, the collection is extensive without omissions, and the revisions and supplements are principled. He can be considered a good historian among monks. However, in recording words and deeds, even Sima Qian (司馬遷) and Ban Gu (班固) would feel ashamed; in writing and speaking frankly, Chen Shou (陳壽) and Fan Ye (范曄) would feel inadequate. Now it is verified that Lin Gong's initial creation only had a beautiful impact at the time, while the Superior One's (上人, refers to Yan Cong) polishing will influence tens of thousands of generations. The disciple Di Dao Li Huai Lin (狄道李懷琳), with the Superior One Cong (琮上人, refers to Yan Cong), shares the same aspirations and profound friendship. Although there is a separation between monks and laity, they share similar interests. Therefore, during the act of prostration and worship, he had the honor of viewing these precious materials, and thus presumptuously wrote this preface.
Separate Biography of the Dharma-Protecting Monk Fa Lin of the Tang Dynasty, Volume 1
Written by the Monk Yan Cong (彥琮) of Hongfu Temple (弘福寺) in the Capital
The Dharma Master's name is Fa Lin (法琳), his secular surname is Chen, and he is from Yingchuan Commandery. He is a descendant of Zhong Gong (仲弓, Ran Yong, a disciple of Confucius). His distant ancestors migrated to Xiangyang due to official duties. From a young age, he showed intelligence and loved to study various things. Therefore, he went to Jinling (金陵, present-day Nanjing), Chu Ying (楚郢, area around present-day Hubei), and other places, carrying books to seek knowledge and ask questions. In Confucius's school and Buddhist forums, he studied scriptures and sought truth. Thus, he understood the nine divisions of scriptures, mastered the hundred schools of thought, deeply studied Buddhist classics, and exhausted his efforts to explore Taoist texts. He often sighed and said: 'As a great man, if I cannot establish the correct Dharma, destroy heresies, and maintain the supreme truth, I would not only be far from worthy of Nagarjuna (龍樹), but also unworthy of Asvaghosa (馬鳴). It would be better to live in seclusion in the mountains and settle my mind in the forests.' Therefore, in the fifth month of the summer of the fourteenth year of the Kaihuang era of the Sui Dynasty (隋朝, 594 AD), he lived in seclusion in the Guigu Cave (鬼谷洞) of Qingxi Mountain (青溪山). He read Xuanxue (玄學, abstruse learning) and Confucian classics, cherishing every moment. He built a simple dwelling, shielding the light of the sun and moon; the empty doors and windows inhaled and exhaled the wind and clouds. Therefore, he wrote 'A Record of Qingxi Mountain' (青溪山記), which was about eight thousand words long, with profound and interesting content, and beautiful and elegant language, which was passed down through the generations. Therefore, it will not be included here. However, the Dharma Master concealed his virtues, hid his talents, was not good at speaking but quick in action, and was determined to save the declining morals of the world. He went to the capital to observe the changes in the world, which was in the third month of spring in the first year of the Renshou era (仁壽, 601 AD).
於是背楚塞涉秦川。步三陽游八水。每以李門仙術濩落虛陳。服皂披尋何能究委。因以義寧初歲。假衣黃巾冀罄宗源。從其居館。然法師素閑莊老。談吐清奇。而道士等。競契金蘭慕申膠漆。故使三清秘典洞鑑玄津。九府幽微窮諸要道。遂得葛妄張虛之旨。韜韞襟懷。李氏奉釋之謨。記諸心目。武德年首。還蒞釋宗。備踐法筵。周遊講肆。意以神州帝壤易可箴規。因住濟法道場。棲心定慧。后四年秋九月。有前道士太史令傅弈。先是黃巾黨其所習。遂上廢佛法事十有一條。大略云。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。則我家國昌泰。李孔之教行焉。高祖納弈獻書。乃下詔問諸沙門曰。棄父母之鬚髮。去君臣之華服。利在何門之中。益在何情之內。損益二宜請動妙釋。而法師伏檻既久。思騁長衢。幸承斯。
詔問。遂陳對曰。琳聞。至道絕言。豈九流能辯。法身無像。非十翼所詮。但以四趣茫茫漂淪慾海。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。於是剎利王種。辭恩愛而出家。天竺貴族。舍榮華而入道。是以悉達太子。去袞龍之衣。就福田之服。誓出二種生死。志求一妙涅槃。弘道以報
【現代漢語翻譯】 現代漢語譯本 於是，我背離了楚地的邊塞，跋涉于秦地的山川。遊歷於三陽，暢遊於八水。常常覺得李門（指道教）的仙術空虛不實，難以探究其真諦。穿著道士的黑色道袍四處尋訪，又能探究到什麼呢？因此在義寧初年，我假扮成黃巾道士，希望能徹底瞭解道教的根源。我跟隨他們居住，然而那位法師（指道教首領）向來精通莊子和老子的學說，談吐清高奇特。而那些道士們，都爭相結為兄弟，仰慕如同膠漆般堅固的友誼。因此得以深入瞭解三清（道教神祇）的秘典，洞察玄妙的真理，窮盡九府（道教術語，指人體內的各個部位）的幽微之處，掌握各種重要的法術。於是我領悟了葛洪（東晉道教學者）虛張聲勢的宗旨，將其隱藏在心中。李氏（指老子）提倡佛教的教誨，我也牢記在心。武德年間，我重新回到佛教，認真地學習佛法，四處遊歷講經說法。我認為神州大地容易受到規勸和引導，於是住在濟法道場，專心修習禪定和智慧。四年後的秋天九月，之前的道士太史令傅弈，他之前是黃巾黨的成員，於是上書提出了廢除佛法的十一件事。大意是說，佛教的經典荒誕虛妄，言語妖邪隱晦，損害國家，破壞家庭，沒有聽說過對世間有什麼益處。請求將胡人的佛教邪教，遣返回天竺。凡是沙門（和尚），都讓他們回到家鄉，這樣我們國家才能昌盛安泰，李（老子）和孔（孔子）的教義才能得以推行。高祖（唐高祖李淵）採納了傅弈的建議，於是下詔詢問各位沙門說：『拋棄父母的鬚髮，脫去君臣的華麗服飾，利益在哪裡？好處又在哪裡？』希望你們能詳細解釋其中的利弊。而法師（指玄奘）因為被拘禁很久，希望能有機會充分表達自己的想法，很幸運地得到了這次機會。 詔書詢問，於是我陳述回答說：『琳（玄奘的法名）聽說，最高的道理是無法用言語表達的，豈是九流（指儒、道等九個學派）所能辯論清楚的？法身沒有形象，不是《十翼》（《易經》的註釋）所能詮釋的。只是因為四趣（地獄、餓鬼、畜生、人）的眾生茫茫然地在慾望的海洋中漂流，三界（欲界、色界、無色界）的眾生愚蠢地從邪惡的山上墜落。許多人迷惑而自焚，凡夫沉溺而無法自拔。偉大的聖人因此應運而生，至高的人所以降臨人世。於是開啟了解脫的法門，指明了安穩的道路。因此，剎帝利（古印度統治階級）的王子，辭別恩愛而出家；天竺的貴族，捨棄榮華而入道。所以悉達多太子（釋迦牟尼佛），脫下袞龍（皇帝的龍袍）之衣，穿上福田（僧人的袈裟）之服，發誓要脫離兩種生死（分段生死和變易生死），立志追求唯一的妙涅槃。弘揚佛法以報答…'
【English Translation】 English version Then, I turned my back on the borders of Chu and traversed the mountains and rivers of Qin. I wandered through Sanyang and roamed the Eight Waters. I often felt that the immortal arts of the Li School (referring to Taoism) were empty and unreal, and it was difficult to explore their true essence. Wearing the black robes of a Taoist and searching everywhere, what could I possibly discover? Therefore, in the early years of Yining, I disguised myself as a Yellow Turban Taoist, hoping to thoroughly understand the origins of Taoism. I followed them in their residence, but the master (referring to the Taoist leader) was always well-versed in the teachings of Zhuangzi and Laozi, and his speech was refined and unique. And those Taoists all competed to become sworn brothers, admiring a friendship as strong as glue and lacquer. Therefore, I was able to deeply understand the secret scriptures of the Three Purities (Taoist deities), perceive the profound truths, exhaust the mysteries of the Nine Palaces (Taoist term, referring to various parts of the human body), and master various important spells. Thus, I understood the exaggerated principles of Ge Hong (a Taoist scholar of the Eastern Jin Dynasty), hiding them in my heart. The teachings of the Li School (referring to Laozi) advocating Buddhism, I also kept firmly in mind. In the Wude years, I returned to Buddhism, earnestly studying the Dharma, traveling around lecturing and expounding the Dharma. I believed that the land of Shenzhou (China) could be easily persuaded and guided, so I lived in the Jifa Dojo, focusing on cultivating meditation and wisdom. Four years later, in the autumn of September, the former Taoist historian Fu Yi, who was previously a member of the Yellow Turban Party, submitted a memorial proposing eleven matters for abolishing Buddhism. The general idea was that the Buddhist scriptures were absurd and false, the language was demonic and obscure, harming the country and destroying families, and it had never been heard to benefit the world. He requested that the barbarian Buddhist heresy be sent back to Tianzhu (India). All the Shramanas (monks) should be allowed to return to their hometowns, so that our country could be prosperous and peaceful, and the teachings of Li (Laozi) and Kong (Confucius) could be promoted. Gaozu (Emperor Gaozu of Tang, Li Yuan) adopted Fu Yi's suggestion, and then issued an edict asking the Shramanas: 'Abandoning the hair of parents, taking off the gorgeous clothes of rulers and ministers, where is the benefit? Where is the advantage?' I hope you can explain the advantages and disadvantages in detail. And the master (referring to Xuanzang) had been detained for a long time, hoping to have the opportunity to fully express his thoughts, and was fortunate to receive this opportunity. The edict inquired, so I stated in response: 'Lin (Xuanzang's Dharma name) has heard that the highest truth cannot be expressed in words, how can it be clearly debated by the Nine Schools (referring to the nine schools of thought, such as Confucianism and Taoism)? The Dharmakaya has no form, it cannot be interpreted by the Ten Wings (commentaries on the Book of Changes). It is only because the beings of the Four Destinies (hell, hungry ghosts, animals, humans) are drifting aimlessly in the ocean of desire, and the beings of the Three Realms (Desire Realm, Form Realm, Formless Realm) are foolishly falling from the evil mountain. Many people are confused and self-immolate, ordinary people are drowning and unable to escape. The great sage therefore arose in response to the times, and the supreme person descended into the world. Thus, he opened the gate of liberation and pointed out the path of peace and stability. Therefore, the princes of the Kshatriya (ancient Indian ruling class) bid farewell to love and left home; the nobles of Tianzhu abandoned glory and entered the path. Therefore, Prince Siddhartha (Shakyamuni Buddha) took off the robes of the emperor and put on the robes of the field of merit (the robes of monks), vowing to break away from the two kinds of birth and death (segmented birth and death and variable birth and death), determined to pursue the one wonderful Nirvana. Promoting the Dharma to repay…'
四恩。育德以資三有。此其利益也。案佛本行。經剃髮出家品偈云。
假使恩愛久共處 時至命盡會別離 見此無常須臾間 是故我今求解脫
於是慕其德者。斷惡以立身。欽其風者。潔己而修善。故毀形以成其志。故棄鬚髮美容。變俗以會其道。故舍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。然懲惡則濫者自新。進善則通人感化。伏惟。
陛下。至德含弘仁心鞠育。爰復降情正法留意出家。廣佈慈雲重興佛日。利益之道難得而稱。此則大唐帝業慈被百靈。聖種鴻基惠流千祀。不敢輒以愚昧輕測天心。謹課庸辭略申管見。塵黷御覽伏深戰越。時高祖覽法師對。竟亦無辭。法師頻詣闕庭。不蒙臧否。但傅氏所陳之事。高祖未遣頒行。弈乃公然宣佈遐邇。禿丁之誚閭里盛傳。胡鬼之謠昌言酒席。致使明明佛日翳以虧光。濟濟法流壅之無潤。於時達鑒君子。揮翰者彌多。契理名僧。動毫者非一。總持道場釋普應者。戒行精苦博物不群。屬弈狂言。因制破邪論二卷。又前扶溝令李師政者。歸心佛理篤意玄宗。義忿在懷。又撰內德正邪二論。莫不僉疏佛教委指業緣。競引梵言曲垂邪正。而法師咸詢
{ "translations": [ "現代漢語譯本", "四恩：培育德行以資助三有（欲有、色有、無色有，指眾生輪迴的三界）。這就是出家的利益所在。檢視佛本行經，剃髮出家品中的偈頌說：", "『縱然恩愛長久相處，時辰到了壽命終盡終會別離。見到這無常轉瞬即逝，因此我如今求解脫。』", "於是仰慕佛陀德行的人，斷絕惡行來立身；欽佩佛陀風範的人，潔身自好來修習善行。所以剃除鬚髮來成就自己的志向，捨棄鬚髮是爲了美好的容顏；改變世俗的裝束來契合佛道，所以捨棄君臣的華麗服飾。雖然外在形式上有所缺失而不能奉養雙親，但內心卻懷著孝道；禮節上有所違背而不能侍奉君主，但內心卻抑制著感恩之情。恩澤普及怨親之人以成就大順，福澤沾溉幽冥與顯明之處，哪裡拘泥於小的違逆呢？有上等智慧的人因為依從佛的教誨而得到利益，下等凡夫因為違背聖人的教導而遭受損害。然而懲罰邪惡，那麼犯錯的人自然會改過自新；推行善事，那麼通達事理的人就會被感化。恭敬地希望", "陛下，您擁有至高的德行，包含寬廣，仁慈之心養育萬物。又降下情懷于正法，留意于出家之事，廣泛散佈慈悲的雲朵，重新振興佛法的太陽。這種利益之道難以用言語來稱頌。這正是大唐帝業的慈悲覆蓋百靈，聖明的基業恩惠流傳千秋萬代。我不敢用愚昧的見識來輕易揣測天子的心思，謹以粗淺的言辭略微陳述自己的看法，冒昧地進呈給您御覽，內心深感戰慄和惶恐。當時高祖皇帝聽了法師的對答，最終也無話可說。法師多次前往朝廷，沒有得到任何評價。但傅奕所陳述的事情，高祖皇帝沒有下令頒佈施行，傅奕就公然地向遠近各地宣揚，『禿丁』的嘲笑在民間廣為流傳，『胡鬼』的謠言在酒席上公開談論，以致於明明如日的佛法被遮蔽而虧損光芒，浩浩蕩蕩的佛法之流被壅塞而無法滋潤萬物。當時明達事理的君子，提筆撰寫文章的人很多；契合佛理的著名僧人，動筆的人也不止一個。總持道場的釋普應法師，戒行精嚴，學識淵博，不同於一般人，因為傅奕的狂妄言論，於是撰寫了《破邪論》二卷。還有之前的扶溝縣令李師政，歸心於佛理，專心於玄妙的宗義，義憤填膺，又撰寫了《內德正邪二論》。他們無不詳細地闡述佛教的精髓，委婉地指出業力的因緣，競相引用梵文，委曲地辨明邪正。而法師們都詢問", "english_translations": [ "English version", "The Four Kinds of Grace: Nurturing virtue to support the Three Realms (the desire realm, the form realm, and the formless realm, referring to the three realms of sentient beings' reincarnation). This is the benefit of leaving home. According to the Buddhist biography, the verse in the chapter on shaving the head and leaving home says:", "'Even if love and affection last long together, when the time comes, life ends and separation will occur. Seeing this impermanence in an instant, therefore, I now seek liberation.'", "Therefore, those who admire the Buddha's virtue sever evil deeds to establish themselves; those who admire the Buddha's demeanor purify themselves to cultivate good deeds. Thus, they shave their heads to fulfill their aspirations, abandoning hair for the sake of beautiful appearance; they change worldly attire to accord with the Buddhist path, thus abandoning the splendid robes of rulers and ministers. Although there is a lack in external form and they cannot support their parents, they cherish filial piety in their hearts; although there is a violation of etiquette and they cannot serve their lords, they restrain their gratitude in their hearts. Grace extends to enemies and relatives alike to achieve great harmony, and blessings benefit both the visible and the invisible realms. Why be拘泥拘泥 to small transgressions? People of superior wisdom benefit from following the Buddha's teachings, while ordinary people suffer from violating the teachings of the sages. However, punishing evil will naturally lead wrongdoers to reform, and promoting good will inspire and transform those who understand reason. Respectfully hoping that", "Your Majesty, you possess supreme virtue, encompassing vastness, and a benevolent heart that nurtures all things. Furthermore, you bestow your affection upon the Proper Dharma and pay attention to the matter of leaving home, widely spreading clouds of compassion and reviving the sun of Buddhism. This path of benefit is difficult to praise with words. This is precisely the Great Tang Dynasty's imperial enterprise, with compassion covering all spirits, and the sage's foundation bestowing blessings for thousands of years. I dare not lightly speculate on the Son of Heaven's thoughts with my foolish knowledge, but I humbly present my shallow views in crude words, presumptuously submitting them for your Majesty's perusal, feeling deeply apprehensive and fearful. At that time, Emperor Gaozu listened to the master's response and ultimately had nothing to say. The master went to the court many times but received no evaluation. However, the matters presented by Fu Yi were not ordered to be implemented by Emperor Gaozu, and Fu Yi openly proclaimed them far and wide. The ridicule of 'bald-headed men' was widely spread among the people, and the rumors of 'barbarian ghosts' were openly discussed at banquets, causing the bright sun of Buddhism to be obscured and lose its light, and the vast stream of Buddhism to be blocked and unable to nourish all things. At that time, many gentlemen who understood reason picked up their pens to write articles; and more than one famous monk who conformed to Buddhist principles put pen to paper. Master Shi Puying of the Zongchi 道場 (Bodhimanda), with strict precepts and profound knowledge, unlike ordinary people, wrote two volumes of 'Treatise on Destroying Heterodoxy' because of Fu Yi's arrogant words. Furthermore, Li Shizheng, the former magistrate of Fugou County, who returned to the principles of Buddhism and devoted himself to the profound doctrines, wrote two treatises, 'On Inner Virtue, Correctness, and Heterodoxy,' filled with righteous indignation. They all elaborated on the essence of Buddhism in detail, subtly pointed out the causes and conditions of karma, and competed to quote Sanskrit, subtly distinguishing between correctness and heterodoxy. And the masters all inquired" ] }
作者。備覽諸文。情用不安。謂眾人曰。經教弈之所廢。豈得引廢證成。雖欲破邪歸正。未遣邪原。今案孔老二教師敬佛文。就彼宗承斥其虛謬。眾人皆以為然。法師因著破邪論一卷。可八千餘言。理會宮商文諧鐘律。傳之耳目故此闕書。但法師筆削。清奇冠乎群品。遂使朝賢貴士咸誦在心。遁世名儒家藏一本。實可謂詞峰峻峙理海宏深。為廣海之舟航。作大夜之燈炬。法師以論軸初制道俗無聞。若不廣露其情。何以革茲聾俗。因以五年春正月。啟上儲后云。緬尋三元五運之肇。天皇人帝之興。龜圖鳥笧之文。金版丹笥之典。六衡九光之度。百家萬卷之書。莫不遵人倫信義之風。述[(ㄙ/月)*力]華周孔之教。統其要也。未達生死之源。詳其理也。不出有無之域。豈若五分法身三明種智。湛然常樂何變何遷。邈矣真如非生非滅。而能道資萬有。慈被百靈。啟解脫彼岸之津。開究竟無為之府。拔群生於苦海之外。救諸子於火宅之中。但以化隔䓗河。千有餘載教流漢土。六百許年龕塔相望。神人接踵。所以道安登秦帝之輦。僧會上吳主之車。高座法師能敷八正。浮圖和上巧說五乘。化洽九州福沾三世。其為利物。此之謂歟。有隋褫運戎馬生郊災起四兇毒流百姓。慧燈既隱法雨將收。賴我大唐。上應乾心下協黎愿。補天
以麗三象。紐地以安五嶽。生民蒙再造之恩。釋門荷中興之賜。方欲六茲五帝四彼三皇。返淳樸之風。行無為之化。竊見傳弈所上誹毀之事。在司既未施行。弈乃公然遠近流佈。人間酒席競為戲談。有累清風寔穢華俗。長物邪見損國福田。理不可也。伏惟殿下。往藉三歸久資十善。赴蒼生之望。應大寶之期。道葉隆平德光副后。發薦雷之響。則蟄戶俱開。啟明離之暉。則幽衢並鏡。赫矣美矣。難得名矣。固以漢光重世周卜永年。復能降意福門。回情勝境。津樑在念墻塹為心。伏願。折邪見幢燃正法炬。像化攸寄深幸茲乎。不任憤懣惄焉之志。謹上破邪論一卷。塵黷威嚴伏增悚息。又文帝龍潛之日。覆上啟云。琳聞。情切者其聲必哀。理正者其言必直。是以窮子念達其言。勞人愿歌其事。何者。竊見大業末年。天下喪亂。二儀慘毒四海沸騰。波振塵飛丘焚原燎。五馬絕浮江之路。七童有平壘之歌。熢燧時警羽檄競馳。關塞多虞刀斗不息。道消德亂運盡數窮。轉輸寔繁頭會箕𣫍。積尸如莽流血為川。人不聊生物亦勞止。於是控告無所投骸莫從。百姓苦其倒懸。萬國困其無主。豈徒法輪絕響正教陵夷。聖上興吊俗之心。順昊天之命。爰舉義旗平定區宇。當時道俗蒙賴華戎胥悅。於是葉天地而通八風。測陰陽而調四序。上和邦
【現代漢語翻譯】 現代漢語譯本： 以麗三象（指三皇五帝的功績）。紐地以安五嶽（使大地穩固，五嶽安寧）。黎民百姓蒙受再造的恩德，佛教僧侶承受中興的恩賜。正要傚法六朝五帝四彼三皇（指古代聖賢），恢復淳樸的風尚，推行無為的教化。私下看到傳弈所呈上的誹謗之事，有關部門既然沒有施行懲處，傳弈就公然地在遠近傳播。民間酒席之間都拿來當做笑談，這有損於清明的風氣，實在玷污了美好的風俗，增長邪惡的見解，損害國家的福田，道理上是行不通的。恭敬地希望殿下，往昔憑藉皈依三寶（指佛、法、僧）的功德，長期積累十善（指不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），滿足百姓的期望，應和承繼大位的時機。道義與隆盛太平相合，德行與皇后相稱。發出雷霆般的聲響，那麼蟄伏的生物都會甦醒；開啟光明照耀的光輝，那麼幽暗的道路都會明亮。多麼顯赫，多麼美好，難以用言語來形容！必定能像漢光武帝一樣重振世業，像周朝一樣占卜得享長久年歲。又能降低身份關注佛門，迴轉心意欣賞美好的境界。把佛法當做渡河的橋樑，把寺院當做保護的城墻。恭敬地希望，摧毀邪見的旗幟，點燃正法的火炬。佛法的弘揚就寄託於此了，深感榮幸啊！抑制不住憤懣的心情。謹呈上《破邪論》一卷，玷污了您的威嚴，更加感到惶恐不安。另外，文帝還在潛龍在淵之時，又上書啟奏說：琳聽說，情感懇切的人，他的聲音必定悲哀；道理正當的人，他的言語必定正直。因此，貧困的人想要表達他的心聲，辛勞的人願意歌頌他的事蹟。為什麼呢？私下看到大業末年，天下喪亂，天地間充滿殘酷的景象，四海動盪不安，塵土飛揚，山丘被焚燒，原野被燒焦。五馬（指司馬氏）斷絕了渡江的道路，七童（指童謠）唱著平毀堡壘的歌謠。烽火時時報警，傳遞軍情的文書飛速傳送，關塞邊境充滿憂患，戰爭爭鬥沒有止息。道義消亡，德行敗壞，氣數已盡，轉運物資非常繁重，百姓聚在一起怨聲載道。堆積的屍體像草莽一樣，流淌的鮮血像河流一樣，人們無法安生，生物也疲憊不堪。在這種情況下，控訴無門，屍骨無人收斂。百姓苦於被倒懸的痛苦，萬國困於沒有君主的境地。豈止是佛法之輪停止轉動，正教衰落頹廢。聖上興起安撫百姓的心，順應上天的旨意。於是舉起正義的旗幟，平定了天下。當時僧俗百姓都蒙受恩澤，華夏和少數民族都感到喜悅。於是傚法天地而通達八風，測度陰陽而調和四季，使國家安定。
【English Translation】 English version: To emulate the Three Sovereigns (referring to their achievements). To secure the land and pacify the Five Sacred Mountains. The common people receive the grace of rebirth, and the Buddhist community receives the gift of revival. We aim to emulate the Six Dynasties, the Five Emperors, the Four ?, and the Three Sovereigns (referring to ancient sages), to restore the simple and honest customs, and to promote the teachings of non-action. I have privately seen the slanderous matters presented by Chuan Yi. Since the relevant departments have not implemented punishment, Chuan Yi openly spreads it far and wide. People in folk banquets take it as a joke. This damages the clear atmosphere, truly tarnishes the beautiful customs, increases evil views, and harms the blessed field of the country. It is unreasonable. I respectfully hope that Your Highness, in the past, relied on the merits of taking refuge in the Three Jewels (referring to Buddha, Dharma, and Sangha), and accumulated the Ten Virtues (referring to not killing, not stealing, not committing adultery, not lying, not speaking harshly, not speaking divisively, not speaking frivolously, not being greedy, not being angry, not holding wrong views) for a long time, to fulfill the expectations of the people, and to respond to the opportunity to inherit the great throne. Morality is in harmony with prosperity and peace, and virtue matches the empress. Emit the sound of thunder, and the hibernating creatures will awaken; open the brilliance of enlightenment, and the dark paths will be illuminated. How magnificent, how beautiful, difficult to describe in words! It will surely be able to revive the world like Emperor Guangwu of the Han Dynasty, and like the Zhou Dynasty, divination will bring long years. You can also lower your status to pay attention to Buddhism, and turn your mind to appreciate the beautiful realm. Take the Dharma as a bridge to cross the river, and take the temple as a protective wall. I respectfully hope that you will destroy the banner of evil views and light the torch of the righteous Dharma. The promotion of Buddhism is entrusted to this, I am deeply honored! Unable to suppress the feeling of indignation. I respectfully present a volume of 'Treatise on Destroying Evil', which taints your majesty and makes me even more fearful. In addition, when Emperor Wen was still in the stage of latent dragon, he also submitted a memorial saying: Lin heard that the voice of a person with sincere feelings must be sad; the words of a person with righteous principles must be upright. Therefore, the poor want to express their feelings, and the hardworking people are willing to sing their deeds. Why? I privately saw that at the end of the Daye era, the world was in chaos, the world was full of cruel scenes, the four seas were turbulent, dust was flying, hills were burned, and fields were scorched. The Five Horses (referring to the Sima family) cut off the road to cross the river, and the Seven Children (referring to nursery rhymes) sang songs of destroying fortresses. Beacon fires warned from time to time, and documents conveying military information were sent at high speed. The borders were full of worries, and wars and struggles did not stop. Morality disappeared, virtue was corrupted, luck was exhausted, and the transportation of materials was very heavy. The people gathered together and complained. The accumulated corpses were like weeds, and the flowing blood was like rivers. People could not live in peace, and creatures were exhausted. In this situation, there was no way to complain, and no one collected the bones. The people suffered from the pain of being hung upside down, and the nations were trapped in a situation without a monarch. Not only did the wheel of Dharma stop turning, but the righteous teachings declined and decayed. The Holy One arose to appease the people's hearts and obeyed the will of Heaven. So he raised the banner of justice and pacified the world. At that time, monks and lay people were blessed, and both the Chinese and ethnic minorities felt joy. So he emulated the heaven and earth to reach the eight winds, measured yin and yang to harmonize the four seasons, and stabilized the country.
國下敘人倫。功蓋補天神侔立極。降雲雨而生育。開日月而照臨。發之以聲明紀之以文物。恩沾荇葦施洽蟲魚。方欲重述九疇。再敷五教。興石渠之學。布癢序之風。遠紹羲軒近同文景。功業永隆。不知手之舞之足之蹈之者矣。竊見傳弈所上之事。披覽未遍五內分崩。尋讀始週六情破裂。嗚呼邪言惑正魔辯逼真。猶不足聞諸下愚。況欲上干天聽。但弈職居時要物望所知。何容不近人情無辜起惡。然其文言淺陋事理不詳。辱先王之典謨。傷人倫之風範。何者。夫人不言。言必有中。夫子曰。一言合理。則天下歸之。一事乖常。則妻子背叛。觀弈所上之事。括其大都窮其始末。乃罔冒闕庭處多。毀辱聖人甚切。如弈此意。本欲因茲自媒茍求進達。實未能益國利人。直是譏弄朝野。然陛下應天順時握圖受箓。赴萬國之心。當一人之慶。扶危救世之力。夷兇靜難之功。固以威蓋前王聲高往帝。爰復存心三寶留意福田。預是出家之人。莫不咸戴天澤。但由僧等不能遵奉戒行酬報國恩。無識之徒非違造罪。致令傅弈陳此惡言。擗踴痛心投骸無地。然僧尼有罪甘受極刑。恨弈輕辱聖人言辭切害。深恐邪見之輩因此行非。無識之徒漸生異見。又案春秋云。魯莊公七年夏四月恒星不見。夜明如日。即佛生時之瑞應也。然佛有真應二身。權
實兩智。三明八解。五眼六通。神曰不可思議。法號心行處滅。其道也運眾聖于泥洹。其力也接下凡於苦海。自後漢明帝永平十三年夢見金人已來。像教東流靈瑞非一。具如漢魏諸史姚石等書。至如道安道生之輩。圖澄羅什之流。並有高行深解。當世名僧。盡被君王識知貴勝崇重。自五百餘年已來。寺塔遍於九州。僧尼溢於三輔。並由時君敬信朝野歸心。像教興行於今不絕者。寔荷人王之力也。然世間君臣父子。猶謂恩澤難酬。昊天不報。況佛是眾生出世慈父。又為凡聖良醫。欲抑而挫之罪而辱之。理不可也。仰尋如來。智出有無。豈三皇能測。功苞造化。非二儀可方。故列子曰。昔吳大宰嚭問孔丘曰。夫子聖人歟。孔子對曰。丘博識強記。非聖人也。又問。三皇聖人歟。對曰。三皇善用智勇。聖亦非丘所知。又問。五帝聖人歟。對曰。五帝善用仁信。聖亦非丘所知。又問。三王聖人歟。對曰。三王善用時。聖亦非丘所知。太宰嚭大駭曰。然則孰為聖人乎。孔子動容而對曰。丘聞。西方有聖者焉。不治而不亂。不言而自信。不化而自行。蕩蕩乎民無能名焉。若三皇五帝必是大聖。孔丘豈容隱而不說。便有匿聖之愆。以此挍量。推佛為大聖也。
案老子西升經云。吾師化游天竺。善入泥洹。符子云。老氏之師名釋
迦文。直就孔老經書。師敬佛處文證不少。豈弈一人所能謗黷。昔公孫龍著堅白論。罪三皇非五帝。至今讀之人。猶切齒以為前鑒。良可悲矣。當今主上至聖欽明。方欲放馬休牛軾閭封墓。興皇王之風。開釋老之化。狂簡之說尤可焚之。若言帝王無佛則大治年長。有佛則虐政祚短者。案堯舜獨治不及子孫。夏殷周秦王政數改。蕭墻之內逆亂相尋。爾時無佛何因運短。但琳等預居堯世。日用莫知。在外見傅弈所上之事。恐藩國遠聞。謂華夏無識。夫子曰。言滿天下無口過。行滿天下無怨惡。言之者欲使無罪。聞之者足以自誡。傅弈出言不遜。聞者悉驚。有穢國風特損華俗。謹錄丹款冒以啟聞。伏惟。
大王殿下。天挺英靈自然岐嶷。風神穎越器局含弘。好善為樂邁彼東平。溫易是歡更方西楚。加以阿衡百揆或序六條。德既褰帷仁兼裂網。開康莊之第。坐荀卿之賓。起修竹之園。宴文雅之客。莫不詩極緣情賦窮體物。信可譽形朝野美冠前英者焉。但琳等內顧闕如方圓寡用。念傅弈下愚之甚。實愧凡僧禿丁之誚。惡罵之極也罪莫大焉。自尊盧赫胥已來。天地開闢之後。未有如弈之狂悖者也。不任斷骨痛心之志。謹錄傅弈所上之事。輒述鄙辭。件答如左。塵黷威嚴。伏增殞絕。謹啟。武德六年五月二日。濟法寺沙門琳等
【現代漢語翻譯】 現代漢語譯本： 迦文（Gāwén，人名）。直接從孔子和老子的經書中，可以找到很多推崇佛陀的文字證據。難道僅僅憑傅弈一人就能詆譭和褻瀆嗎？過去公孫龍寫了《堅白論》，冒犯了三皇，否定了五帝。直到今天，讀到他文章的人，仍然恨得咬牙切齒，把他當作前車之鑑。這真是可悲啊！當今皇上聖明，正想施行放馬休牛，修繕道路，封立墳墓的政策，來複興古代聖王的德政，開啟推崇佛教和道教的風氣。像傅弈這樣狂妄輕率的言論，尤其應該焚燬。如果說帝王不信佛就能天下大治，壽命長久，信佛就會施行暴政，導致國家短命，那麼考察堯舜的統治，他們都不能把帝位傳給子孫。夏、商、周、秦各朝的王政屢次更迭，宮廷內部的叛亂接連不斷。那時並沒有佛教，為什麼國運也很短呢？只是曇琳等人身處堯舜時代，每天都在使用卻不知道。從外面看到傅弈所上的奏章，恐怕邊遠地區的人聽了，會認為中原地區的人沒有見識。孔子說：『說話能讓天下人都滿意，就不會有口舌之過；行為能讓天下人都滿意，就不會有怨恨。』進諫的人希望自己沒有罪過，聽諫的人足以用來自我警戒。傅弈出言不遜，聽的人都感到震驚，這玷污了國家的風氣，損害了華夏的風俗。我謹將他的奏章記錄下來，冒昧地向您稟告。希望 大王殿下，您天生英明，自然聰慧，風度神采超凡脫俗，器量胸懷寬廣弘大。您以行善為樂，超過了東平王（Dōngpíng Wáng，人名），溫和謙遜，更勝過西楚霸王（Xīchǔ Bàwáng，指項羽）。再加上您處理政務井井有條，德行如帷幕般遮蔽四方，仁愛如破網般解救眾生。您開設寬敞的館舍，款待像荀卿（Xún Qīng，即荀子）一樣的賢士，修建茂盛的竹園，宴請文雅的賓客，大家都詩歌抒發真情，賦文窮盡事物的形態。實在可以稱讚您德行美好，朝野聞名，美名超越前代的英傑啊！只是曇琳等人見識淺陋，才能不足。想到傅弈的下愚無知，實在慚愧我們這些凡僧禿驢的身份。他的惡毒謾罵已經到了極點，罪過沒有比這更大的了。自從尊盧氏（Zūnlúshì）和赫胥氏（Hèxūshì）以來，天地開闢之後，沒有像傅弈這樣狂妄悖逆的人。我實在無法抑制斷骨剜心的痛苦之情，謹將傅弈所上的奏章記錄下來，並陳述我的淺薄見解，逐條回覆如下。這些文字玷污了您的威嚴，我更加惶恐不安，罪該萬死。謹啟。武德六年五月二日，濟法寺沙門曇琳等。
【English Translation】 English version: Gāwén (name). Directly from the Confucian and Laozi's scriptures, there are many textual evidences praising the Buddha. Can Fu Yi alone slander and blaspheme? In the past, Gongsun Long wrote 'On White Horse,' offending the Three Sovereigns and negating the Five Emperors. Even today, those who read his articles still gnash their teeth in hatred, taking him as a cautionary tale. It is truly lamentable! The current emperor is wise and sagacious, and intends to implement policies of releasing horses and resting oxen, repairing roads, and establishing tombs, in order to revive the virtuous governance of ancient sage kings and initiate an era of promoting Buddhism and Daoism. Reckless and rash statements like Fu Yi's should especially be burned. If it is said that emperors who do not believe in the Buddha can achieve great peace and longevity, while those who believe in the Buddha will implement tyrannical rule and lead to a short reign, then consider the rule of Yao and Shun, who could not pass on the throne to their descendants. The royal policies of the Xia, Shang, Zhou, and Qin dynasties changed repeatedly, and internal rebellions occurred one after another. At that time, there was no Buddhism, so why was the national fortune so short? It is just that Tan Lin and others, living in the era of Yao and Shun, use things daily without knowing their origin. Seeing Fu Yi's memorial from the outside, they fear that people in remote areas will hear it and think that the people of the Central Plains are ignorant. Confucius said: 'If speech can satisfy everyone in the world, there will be no verbal faults; if actions can satisfy everyone in the world, there will be no resentment.' Those who offer advice hope to be without sin, and those who listen to advice can use it to warn themselves. Fu Yi's words are disrespectful, and those who hear them are shocked, which tarnishes the country's customs and damages the customs of China. I respectfully record his memorial and presumptuously report it to you. I hope that Your Majesty, you are naturally intelligent and wise, with extraordinary demeanor and broad-mindedness. You take pleasure in doing good, surpassing King Dongping (name), and are more gentle and humble than the Hegemon-King of Western Chu (Xi Chu Ba Wang, referring to Xiang Yu). In addition, you handle government affairs in an orderly manner, your virtue covers all directions like a curtain, and your benevolence rescues all beings like a broken net. You have opened spacious mansions to entertain virtuous scholars like Xun Qing (Xun Zi), built lush bamboo gardens, and hosted elegant guests, all of whom express their true feelings in poetry and exhaust the forms of things in prose. It can truly be said that your virtue is beautiful, your name is known throughout the court and the countryside, and your reputation surpasses the heroes of previous generations! However, Tan Lin and others have shallow knowledge and insufficient talent. Thinking of Fu Yi's ignorance, we are truly ashamed of our status as ordinary monks. His malicious slander has reached its extreme, and there is no greater sin than this. Since the time of Zunlu (Zunlu Shi) and Hexu (Hexu Shi), after the opening of heaven and earth, there has never been anyone as arrogant and rebellious as Fu Yi. I cannot suppress the pain of having my bones broken and my heart cut out. I respectfully record Fu Yi's memorial and present my shallow views, replying to each item as follows. These words defile your majesty, and I am even more terrified and deserve to die ten thousand times. Respectfully submitted. May 2nd, the sixth year of Wude, by the monks Tan Lin and others of Jifa Temple.
啟上。時皇儲等。因奏法師之論。高祖異焉。故傅氏所陳。因而致寢。釋門再敞。寔賴我皇起子者商。法師有之矣。但傅氏所獻狂簡思媚闕庭。既而不愜所懷。陰施密譖構扇黃領。穿鑿異端。遂使鼠璞混質于周邦。雞鳳濫形於楚國。玉石相亂朱紫難分。屢譖釋宗達于。
高祖。帝乃從其所議。不任自明。后以武德九年春三月。
詔問皇儲曰。朕惟。佛教之興其來自昔。但僧尼入道本斷俗緣。調課不輸丁役俱免。理應盡形寺觀履德居真。沒命釋門清身養素。比年沙門乃多有愆過。違犯條章干煩正術。未能益國利化。翻乃左道是修。佛戒雖有嚴科違者。都無懼犯以此詳之。似非誠諦。今欲散除形像廢毀僧尼。輒爾為之恐駭凡聽。佇子明言可乎不可。皇儲對曰。臣聞。三乘啟轍。諸子免火宅之災。八正開元。群生悟無為之果。是故慈雲降潤不別艾蘭。慧日流輝寧分岸谷。且以立教垂範盡妙窮微。至理深難情量叵測。雖有周孔儒術莊老玄風。將欲方茲迥非倫媲。其有世代賢士今古明君。咸共遵崇無乖敬仰。當今時屬僥訛人多狡猾。出家者未能盡善。入法者無廢嬌淫。亦有規免賦租虛稱學道。偷安朝夕假號桑門。自有威儀具足志等明珠。戒行不虧心同潔玉。今欲並令還俗無別賢愚。將恐火縱崑山玉石同燼。霜飛柰苑
【現代漢語翻譯】 啟稟陛下。當時皇儲等人，因為奏明法師的論點，高祖皇帝認為很特別。所以傅奕所陳述的，因此被擱置。佛教之門再次敞開，實在依賴我皇上起用子商。法師有這樣的功勞啊。但是傅奕所獻上的狂妄簡略的意見，是爲了取悅朝廷，最終卻不能滿足他的願望，暗中施展陰謀，構陷煽動僧侶，穿鑿附會異端邪說，於是使得像老鼠一樣的璞玉混淆在周朝，雞和鳳凰混雜在楚國，玉石互相混淆，紅色和紫色難以分辨，屢次在高祖皇帝面前詆譭佛教。 高祖皇帝於是聽從了他的建議，不允許僧人自證清白。後來在武德九年春三月， 下詔詢問皇儲說：『朕認為，佛教的興起由來已久，但是僧尼入道本來就應該斷絕世俗的緣分，賦稅徭役都不用繳納，理應終身在寺廟道觀中修行，以德行立身，以真理為居所，終身奉獻給佛門，清心寡慾。近年來沙門卻有很多過錯，違反條規，干擾正統的法術，不能夠有益於國家，教化百姓，反而修習左道邪術。佛戒雖然有嚴格的條文，但是違犯的人，都沒有畏懼之心，以此看來，似乎不是真誠的。現在想要廢除佛像，廢毀寺廟，遣散僧尼，貿然這樣做恐怕會驚擾百姓。想聽聽你的意見，可以嗎？』皇儲回答說：『臣聽說，三乘佛法開啟了道路，讓眾生免於火宅之災。八正道開啟了新紀元，讓眾生領悟到無為的果報。所以慈悲的雲朵降下甘霖，不分艾草和蘭花。智慧的陽光普照大地，不分高山和深谷。而且佛教的立教垂範，窮盡精妙和細微之處，至深的道理難以用情感衡量，難以用思緒揣測。即使是周公孔子的儒術，莊子老子的玄風，想要與佛教相比，也遠遠不能相提並論。歷代的賢士，古今的明君，都共同遵從崇敬，沒有違背和不敬仰的。當今時代屬於僥倖和訛詐，人們大多狡猾奸詐，出家的人不能夠全部善良，進入佛法的人沒有斷絕嬌媚淫蕩。也有爲了規避賦稅徭役，虛假地聲稱學道，茍且偷安，假冒僧人。也有威儀具足，志向如同明珠一樣，戒律清凈，心如同潔白的玉石一樣。現在想要一併讓他們還俗，不區分賢能和愚笨，恐怕會像火燒崑山一樣，玉石同歸於盡。像霜打柰苑一樣。』
【English Translation】 Reporting to Your Majesty. At that time, the Crown Prince and others, because of presenting the Dharma Master's arguments, Emperor Gaozu (the founding emperor of the Tang Dynasty) found them remarkable. Therefore, Fu Yi's (an official who opposed Buddhism) statements were thus shelved. The gate of Buddhism was reopened, truly relying on Your Majesty's appointment of Zi Shang. The Dharma Master has such merit. However, Fu Yi's arrogant and simplistic opinions were to please the court, but ultimately failed to satisfy his desires, secretly plotting and inciting the monks, fabricating heresies, thus causing the flawed jade like a rat to be mixed in the Zhou Dynasty, and the chicken and phoenix to be confused in the Chu Kingdom. Jade and stone were mixed together, and red and purple were difficult to distinguish, repeatedly slandering Buddhism before Emperor Gaozu. Emperor Gaozu then followed his advice, not allowing the monks to prove their innocence. Later, in the third month of spring in the ninth year of the Wude era (626 AD), He issued an edict asking the Crown Prince, 'I believe that the rise of Buddhism has been around for a long time, but monks and nuns should originally sever worldly ties when entering the path, and they are exempt from taxes and corvée labor. They should spend their lives in temples and monasteries, establishing themselves with virtue and residing in truth, dedicating their lives to Buddhism, and living a pure and simple life. In recent years, there have been many faults among the Shramanas (Buddhist monks), violating regulations, interfering with orthodox Dharma practices, failing to benefit the country and educate the people, but instead practicing heterodox and evil arts. Although the Buddhist precepts have strict rules, those who violate them have no fear. Judging from this, it seems that they are not sincere. Now I want to abolish the Buddha images, destroy the temples, and dismiss the monks and nuns. Doing so rashly may alarm the people. I would like to hear your opinion, is it permissible?' The Crown Prince replied, 'I have heard that the Three Vehicles (Triyana) of Buddhism have opened the path, allowing sentient beings to escape the disaster of the burning house (suffering). The Eightfold Path has opened a new era, allowing sentient beings to realize the fruit of non-action (Nirvana). Therefore, the compassionate clouds descend with sweet rain, not distinguishing between artemisia (weed) and orchids. The light of wisdom shines on the earth, not distinguishing between mountains and valleys. Moreover, the establishment of Buddhism, its teachings and examples, exhaust the subtle and minute details. The profound principles are difficult to measure with emotions and difficult to fathom with thoughts. Even the Confucianism of the Duke of Zhou and Confucius, and the Xuan (Taoist) philosophy of Zhuangzi and Laozi, if they want to compare with Buddhism, they are far from being comparable. Sages of past generations, and enlightened rulers of ancient and modern times, have all commonly followed, revered, and respected it, without violating or disrespecting it. The current era belongs to fortune and fraud, and most people are cunning and treacherous. Those who leave home cannot all be virtuous, and those who enter the Dharma have not severed their seductive and lewd desires. There are also those who falsely claim to study the Way in order to avoid taxes and corvée labor, living in ease and comfort, and posing as monks. There are also those who are full of dignity, whose aspirations are like bright pearls, whose precepts are pure, and whose hearts are like pure jade. Now, if you want to make them all return to secular life, without distinguishing between the virtuous and the foolish, I am afraid that it will be like burning Mount Kun, where jade and stone will perish together. Like frost hitting the Nai garden.'
蘭艾俱摧。指事為言恐傷皇化。今責如來降罰以息奸。非但佛性慈悲法門平等。無彼無此無我無人。絕愛忘憎情同巨海。厭之者不生吝想。患之者不發恚心。以此而詳昭然可驗。且商均生於舜舍。丹朱長自堯宮。二子雖復非人。猶不虧兩君之聖。今忽因愚僧之過。欲毀尊像之形。進退商量理為未可。
高祖又問諸群臣曰。傅弈每言于朕云。佛教無用。朕欲從其所議。卿等如何。時左僕射魏國公裴寂。進諫于。
高祖曰。臣聞。昔齊桓公與管仲鮑叔甯戚等。飲酒而適。桓公謂鮑叔曰。為寡人等祝之。鮑叔奉酒而祝之曰。愿我君無忘出於莒。愿管仲無忘縛于魯。愿甯戚無忘飯于牛。時桓公避席而謝曰。寡人與二大夫。皆無忘夫子之言。則齊之社稷必不廢矣。此言常思舊也。陛下昔創義師志憑三寶。雲安九五誓啟玄門。今陛下六合歸仁富有四海。欲納弈之狂簡而毀廢佛僧。此即虧陛下之往信。彰陛下之今過。黎元失望。理不可也。
高祖納皇儲等諫。因降敕曰。寺留三所京置千僧。余並給賜王公。僧等放還桑梓。嚴敕既下。皁白難分。不敢忤意而止焉。夏五月六日。
高祖脫屣萬機。文帝攝政。時大赦天下。還返神居。佛日再揚斯為盛矣。又因前傅弈密扇黃巾。乃有道士李仲卿劉進喜等。咸陳管見
【現代漢語翻譯】 現代漢語譯本：蘭草和艾草一同摧毀。（如果）指責事情而發表言論，恐怕會傷害皇家的教化。現在責令如來佛祖降下懲罰來平息奸邪。（這）不僅是因為佛性慈悲，佛法門徑平等，沒有彼此之分，沒有你我之別，沒有自我，沒有人相，斷絕愛戀，忘卻憎恨，情感如同巨大的海洋，厭惡它的人不會產生吝惜的想法，擔憂它的人不會生髮惱怒的心情。根據這些來詳細考察，昭然可見，可以驗證。況且商均出生在舜的住所，丹朱成長於堯的宮殿。這兩個兒子即使不成器，還不至於有損兩位君王的聖明。現在突然因為愚蠢僧人的過錯，想要毀壞尊貴的佛像，無論從哪個方面商量，道理上都是不妥當的。
高祖又問各位大臣說：『傅弈經常對我說，佛教沒有用處。我想聽從他的建議，你們覺得怎麼樣？』當時左僕射、魏國公裴寂，向高祖進諫說：
高祖說：『臣聽說，過去齊桓公與管仲、鮑叔、甯戚等人飲酒作樂。桓公對鮑叔說：『為我等祝願吧。』鮑叔捧著酒祝願說：『愿我的君王不要忘記從莒國逃亡的經歷，愿管仲不要忘記被囚禁在魯國的往事，愿甯戚不要忘記在牛棚里餵牛的生涯。』當時桓公離開座位謝罪說：『我與兩位大夫，都不敢忘記先生的話，這樣齊國的江山社稷一定不會衰敗。』這是說要常常思念過去啊。陛下您過去創立義軍，心志依靠三寶（Buddha, Dharma, Sangha），在雲安發誓要開啟玄門。現在陛下統一天下，施行仁政，擁有四海，卻要採納傅弈的狂妄之言而毀壞佛寺僧人，這就會有損陛下過去的信義，彰顯陛下現在的過失，讓百姓失望，道理上是不可以的。』
高祖採納了皇太子等人的勸諫，於是下令說：『寺廟保留三所，京城設定一千僧人，其餘的都賞賜給王公，僧人等放回各自的家鄉。』嚴厲的命令已經下達，是非黑白難以分辨，（僧人們）不敢違背旨意而停止。
夏天五月初六，高祖放棄了治理天下的事務，文帝開始執政。當時大赦天下，僧人返回寺廟，佛法再次弘揚，真是盛事啊。又因為之前傅弈暗中煽動黃巾起義，於是有道士李仲卿、劉進喜等人，都陳述了自己的看法。
【English Translation】 English version: The fragrant orchids and the noxious artemisia are destroyed together. To speak based on accusations risks harming the imperial edification. Now, to order Tathagata (如來) [the 'Thus-Gone One', an epithet of the Buddha] to descend punishment to quell treachery is not only because the Buddha-nature is compassionate, the Dharma (法) [the teachings of the Buddha] is equal, without 'that' or 'this', without 'I' or 'other', without self or person, severing love, forgetting hatred, emotions like a vast ocean; those who detest it do not generate thoughts of stinginess, those who worry about it do not give rise to anger. Examining this in detail, it is clearly visible and verifiable. Moreover, Shang Jun (商均) [son of Emperor Shun] was born in Shun's residence, Dan Zhu (丹朱) [son of Emperor Yao] grew up in Yao's palace. Even if these two sons were not virtuous, they did not diminish the sagacity of the two rulers. Now, suddenly, because of the fault of foolish monks, wanting to destroy the form of the venerable images, no matter how one considers it, it is not reasonable.
Emperor Gaozu (高祖) [Emperor of the Tang Dynasty] then asked his ministers, saying, 'Fu Yi (傅弈) [an official known for his anti-Buddhist views] often tells me that Buddhism is useless. I want to follow his advice. What do you think?' At that time, the Left Minister of Works, Duke of Wei, Pei Ji (裴寂) [a high-ranking official], advised Emperor Gaozu:
Emperor Gaozu said, 'I have heard that in the past, Duke Huan of Qi (齊桓公) [a powerful ruler during the Spring and Autumn period] was drinking and enjoying himself with Guan Zhong (管仲) [a famous statesman], Bao Shu (鮑叔) [a close friend of Guan Zhong], Ning Qi (甯戚) [an advisor to Duke Huan], and others. Duke Huan said to Bao Shu, 'Offer a toast for us.' Bao Shu held the wine and toasted, saying, 'May my lord not forget his escape from the state of Ju (莒), may Guan Zhong not forget being imprisoned in the state of Lu (魯), may Ning Qi not forget feeding cattle in the cowshed.' At that time, Duke Huan left his seat and apologized, saying, 'I and the two ministers will not forget your words, then the state of Qi will surely not decline.' This means to always remember the past. Your Majesty, in the past, when you raised the righteous army, your will relied on the Three Jewels (三寶) [Buddha, Dharma, Sangha], and you vowed in Yun'an (雲安) to open the Xuan Gate (玄門) [referring to Daoism]. Now that Your Majesty has unified the world, governs with benevolence, and possesses the four seas, yet you want to adopt Fu Yi's reckless words and destroy Buddhist temples and monks, this would damage Your Majesty's past faith and reveal Your Majesty's present faults, causing the people to lose hope. It is not reasonable.'
Emperor Gaozu accepted the advice of the Crown Prince and others, and then issued an edict saying, 'Keep three temples, establish one thousand monks in the capital, and give the rest to the princes and dukes. The monks and others are released to return to their hometowns.' The strict order had been issued, and it was difficult to distinguish right from wrong, so (the monks) did not dare to disobey the decree and stopped.
In the fifth month of summer, on the sixth day, Emperor Gaozu relinquished the affairs of the world, and Emperor Wen (文帝) [likely referring to Emperor Taizong] began to govern. At that time, a general amnesty was issued, and the monks returned to their temples. The Buddha's light was once again promoted, truly a grand event. Furthermore, because Fu Yi had previously secretly incited the Yellow Turban Rebellion (黃巾) [a Daoist-inspired peasant revolt], there were Daoist priests such as Li Zhongqing (李仲卿), Liu Jinxi (劉進喜), and others, who all presented their views.
並作庸文。遂著十異九迷及顯正等論。貶量佛聖昏冒生靈。語越典謨動違經史。法師觀其所述。傷而愍之。郁撰論文。目為辯正。詳乎法師用奇博物匪日而成。時以文籍缺然因循累稔。右僕射蔡國公杜如晦者。岐嶷天挺器宇宏深。與法師志篤江湖佇相欽味。法師仗借墳素。致書于杜公曰。法琳草衣野客木食山人九類曲針誠同腐芥。不被知于當世。分緘口以終身。既德愧內充譽慚外滿。非唯孤負慧遠。實亦帶累道安。是以畢志青溪歸心紫蓋。覆松巖下永味經書。鬼谷池邊長觀魚鳥。豈謂忽辭林藪更入囂塵。久客秦川俄離楚塞。萍流八水葉墜三陽。口腹之弊已淹。仲叔之情何寄。臥靈臺而起恨。游白社而興嗟。南巢之戀倍增。北風之悲逾切。居生坎壈稟命迍邅。空詠七哀徒吟九嘆撫躬弔影命也如何。加以病在膏盲風纏腠里。累年將息未覺有瘳。至於照雪聚螢筋力已謝。九流七略難甚緣山。萬卷百家杳猶行海。前因傅子聊貢斐然。仍以未竭邪源。今者重修辯正。頗為經書罕備。史籍靡充。雖罄短懷罔知克就。仰惟僕射公。運籌策之才。居阿衡之任。知人之鑑遠邁山濤。接士之心還方趙武。風姿爽朗識度含弘。既握靈蛇之珠。爰佩荊山之玉。所以弼諧庶績燮理文昌。德鏡搢紳譽形朝野。加以門稱筆海世號詞宗。不忘宿昔之懷。
曲賜憂憐之訪。寒灰更暖朽木翻榮。昔王粲閱書。取資于蔡氏。相如達賦。必賴於楊雄。意者但是諸子雜書。及晉宋已來內外文籍。與釋典有相關涉處。悉愿披覽。謹以別錄仰呈。特希恩許。輕黷所請。悚息何言。然邪見信心古來共有。善人惡黨今日寧無。前以傅子諂言略呈小論。既蒙上達復荷褒揚。戢在中心但知慚德。昔三都賦。未值張華無人見賞。今破邪論。不逢君子誰肯為珍。比者海內諸州四方道俗。流通抄寫讚詠成章。回邪見之心。發愚人之善者。豈非明公之力也。必能利物薄有冥功。仰用莊嚴並將迴向耳。杜公時答法師書曰。猥辱芳符曲垂提拂。嘉言忽降銘戴增深。仰惟法師。命世挺生神襟俊逸。器局宏亮識度清遒。架澄什以照前。邁安遠而光后。哂談灰于漢日。凌辯鼎于秦年。既其內贍五乘解窮八藏。亦乃外該百氏識洞九流。加以學盡莊微詞殫李奧。體二葛之訛簡。究三張之詭文慕巢許之穎陽。踵黃綺之商洛。隱紫臺而偃仰。遁青溪以詠歌。蕭散有慧遠之風。放曠參道融之跡。既而情維絕紐志𦂝頹綱。乃返步山門來儀上國矚傅弈之狂簡。已制破邪遇劉李之訛言。將修辯正。經云護法菩薩。正應如是。昔聞其語今見其人。但弟子承乏忝官實慚籌策。濫蒙抽擢深愧阿衡。書云筆海詞宗。頓成虛闡耳。況弟子家
【現代漢語翻譯】 現代漢語譯本： 承蒙您（曲賜）憂慮憐憫地來訪。使我這寒冷的灰燼重新燃起溫暖，腐朽的木頭也重新煥發了生機。過去王粲閱讀書籍，從蔡邕那裡獲取資料；司馬相如創作辭賦，必定依賴於楊雄。我想，只要是諸子百家的雜書，以及晉宋以來的各種文集，只要與佛經有相關的，我都希望能披閱。現在我將整理好的目錄呈上，希望能得到您的恩準。我冒昧地提出這些請求，實在感到惶恐不安。然而，邪見和信心自古以來就同時存在，善良的人和邪惡的黨羽，今天又怎麼會沒有呢？之前我將傅奕的諂媚之言略加評論，寫成一篇小文章呈上，已經蒙您賞識，還給予了褒獎，我將這些都銘記在心，只是感到自己德行不夠。過去司馬相如的《三都賦》，沒有遇到張華這樣的人，就沒有人欣賞；如今我的《破邪論》，如果沒有遇到您這樣的君子，又有誰會珍視呢？近來，全國各地的僧人和信徒，都在傳抄、讚頌我的文章，使那些心懷邪見的人回心轉意，啓發愚昧之人的善念，這難道不是您的功勞嗎？如果我的文章能夠利益眾生，略有功德，我將用這些功德來莊嚴佛法，並且將功德迴向給一切眾生。 杜公當時回覆法師的信中說：『承蒙您賜予書信，並給予指導和幫助。您美好的言辭突然降臨，我銘記在心，更加敬佩。我仰慕法師您，是應運而生的人才，神思敏捷，氣度不凡，器量宏大，見識清明。您像鳩摩羅什一樣照亮前方，超越慧遠而光耀後世。您嘲笑漢朝那些空談玄理的人，勝過秦朝那些巧言善辯的人。您既精通五乘佛法，窮盡八藏經典，又廣泛涉獵諸子百家，洞察九流學說。而且您的學識超過了莊周和老子，文采勝過了李斯和司馬相如。您傚法二葛（葛伯仇、葛玄）的簡樸，研究三張（張陵、張衡、張角）的詭異文章，仰慕巢父和許由的隱居，追隨商山四皓的足跡。您隱居在紫臺山中，悠然自得，遁跡于青溪，吟詠歌唱。您的蕭灑放曠，有如慧遠的風範；您的曠達不羈，可以與道融相比。您在情勢危急、綱紀頹廢的時候，返回佛門，來到上國，看到傅奕的狂妄簡略，已經寫了《破邪論》，遇到劉氏和李氏的訛言，將要修正辯論。佛經上說，護法菩薩，正應當是這樣。過去只是聽說這樣的人，現在親眼見到了。只是弟子我才能平庸，身居官位，實在慚愧自己的才能不足。濫竽充數地被提拔，深感愧對阿衡（伊尹）的職位。書上說我『筆海詞宗』，實在是過譽了。況且我家……』
【English Translation】 English version: I am deeply grateful for your compassionate visit and concern. It is as if cold ashes are rekindled with warmth, and withered wood blossoms anew. In the past, Wang Can (a scholar of the late Han dynasty) consulted Cai Yong (a renowned scholar and calligrapher) for his extensive knowledge of books; Sima Xiangru (a famous Han dynasty poet) relied on Yang Xiong (another prominent Han dynasty scholar and poet) to achieve his literary success. I hope that I may peruse all the miscellaneous writings of various philosophers, as well as the internal and external literary works since the Jin and Song dynasties, that have any relevance to Buddhist scriptures. I respectfully present a separate catalog for your consideration, earnestly hoping for your kind permission. I am deeply apprehensive about the impropriety of my request and at a loss for words. However, heretical views and faithful beliefs have coexisted since ancient times, and there is no reason to believe that good people and evil factions do not exist today. Previously, I presented a brief commentary on Fu Yi's (a controversial figure known for his anti-Buddhist views) flattering words, which received your gracious attention and praise. I keep this in my heart, but I am aware of my own lack of virtue. In the past, Sima Xiangru's 'Rhapsody on the Three Capitals' was not appreciated until it met Zhang Hua (a scholar and official of the Jin dynasty); now, if my 'Treatise on Destroying Heresy' does not encounter a gentleman like you, who would cherish it? Recently, monks and laypeople in various states across the country have been circulating, copying, praising, and composing verses about my work, turning the hearts of those with heretical views and awakening the goodness in the ignorant. Is this not due to your efforts? If it can benefit beings, it will have some merit, which I will use to adorn the Dharma and dedicate to all beings. Du Gong (likely referring to a contemporary figure) replied to the Dharma Master's letter at that time, saying: 'I am honored to receive your fragrant letter and your kind guidance and assistance. Your excellent words have suddenly descended upon me, and I am deeply grateful and respectful. I admire you, Dharma Master, for being a person born in response to the times, with brilliant spirit and outstanding talent, a magnanimous character and clear vision. You illuminate the path ahead like Kumarajiva (a famous translator of Buddhist scriptures), and surpass Huiyuan (a prominent Buddhist monk) in glorifying posterity. You ridicule those who engage in empty talk of metaphysics during the Han dynasty and surpass those who are skilled in debate during the Qin dynasty. You are not only well-versed in the Five Vehicles (the different paths to enlightenment in Buddhism) and exhaustively understand the Eight Treasuries (the collection of Buddhist teachings), but also widely study the various schools of thought and deeply understand the Nine Streams of learning. Moreover, your learning surpasses Zhuang Zhou (a Daoist philosopher) and Laozi (the founder of Daoism), and your literary talent surpasses Li Si (a Legalist philosopher) and Sima Xiangru. You emulate the simplicity of the Two Ges (Ge Boqiu and Ge Xuan) and study the deceptive writings of the Three Zhangs (Zhang Ling, Zhang Heng, and Zhang Jiao), admire the reclusive lives of Chao Fu and Xu You, and follow in the footsteps of the Four Whiteheads of Mount Shang (recluses who advised the Han emperor). You live in seclusion on Mount Zitai, leisurely and content, and retreat to Qingxi to sing and chant. Your carefree and unrestrained spirit is like that of Huiyuan; your magnanimity can be compared to that of Dao Rong. When the situation was critical and the moral principles were declining, you returned to the Buddhist order and came to the upper country. Seeing Fu Yi's arrogance and simplicity, you have already written the 'Treatise on Destroying Heresy'. Encountering the erroneous words of the Liu and Li families, you will revise and debate. The sutras say that a Dharma-protecting Bodhisattva should be like this. In the past, I only heard of such a person, but now I have seen one with my own eyes. However, I, your disciple, am incompetent and hold an official position, and I am truly ashamed of my lack of talent. I have been promoted beyond my abilities, and I am deeply ashamed of the position of Aheng (referring to Yi Yin, a capable minister). The books say that I am a 'master of the sea of writing', but this is truly an exaggeration. Moreover, my family...'
非汲郡。詎有竹簡之書。室異魯邦。理無蝌蚪之字。人殊兩戴世別二冠。五體闃然四部多闕。法師既建覺德之志。嗣提婆之蹤。弟子亦敢獻涓塵以裨嵩壑。謹當詢諸碩德追訪鴻儒。博採所須廣尋其要。亦望親承幾案面奉徽猷。閱盛德之遒華聽長者之餘論。但弟子王事靡暇。遣此代懷。休沐之日即當馳謁。時法師所闕。杜公給而足焉。法師捃道尋儒卒乎先志。論成八軸十有二篇。流詠九州傳之三輔。可謂文彪理炳葉律諧鐘。鬱鬱可觀洋洋盈耳。諒使大羅玉帝。悚懾金闕之中。九府仙君。震𧹞四天之上。改群邪之異轍。革眾迷之惑心。況乎左道黃巾能無傾覆者哉。東宮學士陳子良者。言為世表學冠儒林。矚此論文因為訓誥。敘之云爾。蓋聞。宣尼入夢。十翼之理克彰。伯陽出關。二篇之義爰著。或鉤深系象。或探賾希夷。名言之所不宣。陰陽之所不測。猶能彌綸天地苞括鬼神。道無洽于大千。言未超于域內。況乎法身圓寂妙出有無。至理凝玄跡泯真俗。體絕三相累盡七生。無心即心非色為色。無心即心故能心斯心矣。非色為色故能色斯色矣。虅蛇於是並空。形名所以俱寂。筌蹄之外豈可言乎。若乃西伯拘姜遂顯精微。子長蠶室卒成先志。故易曰。古之作易者。其有憂患乎。論之興焉良有以矣。法師俗姓陳氏。漢太丘長仲弓
之後也。遠祖隨宦遊播遷江左。近因流寓又處荊州隋世入關從師請業。可謂玉移荊岫。皎潔之光彌彰桂徙幽林。芬芳之風更遠。法師應真人之祥。稟黃裳之吉。內該三藏外綜九流。既善緣情尤工體物。篇章婉麗理致遒華。鬱鬱間縟錦之文。飄飄聳凌雲之氣。班賈金玉未可同年。藩陸江湖寧堪方駕。至如莊生墨生之學。黃子老子之書。三清三洞之文。九府九仙之箓。登真隱訣之秘。靈寶度命之儀。吞若胸襟說猶指掌。加以舊習中觀少蘊法華。既有聞持比專著述。運思之外汲引無疲。辯中觀則龍樹可期。談自然則老莊非遠。於是四方雜沓。如歸長者之園。七貴紛綸。若赴華陰之市。固以學侔安遠才邁肇生。實開士之棟樑。法門之墻塹也。乃有道士李仲卿劉進喜等。咸陳管見並作庸文。謗毀正法。在俗人上或生邪信。法師愍其盲瞽恐入泥犁。爰發大悲遂制斯論。可謂鼓茲法海根彼詞峰。碧雞之銳競馳。黃馬之駿爭騖莫不葉墜柯摧云銷霧卷。狀鴻爐之焚纖羽。猶炎景之鑠輕冰。負勝之儔於斯可見。暫歸慈定已破魔軍。聊奮慧刀即降愚賊。佛日於是重暉。法雲由斯廣被。但法師所作詩賦啟頌碑誌章表。大乘教法及破邪論等三十餘卷。在世久傳。然此論文凡八卷十二篇二百餘紙。窮釋老之教源。極品藻之名理。修述多年仍未流佈。
【現代漢語翻譯】 之後也。（遠祖隨宦遊播遷江左）指其先祖隨為官者四處遊歷，最終遷徙到江左（長江下游地區）。 （近因流寓又處荊州）最近因為流離遷徙又居住在荊州。 （隋世入關從師請業）在隋朝時進入關中地區，跟隨老師學習。 （可謂玉移荊岫，皎潔之光彌彰）可以說是美玉從荊山移出，更加彰顯其潔白的光芒。 （桂徙幽林，芬芳之風更遠）如同桂樹從幽深的山林中移植出來，其芬芳的氣息傳播得更遠。 （法師應真人之祥，稟黃裳之吉）法師應驗了真人的祥瑞，秉承了《易經》中『黃裳元吉』的吉祥。 （內該三藏外綜九流）內在通曉佛家三藏，外在綜覽九流百家。 （既善緣情尤工體物）既擅長抒發情感，尤其擅長描繪事物。 （篇章婉麗理致遒華）文章辭藻華麗，義理深刻。 （鬱鬱間縟錦之文，飄飄聳凌雲之氣）文采如同繁盛的錦繡，氣勢飄逸高聳，直衝雲霄。 （班賈金玉未可同年，藩陸江湖寧堪方駕）即使是班固、賈誼這樣的文學大家，也難以相提並論；潘岳、陸機這樣的才子，在法師面前也難以並駕齊驅。 （至如莊生墨生之學，黃子老子之書，三清三洞之文，九府九仙之箓，登真隱訣之秘，靈寶度命之儀，吞若胸襟說猶指掌）至於莊周、墨翟的學說，黃石公、老子的著作，道教三清、三洞的經文，九府、九仙的名錄，登真隱遁的秘訣，靈寶超度儀軌，法師都瞭然于胸，講解起來如同指掌。 （加以舊習中觀少蘊法華，既有聞持比專著述）加上法師過去學習過中觀宗，略微涉獵過《法華經》，既有聽聞受持的功底，又擅長專門的著述。 （運思之外汲引無疲，辯中觀則龍樹可期，談自然則老莊非遠）在思考問題之外，還能不知疲倦地汲取知識，如果辯論中觀，可以與龍樹菩薩相比；如果談論自然，則與老子、莊子相去不遠。 （於是四方雜沓，如歸長者之園，七貴紛綸，若赴華陰之市）因此四方人士紛紛前來，如同歸向長者的庭院；達官貴人絡繹不絕，如同趕赴華陰的集市。 （固以學侔安遠才邁肇生，實開士之棟樑，法門之墻塹也）法師的學識可以與慧遠大師相比，才華超越了僧肇法師，實在是佛教界的棟樑，佛法之門的堅固屏障。 （乃有道士李仲卿劉進喜等，咸陳管見並作庸文，謗毀正法）於是有道士李仲卿、劉進喜等人，都發表了片面的見解，寫了平庸的文章，誹謗正法。 （在俗人上或生邪信，法師愍其盲瞽恐入泥犁）在世俗之人中，或許會產生錯誤的信仰，法師憐憫他們的盲昧無知，擔心他們墮入地獄。 （爰發大悲遂制斯論，可謂鼓茲法海根彼詞峰）於是發起大悲心，撰寫了這部論著，可以說是撼動佛法之海洋，紮根于辭藻之高峰。 （碧雞之銳競馳，黃馬之駿爭騖莫不葉墜柯摧云銷霧卷）如同碧雞的銳利競相奔馳，黃馬的駿馬爭相奔跑，那些誹謗之言無不落葉般墜落，樹枝般摧折，雲霧般消散。 （狀鴻爐之焚纖羽，猶炎景之鑠輕冰，負勝之儔於斯可見）就像巨大的爐子焚燒細小的羽毛，如同炎熱的陽光融化輕薄的冰塊，勝負之勢在這裡可以清楚地看到。 （暫歸慈定已破魔軍，聊奮慧刀即降愚賊）稍微進入慈定，就已經摧毀了魔軍；稍微揮動智慧之劍，就降伏了愚癡的賊寇。 （佛日於是重暉，法雲由斯廣被）佛法的太陽因此重新煥發光輝，佛法的慈雲由此廣泛覆蓋。 （但法師所作詩賦啟頌碑誌章表，大乘教法及破邪論等三十餘卷，在世久傳）但是法師所作的詩賦、啟頌、碑文、墓誌、章表，以及大乘教法和破邪論等三十多卷，在世間流傳已久。 （然此論文凡八卷十二篇二百餘紙，窮釋老之教源，極品藻之名理，修述多年仍未流佈）然而這部論文共有八卷十二篇，兩百多頁，窮盡了佛教和道教的教義根源，詳盡地闡述了品評和藻飾的精妙道理，經過多年的修訂撰寫，仍然沒有廣泛流傳。
【English Translation】 After that, (Yuanzu sui huan you boqian Jiangzuo) refers to his ancestors who traveled around with officials and eventually moved to Jiangzuo (the lower reaches of the Yangtze River). (Jin yin liuyu you chu Jingzhou) Recently, due to displacement, they resided in Jingzhou again. (Sui shi ru guan cong shi qing ye) During the Sui Dynasty, he entered the Guanzhong area and studied with a teacher. (Kewei yu yi Jingxiu, jiaojie zhi guang mi zhang) It can be said that the beautiful jade is moved from Mount Jing, further highlighting its pure white light. (Gui xi you lin, fenfang zhi feng geng yuan) Like a cassia tree transplanted from a secluded forest, its fragrant scent spreads even further. (Fashi ying zhenren zhi xiang, bing huangshang zhi ji) The Dharma Master embodies the auspiciousness of a true person and inherits the auspiciousness of 'Huangshang Yuanji' in the 'Book of Changes'. (Nei gai sanzang wai zong jiuliu) Inwardly, he is proficient in the Buddhist Tripitaka; outwardly, he has a comprehensive understanding of the Nine Schools of thought. (Ji shan yuanqing you gong tiwu) He is not only good at expressing emotions but also particularly skilled at depicting things. (Pianzhang wanli lizhi qiuhua) The articles are beautifully worded and the principles are profound. (Yuyu jian rujin zhi wen, piaopiao song lingyun zhi qi) The writing is like flourishing brocade, and the momentum is elegant and towering, soaring into the clouds. (Ban Jia jinyu wei ke tong nian, Fan Lu jianghu ning kan fang jia) Even literary masters like Ban Gu and Jia Yi cannot be compared with him; talented scholars like Pan Yue and Lu Ji cannot be mentioned in the same breath. (Zhi ru Zhuang Sheng Mo Sheng zhi xue, Huang Zi Lao Zi zhi shu, San Qing San Dong zhi wen, Jiu Fu Jiu Xian zhi lu, Deng Zhen Yin Jue zhi mi, Ling Bao Du Ming zhi yi, tun ruo xiongjin shuo you zhizhang) As for the doctrines of Zhuang Zhou and Mo Di, the works of Huang Shigong and Lao Tzu, the scriptures of the Three Purities and Three Caves of Taoism, the registers of the Nine Mansions and Nine Immortals, the secrets of ascending to truth and seclusion, and the rituals of Lingbao salvation, the Dharma Master understands them all thoroughly, explaining them as easily as pointing to his palm. (Jia yi jiu xi Zhongguan shao yun Fahua, ji you wen chi bi zhuan zhushu) In addition, the Dharma Master has previously studied the Madhyamaka school and slightly touched upon the 'Lotus Sutra'. He not only has a foundation in hearing and upholding but is also skilled in specialized writing. (Yunsi zhi wai jiyin wu pi, bian Zhongguan ze Longshu ke qi, tan Ziran ze Lao Zhuang fei yuan) In addition to thinking about problems, he can tirelessly absorb knowledge. If debating Madhyamaka, he can be compared to Nagarjuna Bodhisattva; if discussing nature, he is not far from Lao Tzu and Zhuangzi. (Yu shi sifaang zada, ru gui changzhe zhi yuan, qi gui fenlun, ruo fu Huayin zhi shi) Therefore, people from all directions flock to him, as if returning to the courtyard of an elder; dignitaries come in an endless stream, as if rushing to the market of Huayin. (Gu yi xue mou Anyuan cai mai Zhaosheng, shi kaishi zhi dongliang, famen zhi qiangqian ye) The Dharma Master's knowledge can be compared to Master Huiyuan, and his talent surpasses Dharma Master Sengzhao. He is truly a pillar of the Buddhist community and a solid barrier for the Dharma gate. (Nai you daoshi Li Zhongqing Liu Jinxi deng, xian chen guan jian bing zuo yong wen, banghui zhengfa) Thereupon, Taoists Li Zhongqing, Liu Jinxi, and others all expressed their one-sided views and wrote mediocre articles, slandering the true Dharma. (Zai su ren shang huo sheng xie xin, fashi min qi manggu kong ru nili) Among the laity, perhaps wrong beliefs will arise. The Dharma Master pities their ignorance and fears that they will fall into hell. (Yuan fa dabei sui zhi si lun, kewei gu zi fahai gen bi cifeng) Therefore, he aroused great compassion and wrote this treatise, which can be said to shake the ocean of Dharma and take root in the peak of rhetoric. (Bi ji zhi rui jing chi, huang ma zhi jun zheng wu mo bu ye zhui ke cui yun xiao wu juan) Like the sharpness of the blue rooster racing, the swiftness of the yellow horse galloping, those slanderous words all fall like fallen leaves, break like branches, and dissipate like clouds and mist. (Zhuang honglu zhi fen xianyu, you yan jing zhi shuo qingbing, fushu zhi chou yu si ke jian) Just like a huge furnace burning tiny feathers, like the hot sun melting thin ice, the momentum of victory and defeat can be clearly seen here. (Zan gui ciding yi po mojun, liao fen hui dao ji xiang yu zei) Slightly entering into loving-kindness samadhi, he has already destroyed the demon army; slightly wielding the sword of wisdom, he has subdued the foolish bandits. (Fo ri yu shi chong hui, fa yun you si guang bei) The sun of Buddhism therefore shines again, and the clouds of Dharma are widely covered. (Dan fashi suo zuo shifu qisong beizhi zhangbiao, dacheng jiaofa ji po xie lun deng sanshi yu juan, zai shi jiu chuan) However, the Dharma Master's poems, odes, inscriptions, epitaphs, memorials, and other writings, as well as Mahayana teachings and treatises refuting heresy, totaling more than thirty volumes, have been circulating in the world for a long time. (Ran ci lunwen fan ba juan shi'er pian erbai yu zhi, qiong Shi Lao zhi jiao yuan, ji pinzao zhi mingli, xiushu duonian reng wei liubu) However, this thesis has a total of eight volumes, twelve chapters, and more than two hundred pages, exhausting the doctrinal sources of Buddhism and Taoism, and elaborating on the subtle principles of evaluation and rhetoric. After many years of revision and writing, it has still not been widely circulated.
昔秦孝公聽說帝而寐。聞談霸而興。陽春和寡深可悲嘆。但法師所述內外並該。恐好事後生致有未喻。弟子穎川陳子良者。近申頂禮從而問津。爛然溢目。若明月之入懷。寂乎應機譬寶珠之燭物。既悟四衢之幻。便息百城之遊。於是啟所未聞。聊為註解。庶將來同好。幸詳其致焉。貞觀元年。文帝舍大和宮。奉為。
高祖置龍田寺。既而山泉勝美。棲心是寄。而法師雅好美之。乃徙居焉。七年春二月。有太子中舍人辛谞。設難二條。以問紀國寺僧釋慧凈。凈時因著折疑論以答辛谞。論在續高僧傳。凈時以所著論呈法師。法師答凈書曰。近覽所報辛中舍人折疑論。詞義包舉比喻超絕。璀璨眩離朱之目。鏗鏘駭師曠之耳。固以妙盡環中詞殫辯囿。譬玉衡之齊七政。猶溟海之統百川。煥煥乎魏魏乎。言過視聽之外。理出思議之表。足可以杜諸見之門。開得意之路者也。至如住無所住兼修之義在焉。為無所為濟應之功弘矣。將令守雌顏厚獨善。靦容乃理異之顯哉。豈玄同之可得。夫立象以表意。得意則像忘。若忘其所忘。則彼此之情斯泯。非忘其所忘。則小大之殊有異。是知日月既出。無用爝火之光。時雨既降。何煩浸灌之澤。故云。彼此可忘非無彼此也。故吾去也。因故去而辯無常。新吾來也。藉新來以談緣起。非新
【現代漢語翻譯】 現代漢語譯本： 昔日秦孝公聽聞談論帝王之道而昏昏欲睡，聽聞談論霸業之道而精神振奮。陽春白雪，知音難覓，實在令人深感悲嘆。但法師所講述的內容，內外兼備，恐怕後來的好事者會有不理解的地方。我的弟子穎川人陳子良，最近恭敬地前來請教，所見內容光彩奪目，如同明月入懷；寂靜而又能應機說法，好比寶珠照亮萬物。他已經領悟了四通八達的道路皆是虛幻，便停止了在各個城池間的遊歷。於是，他啟迪我講解他未曾聽聞的道理，我姑且為此作註解，希望將來有共同愛好的人，能夠詳細瞭解其中的含義。貞觀元年，文帝居住在大和宮，我奉命為他講解佛法。
高祖皇帝建立了龍田寺。後來發現這裡的山泉非常優美，便想把心安頓寄託於此。而法師也非常喜歡這裡的美景，於是搬遷到這裡居住。貞觀七年春天二月，有太子中舍人辛谞，提出了兩條難題，來請教紀國寺的僧人釋慧凈。慧凈當時因此撰寫了《折疑論》來回答辛谞。這篇文章收錄在《續高僧傳》中。慧凈當時將所著的論文呈給法師。法師回覆慧凈的書信說：『最近拜讀了您呈報的回覆辛中舍人的《折疑論》，文辭和義理都包羅廣泛，比喻非常超絕，璀璨奪目，讓離朱（古代視力極好的人）也眼花繚亂；鏗鏘有力，讓師曠（古代著名的音樂家）也感到震驚。確實已經巧妙地窮盡了事物的本質，用盡了辯論的技巧。好比玉衡星用來校正七政星的執行，又好比大海統領百川。光輝燦爛，氣勢雄偉。言語超出了視聽的範圍，道理超出了思議的範疇。足以堵塞各種錯誤的見解，開闢通往領悟真理的道路。至於『住無所住』和『兼修』的意義就在其中了，『為無所為』和『濟應』的功德也弘揚開來了。將要使人堅守柔弱，保持敦厚，獨自修善，謙虛謹慎，這正是道理差異的顯現啊！難道是玄妙的同一性能輕易得到的嗎？設立形象是爲了表達意義，領悟了意義就應該忘記形象。如果忘記了所要忘記的，那麼彼此的差別和情感就會消失。如果不忘記所要忘記的，那麼大小的差別就會存在。由此可知，太陽和月亮已經出來了，就沒有必要再用小火把的光芒；及時雨已經降臨了，何必再用浸泡灌溉的恩澤。所以說，『彼此可以忘記，並非沒有彼此』。所以我離開了。因為過去的離去而闡明無常的道理，新的我到來了，憑藉新的到來而談論緣起。並非是新的。』 English version: In the past, when Duke Xiao of Qin heard discussions about the way of emperors, he would fall asleep; when he heard discussions about the way of hegemony, he would be invigorated. Like 'Yangchun White Snow', finding a kindred spirit is difficult, which is truly lamentable. However, what the Dharma master has described encompasses both the internal and external aspects, and I fear that later enthusiasts may not understand it. My disciple, Chen Ziliang of Yingchuan (place name), recently came respectfully to seek guidance, and what he saw was dazzling, like a bright moon entering his embrace; silent yet responsive to the occasion, like a precious jewel illuminating all things. He has already realized that the four thoroughfares (representing all paths) are illusory, and has ceased his travels between various cities. Therefore, he prompted me to explain the principles he had not heard before, and I will tentatively annotate them for this purpose, hoping that future enthusiasts will be able to understand their meaning in detail. In the first year of Zhenguan (era name), Emperor Wen resided in the Dahe Palace, and I was ordered to explain the Dharma to him.
Emperor Gaozu established the Longtian Temple. Later, he discovered that the mountain springs here were very beautiful, and he wanted to settle his mind and entrust it to this place. And the Dharma master also greatly appreciated the beauty of this place, so he moved here to reside. In the spring of the seventh year of Zhenguan, in the second month, Xin Xu (name), a secretary of the Crown Prince, raised two difficult questions to ask the monk Shi Huijing (name) of Jiguo Temple. Huijing then wrote the 'Treatise on Resolving Doubts' to answer Xin Xu. This article is included in the 'Continued Biographies of Eminent Monks'. Huijing then presented his treatise to the Dharma master. The Dharma master replied in a letter to Huijing: 'Recently, I read the 'Treatise on Resolving Doubts' that you submitted in response to Secretary Xin. The words and principles are all-encompassing, and the metaphors are extremely outstanding, so dazzling that even Li Zhu (a person with exceptionally good eyesight in ancient times) would be dazzled; so sonorous that even Shi Kuang (a famous musician in ancient times) would be shocked. Indeed, it has skillfully exhausted the essence of things and used up the techniques of debate. It is like the Jade Balance (a star) used to correct the movements of the Seven Luminaries (planets), and like the sea that governs all rivers. It is brilliant and majestic. The words are beyond the scope of hearing and seeing, and the principles are beyond the realm of thought. It is sufficient to block all erroneous views and open the path to understanding the truth. As for the meaning of 'dwelling without dwelling' and 'concurrent cultivation' is contained within it, and the merits of 'acting without acting' and 'responding to needs' are also promoted. It will cause people to adhere to gentleness, maintain sincerity, cultivate goodness alone, and be humble and cautious, which is precisely the manifestation of the difference in principles! How can the mysterious sameness be easily obtained? Establishing images is to express meaning, and forgetting the image should follow understanding the meaning. If what should be forgotten is forgotten, then the differences and emotions between each other will disappear. If what should be forgotten is not forgotten, then the differences between large and small will exist. From this, it can be known that since the sun and moon have already come out, there is no need to use the light of small torches; since timely rain has already fallen, why bother with the grace of soaking irrigation. Therefore, it is said, 'Each other can be forgotten, but it is not that there is no each other.' Therefore, I am leaving. Because of the past departure, I explain the principle of impermanence; the new me has arrived, relying on the new arrival to discuss the arising of conditions. It is not new.'
【English Translation】 English version: In the past, when Duke Xiao of Qin heard discussions about the way of emperors, he would fall asleep; when he heard discussions about the way of hegemony, he would be invigorated. Like 'Yangchun White Snow', finding a kindred spirit is difficult, which is truly lamentable. However, what the Dharma master has described encompasses both the internal and external aspects, and I fear that later enthusiasts may not understand it. My disciple, Chen Ziliang of Yingchuan (place name), recently came respectfully to seek guidance, and what he saw was dazzling, like a bright moon entering his embrace; silent yet responsive to the occasion, like a precious jewel illuminating all things. He has already realized that the four thoroughfares (representing all paths) are illusory, and has ceased his travels between various cities. Therefore, he prompted me to explain the principles he had not heard before, and I will tentatively annotate them for this purpose, hoping that future enthusiasts will be able to understand their meaning in detail. In the first year of Zhenguan (era name), Emperor Wen resided in the Dahe Palace, and I was ordered to explain the Dharma to him. Emperor Gaozu established the Longtian Temple. Later, he discovered that the mountain springs here were very beautiful, and he wanted to settle his mind and entrust it to this place. And the Dharma master also greatly appreciated the beauty of this place, so he moved here to reside. In the spring of the seventh year of Zhenguan, in the second month, Xin Xu (name), a secretary of the Crown Prince, raised two difficult questions to ask the monk Shi Huijing (name) of Jiguo Temple. Huijing then wrote the 'Treatise on Resolving Doubts' to answer Xin Xu. This article is included in the 'Continued Biographies of Eminent Monks'. Huijing then presented his treatise to the Dharma master. The Dharma master replied in a letter to Huijing: 'Recently, I read the 'Treatise on Resolving Doubts' that you submitted in response to Secretary Xin. The words and principles are all-encompassing, and the metaphors are extremely outstanding, so dazzling that even Li Zhu (a person with exceptionally good eyesight in ancient times) would be dazzled; so sonorous that even Shi Kuang (a famous musician in ancient times) would be shocked. Indeed, it has skillfully exhausted the essence of things and used up the techniques of debate. It is like the Jade Balance (a star) used to correct the movements of the Seven Luminaries (planets), and like the sea that governs all rivers. It is brilliant and majestic. The words are beyond the scope of hearing and seeing, and the principles are beyond the realm of thought. It is sufficient to block all erroneous views and open the path to understanding the truth. As for the meaning of 'dwelling without dwelling' and 'concurrent cultivation' is contained within it, and the merits of 'acting without acting' and 'responding to needs' are also promoted. It will cause people to adhere to gentleness, maintain sincerity, cultivate goodness alone, and be humble and cautious, which is precisely the manifestation of the difference in principles! How can the mysterious sameness be easily obtained? Establishing images is to express meaning, and forgetting the image should follow understanding the meaning. If what should be forgotten is forgotten, then the differences and emotions between each other will disappear. If what should be forgotten is not forgotten, then the differences between large and small will exist. From this, it can be known that since the sun and moon have already come out, there is no need to use the light of small torches; since timely rain has already fallen, why bother with the grace of soaking irrigation. Therefore, it is said, 'Each other can be forgotten, but it is not that there is no each other.' Therefore, I am leaving. Because of the past departure, I explain the principle of impermanence; the new me has arrived, relying on the new arrival to discuss the arising of conditions. It is not new.'
非故。熏修之義莫成。無繕無刻。美惡之功孰著。蓋藉以生滅破彼斷常之迷。寄以因果。示其中觀之路。斷常見息。則弱喪同歸。中觀理融。則真如自顯。或談業理以明熏習。乍開報分以釋自然。意出言端旨超文外。報分有在。鳧鶴不亡其短長。業理相因。蟬蜂各任其飛化。可謂于無名相中。假名相說。體真會俗。豈不然歟。詳中舍人天挺之才。未若上人盡理之說。子期可慚于喪偶。顏生有愧其坐忘。可以息去取之兩端。泯顛沛之一致。楚既得之齊亦未為失也。法師博物不群智慧無限。當今獨步即日棟樑。既為眾所知識。實亦名稱普聞。加以累謁金門頻登上席。扇玄風于鶴鑰。振法鼓于龍樓。七貴挹其波瀾。五師推其神俊。既聳垂天之翼。又縱橫海之鱗。支遁之匹王何。寧堪並駕。帛祖之方嵇阮。未足連衡。用古儔今。君有之矣。
琳謝病南山棲心幽谷。非出非處。蕩慮于風雲。無見無聞。寄情于泉石。遇觀名作實遣煩憂乍覽瓊章用祛痼疾。俳徊吟諷循環卷舒奉蘊懷袖之中。不覺紙勞字故。略申片意謹此白書。遲遇後生更開未喻。琳不量愚管輕述鄙懷。敢欲有酬以麻續線。因著齊物論焉。其詞曰。蒙示辛中舍人二問。詞旨宏贍理致幽絕。既開義府特耀文鋒。舉佛性平等之談。引群生各解之說。陳彼此之兩難。歸
玄同之一門。非夫契彼環中。孰能為茲高論。美則美矣。疑且疑焉。何者。尋上皇垂範。始流先覺之名。法王應物。爰標佛陀之號。智慧者蓋分別之小術。般若者乃無知之大宗。分別緣起。所以強稱先覺。無知性寂。於是假謂佛陀。分別既于外有數。無知亦于內無心。于外有數。分別之見不忘。于內無心。誘引之功莫匱。甚秋毫之方巨岳。逾尺鷃之比大鵬。此不可同年而語矣。莊生云。吾忘其是非。非忘彼此。庸詎然乎。所謂小智不及大智。小年不及大年。唯彭祖之特聞。非眾人之所達也。況三世之理不差。二諦之門可驗。是以聖立因果。凡夫有得聖之期。道稱自然。學者無成道之益。從微至著。憑繕刻而方妍。乘因趣果。賴熏修而始見。彼既知而故問。余亦述而略答。詳夫一音普被弱喪。由是同歸四智。廣覃真如。以之自顯也。自顯也者唯微唯彰。同歸也者孰來孰去。蓋知隨業受報。二鳥不嫌其短長。因濕致生。兩蟲無擇其飛化。不在待與不待。明即待之非待矣。請試論之。昔闞澤有言曰。孔老法天不敢違天。諸天法佛不敢違佛。至如洪範九疇承天制用。上方十善奉佛慈風。若將孔老以匹聖尊。可謂子貢賢于仲尼。跛鱉凌于駿驥。欲觀渤海返玩涓流。何異蔽目而視毛端。卻行而求前路。非所應也。且王道周顗宰輔之
冠蓋。王蒙謝尚人倫之羽儀。次則郄超王謐劉璆謝容等。並江左英彥。七十餘人皆學綜九流才映千古。咸言性靈真要。可以持身濟俗者。莫過乎釋氏之教也。至如宋文帝與何尚之等亦有此談。如其宇內並遵斯要。吾當坐致太平矣。又云。十善暢則人天興。五戒行則鬼畜省。其實濟世之玄范。豈造次而可論乎。中舍人學富才高文華理峻。秦懸一字蜀掛千金。法琳徒礪鉛刀何敢當奇麗也。
唐護法沙門法琳別傳捲上 大正藏第 50 冊 No. 2051 唐護法沙門法琳別傳
唐護法沙門法琳別傳卷中
京弘福道場釋彥琮撰
貞觀十一年春正月。
帝欲宣暢祖風遵嵩本系。爰發
明詔頒告黎元云。老君垂範。義在於清虛。釋迦貽訓。理存於因果。論其教也。汲引之跡殊途。求其宗也。弘益之風齊致。然則大道之興。肇于遂古。源出無名之始。事高有形之表。邁兩儀而執行。包萬物而亭育。故能經邦致治返樸還淳。至如佛教之興基於西域。爰自東漢方被中華。神變之理多方。報應之緣匪一。暨乎近世崇信滋深。人冀當年之福。家懼來生之禍。由是滯俗者。聞玄宗而大笑。好異者望真諦而爭歸。始波涌于閭里。終風靡于朝庭。遂使殊俗之典。郁為眾妙之先。諸夏之教。翻居一乘之
【現代漢語翻譯】 現代漢語譯本：達官顯貴，如王蒙、謝尚，都是人中翹楚。其次是郄超、王謐、劉璆、謝容等人，都是江東的英才俊傑。七十餘人，都學識淵博，才華橫溢。他們都說，修身濟世最重要的，莫過於佛教的教義了。至於宋文帝與何尚之等人，也有同樣的看法。如果天下都能遵循這個道理，我就能安坐而致太平了。又說，如果十善得到弘揚，人道和天道就會興盛；如果五戒得到遵守，地獄道和畜生道就會減少。這實在是濟世的精妙法則，豈能隨便議論呢？中舍人學富五車，才高八斗，文采華麗，義理深刻，如同秦國的懸賞一字千金，蜀地的文賦價值連城。法琳只不過是磨礪鉛刀，怎敢與你們的奇麗文采相比呢？
唐護法沙門法琳別傳捲上 大正藏第 50 冊 No. 2051 唐護法沙門法琳別傳
唐護法沙門法琳別傳卷中
京弘福道場釋彥琮撰
貞觀十一年春正月。
皇帝想要宣揚祖先的遺風，遵循嵩山的根本。於是頒佈明詔，昭告天下百姓說：『老君（指老子，道教創始人）的教誨，在於清靜虛無；釋迦（指釋迦牟尼，佛教創始人）的教導，在於因果報應。從教義上來說，汲引眾生的途徑不同；從宗旨上來說，弘揚利益的風尚是一致的。』如此說來，大道的興起，始於遠古，源頭出自無名之始，事理高於有形之表，執行于天地之間，包容萬物而使其生長。所以能夠治理國家，使民風淳樸。至於佛教的興起，基於西域（指古代印度），從東漢開始傳入中華。神變的道理多種多樣，報應的因緣也不止一種。到了近代，崇信佛教的人越來越多，人們希望得到當年的福報，害怕來生的災禍。因此，那些思想保守的人，聽到玄妙的佛理就大笑；那些喜歡標新立異的人，盼望真諦（指佛教真理）而爭相歸附。起初，這股風潮在民間涌動，最終蔓延到朝廷。於是，外來的宗教經典，成爲了各種玄妙之道的首要，而華夏的儒家經典，反而居於次要地位。
【English Translation】 English version: Dignitaries and nobles, such as Wang Meng and Xie Shang, were paragons of human virtue. Following them were figures like Qie Chao, Wang Mi, Liu Qiu, and Xie Rong, all outstanding talents from Jiangzuo (the area south of the Yangtze River). More than seventy of them, all with extensive knowledge and exceptional talent, agreed that nothing was more important for self-cultivation and benefiting the world than the teachings of Buddhism. Even Emperor Wen of Song and He Shangzhi held similar views. If the whole world could follow this principle, I could sit back and achieve peace. Furthermore, it was said that if the Ten Virtues (十善) were promoted, the realms of humans and gods would flourish; if the Five Precepts (五戒) were observed, the realms of hell and animals would diminish. This is truly a profound principle for benefiting the world; how can it be casually discussed? The Zhong Sheren (中舍人, a court official) is learned and talented, with brilliant writing and profound reasoning, like the Qin Dynasty's reward of a thousand gold pieces for a single word, and the priceless value of Shu's literary works. Falin (法琳) is merely sharpening a lead knife; how dare he compare to your magnificent literary talent?
A Separate Biography of Dharma Master Falin, Protector of the Dharma of the Tang Dynasty, Volume 1 Taisho Tripitaka Volume 50, No. 2051, A Separate Biography of Dharma Master Falin, Protector of the Dharma of the Tang Dynasty
A Separate Biography of Dharma Master Falin, Protector of the Dharma of the Tang Dynasty, Volume 2
Composed by Monk Yanzong of Hongfu Monastery in the Capital
Spring, the first month of the eleventh year of the Zhenguan era (637 AD).
The Emperor (referring to Emperor Taizong of Tang) wished to promote the ancestral traditions and follow the fundamental principles of Mount Song (嵩山, a sacred mountain in China). Therefore, he issued a clear edict, announcing to the people: 'Laojun (老君, referring to Lao Tzu, the founder of Taoism)'s teachings lie in purity and emptiness; Shakya (釋迦, referring to Shakyamuni Buddha, the founder of Buddhism)'s teachings lie in cause and effect. In terms of doctrines, the paths to guide sentient beings are different; in terms of purpose, the styles of promoting benefit are the same.' Thus, the rise of the Great Way (大道, referring to Taoism) began in ancient times, originating from the beginning of the nameless, and its principles are higher than the form of the tangible, operating between heaven and earth, encompassing all things and nurturing their growth. Therefore, it can govern the country and restore the simplicity of the people. As for the rise of Buddhism, it is based in the Western Regions (西域, referring to ancient India), and it entered China from the Eastern Han Dynasty. The principles of miraculous transformations are diverse, and the causes and conditions of karmic retribution are not singular. In recent times, the belief in Buddhism has deepened, and people hope to receive blessings in this life and fear misfortune in the next. Therefore, those who are stuck in conventional thinking laugh at the profound Buddhist doctrines; those who like novelty eagerly seek the True Meaning (真諦, referring to the truth of Buddhism) and rush to embrace it. Initially, this trend surged in the villages, and eventually it spread to the court. Thus, the scriptures of foreign religions have become the foremost of all mysterious paths, while the teachings of the Chinese classics have been relegated to a secondary position.'
后。流遁忘返于茲累代。朕夙夜夤畏緬惟至道。思革前弊納諸軌物。況朕之本系出自柱下。鼎祚克昌。既憑上德之慶。天下大定。亦賴無為之功。宜有解張闡茲玄化。自今已后齊供行立至於講論。道士女官。可在僧尼之前。庶敦本系之化。暢於九有。尊祖宗之風。貽諸萬葉。時京邑僧眾。咸詣
闕庭上表。乃推法師為表曰。琳年迫桑榆。始逢太平之世。貌侵蒲柳。方值聖明之君。竊聞。子見一善必獻其父。臣見一善必獻其主。臣子于君父。敢不盡心者焉。何者父有諍子。身不陷於不義。士有諍友。身不離於令名。琳等雖預出家。仍在臣子之列。有犯無隱敢不陳之伏見
詔書。國家本系出自柱下。尊祖之風形乎前典。頒告天下無得而稱。令道士等處僧尼之上。奉以周旋豈敢拒詔。尋老君垂範治國治家。所佩服章亦無改易。清虛卓志與世不群。不立觀宇不領門徒。處柱下以全真。隱龍德而養性。智者見之謂之智。愚者見之謂之愚。非魯司寇莫之能識。今之道士不遵其法。所著冠服。並是黃巾之餘。本非老君之裔。行三張之穢術。棄五千之妙門。反同張禹漫行章句。從漢魏已來。常以鬼道化于浮俗。妄托老君之後。實是左道之苗。若位在僧尼之上。誠恐涇渭同流。有損國化。若不陳奏。何以表臣子之情。謹錄道
經及漢魏諸史。佛先道后之事如左。伏願
天慈曲垂聽覽。其時表奏。
帝遣中書侍郎岑文字。宣口敕云。語諸僧等。明詔既下。如也不伏。國有嚴科。法師飲氣吞聲。顧謂諸僧曰。帝在九重聖顏難睹。縱慾牽衣折檻。亦乃無由。未若踵武屈原棲遑草野。結蘭為珮清白自居焉。后十三年秋九月。有黃巾秦世英者。薄閑醮禁粗解醫方。挾伎術以佞時。因得志于儲后。陰陳法師之論言訕謗皇宗。毀黷先人。罪當誷上。帝乃赫然斯怒。沙汰僧尼。敕遣緇徒並依遺教。其法琳既訕謗朕之宗系。宜即推繩。必也無辭國有刑憲。而法師鼓騰毛羽思奮雲霄。不待追徴自之衙府。群寮承主上之意。勘刻法師。囚禁州庭。縶之縲紲。司空毛明素。佇聆法師清閑。每常想見其人。既屬幽居。致詩於法師曰。冶長倦縲紲。韓安嘆死灰。始驗山中木。方知貴不材。法師辱素詩而謝曰。貧道識性搗昧。輒不自涯。狂簡斐然。上忤
天聽。未能自殞。茍存余息。而公賜垂清玩。琳寧緘默者哉。力拙課虛酬之云爾。叔夜嗟幽憤。陳思苦責躬。在余今失候。枉與古人同。草深難見日。松迥易來風。因言得意者。誰復免窮通。毛明素矚法師詩。而驚異焉請結三益篤意二難。素曰。嗟乎相知之晚也。冬十月癸亥。因興善寺大乘饋珍饌於法
【現代漢語翻譯】 現代漢語譯本：
這些是關於經書以及漢魏時期的史書的記載。關於佛在道之前的事情記載在下面。希望
上天慈悲能夠垂聽並採納。當時上奏的內容是：
皇帝派遣中書侍郎岑文字，傳達口頭詔令說：『告訴各位僧人，既然明詔已經下達，如果還不服從，國家自有嚴厲的刑罰。』法師（法琳）只能忍氣吞聲，回頭對眾僧說：『皇帝身處深宮，聖顏難以見到，即使想要拉住他的衣袖或者撞擊欄桿，也是沒有辦法的。不如效仿屈原，隱居在荒野，用蘭草結成佩飾，保持自身的清白。』
十三年後秋季九月，有個叫秦世英的黃巾道士，略懂一些祭祀禁忌和粗淺的醫術，憑藉這些伎倆來諂媚權貴，因此得到了儲君的賞識。他暗中進言，誹謗法師的言論是詆譭皇室宗親，褻瀆先人，罪當欺君。皇帝勃然大怒，下令整頓僧尼，命令僧侶們都遵循遺教。至於法琳，既然他誹謗朕的宗室，就應該立即追究，如果他拒不認罪，國家自有刑法。』
而法師（法琳）卻像要鼓動翅膀，思想要飛向雲霄一樣，不等朝廷來逮捕，自己就去了衙門。官員們揣摩皇帝的心意，審訊拷打法師，將他囚禁在州府的監獄裡，用繩索捆綁起來。司空毛明素，一直仰慕法師的清高，常常想見到他。既然法師被囚禁，就寫詩給法師說：『王冶被囚禁而感到疲倦，韓安像死灰一樣嘆息。現在才驗證了山中的樹木，才知道珍貴的是不成材的。』
法師（法琳）回覆毛明素的詩說：『貧道見識愚昧，常常不自量力，狂妄輕率，冒犯了皇上的聖聽，沒能自我了斷，茍延殘喘。而您卻賜予我清雅的詩作，我怎麼能保持沉默呢？只能勉強寫詩來回復您。』像孫叔敖那樣悲嘆幽禁的憤懣，像曹植那樣痛苦地責備自己。如今我失去了時機，白白地和古人一樣了。草木茂盛難以見到陽光，松樹高遠容易迎來清風。因此說得意的人，誰又能免於窮困呢？』
毛明素讀了法師的詩，感到非常驚異，請求與法師結交為『三益友』，並虛心請教『二難』。毛明素說：『唉，真是相見恨晚啊！』冬季十月癸亥日，因為興善寺的大乘僧人向毛明素饋贈珍貴的食物。
【English Translation】 English version:
These are records from scriptures and historical texts of the Han and Wei dynasties. The events concerning Buddha before Tao are recorded below. It is hoped that
Heavenly compassion will listen and accept. The content of the memorial at that time was:
The Emperor dispatched the Secretary of the Imperial Secretariat, Cen Wenben (岑文字, personal name), to convey an oral edict, saying: 『Tell all the monks that since the clear decree has been issued, if they still do not submit, the country has strict laws.』 The Dharma Master (Falin, 法琳) could only swallow his anger and said to the monks: 『The Emperor is in the deep palace, and his sacred face is difficult to see. Even if we wanted to pull on his sleeves or strike the railing, there is no way. It is better to imitate Qu Yuan (屈原, a famous poet), living in the wilderness, making orchids into ornaments, and maintaining our own purity.』
Thirteen years later, in the ninth month of autumn, there was a Yellow Turban Taoist named Qin Shiying (秦世英, personal name), who knew a little about sacrificial taboos and rudimentary medical skills. He used these skills to flatter the powerful, and thus gained the appreciation of the Crown Prince. He secretly slandered the Dharma Master's remarks as defaming the imperial family and desecrating the ancestors, a crime of deceiving the Emperor. The Emperor was furious and ordered the rectification of monks and nuns, ordering the monks to follow the teachings of the past. As for Falin, since he slandered the imperial family, he should be immediately investigated. If he refuses to confess, the country has its own laws.』
But the Dharma Master (Falin) seemed to be flapping his wings, his thoughts soaring to the clouds, and without waiting for the court to arrest him, he went to the yamen himself. The officials, understanding the Emperor's intentions, interrogated and tortured the Dharma Master, imprisoning him in the state prison and binding him with ropes. Sikong (司空, Minister of Works) Mao Mingsu (毛明素, personal name), had always admired the Dharma Master's integrity and often wanted to see him. Since the Dharma Master was imprisoned, he wrote a poem to him, saying: 『Wang Zhi (王冶, personal name) is tired of being imprisoned, and Han An (韓安, personal name) sighs like dead ashes. Now we have verified the trees in the mountains, and we know that the valuable ones are those that are not timber.』
The Dharma Master (Falin) replied to Mao Mingsu's poem, saying: 『This poor monk's knowledge is foolish and often overestimates himself, being arrogant and rash, offending the Emperor's sacred hearing, and failing to end his own life, barely surviving. But you have given me elegant poems, how can I remain silent? I can only write poems to reply to you.』 Like Sun Shuao (孫叔敖, personal name) lamenting the resentment of imprisonment, like Cao Zhi (曹植, personal name) painfully blaming himself. Now I have lost the opportunity, and I am in vain like the ancients. The grass is lush and it is difficult to see the sun, and the pine trees are far away and easily welcome the breeze. Therefore, those who are proud, who can escape poverty?』
Mao Mingsu read the Dharma Master's poem and was very surprised. He asked to become a 『three beneficial friends』 with the Dharma Master and humbly asked for advice on the 『two difficulties』. Mao Mingsu said: 『Alas, it is really a pity that we met so late!』 On the day of Guihai (癸亥, a day in the Chinese sexagenary cycle) in the tenth month of winter, because the Mahayana monks of Xingshan Temple (興善寺, name of a temple) presented Mao Mingsu with precious food.
師。法師致書謝曰。辱赍朝餐虔誠跪受。非直光鮮玉液。仰亦香奪蘭芬。戢荷仰仁恕之流。滋味輟虛羸之弊。幸甚幸甚。伏惟大眾動止。與時休泰也。琳實不才叨簉緇侶。方圓倚伏無所自容。不能拔萃出羣。卒致危身之敗。不能和光同滓。終罹無狀之辜。徒復擁膝長吟慚魂弔影耳。是知哺糟歠醨者。則松柏之操彌貞。淈泥揚波者。則蓮桂之芳逾潔。至於琳也復何人哉。素乏逢迎未閑造謁。既延中士之謗。遂蹈下愚之跡。與夫衛足曳尾。何期爽歟。且達人無健羨之名。大道拘守雌之節。泉清井泄能不惻然。方將晦影窮巖銷聲幽谷。散誕白雲之際。優遊青松之下。朝窺慧苑暮宿禪林。送此殘年放情物外。茲愿未允耿介如何。但縲人思撓辭殫理寡。粗因翰墨申述鄙懷。而尺素易煩。寸心難盡也。冬十月丙申。敕遣刑部尚書劉德威。禮部侍郎令狐德芬。侍御史韋悰。司空毛明素等。在州勘當。因問法師曰。落髮灰心事宜恬靜。出家舍俗須契無為理。應屏跡四禪棲神六度。總儒墨之糟粕。遵半滿之菁花。何乃放志九流嬰心五典。廣引三教。敘治道之升沉。備舉十王。標崇敬之優劣。或述佛道先後。時談釋李師資。廣顯十喻九箴。盛辯氣為道本。語信毀則皦然交報。論品藻則歷爾眾書。道家之謬僧何以知。奉佛歸心全擬自取仰具顯
【現代漢語翻譯】 現代漢語譯本： 法師回信感謝說：『承蒙送來早餐，虔誠跪拜接受。不僅僅是飯菜光鮮美味，而且香氣勝過蘭花的芬芳。深感您仁慈寬厚的恩澤，使我這虛弱的身體得到滋養。真是太幸運了，太幸運了。希望大眾一切安好，順應時節，平安健康。琳實在是不才，忝列僧侶之位，行為舉止進退維谷，無所適從。不能夠出類拔萃，最終導致了危及自身的失敗；不能夠同流合污，最終遭受了無端的罪責。只能獨自抱膝長嘆，為自己慚愧的靈魂和孤單的身影感到悲哀。由此可知，吃酒糟喝薄酒的人，他們的節操像松柏一樣堅定；攪動泥漿掀起波浪的人，他們的品格像蓮花和桂花一樣純潔。至於我琳，又算是什麼人呢？平素缺乏逢迎的技巧，不熟悉拜訪的禮節，因此招來了中等之人的誹謗，最終走上了下等愚人的道路。與那些爲了保全性命而搖尾乞憐的人相比，又有什麼區別呢？況且通達的人沒有羨慕嫉妒之心，大道的原則是堅守柔弱謙卑。泉水清澈，水井榦涸，怎能不讓人感到悲傷呢？我將隱匿身形於深山之中，在幽靜的山谷中銷聲匿跡，在自由自在的白雲之間，在悠然自得的青松之下，早晨觀賞慧苑，晚上棲息禪林，以此度過殘年，放縱情感於身外之物。這個願望未能實現，內心耿耿於懷，又能如何呢？只是作為被束縛之人，思緒混亂，言辭匱乏，道理淺薄，只能粗略地通過筆墨來表達我鄙陋的心懷。然而，簡短的信箋容易寫滿，寸心之情卻難以表達。』 冬十月丙申日，皇帝派遣刑部尚書劉德威、禮部侍郎令狐德芬、侍御史韋悰、司空毛明素等人，到州里進行調查覈實。因此詢問法師說：『落髮修行，灰心絕念，事宜恬淡安靜；出家捨棄世俗，必須契合無為的道理。應該屏棄四禪的境界，寄託精神於六度之中，總覽儒家和墨家的糟粕，遵循大乘和小乘的精華。為何放縱心志於九流之學，讓心思沉溺於五典之中，廣泛引用儒釋道三教的理論，敘述治國之道的興衰，詳細列舉十殿閻羅，標榜崇敬的優劣，有時講述佛道產生的先後順序，時而談論釋迦牟尼和老子的師承關係，廣泛闡述十喻九箴，極力辯論氣是道的根本。言語之間，對於讚揚和詆譭，都能夠迅速地迴應；評論人物，則能夠歷數眾多的典籍。道家的謬論，僧人怎麼會知道？信奉佛法，全心歸依，完全是想自己選取，希望能夠詳細說明。』
【English Translation】 English version: The Dharma Master replied with a letter of thanks, saying: 'I am honored to receive the breakfast you sent, and I reverently accept it on my knees. It is not merely that the food is radiant and delicious, but also that its fragrance surpasses that of orchids. I deeply appreciate your benevolence and compassion, which nourish my weak body. I am truly fortunate, truly fortunate. I hope that everyone is well, in harmony with the seasons, and in good health. I, Lin, am truly untalented, and I am ashamed to be among the Sangha. My conduct is such that I am caught between a rock and a hard place, unable to find a place for myself. I cannot stand out from the crowd, and ultimately I have brought about my own downfall. I cannot blend in with the masses, and ultimately I have suffered unwarranted blame. I can only sit alone, hugging my knees and sighing, feeling ashamed for my own soul and lonely shadow. From this, it can be seen that those who eat lees and drink thin wine have a character as steadfast as pine and cypress; those who stir up mud and raise waves have a character as pure as lotus and cassia. As for me, Lin, what am I? I lack the skills of flattery and am unfamiliar with the etiquette of visits, so I have incurred the slander of mediocre people and ultimately followed the path of the lowest fools. Compared to those who wag their tails to preserve their lives, what is the difference? Moreover, enlightened people have no envy or jealousy, and the principle of the Great Way is to adhere to gentleness and humility. How can one not feel sorrow when the spring is clear and the well is dry? I will hide my form in the deep mountains, disappear in the secluded valleys, wander freely among the white clouds, and relax under the green pines. In the morning, I will contemplate the Wisdom Garden, and in the evening, I will rest in the Zen forest, spending my remaining years in this way, freeing my emotions from worldly things. This wish has not been fulfilled, and my heart is filled with anxiety. As a prisoner, my thoughts are confused, my words are lacking, and my reasoning is shallow. I can only roughly express my humble feelings through writing. However, a short letter is easily filled, but the feelings in my heart are difficult to express fully.' On the day of Bing Shen in the tenth month of winter, the emperor sent Liu Dewei (Minister of the Ministry of Justice), Linghu Defen (Vice Minister of the Ministry of Rites), Wei Cong (Supervising Censor), and Mao Mingsu (Minister of Public Works) to the state to investigate and verify. Therefore, they asked the Dharma Master: 'Having shaved your head and renounced the world, your mind should be tranquil and peaceful; having left the household life, you must be in accordance with the principle of non-action (Wuwei). You should abandon the realm of the Four Dhyanas and entrust your spirit to the Six Paramitas, comprehending the dross of Confucianism and Mohism, and following the essence of both Mahayana and Hinayana. Why do you indulge your mind in the Nine Schools of thought and immerse your thoughts in the Five Classics, widely quoting the theories of Confucianism, Buddhism, and Taoism, narrating the rise and fall of the way of governing the country, listing in detail the Ten Kings of Hell, and extolling the merits and demerits of reverence? Sometimes you talk about the order in which Buddhism and Taoism arose, and sometimes you discuss the teacher-student relationship between Shakyamuni and Lao Tzu, widely expounding the Ten Metaphors and Nine Admonitions, and vehemently arguing that Qi is the root of the Dao. In your words, you can quickly respond to praise and criticism; when commenting on people, you can enumerate numerous classics. How can a monk know the fallacies of Taoism? Believing in Buddhism and wholeheartedly taking refuge is entirely for your own choosing, and we hope you can explain it in detail.'
。作論根起習外逗遛。儻也無辭。則罪人斯得。法師對曰。琳聞。一切種智號悉達多。歷塵劫而應生。覲眾賢而遍學。或復示居外道。或復現作儒林。應同類而誘凡。隨異形而化物。然後稱無上士。號天中天。俯跡娑婆教流沙界。或假安禪悟道慧解開襟。致有說法度人神通化物。但以眾生緣悟種種不同。所以半教滿教敷心。一乘三乘闡道。隨宜各解意在茲乎。故佛令十二時中。一時學外。欲使摧伏異黨接引俗流。緣淺暨深。愛語同事。故內典通學論云。夫在天成象為日月。而精異剛。柔在地成形作山川。而氣殊動靜。物既如此人亦如斯。所以首足之儀。方履圓戴。性情之用。陰慘陽舒。貴我有知在靈為長。心行匪一嗜慾不同。故以稟薄稟厚愚賢自隔。罔念克念狂聖是分。歧路交遷。泣拔毛之未肯。絲色代變。悲摩頂之不吝。信乃利物多途潤身異術。九流既派百家競起。儒道禮樂。以九仙為亂神。道事沖玄。以六經為失德。刑名貴酷縱橫尚辯。孔辭軍旅劉溺儒冠。專門則鈍由章句。綴文則過在輕薄。俗以內典類之虛無。僧以外書譬之糠秕。存小節則棄方廣。習大道則舍毗尼。慧士傲為導福之尊。禪人許為守智之藏。紛然異學難可勝言。各適所宜寧容不習。好同惡異守迷莫返。其為太息良在於茲。罕語通方一何寡識。豈若
【現代漢語翻譯】 現代漢語譯本：就著述立論的根本在於熟悉外道學說，以便應對辯論。如果對此一無所知，那麼罪過就大了。法師回答說：『我聽說，一切種智被稱為悉達多（Siddhartha，意為成就者），經歷無數劫而應運而生，拜見眾多賢者而廣泛學習。有時示現居住於外道之中，有時又顯現為儒家學者。適應不同型別的人來引導凡人，隨著不同的形態來教化萬物。然後才被稱為無上士（Anuttara-purusa，無上的人），號稱天中天（Devatideva，天神之上的天神）。降臨娑婆世界（Sahā，意為堪忍），教義流傳到遙遠的邊境。或者憑藉安禪（dhyāna，禪定）悟道，用智慧解開心結。從而有了說法度人，用神通教化萬物。只是因為眾生因緣和領悟各有不同，所以有了半教和滿教，闡述一心和三乘（Triyāna，三種交通工具）。根據不同情況各自理解，意義就在這裡啊。所以佛陀允許在十二時辰中，用一個時辰來學習外道學說，想要以此來摧伏異端，接引世俗之人，從淺到深地引導，用慈愛的話語和行動來幫助他們。所以內典《通學論》中說，在天上形成形象的是日月，而它們的精氣剛強而不同；在地上形成形狀的是山川，而它們的氣勢動靜各異。事物既然如此，人也是這樣。所以頭和腳的禮儀，是方正地行走，圓滿地戴帽子。性情的作用，有陰暗和舒暢。認為自己有知覺，在精神上是長者。心思行為不一致，愛好慾望不同。所以稟賦薄弱和稟賦深厚的人，愚笨和賢能的人，自然隔離開來。不思不想和努力思考，狂妄和聖賢，由此區分。歧路交錯，即使拔一根毫毛也不肯；絲的顏色不斷變化，卻不吝惜摩頂（灌頂）。信仰是利益萬物的多種途徑，滋潤身心的不同技藝。九流既然分派，百家爭相興起。儒家講究禮樂，認為九仙是擾亂神靈；道家崇尚虛無玄妙，認為六經喪失了道德。刑名家重視嚴酷的刑罰，縱橫家崇尚辯論。孔子不擅長軍事，劉向沉溺於儒家學說。專門研究就變得遲鈍，因為拘泥於章句；綴文就容易流於輕浮。世俗之人用內典來比作虛無，僧人用外書來比作糠秕。儲存小節就拋棄了方廣（Vaipulya，廣大的）；學習大道就捨棄了毗尼（Vinaya，戒律）。有智慧的人傲慢地認為自己是引導幸福的尊者，禪修的人自詡為守護智慧的寶藏。各種不同的學說紛繁複雜，難以一一說盡。各自適應自己所適合的，怎麼能不學習呢？喜歡相同而厭惡不同，固守迷惑而不返回正道。為此而嘆息實在是應該的。很少有人談論通達各方面，這是多麼缺乏見識啊！難道能像……』 English version: The fundamental basis for writing treatises lies in familiarity with external doctrines, in order to respond to debates. If one is ignorant of these, then the sin is great. The Dharma master replied, 'I have heard that the All-Knowing One is called Siddhartha (meaning 'He who achieves his aim'), who was born in response to countless kalpas (aeons), and who visited many sages and learned widely. Sometimes he manifested as residing among externalists, and sometimes he appeared as a Confucian scholar. He adapted to different types of people to guide ordinary beings, and transformed beings according to different forms. Only then was he called the Anuttara-purusa (the unsurpassed man), and hailed as the Devatideva (the god above the gods). He descended to the Saha world (meaning 'endurable'), and his teachings spread to distant frontiers. Or he attained enlightenment through peaceful meditation (dhyāna), and opened his heart with wisdom. Thus, there were teachings to liberate people, and supernatural powers to transform beings. It is only because beings have different conditions and understandings that there are partial and complete teachings, and the exposition of the One Vehicle and the Three Vehicles (Triyāna). Each understands according to their circumstances, and the meaning lies here. Therefore, the Buddha allowed one of the twelve periods of the day to be used for studying external doctrines, wanting to thereby subdue heterodox views, and guide worldly people, leading them from the shallow to the deep, and helping them with loving words and actions. Therefore, the inner canon, the 'Treatise on Universal Learning,' says, 'In the heavens, what forms images are the sun and moon, and their essence is strong and different; on the earth, what forms shapes are mountains and rivers, and their energy is dynamic and still. Since things are like this, so are people. Therefore, the etiquette of head and feet is to walk squarely and wear a hat fully. The function of temperament has darkness and ease. Thinking that one has knowledge, one is an elder in spirit. Thoughts and actions are inconsistent, and likes and desires are different. Therefore, those with thin endowments and those with deep endowments, the foolish and the wise, are naturally separated. Not thinking and striving to think, madness and sagehood, are distinguished by this. Crossroads intersect, and one is unwilling to pluck even a hair; the color of silk changes constantly, but one is not stingy with anointing the crown of the head (initiation). Faith is a multi-faceted path to benefit beings, and different skills to nourish the body and mind. Since the nine streams have branched out, the hundred schools compete to rise. Confucianism values rites and music, and considers the nine immortals to be disturbing spirits; Taoism reveres emptiness and mystery, and considers the Six Classics to have lost virtue. Legalists value harsh punishments, and strategists value debate. Confucius was not skilled in military affairs, and Liu Xiang was immersed in Confucian scholarship. Specialized study becomes dull because it is confined to phrases and sentences; writing becomes frivolous because it is too light. Worldly people compare the inner canon to emptiness, and monks compare external books to chaff. Preserving minor details abandons the Vaipulya (the vast); learning the great path abandons the Vinaya (discipline). Wise people arrogantly consider themselves to be the venerable ones who guide happiness, and meditators boast of being the guardians of the treasure of wisdom. Various different doctrines are complex and difficult to enumerate. Each adapts to what suits them, how can one not learn? Liking the same and disliking the different, clinging to delusion and not returning to the right path. It is truly fitting to sigh for this. Few people talk about being versed in all aspects, how lacking in knowledge this is! Could it be like...'
【English Translation】 Modern Chinese translation: The fundamental basis for writing treatises lies in familiarity with external doctrines, in order to respond to debates. If one is ignorant of these, then the sin is great. The Dharma master replied, 'I have heard that the All-Knowing One is called Siddhartha (meaning 'He who achieves his aim'), who was born in response to countless kalpas (aeons), and who visited many sages and learned widely. Sometimes he manifested as residing among externalists, and sometimes he appeared as a Confucian scholar. He adapted to different types of people to guide ordinary beings, and transformed beings according to different forms. Only then was he called the Anuttara-purusa (the unsurpassed man), and hailed as the Devatideva (the god above the gods). He descended to the Saha world (meaning 'endurable'), and his teachings spread to distant frontiers. Or he attained enlightenment through peaceful meditation (dhyāna), and opened his heart with wisdom. Thus, there were teachings to liberate people, and supernatural powers to transform beings. It is only because beings have different conditions and understandings that there are partial and complete teachings, and the exposition of the One Vehicle and the Three Vehicles (Triyāna). Each understands according to their circumstances, and the meaning lies here. Therefore, the Buddha allowed one of the twelve periods of the day to be used for studying external doctrines, wanting to thereby subdue heterodox views, and guide worldly people, leading them from the shallow to the deep, and helping them with loving words and actions. Therefore, the inner canon, the 'Treatise on Universal Learning,' says, 'In the heavens, what forms images are the sun and moon, and their essence is strong and different; on the earth, what forms shapes are mountains and rivers, and their energy is dynamic and still. Since things are like this, so are people. Therefore, the etiquette of head and feet is to walk squarely and wear a hat fully. The function of temperament has darkness and ease. Thinking that one has knowledge, one is an elder in spirit. Thoughts and actions are inconsistent, and likes and desires are different. Therefore, those with thin endowments and those with deep endowments, the foolish and the wise, are naturally separated. Not thinking and striving to think, madness and sagehood, are distinguished by this. Crossroads intersect, and one is unwilling to pluck even a hair; the color of silk changes constantly, but one is not stingy with anointing the crown of the head (initiation). Faith is a multi-faceted path to benefit beings, and different skills to nourish the body and mind. Since the nine streams have branched out, the hundred schools compete to rise. Confucianism values rites and music, and considers the nine immortals to be disturbing spirits; Taoism reveres emptiness and mystery, and considers the Six Classics to have lost virtue. Legalists value harsh punishments, and strategists value debate. Confucius was not skilled in military affairs, and Liu Xiang was immersed in Confucian scholarship. Specialized study becomes dull because it is confined to phrases and sentences; writing becomes frivolous because it is too light. Worldly people compare the inner canon to emptiness, and monks compare external books to chaff. Preserving minor details abandons the Vaipulya (the vast); learning the great path abandons the Vinaya (discipline). Wise people arrogantly consider themselves to be the venerable ones who guide happiness, and meditators boast of being the guardians of the treasure of wisdom. Various different doctrines are complex and difficult to enumerate. Each adapts to what suits them, how can one not learn? Liking the same and disliking the different, clinging to delusion and not returning to the right path. It is truly fitting to sigh for this. Few people talk about being versed in all aspects, how lacking in knowledge this is! Could it be like...'
半文半質兼俗兼真。歷覽群書牢籠眾藝。唯有能仁種智冠絕古今。遂有王舍野人。試以牧牛之秘。祇園梵志。驗以數葉之奇。盛披貝多。固難詳也。所以童子善財。求知識而匪懈。長者耆域。志好學而斯通。諒亦無棄一塵。為積德山之廣。不遺片水。聚成智海之大。乃有龍樹偉器馬鳴碩德。弘道一時傳芳千祀。若夫道安識藍田之鼎。法蘭辯昆明之灰。僧會辭氣清高。惠遠神彩灑落。斯並先風之領袖。後進之景行者也。豈唯方朔以多能擅響。張華以博物著名而已哉。蓋聞。赤鹽招不識之譏。白鴿起不知之誚。至有通人遍學庶無斯恥。竊以德該內外。群邪憚風而偃蹤。解窮大小。殊機承景而傾向。必若小教未通。則慧品不足。外學有闕。則戒篇猶犯。是以巧飾文辭。本成四辯之德。妙閑聲韻。寔預五明之方。然則花嚴責于多聞。法花誡于親近。自省無執頗異彼乎。不以媒炫爭名矜伐當世。欲為真道之助正覺之資耳。至如田君下坐之伎。尚可濟時。齊人小算之術。猶堪自致。而況琢磨文彩祖述道德者也。既等金石絲竹。俱為悅耳之音。橘柚樝梨。皆是適口之味。高山之喻初地。難勝之順世間。固亦風流不墜。文在茲乎。庶令僧兼俗典。無頓廢于丘墳。儒知佛宗。不慢輕於戒定。故曰大士遍學通人博聞。豈同孤陋之徒守侷促之
懷者也。但琳所著辯正根起有由。往以武德四年仲冬之月。得清虛觀道士李仲卿。所制十異九迷。及劉進喜顯正等論。輕侮大聖昏冒生靈。妄引典謨飾非為是。琳既慨其無識念彼何辜。因乃廣拾九流論成八軸。敘述三教志明益國。標十代者意顯遵崇。據史籍而辯后先。約訓誥以明師敬。十喻斥其十異。九箴挫彼九迷。氣為道本並有典謨。信毀曒然非無實錄。但琳往作道士偽謬子細。委知釋教孔老所崇歸心。何容自取。既而理符事順。則清白顯然。根起是彰。則逗留斯得。威等又問法師曰。仲卿優努之論。十有九條。進喜顯正之文。才唯一軸。亦不妄陳美惡廣引帝王。何乃辯正之詞紛紜若是。假引上庠右學。但構虛辭妄陳。開士儒生全無實錄。祇欲以今類古。意有所非。仰具礭陳無容隱默。法師對曰。琳聞。烏有亡是。顯司馬之詞。子墨翰林。屬揚雄之賦。次有玄微鏡機之輩。傳盛藻于當時。殉華沖漠之流。顯詞宗于曩日。典謨既爾琳何異哉。若不假彼開宗。何以曲終其致。所以創陳三教。敘立論之由。次顯九箴。答仲卿之說。其中亦有古來共惑。因論釋通。后以武德八年仲春之月。
高祖親臨國學。將行奠禮。備陳三教商礭微言。於時二眾通人云羅御席。五都才子星布義筵。時有潘誕黃巾妄陳先後。奏
【現代漢語翻譯】 現代漢語譯本： 懷著這樣的想法。但琳所著的《辯正論》的根源和起因是有緣由的。過去在武德四年仲冬的月份，我得到了清虛觀道士李仲卿所寫的《十異九迷》，以及劉進喜的《顯正論》等文章，這些文章輕慢偉大的聖人，迷惑百姓，胡亂引用典籍，用虛假的言論來掩蓋錯誤。但琳深感他們沒有見識，又憐憫他們無辜，於是廣泛收集各家學說的論點，寫成八卷的《辯正論》，敘述三教的宗旨，表明有益於國家。標明『十代』，意在表明遵從和推崇。依據史書來辨別先後，援引訓誡來闡明師道的尊敬。用十個比喻駁斥他們的『十異』，用九條箴言駁倒他們的『九迷』。認為『氣』是道的根本，並且有典籍可以證明。是真是假，清清楚楚，並非沒有事實依據。但琳過去做道士時，對其中的虛假謬誤瞭解得很清楚，也知道釋教、孔教和老教所崇尚的歸宿。怎麼能自己去選擇那些虛假的東西呢？既然道理符合事實，那麼清白自然就顯現出來。根源和起因已經彰顯，那麼逗留在此的疑惑也就可以消除了。威等人又問法師說：『仲卿的《優努論》，有十九條，進喜的《顯正論》，才只有一卷。也沒有胡亂陳述美醜，廣泛引用帝王的事蹟。為什麼《辯正論》的言辭如此繁多呢？假借上庠、右學的名義，只是編造虛假的言辭，胡亂陳述，完全沒有記錄開士和儒生的真實情況。只是想用現在的事來比類古代的事，用意有所指責。希望您能詳細陳述，不要隱瞞。』法師回答說：『我但琳聽說過，烏有先生寫了司馬相如的辭賦，子墨寫了揚雄的賦。還有玄微、鏡機之類的人，在當時傳揚華麗的辭藻，那些追求虛華、沖淡的人，在過去的日子裡被稱為詞宗。典籍既然是這樣，我但琳又有什麼不同呢？如果不假借他們來開宗明義，怎麼能夠完整地表達我的意思呢？所以我才開始陳述三教，敘述立論的緣由。其次闡明九條箴言，回答仲卿的說法。其中也有古人共同的疑惑，因此加以論述，使之通達。後來在武德八年仲春的月份，高祖親自來到國學，將要舉行奠禮，詳細陳述三教，商討精微的言論。當時各教派的通達之人像云一樣聚集在皇帝的座位旁，各地的才子像星星一樣分佈在義理的筵席上。當時有潘誕，一個戴著黃巾的人，胡亂陳述先後順序，上奏……』
【English Translation】 English version: Harboring such thoughts. The origins and causes of the 'Bian Zheng Lun' (Treatise on Distinguishing the Correct) written by Dan Lin have their reasons. In the past, in the mid-winter month of the fourth year of the Wude era (621 AD), I obtained the 'Shi Yi Jiu Mi' (Ten Heterodoxies and Nine Confusions) written by Li Zhongqing, a Taoist priest from the Qingxu Temple, as well as Liu Jinxi's 'Xian Zheng Lun' (Treatise on Manifesting the Correct) and other articles. These articles slighted the great sages, misled the people, and recklessly quoted classics, using false words to cover up errors. Dan Lin deeply felt their lack of knowledge and pitied their innocence, so he widely collected the arguments of various schools of thought and wrote the eight-volume 'Bian Zheng Lun', narrating the tenets of the three teachings and showing their benefit to the country. Marking 'Ten Dynasties' is intended to show compliance and reverence. Based on historical books to distinguish the order, citing precepts to clarify the respect for teachers. Using ten metaphors to refute their 'Ten Heterodoxies', and using nine admonitions to defeat their 'Nine Confusions'. Believing that 'Qi' (vital energy) is the root of the Dao (the Way), and there are classics to prove it. Truth and falsehood are clear, and there is factual basis. Dan Lin, when he was a Taoist priest, knew the falsehoods and errors very well, and also knew the destination revered by Buddhism, Confucianism, and Taoism. How could he choose those false things himself? Since the reason is in line with the facts, then the innocence will naturally be revealed. The origin and cause have been revealed, then the doubts that linger here can also be eliminated. Wei and others then asked the Dharma master: 'Zhongqing's 'You Nu Lun' (Treatise on Weaknesses), has nineteen articles, Jinxi's 'Xian Zheng Lun' (Treatise on Manifesting the Correct), only has one volume. Nor does it recklessly state beauty and ugliness, widely citing the deeds of emperors. Why are the words of the 'Bian Zheng Lun' (Treatise on Distinguishing the Correct) so numerous? Borrowing the names of Shangxiang (Imperial Academy) and Youxue (Right School), it is just fabricating false words, recklessly stating, and there is no real record of the enlightened scholars and Confucian students at all. It just wants to use the present to compare with the ancient, and the intention is to criticize. I hope you can state in detail, do not hide anything.' The Dharma master replied: 'I, Dan Lin, have heard that Mr. Wu You wrote the Ci (rhapsody) of Sima Xiangru, and Zi Mo wrote the Fu (prose-poem) of Yang Xiong. There are also people like Xuanwei and Jingji, who spread gorgeous rhetoric at that time, and those who pursued vanity and indifference were called masters of rhetoric in the past. Since the classics are like this, how is I, Dan Lin, any different? If I don't borrow them to start the doctrine, how can I fully express my meaning? That's why I started to state the three teachings and narrate the reasons for establishing the theory. Secondly, I clarified the nine admonitions to answer Zhongqing's statement. Among them, there are also common doubts of the ancients, so I discussed them to make them clear. Later, in the mid-spring month of the eighth year of the Wude era (625 AD), Emperor Gaozu personally came to the Imperial Academy, and was about to hold the Dian Li (sacrificial ceremony), detailing the three teachings and discussing the subtle words. At that time, the enlightened people of various schools gathered like clouds around the emperor's seat, and the talents from all over the country were distributed like stars at the banquet of righteousness. At that time, there was Pan Dan, a man wearing a yellow turban, who recklessly stated the order, and reported...'
高祖言。悉達太子不能得佛。六年求道方得成佛。此則道能生佛。佛由道成。道是佛之父師。佛乃道之子弟。遂引佛經云。求于無上正真之道。又云。體解大道發無上意等。當爾之時。有勝光寺釋慧乘者。學業鉤深才鋒映俗。裹糧坐鉀固敵是求。待問開宗鳴山鼓石。既瀉懸河之辯。兼吐飛龍之詞。義網高張玄梯廣佈。莫不應機泉涌躡響風馳。遂使主上回光群公拜首。於時九仙外道束體轅門。三洞黃巾望風結舌。法琳既緣此議。又撰佛道先後釋李師資等篇。又以博弈所上事云。後漢中原未全有信。晉魏夷虜信者一分。仲卿論云。石勒之日念其胡風與僧澄道人矯足毛羽。因此胡法始興於世。劉進喜云。胡來此土未全有信。姚石已后胡風乃盛。但琳緣此三人不能默已。遂廣陳君王宰輔敬佛度僧。用對彼辭顯其虛妄。后陳信毀交報。以示仲卿。彰善惡之有徴。使其悛改。但仲卿等。文雖二軸事有多條。縱琳八卷之書。猶為略報。方今主上欽明托想玄猷。興顯沙門遵崇釋教。豈敢以今況古。意有所非。理數曒然。誠為確論。威等又問法師曰。論第一云。大唐馭極聖皇垂拱。尚賢齒而返正。貴仁德以還淳。道佛二流在政非急。久欲陳其未喻不揆所疑。獻替可否幸詳其要。當今
聖上欽明文思。有何未喻可否須陳。刺上之情礭
【現代漢語翻譯】 現代漢語譯本： 高祖說：『悉達太子（Siddhartha，釋迦牟尼佛未成佛前的名字）沒有道是不能成佛的。他花了六年時間尋求真理才最終成佛。這說明道能產生佛，佛是由道成就的。道是佛的父親和老師，佛是道的子弟。』於是他引用佛經說：『尋求無上正真之道』，又說：『體悟理解大道，發起無上菩提心』等等。 當時，勝光寺的釋慧乘法師，學識淵博，才華出衆。他帶著乾糧，身披鎧甲，決心與對方辯論。等待著提問，開宗立派，如鳴響山間的鼓石。他既能滔滔不絕地辯論，又能文采飛揚地論述。義理之網高高張起，玄妙的階梯廣為鋪設，無不應機敏捷，如泉水涌出，如風馳電掣。於是使得皇上回心轉意，眾大臣拜首信服。當時，九仙外道（指佛教以外的其他宗教）在轅門外束手無策，三洞黃巾（指道教）望風結舌。法琳法師因為這次辯論，又撰寫了《佛道先後》、《釋李師資》等文章。又以博弈這件事上奏說：『後漢時期，中原地區並非完全信仰佛教。晉魏時期的夷族和少數民族，信奉佛教的只佔一部分。』仲卿評論說：『石勒（後趙皇帝）時期，因為他推崇胡人的風俗，與僧澄道人（佛教僧侶）矯揉造作，因此胡人的佛法才開始在世間興盛。』劉進喜說：『胡人來到中土，並非完全信仰佛教。姚秦和後趙之後，胡人的風俗才開始盛行。』但法琳法師因為仲卿等三人的言論不能保持沉默，於是廣泛陳述君王宰輔敬佛度僧的事蹟，用來反駁他們的言論，揭示他們的虛妄。後來陳述信仰和詆譭的相互報應，用來展示善惡的徵兆，使他們悔改。但仲卿等人，文章雖然只有兩卷，事情卻有很多條。即使法琳法師寫了八卷書，也只是略作回覆。如今皇上英明，心懷玄妙的治國之道，興盛沙門，遵崇佛教。怎麼敢用現在的情況來比擬過去，認為有什麼不對的地方呢？道理非常清楚，這確實是確鑿的論斷。 威等人又問法琳法師說：『論第一篇說，大唐皇帝治理天下，垂拱而治，崇尚賢能，匡正時弊，重視仁德，使民風淳樸。道教和佛教，在政治上並非當務之急。我們早就想陳述我們不理解的地方，冒昧地提出我們的疑問。進獻建議是否可行，希望您詳細說明其中的要點。當今聖上英明神武，文采斐然，有什麼不理解的地方需要陳述呢？刺探皇上的心思，實在令人不安。』
【English Translation】 English version: Emperor Gaozu said, 'Prince Siddhartha (Siddhartha, the name of Sakyamuni Buddha before he attained Buddhahood) could not have become a Buddha without the Dao. He spent six years seeking the truth before finally attaining Buddhahood. This shows that the Dao can produce the Buddha, and the Buddha is accomplished by the Dao. The Dao is the father and teacher of the Buddha, and the Buddha is the son and disciple of the Dao.' Then he quoted the Buddhist scriptures, saying, 'Seek the supreme and true Dao,' and also said, 'Embody and understand the Great Dao, and generate the supreme Bodhi mind,' and so on. At that time, the Venerable Huicheng of Shengguang Temple, with profound knowledge and outstanding talent, carried dry provisions, wore armor, and was determined to debate with the opponent. Waiting for questions, establishing a school of thought, like the sound of drums and stones echoing in the mountains. He could debate eloquently and write with brilliant literary talent. The net of righteousness was raised high, and the ladder of mystery was widely spread, all responding with agility, like springs gushing out, like wind and lightning. Thus, the emperor changed his mind, and the ministers bowed their heads in conviction. At that time, the Nine Immortals of other religions (referring to religions other than Buddhism) were helpless outside the Yuan Gate, and the Yellow Turbans of the Three Caves (referring to Taoism) were speechless at the sight of the wind. Dharma Master Falin, because of this debate, also wrote articles such as 'The Order of Buddhism and Taoism' and 'Explanation of Li Shizi.' He also presented a memorial on the matter of gambling, saying, 'During the Later Han Dynasty, the Central Plains region did not fully believe in Buddhism. During the Jin and Wei Dynasties, the Yi tribes and ethnic minorities only partially believed in Buddhism.' Zhongqing commented, 'During the time of Shi Le (Emperor of Later Zhao), because he promoted the customs of the Hu people, and the Daoist monk Sengcheng (Buddhist monk) was pretentious, therefore the Buddhist Dharma of the Hu people began to flourish in the world.' Liu Jinxi said, 'When the Hu people came to the Central Land, they did not fully believe in Buddhism. After Yao Qin and Later Zhao, the customs of the Hu people began to flourish.' However, Dharma Master Falin could not remain silent because of the remarks of Zhongqing and others, so he widely stated the deeds of kings and ministers who respected the Buddha and ordained monks, in order to refute their remarks and reveal their falsehood. Later, he stated the mutual retribution of faith and slander, in order to show the signs of good and evil, and to make them repent. However, Zhongqing and others, although the articles are only two volumes, there are many matters. Even if Dharma Master Falin wrote eight volumes of books, it would only be a brief reply. Now, the emperor is wise and has profound ideas for governing the country, promoting the Sangha and respecting Buddhism. How dare we compare the present situation with the past and think that there is something wrong? The reasoning is very clear, and this is indeed a conclusive argument. Wei and others then asked Dharma Master Falin, 'The first article says that the Emperor of the Great Tang governs the world, ruling by doing nothing, respecting the virtuous and correcting the abuses, valuing benevolence and making the people's customs simple. Taoism and Buddhism are not urgent matters in politics. We have long wanted to state what we do not understand, and presumptuously raise our doubts. Is it feasible to offer suggestions? We hope you can explain the key points in detail. The current emperor is wise and martial, and his literary talent is outstanding. What is there that you do not understand that needs to be stated? It is really disturbing to probe the emperor's mind.'
言其旨。法師對曰。琳聞。儒教濟時人知希仰。釋老利物愚者致疑。所以托彼上庠陳其未諭。寄之碩學暢此玄功。故云殉主事親。則忠孝為首。全身遠害。則道德居尊。救苦利生。則慈悲作本。懷忠奉孝。可以全家國。行道立德。可以播身名。興慈運悲。可以濟群品。濟群品則恩均六趣。播身名即榮被一門。全家國乃功包六合。故忠孝為訓俗之教。道德為持身之術。慈悲蓋育物之行。亦猶天有三光各稱其德。鼎有三足並著其功。三教同遵嘉祥可致也。當今
主上。高居負扆端拱無為。文思聰明寧云未喻。但以仲卿之輩邪見根深。縱沐皇猷未能遷善。所以寄之賓主暢彼典謨。伸告善言用提其耳。實不言
皇上未喻可否須陳。乞撿論文自分涇渭。威等又問法師曰。論第二云。撿諸古史逖聽先儒。不聞靈寶之名。未記天尊之說。又稱妄加穿鑿廣制齋儀。靡覿出要之方。但肆貪求之術。道士之號無由而來。河上之言迥無軌跡者。但道言靈寶之妙秘在玄臺。老辯天尊之神大羅端拱。三元十真之制。斯即出要之方。六齋七品之儀。豈是貪求之術。道士之名尚矣。河上之說久焉。胡乃斥朝庭之宗崇。非家國之虔敬。徒悕五聽未越三章。天網縱寬疏而詎漏。法師對曰。琳聞。九首雙瞳之典。金天火帝之文。白秦赤漢之謨。
【現代漢語翻譯】 現代漢語譯本 言其旨。法師回答說：『琳聽說，儒教救濟世人，使人知道仰慕；釋教和道教利益萬物，愚昧的人卻產生懷疑。所以我才將這些未理解之處，寄託在上庠（古代大學）之中，希望通過大學者來闡明這玄妙的功用。所以說，為君主獻身，侍奉父母，這是忠孝為首；保全自身，遠離禍害，這是道德為尊；救助苦難，利益眾生，這是慈悲為本。懷著忠誠，奉行孝道，可以保全家庭和國家；施行道義，樹立德行，可以傳播身名；興起慈悲，運用憐憫，可以救濟各類生命。救濟各類生命，恩澤遍及六道；傳播身名，榮耀及於整個家族；保全家庭和國家，功德覆蓋整個天地。所以忠孝是教化百姓的教義，道德是修身養性的方法，慈悲是培育萬物的行為。也像天有日、月、星辰三種光芒，各自發揮其德；鼎有三足，共同發揮其功用。三教共同遵循，吉祥就可以到來。當今 皇上，高居御座，背靠屏風，垂拱而治，清明睿智，怎麼會不明白呢？只是因為像仲卿這樣的人，邪見根深蒂固，即使受到皇上的恩澤，也不能改過向善。所以我才將這些問題寄託在賓主之間，來闡明那些經典和法則，陳述善言，用來提醒他們。實在不是說 皇上不明白，是否需要陳述。希望檢查文章，自己分清界限。』威等人又問法師說：『文章第二點說，查閱各種古代史書，遠聽古代儒者的言論，沒有聽說過靈寶（道教經典）的名字，沒有記載過天尊（道教神祇）的說法。又說（你們）隨意穿鑿附會，廣泛制定齋醮儀式，沒有看到脫離苦難的方法，只是放縱貪求的手段。道士的稱號沒有由來，河上公（傳說中老子的老師）的說法完全沒有軌跡。』但是道教說靈寶的奧妙在於玄臺，老子辯解說天尊的神力在大羅天端拱。三元五臘十真（道教神祇）的制度，這就是脫離苦難的方法；六齋七品（道教齋戒）的儀式，怎麼是貪求的手段？道士的名稱由來已久，河上公的說法也很早了。為什麼指責朝廷所尊崇的，不是對國家和家庭的虔誠敬意？只是希望五聽（古代審訊方法）還沒有超過三章（法律條文），天網雖然寬大，但怎麼會疏漏呢？』法師回答說：『琳聽說，九首雙瞳（古代傳說中的人物）的典故，金天氏、火帝氏（古代傳說中的帝王）的文章，白帝秦、赤帝漢（古代朝代）的謀略，
【English Translation】 English version Speaking of its essence. The Dharma Master replied: 'Lin has heard that Confucianism benefits the people of the world, making them know to admire it; Buddhism and Taoism benefit all things, but the ignorant doubt them. Therefore, I entrust these uncomprehended points to the Shangxiang (ancient university), hoping to clarify these profound functions through great scholars. Therefore, it is said that dedicating oneself to the ruler and serving one's parents is to put loyalty and filial piety first; preserving oneself and staying away from harm is to value morality; helping those in distress and benefiting living beings is to make compassion the foundation. Cherishing loyalty and practicing filial piety can preserve the family and the country; practicing righteousness and establishing virtue can spread one's name; arousing compassion and exercising pity can save all kinds of life. Saving all kinds of life, grace extends to the six realms; spreading one's name, glory extends to the entire family; preserving the family and the country, merit covers the entire world. Therefore, loyalty and filial piety are the teachings to educate the people, morality is the method of self-cultivation, and compassion is the act of nurturing all things. It is also like the three lights of the sky, the sun, moon, and stars, each fulfilling its virtue; the tripod has three legs, all working together. If the three teachings are followed together, auspiciousness can be achieved. Today, His Majesty, sitting high on the throne, with his back against the screen, governs by doing nothing, with clear and intelligent thinking, how could he not understand? It is only because people like Zhongqing have deeply rooted evil views, and even if they receive the Emperor's grace, they cannot change for the better. Therefore, I entrust these questions to the host and guests to clarify those classics and laws, and to state good words to remind them. It is not really saying that His Majesty does not understand, whether it needs to be stated. I hope to examine the articles and distinguish the boundaries myself.' Wei and others then asked the Dharma Master: 'The second point of the article says, examining various ancient history books and listening to the words of ancient Confucians, we have not heard of the name of Lingbao (Taoist scriptures), nor have we recorded the sayings of the Heavenly Lord (Taoist deities). It also says that (you) arbitrarily fabricate and widely formulate fasting rituals, without seeing a way to escape suffering, but only indulging in means of greed. The title of Taoist has no origin, and the sayings of Heshang Gong (legendary teacher of Lao Tzu) have no trace at all.' But Taoism says that the mystery of Lingbao lies in the Xuantai, and Lao Tzu argues that the power of the Heavenly Lord is in the Daluo Heaven. The system of the Three Yuan, Five Waxing, and Ten Truths (Taoist deities) is the way to escape suffering; the rituals of the Six Fasts and Seven Grades (Taoist fasts) are not means of greed. The name of Taoist has been around for a long time, and the sayings of Heshang Gong are also very early. Why criticize what the court respects, is it not the piety and respect for the country and the family? It is only hoped that the five hearings (ancient interrogation methods) have not exceeded the three chapters (legal provisions), and although the net of heaven is wide, how can it be missed?' The Dharma Master replied: 'Lin has heard of the allusions of the nine-headed double pupils (figures in ancient legends), the articles of the Golden Heaven Clan and the Fire Emperor Clan (ancient legendary emperors), and the strategies of the White Emperor Qin and the Red Emperor Han (ancient dynasties),
三國二京之志。是稱左史右史記事記辭。直筆直言無矯無妄。故吳主孫權問尚書令闞澤曰。仙有靈寶之法。其教如何。闞澤對曰。夫靈寶者。一無氏族可依。二無成道處所。教出幽谷非人所知。真是幽居濫說。非聖人制也。吳主善其對焉。所言天尊之號出自佛經。竊我聖蹤施乎己典。何者案五經正史三皇已來。並不云別有天尊住于天上。但敘周公孔子制禮刪詩。所以五典三墳。靡睹大羅之稱。前王往帝。不聞郊祀天尊。安有執玉簡披黃褐垂素髮戴金冠。別號天尊。端拱九華之殿。獨稱大道統御七映之宮。縱有道教辯天尊。諸子談靈寶。此乃道聽途說。詎可依憑。委巷之書非關國典。又齋儀矯制事蹟可尋。莫不廣列金銀頒班繒彩。並是三張詭述修靜妄言。斥破逗遛備如琳論。又道士之號老教先。無河上之名。儒宗未辯。何者。姚書云。始乎漢魏終暨苻姚。皆號眾僧以為道士。至魏太武世。有寇謙之流。始竊道士之名。私易祭酒之稱。此豈琳之臆斷。乃是史籍盛明。又班固漢書文帝傳。及潘岳關中記。嵇康皇甫謐高士傳。及訪父老等書。皆無河上公結草為庵現神變處。事並虛謬不涉典謨。妄構斐然動成卷軸。當今主上垂拱問道坐朝。九族既親平章百姓。寔可黜三張之穢術。闡五千之妙門。琳今愕愕而犯顏。望顯主上為明後
{ "translations": [ "現代漢語譯本：", "《三國誌》、《二京賦》都記載，史官分為左史和右史，分別記錄言辭和事件。他們秉持直筆精神，直言不諱，沒有虛假和欺騙。因此，吳主孫權曾問尚書令闞澤：『仙家有靈寶之法，其教義如何？』闞澤回答說：『所謂的靈寶之法，一是沒有氏族可以依據，二是找不到成道的處所。其教義出自幽深的山谷，不是人所能知曉的。這實在是隱居之人隨意編造的說法，並非聖人所制定的。』吳主贊同他的回答。", "他們所說的『天尊』的稱號出自佛經，盜用我們的聖蹟來施加在自己的典籍中。為什麼這麼說呢？查閱《五經》正史，從三皇以來，都沒有記載說另外有天尊住在天上。只記載了周公、孔子制定禮儀、刪定詩歌。所以在《五典》、《三墳》中，沒有見到『大羅』的稱呼。以前的帝王，沒有聽說過祭祀天尊。哪裡會有手執玉簡、身披黃褐色的道袍、垂著白髮、頭戴金冠，別號為『天尊』，端坐在九華之殿，獨自稱『大道』統御七映之宮的說法呢？", "縱然有道教辯解天尊，諸子談論靈寶，這都是道聽途說，怎麼可以作為依據呢？小巷裡的書籍與國家典章無關。而且齋醮儀式的矯揉造作，事蹟可以追尋。無不廣泛陳列金銀，頒發各種顏色的絲綢。這些都是張陵、張衡、張魯（三張）虛構的，寇謙之、陸修靜（修靜）妄加編造的。斥責和駁斥這些謬論，都詳細地記載在《琳論》中。", "而且『道士』的稱號，老子（老教）早就有了，但沒有『河上公』這個名字，儒家也沒有辯論過。為什麼這麼說呢？《姚書》記載說，從漢魏開始，直到苻秦、姚秦，都稱呼僧人為『道士』。到了北魏太武帝時期，有寇謙之之流，才開始盜用『道士』的名稱，私自更改『祭酒』的稱呼。這難道是我的臆斷嗎？這是史籍上明確記載的。", "而且班固的《漢書·文帝紀》，以及潘岳的《關中記》，嵇康、皇甫謐的《高士傳》，以及尋訪父老等書籍，都沒有記載河上公結草為庵、顯現神蹟的地方。這些事情都是虛假的，不涉及典章制度。隨意編造，動輒就寫成卷軸。當今皇上垂拱而治，詢問治國之道，坐在朝廷之上，九族和睦，百姓安居樂業。實在應該廢黜三張的污穢之術，闡揚五千言的玄妙之門。我冒昧地直言進諫，希望皇上成為英明的君主。", "", "專有名詞解釋：", "三皇：指中國上古時期的三位君主，通常指燧人氏、伏羲氏、神農氏。", "五經：《詩》、《書》、《禮》、《易》、《春秋》", "三墳：相傳為少昊、顓頊、高辛氏的墳典", "三張：指張陵、張衡、張魯，道教的創始人", "九華之殿：指道教神仙居住的宮殿", "七映之宮：指道教神仙居住的宮殿", "老教：指道教", "河上公：傳說中的神仙", "姚書：指《後秦書》，記載了後秦的歷史", "苻姚：指前秦和後秦", "魏太武帝：北魏皇帝拓跋燾", "寇謙之：北魏道士", "祭酒：古代官名，這裡指道教首領", "班固：東漢史學家", "漢書·文帝紀：《漢書》中記載漢文帝的篇章", "潘岳：西晉文學家", "關中記：記載關中地區歷史地理的書籍", "嵇康：三國時期魏國文學家、思想家", "皇甫謐：西晉醫學家、史學家", "高士傳：記載古代高尚之士的傳記", "琳論：指南朝梁代僧人明僧紹所著的《正誣論》", "陸修靜：南北朝時期道教人物", "五典：指《少昊》、《顓頊》、《高辛》、《唐堯》、《虞舜》的典籍", "五千言：指老子所著的《道德經》", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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。若唯唯而從旨。慮陷聖帝于昏君。伏惟萬乘。幸納于芻蕘敢陳一中斯言。若允埃露冀益高深。威等又問法師曰。論第三云。梁高祖留心釋典祈祐捨身。隋文帝荷負四生棟樑三寶。拓拔淪於正法。宇文毀於尊容者。即應蘊福延慶積惡招殃。何乃魏則數葉臨軒。周乃累君傳嗣。梁嬰侯景之難。隋才二世而亡。是知天道無親頓成虛闡。禍淫福善胡其爽歟。因何損替者翻享遐齡。崇敬者無終厥壽。進退鉾楯情狀皎然。去取自乖足知虛謬。法師對曰。琳聞。道教浮疏詎明三報。儒宗偓促但敘一生。故仲尼答季路曰。生與事人汝尚未知。死與鬼神爾焉能事。袁宏後漢書曰。道家者流出于老子。老子以清虛淡泊為主。祐善嫉惡為教。畜妻子用符書。禍福報應在一生之內。此並區中之近唱。非像外之遐談。所以荀悅碩疑史遷深惑。至如唐虞上聖乃育朱均。瞽叟下愚是生有舜。顏回大賢而夭絕。商臣極惡而胤昌。盜跖縱暴而福終。夷齊至仁而餓死。張湯酷吏七世垂纓。比干正臣一身屠戮。諸如此例胡可勝言。僉惑致疑故常情耳。所以我之種覺獨號遍知。遐唱四生廣敷三報。欲使繁疑霧卷夙滯云披。玉牒周陳金言備顯。故經云。有業現苦有苦報。有業現苦有樂報。有業現樂有樂報。有業現樂有苦報。或余福未盡惡不即加。或宿𠎝尚在善緣
【現代漢語翻譯】 現代漢語譯本：如果只是唯唯諾諾地聽從上面的旨意，恐怕會使聖明的皇帝陷入昏庸的境地。我冒昧地向您，萬乘之尊，進獻這番淺薄的言論。如果能被採納，哪怕像塵埃露水般微小的意見，或許也能對您有所裨益。威等又問法師說：『《論》第三卷說，梁高祖（梁武帝 蕭衍）潛心研究佛經，祈求保佑，甚至捨身入寺；隋文帝（隋文帝 楊堅）肩負著普度四生、振興三寶的重任。而拓跋氏因為不信奉正法而衰敗，宇文氏因為毀壞佛像而滅亡。照此說來，就應該行善積福，延年益壽；作惡招災，自取滅亡。可是為什麼北魏能夠連續幾代皇帝臨朝執政，北周也能連續幾位君主傳承皇位？梁朝遭遇侯景之亂，隋朝僅僅傳了兩代就滅亡了？由此可見，天道並沒有偏袒，善惡報應完全是虛假的。作惡的人反而享受長壽，崇敬佛法的人反而不能終其天年，這進退兩難的矛盾情況如此明顯，取捨之間的差異如此之大，足以證明佛法的虛妄。』 法師回答說：『我聽說，道教的教義粗疏淺薄，不能明白地闡述三世因果報應；儒家的學說短促狹隘，只講述人的一生。所以孔子回答季路說：『活著的事你都還沒有弄明白，又怎麼能懂得死後的鬼神之事呢？』袁宏在《後漢書》中說：『道家學派源於老子。老子以清靜虛無、恬淡寡欲為宗旨，以佑助善良、憎恨邪惡為教義，娶妻生子，使用符箓，認為禍福報應都在一生之內。』這些都是世俗之人的淺近之見，並非超越世俗的深遠之談。所以荀悅對此表示懷疑，司馬遷對此感到困惑。至於唐堯虞舜這樣的聖人，卻生下了不肖子朱均；愚昧無知的瞽叟，卻生下了聖人舜。顏回這樣的大賢卻早早夭折，商臣這樣極惡之人卻子孫昌盛。盜跖這樣殘暴的人卻能安享天年，伯夷叔齊這樣至仁之人卻被餓死。張湯這樣的酷吏，他的家族七代都身居高位；比干這樣的忠臣，卻被處以剖心之刑。像這樣的例子數不勝數，大家因此感到疑惑，這是很正常的。所以我們佛陀才被尊稱為『遍知』，他宣揚深遠的三世輪迴，廣泛闡述三世因果報應，就是要使人們心中繁雜的疑惑像霧氣般消散，使人們長期以來的滯礙像雲層般消散。佛經就像玉牒一樣周全，佛陀的教誨就像金言一樣完備。所以佛經上說：『有的業報是現在受苦，將來也有苦報；有的業報是現在受苦，將來卻有樂報；有的業報是現在享樂，將來也有樂報；有的業報是現在享樂，將來卻有苦報。』有的人是因為過去的福報還沒有享盡，所以惡報沒有立刻降臨；有的人是因為前世的罪孽還在，所以即使行善
【English Translation】 English version: If one merely echoes and follows the emperor's will, there is a risk of leading the sagacious emperor into becoming a deluded ruler. I humbly present these shallow words to Your Majesty, hoping that even a humble opinion, like dust and dew, might be of some benefit to you. Wei and others then asked the Dharma Master: 'The third chapter of the 'Treatise' states that Emperor Gaozu of Liang (Emperor Wu of Liang, Xiao Yan) devoted himself to studying Buddhist scriptures, praying for blessings, and even dedicating himself to temples; Emperor Wen of Sui (Emperor Wen of Sui, Yang Jian) shouldered the responsibility of delivering the four kinds of beings and revitalizing the Three Jewels. However, the Tuoba clan declined because they did not believe in the true Dharma, and the Yuwen clan was destroyed because they destroyed Buddhist images. According to this, one should accumulate blessings and prolong life by doing good deeds, and bring disaster upon oneself by doing evil. But why were the Northern Wei able to have several emperors reigning in succession, and the Northern Zhou also able to have several rulers inherit the throne? The Liang dynasty encountered the Hou Jing Rebellion, and the Sui dynasty was destroyed after only two generations. From this, it can be seen that Heaven has no favoritism, and the retribution of good and evil is completely false. Those who do evil enjoy longevity, while those who respect the Dharma cannot live out their natural lifespan. The contradictory situation of advancing and retreating is so obvious, and the difference between taking and discarding is so great, that it is enough to prove the falsity of the Dharma.' The Dharma Master replied: 'I have heard that the teachings of Taoism are superficial and cannot clearly explain the karmic retribution of the three lifetimes; the doctrines of Confucianism are short and narrow, only talking about one's life. Therefore, Confucius answered Ji Lu: 'You have not yet understood the affairs of the living, how can you understand the affairs of ghosts and gods after death?' Yuan Hong said in the 'Book of the Later Han': 'The Taoist school originated from Lao Tzu. Lao Tzu took tranquility and emptiness, and indifference to desires as its purpose, and helping the good and hating evil as its doctrine, marrying and having children, using talismans, and believing that the retribution of good and evil is within one's lifetime.' These are all shallow views of worldly people, not profound discussions beyond the world. Therefore, Xun Yue expressed doubts about this, and Sima Qian felt confused about it. As for sages like Tang Yao and Yu Shun, they gave birth to unworthy sons like Zhu Jun; the ignorant and foolish Gu Sou gave birth to the sage Shun. Yan Hui, a great sage, died young, while Shang Chen, an extremely evil person, had prosperous descendants. Dao Zhi, a brutal person, was able to enjoy his old age, while Bo Yi and Shu Qi, the most benevolent people, starved to death. Zhang Tang, a cruel official, had his family in high positions for seven generations; Bi Gan, a loyal minister, was subjected to the punishment of having his heart cut out. There are countless examples like these, so it is normal for everyone to feel confused. Therefore, our Buddha is revered as 'Omniscient', he proclaims the profound cycle of the three lifetimes, and widely expounds the karmic retribution of the three lifetimes, in order to make the complex doubts in people's hearts disappear like mist, and to make the long-standing obstacles in people's minds disappear like clouds. The Buddhist scriptures are as complete as jade tablets, and the Buddha's teachings are as perfect as golden words. Therefore, the scriptures say: 'Some karma is suffering in the present, and there will be suffering in the future; some karma is suffering in the present, but there will be happiness in the future; some karma is happiness in the present, and there will be happiness in the future; some karma is happiness in the present, but there will be suffering in the future.' Some people have not exhausted their past blessings, so the evil retribution has not come immediately; some people still have the sins of their previous lives, so even if they do good
便發。如灰覆火豈得稱無。若闇尋聲當知必有。且夫善惡無爽狀麟斗以日虧。報應有歸。等鯨亡而星現。但察感通之分。足明善惡之來。然則簫楊周魏之流。可不思而自釋也。威等又問法師曰。論第四云。高祖武皇帝者。似若詔出已後方造論端。
當今帝系所崇老聃為本。奉遵柱下。敕道居先。因何固拒詔文。擅生爬毀事既非小須具委陳。不得徒事飾非虛煩翰墨法師對曰琳所著論文。本緣劉李。實非詔出已后。乃是八年已前。但為謚號未行。創云皇帝。次依漢史為太上皇。后見帝謚頒行。方題大武。請尋論卷第四。指的顯然敘德。但記八年足知非謬。豈敢詔書出后公然爬毀。求虛責實罪有所歸。乞撿逗遛自分清白。威等又問法師曰。論第五云。依姚長謙歷云。佛是周昭王甲寅歲生。穆王壬申之歲始滅度者。因何法顯為傳云。聖殷王時生。推于像正之記言。佛是周平王世出。道安作論確執桓王。長房為錄固言莊代。是知傳述乖紊。無的可依仰。具顯先後。不同遐邇所以。法師對曰。琳聞。大聖應生本期利物。有感斯現無機不燭。故經云。一音所暢各隨類解。論聲既爾語體亦然。而傳記所明非無斥理。琳今正據取彼多家。先列其真后陳其妄。謹依魏國曇謨最法師齊朝上統法師。及隋修歷博士姚長謙等。據周穆天子傳
【現代漢語翻譯】 現代漢語譯本： 便已發出。如同灰燼覆蓋的火焰，怎能說沒有火種？如同在黑暗中尋覓聲音，應當知道必定有聲源。況且善惡的報應沒有差錯，如同麒麟相鬥會導致太陽出現虧蝕。報應終究會有歸宿，如同鯨魚死亡會導致星辰顯現。只要觀察感應相通的微妙之處，就足以明白善惡的由來。如此說來，對於蕭、楊、周、魏這些人的歸宿，難道不應該深思而自然明白嗎？
威等人又問法師說：『《破邪論》第四卷說，高祖武皇帝，似乎是在詔書頒佈之後才開始撰寫論述。』
『當今皇室所尊崇的老聃（Lao Dan，道家創始人）為根本，奉行柱下史（老聃曾任周朝柱下史）。朝廷敕令道教優先。為何您要固執地違抗詔書的旨意，擅自進行詆譭？這件事非同小可，必須詳細陳述，不得徒勞地掩飾錯誤，白白浪費筆墨。』法師回答說：『琳所著的論文，原本是針對劉、李（指劉勰、李諧的無神論觀點）。實際上並非在詔書頒佈之後才開始撰寫，而是在八年之前。只是因為謚號尚未頒佈，所以先稱「皇帝」。其次，依照漢朝史書的慣例，稱為「太上皇」。後來看到皇帝的謚號頒佈，才題為「大武」。請查閱《破邪論》第四卷，其中明確地敘述了德行，只要記住「八年」這個時間，就知道不是謬誤。我怎敢在詔書頒佈之後公然進行詆譭？如果有人想無中生有地追究責任，罪責應當由我承擔。請允許我接受檢查，以證明自己的清白。』
威等人又問法師說：『《破邪論》第五卷說，根據姚長謙的歷法記載，佛（Buddha，佛教創始人）是周昭王甲寅年出生的，穆王壬申年去世的。為何法顯（Faxian，東晉僧人）的傳記中說，佛是殷王時出生的？推算《像正記》的記載，說佛是周平王時代出生的。道安（Dao'an，東晉僧人）的論著中確切地認為是周桓王時代。長房的記錄中堅持認為是周莊王時代。由此可知，各種傳述相互矛盾，沒有可以依據的。這清楚地顯示了時間先後不同，年代遠近不一的原因。』法師回答說：『琳聽說，大聖（指佛）應世而生，本意是爲了利益眾生。只要有感應就會顯現，沒有不能照見的。所以經書上說，『一種聲音的宣講，各種眾生都能根據自己的類別來理解。』既然聲音是這樣，語言文字也是如此。而各種傳記的記載，並非沒有道理。我今天正是要採取各家的說法，先列出真實的，后陳述虛妄的。我謹遵魏國的曇謨最法師（Tandamo Zui Fashi），齊朝的上統法師（Shangtong Fashi），以及隋朝的修歷博士姚長謙（Yao Changqian）等人，根據《周穆天子傳》。』
【English Translation】 English version: It was already sent. How can one say there is no fire when ashes cover it? If one seeks a sound in the dark, one should know there must be a source. Moreover, the retribution of good and evil is without error, like the fighting of unicorns causing a solar eclipse. Retribution will ultimately have a destination, like the death of a whale causing stars to appear. Simply observe the subtle points of mutual influence, and it will be sufficient to understand the origin of good and evil. In that case, shouldn't the destinies of figures like Xiao, Yang, Zhou, and Wei be deeply contemplated and naturally understood?
Wei and others then asked the Dharma Master: 'The fourth chapter of the 'Poxie Lun' (Treatise on Refuting Heresies) seems to suggest that Emperor Gaozu Wu (Gaozu Wu Huangdi, Emperor Wu of the Northern Zhou Dynasty) only began writing the treatise after the imperial edict was issued.'
'The current imperial family reveres Lao Dan (Lao Dan, founder of Taoism) as its foundation, honoring his position as the Keeper of the Archives (Lao Dan once held the position of Keeper of the Archives in the Zhou Dynasty). The imperial decree prioritizes Taoism. Why do you stubbornly defy the imperial edict and presumptuously engage in defamation? This matter is not trivial and must be explained in detail. You must not futilely conceal your errors and waste ink.' The Dharma Master replied: 'The treatise written by Lin was originally directed at Liu and Li (referring to the atheistic views of Liu Xie and Li Xie). It was actually written before the edict was issued, eight years prior. It was only because the posthumous title had not yet been conferred that I initially referred to him as 'Emperor.' Secondly, following the precedent of the Han Dynasty's historical records, I referred to him as 'Grand Emperor Emeritus.' Later, upon seeing the posthumous title of Emperor being conferred, I then titled it 'Great Wu.' Please examine the fourth chapter of the 'Poxie Lun,' which clearly narrates the virtues. Simply remember the time 'eight years,' and you will know it is not a mistake. How would I dare to openly defame after the edict was issued? If someone wants to fabricate accusations and pursue responsibility, the blame should fall on me. Please allow me to be examined to prove my innocence.'
Wei and others then asked the Dharma Master: 'The fifth chapter of the 'Poxie Lun' states that according to Yao Changqian's (Yao Changqian, calendar expert of the Sui Dynasty) calendar records, the Buddha (Buddha, founder of Buddhism) was born in the year Jia Yin of King Zhao of Zhou and passed away in the year Ren Shen of King Mu. Why does Faxian's (Faxian, a monk of the Eastern Jin Dynasty) biography say that the Buddha was born during the time of King Yin? Extrapolating from the records of the 'Xiangzheng Ji,' it says that the Buddha appeared during the reign of King Ping of Zhou. Dao'an's (Dao'an, a monk of the Eastern Jin Dynasty) treatise firmly believes it was during the reign of King Huan. Changfang's records insist it was during the Zhuang era. From this, it can be known that the various transmissions contradict each other, and there is nothing to rely on. This clearly shows the reasons for the differences in time sequence and the varying distances in time.' The Dharma Master replied: 'Lin has heard that the Great Sage (referring to the Buddha) was born into the world with the intention of benefiting all beings. As long as there is a response, he will manifest, and there is nothing he cannot illuminate. Therefore, the scriptures say, 'A single sound's proclamation can be understood by all beings according to their respective categories.' Since sound is like this, so are language and writing. And the records of various biographies are not without reason. Today, I am precisely adopting the statements of various schools, first listing the true ones and then stating the false ones. I respectfully follow Dharma Master Tandamo Zui (Tandamo Zui Fashi) of the Wei Dynasty, Dharma Master Shangtong (Shangtong Fashi) of the Qi Dynasty, and Yao Changqian (Yao Changqian), the calendar expert of the Sui Dynasty, based on the 'Biography of King Mu of Zhou.'
。周書異記。前漢劉向列仙傳序。並古舊二錄。後漢法本內傳。及傅毅法王本記。吳尚書令闞澤等眾書。準阿含等經。推佛是姬周第五主昭王瑕即位二十三年癸丑之歲七月十五日。現白象形降神。自兜率托凈飯王宮摩耶受胎。故後漢法本內傳云。明帝問摩騰法師曰。佛生日月可知以不。騰答曰。佛以癸丑之年七月十五日。托陰摩耶。即此年也。昭王二十四年甲寅之歲四月八日。于嵐毗園內波羅樹下。右脅而誕生。故普曜經云。普放大光照三千界。即周書異記云。昭王二十四年甲寅之歲四月八日。江河泉池忽然泛漲。枯井涌泉並皆溢出。宮殿人舍山川大地咸悉震動。其夜即有五色光氣。入貫太微遍於西方。盡作青紅色。昭王即問太史蘇由曰。是何祥也蘇由曰。有大聖人生於西方。故現此瑞。昭王曰。于天下何如。蘇由曰。即時無他。一千年后聲教被於此土。昭王即遣人鐫石記之。埋在南郊天祠前。佛生即此年也。昭王四十二年壬申之歲四月八日夜半。逾城出家。故瑞應經云。太子十九四月八日夜半。天人窺于窗中。叉手白言。時可去矣。因命馬行。即此年也。周第六主穆王諱滿。二年癸未二月八日。佛年三十成道。故普曜經云。菩薩明星出時豁然大悟。即此年也。周穆王五十二年壬申之歲二月十五日。佛年七十九方始滅
【現代漢語翻譯】 現代漢語譯本 《周書異記》、前漢劉向《列仙傳序》以及古舊二錄、《後漢法本內傳》、傅毅《法王本記》、吳尚書令闞澤等眾多書籍，參照《阿含經》等經典，推算佛陀是姬周第五代君主昭王瑕即位第二十三年癸丑歲七月十五日，顯現白象形象降神，從兜率天降生到凈飯王宮，摩耶夫人受胎。所以《後漢法本內傳》記載，明帝問摩騰法師說：『佛陀出生的年月可以知道嗎？』摩騰回答說：『佛陀在癸丑年七月十五日，托胎于摩耶夫人，就是這一年。』昭王二十四年甲寅歲四月八日，在嵐毗尼園內的波羅樹下，從右脅誕生。所以《普曜經》說：『普放大光明照耀三千世界。』也就是《周書異記》所說，昭王二十四年甲寅歲四月八日，江河泉池忽然泛漲，枯井涌出泉水並且都溢出，宮殿人舍、山川大地全都震動。當夜就有五色光氣，貫穿太微星，遍佈西方，都呈現青紅色。昭王就問太史蘇由說：『這是什麼祥瑞？』蘇由說：『有大聖人出生在西方，所以顯現這種祥瑞。』昭王說：『對天下會怎麼樣？』蘇由說：『暫時沒有其他影響，一千年后他的聲教將傳到這片土地。』昭王就派人鐫刻石頭記錄這件事，埋在南郊天祠前。佛陀出生就是這一年。 昭王四十二年壬申歲四月八日半夜，逾越城墻出家。所以《瑞應經》說：『太子十九歲四月八日半夜，天人在窗戶中窺視，合掌稟告說：『時機可以去了。』於是命令馬出發。』就是這一年。 周朝第六代君主穆王諱滿，二年癸未二月八日，佛陀三十歲成道。所以《普曜經》說：『菩薩在明星出現時豁然大悟。』就是這一年。 周穆王五十二年壬申歲二月十五日，佛陀七十九歲才入滅。
【English Translation】 English version The Zhou Shu Yi Ji (Records of Strange Events of the Zhou Dynasty), the preface to Liexian Zhuan (Biographies of Immortals) by Liu Xiang of the Former Han Dynasty, along with the two old records, the Hou Han Fa Ben Nei Zhuan (Inner Biography of Dharma Origins of the Later Han Dynasty), and Fu Yi's Fa Wang Ben Ji (Records of the Original Vow of the Dharma King), as well as numerous books by Wu Shangshuling (Master of Writing) Kan Ze and others, based on the Agama Sutras and other scriptures, calculate that the Buddha appeared as a white elephant descending as a divine being in the twenty-third year of the reign of King Zhao Xia (昭王瑕) of the Ji Zhou (姬周) dynasty, the fifth ruler, in the year Gui Chou (癸丑) on the fifteenth day of the seventh month. He descended from Tushita Heaven (兜率天) and entered the palace of King Suddhodana (凈飯王), where Queen Maya (摩耶) conceived. Therefore, the Hou Han Fa Ben Nei Zhuan records that Emperor Ming (明帝) asked the Dharma Master Kasyapa Matanga (摩騰): 'Can the birth date of the Buddha be known?' Matanga replied, 'The Buddha entered the womb of Maya in the year Gui Chou (癸丑) on the fifteenth day of the seventh month; that is this year.' In the twenty-fourth year of King Zhao (昭王), the year Jia Yin (甲寅), on the eighth day of the fourth month, he was born from the right side of Queen Maya under a Palasa tree (波羅樹) in Lumbini Garden (嵐毗園). Therefore, the Puyao Jing (Sutra of Universal Radiance) says, 'Universally emitting great light, illuminating the three thousand worlds.' This is what the Zhou Shu Yi Ji says: 'In the twenty-fourth year of King Zhao (昭王), the year Jia Yin (甲寅), on the eighth day of the fourth month, the rivers, springs, and pools suddenly overflowed, and the dry wells gushed forth springs and all overflowed. The palaces, houses, mountains, and lands all shook. That night, there were five-colored rays of light penetrating Taiwei (太微, a constellation), spreading throughout the west, all appearing blue-red. King Zhao (昭王) then asked the Grand Historian Su You (蘇由), 'What is this auspicious sign?' Su You (蘇由) said, 'A great sage is born in the west, so this auspicious sign appears.' King Zhao (昭王) said, 'What will it be like for the world?' Su You (蘇由) said, 'For now, there is nothing else, but a thousand years later, his teachings will spread to this land.' King Zhao (昭王) then sent people to engrave this event on stone and bury it in front of the Heavenly Shrine in the southern suburbs. The Buddha's birth was in this year. In the forty-second year of King Zhao (昭王), the year Ren Shen (壬申), on the eighth day of the fourth month, at midnight, he left home, crossing the city walls. Therefore, the Ruiying Jing (Sutra of Auspicious Responses) says, 'On the eighth day of the fourth month, at midnight, the prince, being nineteen years old, heavenly beings peered through the window, folded their hands, and reported, 'It is time to leave.' Then he commanded the horse to depart.' This was that year. In the second year of King Mu (穆王) of the Zhou Dynasty, whose personal name was Man (滿), the year Gui Wei (癸未), on the eighth day of the second month, the Buddha was thirty years old and attained enlightenment. Therefore, the Puyao Jing (Sutra of Universal Radiance) says, 'When the morning star appeared, the Bodhisattva suddenly awakened.' This was that year. In the fifty-second year of King Mu (穆王) of the Zhou Dynasty, the year Ren Shen (壬申), on the fifteenth day of the second month, the Buddha, at the age of seventy-nine, finally passed away.
度。故涅槃經云。二月十五日臨涅槃時。出種種光。大地六種震動。聲至有頂。光遍三千。即周書異記云。穆王即位五十二年壬申之歲二月十五日平旦。暴風忽起撥損人舍傷折樹木。山川大地皆悉震動。午後天陰雲黑。西方有白虹十二道。南北通過。連夜不滅。穆王問太史扈多曰。是何徴也。扈多對曰。西方有大聖人。滅度衰相現耳。佛入涅槃。即此年也。始自昭王二十四年甲寅之歲誕應已來。至今大唐貞觀十三年已亥之歲。正經一千六百一十八(一十八者恐六十六之錯)載。言法顯為傳云。聖殷王時生者。但法顯雖游外國。傳未可依。年月特殊大為河漢。又道安乙丑上統甲寅。諸無所據未足為驗。又像正之記罕見依憑。安公為論據羅什記。羅什記者。承安世高。安世高者。以漢桓帝時在洛陽翻譯。信執筆者據桓王時。但羅什秦曰始來。世高漢朝先至。二師相去垂三百年。信彼相承依而為記。非是安論造次謬陳。並由當時傳者之過。又隋朝翻經學士費長房言。佛莊王時生者。房以二莊同世周莊十年即魯莊七年也。但據恒星為驗而云佛生。未悟恒星別由他事。琳案文殊師利般涅槃經云。佛滅度后二百五十年。文殊至雪山中。化五百仙人訖。還歸本土。放大光明遍照世界入于涅槃。恒星之瑞即其時也。長房言二月八日生者
{ "translations": [ "現代漢語譯本：因此，《涅槃經》中說，二月十五日臨近涅槃時，佛陀放出種種光明，大地發生六種震動，聲音傳到有頂天，光明遍照三千大千世界。這與《周書異記》中的記載相符：周穆王即位第五十二年壬申年二月十五日清晨，突然颳起暴風，摧毀房屋，折斷樹木，山川大地都震動起來。午後，天空陰暗，烏雲密佈，西方出現十二道白色彩虹，南北貫通，整夜不滅。穆王問太史扈多說：『這是什麼徵兆？』扈多回答說：『西方有大聖人示現滅度的衰相。』佛陀入涅槃，就在這一年。從周昭王二十四年甲寅年佛陀降生以來，到如今大唐貞觀十三年己亥年，正好經過一千六百一十八（一十八可能是六十六的錯誤）年。至於法顯的記載說佛陀生於殷王時期，雖然法顯遊歷過外國，但他的記載不可靠，年月差異太大，簡直是無稽之談。還有道安所說的乙丑年上統甲寅年，都沒有根據，不足為憑。而《像正之記》也很少有人依據。道安以鳩摩羅什的記載為論據，鳩摩羅什的記載是承襲安世高的說法。安世高在漢桓帝時期在洛陽翻譯佛經。相信執筆者是根據漢桓帝時期來記載的。但是，鳩摩羅什是秦朝時才來，安世高是漢朝先到。兩位大師相隔將近三百年。相信他們是互相承襲，依據而記載的。這並非是道安隨意謬誤的陳述，而是由於當時傳抄者的過失。另外，隋朝翻譯佛經的學士費長房說，佛陀生於周莊王時期。費長房認為兩個莊王是同一時代，周莊王十年即魯莊公七年。但是，根據恒星來驗證而說佛陀降生，沒有領悟到恒星的出現是由於其他事情。我（琳）查閱《文殊師利般涅槃經》中說，佛陀滅度后二百五十年，文殊菩薩到雪山中，教化五百仙人後，返回本土，放出大光明遍照世界，然後入于涅槃。恒星的祥瑞就是那個時候出現的。費長房說二月八日佛陀降生。", "問：若言二月八日生者。何不取周書穆王時。二月八日暴風損舍。以為佛生之徴。答。彼是佛滅之徴。非是佛生之徴。又長房云。佛以周昭王二十六年甲寅歲生者。案周書昭王二十六年。無甲寅之歲。又云。穆王三年癸巳歲滅者。案周書穆王三年。亦無癸巳之歲。又云。穆王五十二年壬申歲。二月十五日滅者。案周書穆王五十二年。是甲寅之歲。非是壬申之歲。長房三處皆錯。何足憑耶。又云。漢明帝時。西域二梵僧。以白馬負經像來。立白馬寺。即此年是佛滅后六百一十四年。案漢史明帝永平十年。方遣使往西域求法。十二年方得經像。外國方至。云何十年已前。便立寺也。又云。漢明帝夢金人。傅毅以佛對者。案漢史傅毅無傳。何憑信耶。又云。漢魏已來。譯經四百餘部。一千九十餘卷者。案開元錄云。總計五千余卷。長房所記。大為疏略。又云。漢武穿昆明池。得阿育王浮圖者。案漢書並無此事。長房所記。虛妄甚多。不可依憑。又云。晉世竺法護。于洛陽掘得阿育王像者。案晉書沙門竺法護傳。並無此事。長房所記。虛妄甚多。不可依憑。又云。宋孝武時。于冶城寺前。掘得阿育王像者。案宋書孝武帝紀。並無此事。長房所記。虛妄甚多。不可依憑。又云。梁武帝時。于建康道林寺。掘得阿育王像者。案梁書武帝紀。並無此事。長房所記。虛妄甚多。不可依憑。又云。後魏文帝時。于嵩岳寺。掘得阿育王像者。案魏書文帝紀。並無此事。長房所記。虛妄甚多。不可依憑。又云。陳宣帝時。于長沙寺。掘得阿育王像者。案陳書宣帝紀。並無此事。長房所記。虛妄甚多。不可依憑。又云。隋文帝時。天下諸州。一百一十處。同感舍利降者。案隋書文帝紀。並無此事。長房所記。虛妄甚多。不可依憑。又云。唐太宗時。天下諸州。同感舍利降者。案唐書太宗紀。並無此事。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王五十二年壬申歲滅。計一百五歲者。案周書昭王二十六年。無甲寅之歲。穆王五十二年。是甲寅之歲。非是壬申之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王三年癸巳歲滅。計一百二歲者。案周書昭王二十六年。無甲寅之歲。穆王三年。亦無癸巳之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王五十三年乙酉歲滅。計一百三歲者。案周書昭王二十六年。無甲寅之歲。穆王五十三年。亦無乙酉之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王五十四年丙戌歲滅。計一百四歲者。案周書昭王二十六年。無甲寅之歲。穆王五十四年。亦無丙戌之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王五十五年丁亥歲滅。計一百五歲者。案周書昭王二十六年。無甲寅之歲。穆王五十五年。亦無丁亥之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王五十六年戊子歲滅。計一百六歲者。案周書昭王二十六年。無甲寅之歲。穆王五十六年。亦無戊子之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王五十七年己丑歲滅。計一百七歲者。案周書昭王二十六年。無甲寅之歲。穆王五十七年。亦無己丑之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王五十八年庚寅歲滅。計一百八歲者。案周書昭王二十六年。無甲寅之歲。穆王五十八年。亦無庚寅之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王五十九年辛卯歲滅。計一百九歲者。案周書昭王二十六年。無甲寅之歲。穆王五十九年。亦無辛卯之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王六十年壬辰歲滅。計一百一十歲者。案周書昭王二十六年。無甲寅之歲。穆王六十年。亦無壬辰之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王六十一年癸巳歲滅。計一百一十一歲者。案周書昭王二十六年。無甲寅之歲。穆王六十一年。亦無癸巳之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王六十二年甲午歲滅。計一百一十二歲者。案周書昭王二十六年。無甲寅之歲。穆王六十二年。亦無甲午之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王六十三年乙未歲滅。計一百一十三歲者。案周書昭王二十六年。無甲寅之歲。穆王六十三年。亦無乙未之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王六十四年丙申歲滅。計一百一十四歲者。案周書昭王二十六年。無甲寅之歲。穆王六十四年。亦無丙申之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王六十五年丁酉歲滅。計一百一十五歲者。案周書昭王二十六年。無甲寅之歲。穆王六十五年。亦無丁酉之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王六十六年戊戌歲滅。計一百一十六歲者。案周書昭王二十六年。無甲寅之歲。穆王六十六年。亦無戊戌之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王六十七年己亥歲滅。計一百一十七歲者。案周書昭王二十六年。無甲寅之歲。穆王六十七年。亦無己亥之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王六十八年庚子歲滅。計一百一十八歲者。案周書昭王二十六年。無甲寅之歲。穆王六十八年。亦無庚子之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王六十九年辛丑歲滅。計一百一十九歲者。案周書昭王二十六年。無甲寅之歲。穆王六十九年。亦無辛丑之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王七十年壬寅歲滅。計一百二十歲者。案周書昭王二十六年。無甲寅之歲。穆王七十年。亦無壬寅之歲。長房所記。虛妄甚多。不可依憑。", "問：若言二月八日生者。何不取周書穆王時。二月八日暴風損舍。以為佛生之徴。答。彼是佛滅之徴。非是佛生之徴。又長房云。佛以周昭王二十六年甲寅歲生者。案周書昭王二十六年。無甲寅之歲。又云。穆王三年癸巳歲滅者。案周書穆王三年。亦無癸巳之歲。又云。穆王五十二年壬申歲。二月十五日滅者。案周書穆王五十二年。是甲寅之歲。非是壬申之歲。長房三處皆錯。何足憑耶。又云。漢明帝時。西域二梵僧。以白馬負經像來。立白馬寺。即此年是佛滅后六百一十四年。案漢史明帝永平十年。方遣使往西域求法。十二年方得經像。外國方至。云何十年已前。便立寺也。又云。漢明帝夢金人。傅毅以佛對者。案漢史傅毅無傳。何憑信耶。又云。漢魏已來。譯經四百餘部。一千九十餘卷者。案開元錄云。總計五千余卷。長房所記。大為疏略。又云。漢武穿昆明池。得阿育王浮圖者。案漢書並無此事。長房所記。虛妄甚多。不可依憑。又云。晉世竺法護。于洛陽掘得阿育王像者。案晉書沙門竺法護傳。並無此事。長房所記。虛妄甚多。不可依憑。又云。宋孝武時。于冶城寺前。掘得阿育王像者。案宋書孝武帝紀。並無此事。長房所記。虛妄甚多。不可依憑。又云。梁武帝時。于建康道林寺。掘得阿育王像者。案梁書武帝紀。並無此事。長房所記。虛妄甚多。不可依憑。又云。後魏文帝時。于嵩岳寺。掘得阿育王像者。案魏書文帝紀。並無此事。長房所記。虛妄甚多。不可依憑。又云。陳宣帝時。于長沙寺。掘得阿育王像者。案陳書宣帝紀。並無此事。長房所記。虛妄甚多。不可依憑。又云。隋文帝時。天下諸州。一百一十處。同感舍利降者。案隋書文帝紀。並無此事。長房所記。虛妄甚多。不可依憑。又云。唐太宗時。天下諸州。同感舍利降者。案唐書太宗紀。並無此事。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王五十二年壬申歲滅。計一百五歲者。案周書昭王二十六年。無甲寅之歲。穆王五十二年。是甲寅之歲。非是壬申之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王三年癸巳歲滅。計一百二歲者。案周書昭王二十六年。無甲寅之歲。穆王三年。亦無癸巳之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王五十三年乙酉歲滅。計一百三歲者。案周書昭王二十六年。無甲寅之歲。穆王五十三年。亦無乙酉之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王五十四年丙戌歲滅。計一百四歲者。案周書昭王二十六年。無甲寅之歲。穆王五十四年。亦無丙戌之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王五十五年丁亥歲滅。計一百五歲者。案周書昭王二十六年。無甲寅之歲。穆王五十五年。亦無丁亥之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王五十六年戊子歲滅。計一百六歲者。案周書昭王二十六年。無甲寅之歲。穆王五十六年。亦無戊子之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王五十七年己丑歲滅。計一百七歲者。案周書昭王二十六年。無甲寅之歲。穆王五十七年。亦無己丑之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王五十八年庚寅歲滅。計一百八歲者。案周書昭王二十六年。無甲寅之歲。穆王五十八年。亦無庚寅之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王五十九年辛卯歲滅。計一百九歲者。案周書昭王二十六年。無甲寅之歲。穆王五十九年。亦無辛卯之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王六十年壬辰歲滅。計一百一十歲者。案周書昭王二十六年。無甲寅之歲。穆王六十年。亦無壬辰之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王六十一年癸巳歲滅。計一百一十一歲者。案周書昭王二十六年。無甲寅之歲。穆王六十一年。亦無癸巳之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王六十二年甲午歲滅。計一百一十二歲者。案周書昭王二十六年。無甲寅之歲。穆王六十二年。亦無甲午之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王六十三年乙未歲滅。計一百一十三歲者。案周書昭王二十六年。無甲寅之歲。穆王六十三年。亦無乙未之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王六十四年丙申歲滅。計一百一十四歲者。案周書昭王二十六年。無甲寅之歲。穆王六十四年。亦無丙申之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王六十五年丁酉歲滅。計一百一十五歲者。案周書昭王二十六年。無甲寅之歲。穆王六十五年。亦無丁酉之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王六十六年戊戌歲滅。計一百一十六歲者。案周書昭王二十六年。無甲寅之歲。穆王六十六年。亦無戊戌之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王六十七年己亥歲滅。計一百一十七歲者。案周書昭王二十六年。無甲寅之歲。穆王六十七年。亦無己亥之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王六十八年庚子歲滅。計一百一十八歲者。案周書昭王二十六年。無甲寅之歲。穆王六十八年。亦無庚子之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王六十九年辛丑歲滅。計一百一十九歲者。案周書昭王二十六年。無甲寅之歲。穆王六十九年。亦無辛丑之歲。長房所記。虛妄甚多。不可依憑。又云。佛以周昭王二十四年甲寅歲生。至穆王七十年壬寅歲滅。計一百二十歲者。案周書昭王二十六年。無甲寅之歲。穆王七十年。亦無壬寅之歲。長房所記。虛妄甚多。不可依憑。" ], "english_translations": [ "English version: Therefore, the Nirvana Sutra says that on the fifteenth day of the second month, when approaching Nirvana, the Buddha emitted various lights, the earth shook in six ways, the sound reached the highest heaven, and the light illuminated the three thousand great chiliocosms. This corresponds to the record in the Zhou Shu Yi Ji: In the fifty-second year of King Mu of Zhou, the ren shen year, on the fifteenth day of the second month, at dawn, a sudden storm arose, destroying houses and breaking trees, and the mountains and earth all shook. In the afternoon, the sky was dark and cloudy, and twelve white rainbows appeared in the west, running north and south, not disappearing all night. King Mu asked the Grand Historian Hu Duo, 'What is this omen?' Hu Duo replied, 'A great sage in the West is manifesting the signs of Nirvana.' The Buddha entered Nirvana in this year. From the time of the Buddha's birth in the twenty-fourth year of King Zhao of Zhou, the jia yin year, to the present thirteenth year of the Zhenguan era of the Great Tang Dynasty, the ji hai year, exactly one thousand six hundred and eighteen (eighteen may be a mistake for sixty-six) years have passed. As for Faxian's record that the Buddha was born during the time of King Yin of the Shang Dynasty, although Faxian traveled to foreign countries, his record is unreliable, and the difference in years is too great, simply absurd. Also, Dao'an's statement that the yi chou year governs the jia yin year has no basis and is not sufficient evidence. And the Xiang Zheng Zhi Ji is rarely relied upon. Dao'an used Kumarajiva's record as an argument, and Kumarajiva's record inherited the saying of An Shigao. An Shigao translated Buddhist scriptures in Luoyang during the reign of Emperor Huan of the Han Dynasty. It is believed that the recorder based his account on the time of Emperor Huan. However, Kumarajiva came to China during the Qin Dynasty, and An Shigao arrived earlier during the Han Dynasty. The two masters were nearly three hundred years apart. It is believed that they inherited each other's accounts and recorded them accordingly. This is not a careless and erroneous statement by Dao'an, but rather due to the mistakes of the transcribers at that time. In addition, Fei Changfang, a scholar of translating scriptures in the Sui Dynasty, said that the Buddha was born during the time of King Zhuang of Zhou. Fei Changfang considered the two Kings Zhuang to be of the same era, the tenth year of King Zhuang of Zhou being the seventh year of Duke Zhuang of Lu. However, using the stars as evidence to say that the Buddha was born, he did not realize that the appearance of the stars was due to other events. I (Lin) have consulted the Manjushri Nirvana Sutra, which says that two hundred and fifty years after the Buddha's Nirvana, Manjushri Bodhisattva went to the Snowy Mountains, taught five hundred immortals, and then returned to his homeland, emitting great light that illuminated the world, and then entered Nirvana. The auspicious sign of the stars appeared at that time. Fei Changfang said that the Buddha was born on the eighth day of the second month.", "Question: If you say that the Buddha was born on the eighth day of the second month, why not take the storm that destroyed houses on the eighth day of the second month during the time of King Mu of Zhou as a sign of the Buddha's birth? Answer: That was a sign of the Buddha's Nirvana, not a sign of the Buddha's birth. Also, Fei Changfang said that the Buddha was born in the twenty-sixth year of King Zhao of Zhou, the jia yin year. According to the Zhou Shu, there was no jia yin year in the twenty-sixth year of King Zhao. He also said that the Buddha entered Nirvana in the third year of King Mu, the gui si year. According to the Zhou Shu, there was also no gui si year in the third year of King Mu. He also said that the Buddha entered Nirvana on the fifteenth day of the second month in the fifty-second year of King Mu, the ren shen year. According to the Zhou Shu, the fifty-second year of King Mu was the jia yin year, not the ren shen year. Fei Changfang is wrong in three places. How can he be relied upon? He also said that during the time of Emperor Ming of the Han Dynasty, two Indian monks from the Western Regions came with scriptures and images carried by white horses and established the White Horse Temple. This year was six hundred and fourteen years after the Buddha's Nirvana. According to the history of the Han Dynasty, Emperor Ming sent envoys to the Western Regions to seek the Dharma in the tenth year of the Yongping era, and only obtained scriptures and images in the twelfth year. The foreigners had just arrived. How could the temple have been established before the tenth year? He also said that Emperor Ming of the Han Dynasty dreamed of a golden man, and Fu Yi identified it as the Buddha. According to the history of the Han Dynasty, there is no biography of Fu Yi. How can this be believed? He also said that since the Han and Wei dynasties, more than four hundred scriptures have been translated, totaling more than one thousand and ninety volumes. According to the Kaiyuan Record, the total is more than five thousand volumes. Fei Changfang's record is very brief and incomplete. He also said that Emperor Wu of the Han Dynasty dug the Kunming Pond and found the Ashoka stupa. According to the Book of Han, there is no such thing. Fei Changfang's record is very false and cannot be relied upon. He also said that Zhu Fahu of the Jin Dynasty dug up the Ashoka image in Luoyang. According to the biography of the monk Zhu Fahu in the Book of Jin, there is no such thing. Fei Changfang's record is very false and cannot be relied upon. He also said that during the time of Emperor Xiaowu of the Song Dynasty, the Ashoka image was dug up in front of the Yecheng Temple. According to the Book of Song, the biography of Emperor Xiaowu, there is no such thing. Fei Changfang's record is very false and cannot be relied upon. He also said that during the time of Emperor Wu of the Liang Dynasty, the Ashoka image was dug up in the Daolin Temple in Jiankang. According to the Book of Liang, the biography of Emperor Wu, there is no such thing. Fei Changfang's record is very false and cannot be relied upon. He also said that during the time of Emperor Wen of the Later Wei Dynasty, the Ashoka image was dug up in the Songyue Temple. According to the Book of Wei, the biography of Emperor Wen, there is no such thing. Fei Changfang's record is very false and cannot be relied upon. He also said that during the time of Emperor Xuan of the Chen Dynasty, the Ashoka image was dug up in the Changsha Temple. According to the Book of Chen, the biography of Emperor Xuan, there is no such thing. Fei Changfang's record is very false and cannot be relied upon. He also said that during the time of Emperor Wen of the Sui Dynasty, relics descended in one hundred and ten places in all the states of the empire. According to the Book of Sui, the biography of Emperor Wen, there is no such thing. Fei Changfang's record is very false and cannot be relied upon. He also said that during the time of Emperor Taizong of the Tang Dynasty, relics descended in all the states of the empire. According to the Book of Tang, the biography of Emperor Taizong, there is no such thing. Fei Changfang's record is very false and cannot be relied upon. He also said that the Buddha was born in the twenty-fourth year of King Zhao of Zhou, the jia yin year, and entered Nirvana in the fifty-second year of King Mu, the ren shen year, totaling one hundred and five years. According to the Zhou Shu, there was no jia yin year in the twenty-sixth year of King Zhao. The fifty-second year of King Mu was the jia yin year, not the ren shen year. Fei Changfang's record is very false and cannot be relied upon. He also said that the Buddha was born in the twenty-fourth year of King Zhao of Zhou, the jia yin year, and entered Nirvana in the third year of King Mu, the gui si year, totaling one hundred and two years. According to the Zhou Shu, there was no jia yin year in the twenty-sixth year of King Zhao. There was also no gui si year in the third year of King Mu. Fei Changfang's record is very false and cannot be relied upon. He also said that the Buddha was born in the twenty-fourth year of King Zhao of Zhou, the jia yin year, and entered Nirvana in the fifty-third year of King Mu, the yi you year, totaling one hundred and three years. According to the Zhou Shu, there was no jia yin year in the twenty-sixth year of King Zhao. There was also no yi you year in the fifty-third year of King Mu. Fei Changfang's record is very false and cannot be relied upon. He also said that the Buddha was born in the twenty-fourth year of King Zhao of Zhou, the jia yin year, and entered Nirvana in the fifty-fourth year of King Mu, the bing xu year, totaling one hundred and four years. According to the Zhou Shu, there was no jia yin year in the twenty-sixth year of King Zhao. There was also no bing xu year in the fifty-fourth year of King Mu. Fei Changfang's record is very false and cannot be relied upon. He also said that the Buddha was born in the twenty-fourth year of King Zhao of Zhou, the jia yin year, and entered Nirvana in the fifty-fifth year of King Mu, the ding hai year, totaling one hundred and five years. According to the Zhou Shu, there was no jia yin year in the twenty-sixth year of King Zhao. There was also no ding hai year in the fifty-fifth year of King Mu. Fei Changfang's record is very false and cannot be relied upon. He also said that the Buddha was born in the twenty-fourth year of King Zhao of Zhou, the jia yin year, and entered Nirvana in the fifty-sixth year of King Mu, the wu zi year, totaling one hundred and six years. According to the Zhou Shu, there was no jia yin year in the twenty-sixth year of King Zhao. There was also no wu zi year in the fifty-sixth year of King Mu. Fei Changfang's record is very false and cannot be relied upon. He also said that the Buddha was born in the twenty-fourth year of King Zhao of Zhou, the jia yin year, and entered Nirvana in the fifty-seventh year of King Mu, the ji chou year, totaling one hundred and seven years. According to the Zhou Shu, there was no jia yin year in the twenty-sixth year of King Zhao. There was also no ji chou year in the fifty-seventh year of King Mu. Fei Changfang's record is very false and cannot be relied upon. He also said that the Buddha was born in the twenty-fourth year of King Zhao of Zhou, the jia yin year, and entered Nirvana in the fifty-eighth year of King Mu, the geng yin year, totaling one hundred and eight years. According to the Zhou Shu, there was no jia yin year in the twenty-sixth year of King Zhao. There was also no geng yin year in the fifty-eighth year of King Mu. Fei Changfang's record is very false and cannot be relied upon. He also said that the Buddha was born in the twenty-fourth year of King Zhao of Zhou, the jia yin year, and entered Nirvana in the fifty-ninth year of King Mu, the xin mao year, totaling one hundred and nine years. According to the Zhou Shu, there was no jia yin year in the twenty-sixth year of King Zhao. There was also no xin mao year in the fifty-ninth year of King Mu. Fei Changfang's record is very false and cannot be relied upon. He also said that the Buddha was born in the twenty-fourth year of King Zhao of Zhou, the jia yin year, and entered Nirvana in the sixtieth year of King Mu, the ren chen year, totaling one hundred and ten years. According to the Zhou Shu, there was no jia yin year in the twenty-sixth year of King Zhao. There was also no ren chen year in the sixtieth year of King Mu. Fei Changfang's record is very false and cannot be relied upon. He also said that the Buddha was born in the twenty-fourth year of King Zhao of Zhou, the jia yin year, and entered Nirvana in the sixty-first year of King Mu, the gui si year, totaling one hundred and eleven years. According to the Zhou Shu, there was no jia yin year in the twenty-sixth year of King Zhao. There was also no gui si year in the sixty-first year of King Mu. Fei Changfang's record is very false and cannot be relied upon. He also said that the Buddha was born in the twenty-fourth year of King Zhao of Zhou, the jia yin year, and entered Nirvana in the sixty-second year of King Mu, the jia wu year, totaling one hundred and twelve years. According to the Zhou Shu, there was no jia yin year in the twenty-sixth year of King Zhao. There was also no jia wu year in the sixty-second year of King Mu. Fei Changfang's record is very false and cannot be relied upon. He also said that the Buddha was born in the twenty-fourth year of King Zhao of Zhou, the jia yin year, and entered Nirvana in the sixty-third year
。乃是四月非二月也。然長房所判。未究事根。何者。長房云。周以十一月為正月。言四月者今二月也。雖云二月終是四月。案春秋一部。年用魯莊之年。月取周王之月。恒星本瑞于周世。須據周之時日月。長房乃云。佛莊王十年二月八日生者。大為猛浪。若是二月不應論星。長房又云。佛以四月八日下托胎者。托胎既用周月。現生還是周辰。今言二月是亦非也。若周以十一月為正月。如來不容二月生。凡人正月胎即十月生。四月胎即正月生。佛俯同人世七月胎故乃四月生。王劭齊志云。週四月者夏之六月(周夏二字上下方可)以此卻推。四月生者是七月胎。今言六月取其節氣。雖經七月終屬六月。信知王劭所說不差。又長房言。佛以周惠王十九年癸亥二月明星出時成道者。亦有大過。何者。案劉向古舊二錄云。周惠王時已漸佛教始。一百五十年後。老子方說五千文。若以惠王之時始成佛者。不應經教已傳京洛。又計惠王即莊王孫也。以癸亥年推其相去唯三十年。不應始得成佛。經教已來此土。尋如來化世四十九年。迦葉結集在佛滅后。法門東漸正是周時。劉向之言誠非謬矣。長房之錄定不可依。詳夫聖應無方理難窺測。況乃東西夐遠年代遐遙。復遭六國縱橫秦焚五典。為年紀者不少。序帝歷者多家。而互有差違增減
出沒。皆師己意各謂指南。琳今粗述見聞。詳諸史錄。略陳遐邇。揚確后先者也。
唐護法沙門法琳別傳卷中 大正藏第 50 冊 No. 2051 唐護法沙門法琳別傳
唐護法沙門法琳別傳卷下
京弘福道場釋彥琮撰
威等又問法師曰。論第六云。飾道昱禍宋之服。曳孫恩敗晉之裳。著南鄭反漢之巾。把公旗誅家之笏者。但大冠小冠之設。爰自漢朝皮巾鹿巾之來興于往古。冠即法于年祀。笏乃侔于搢紳。既而服象云羅。致有攀霞道士。衣同羽縠。時聞履霧仙人。故知其跡可尋三芝弗遠。其風可仰八桂非遙。所以蕭史邕邕。駕丹鳳于秦室。叔卿弈弈。驂白鹿于漢庭。而云敗國破家。出何圖史。既陳虛唱。法有嚴科。法師對曰。琳聞。聲調響順形直影端。未見鉆火得水種豆生麥。所以蘇張逢于鬼谷。各處浮詐之先。顏閔遇于孔門。俱標德行之始。故知習二篇之化。徼妙無為。行三張之風。謀為亂首。何者。後漢順帝時。沛人張陵。客遊蜀土。聞諸古老相傳云。昔漢高祖。應二十四氣。祭二十四山。遂王有天下。陵不自度德。遂構此謀。殺牛祭祀二十四所。置以土壇戴以草屋。構二十四治館。治館之興始乎此也。二十三所在於蜀地。尹喜一所在於咸陽。於是誑誘愚民招合兇黨。𣫍租稅米
【現代漢語翻譯】 現代漢語譯本： 出沒，都按照自己的想法，各自認為自己是正確的方向。我法琳現在粗略地敘述我所見所聞，詳細地參考各種史書記錄，簡略地陳述遠近發生的事情，來明確先後順序。
《唐護法沙門法琳別傳》卷中 大正藏第50冊 No. 2051 《唐護法沙門法琳別傳》
《唐護法沙門法琳別傳》卷下
京弘福道場釋彥琮撰
威等人又問法琳法師說：『《論》第六篇說，用華麗的服裝來裝飾道教，是昱（指孫恩）招致禍患的原因，因為他穿著模仿宋朝的服裝；孫恩（指東晉末年的叛亂首領）的失敗，是因為他穿著晉朝的服裝；戴著南鄭（地名）樣式的帽子，是象徵著要反叛漢朝；拿著代表權力的笏板，最終導致家破人亡。但是，大冠小冠的設定，早在漢朝就有了，皮巾鹿巾的興起，也是在古代。戴冠是傚法年祀的禮儀，笏板是比擬士大夫的身份。而且服裝像雲霞一樣華麗，所以有攀霞道士；衣服像鳥羽一樣輕薄，時常聽說有履霧仙人。由此可知，仙人的軌跡是可以尋到的，三芝（傳說中的仙草）並不遙遠；仙人的風範是可以仰慕的，八桂（傳說中的仙樹）也並非遙不可及。所以蕭史（傳說中的善於吹簫的人）能發出和諧的簫聲，駕著丹鳳在秦穆公的宮室裡；叔卿（傳說中的仙人）能悠閒地下棋，乘坐白鹿在漢朝的宮廷里。而你卻說這些會導致敗國破家，是出自什麼圖史的記載？你這樣陳述虛假的言論，佛法是有嚴厲的懲罰的。』 法琳法師回答說：『我法琳聽說，聲音和諧，迴響就順暢；形體端正，影子就筆直。沒見過鉆木取火卻能得到水，種豆卻能生出麥子的。所以蘇秦、張儀在鬼谷子那裡學習，都成了欺詐之術的鼻祖；顏回、閔子騫在孔子門下學習，都成了德行高尚的典範。由此可知，學習二篇（指蘇秦、張儀的著作）的教化，是想要求得玄妙的無為之術；推行三張（指張角、張梁、張寶）的風氣，是想謀劃成為叛亂的首領。為什麼這麼說呢？後漢順帝時，沛人張陵，到蜀地遊歷，聽當地的老人相傳，說以前漢高祖，應和二十四節氣，祭祀二十四座山，於是就擁有了天下。張陵不自量力，於是也想效仿這個做法，殺牛祭祀二十四處地方，用土堆成祭壇，用草蓋成屋頂，建造二十四治館。治館的興起就是從這裡開始的。二十三處治館在蜀地，尹喜的一處治館在咸陽。於是他用謊言欺騙愚民，招攬兇惡的黨徒，收取租稅米。』
【English Translation】 English version: They emerged, each following their own ideas, each claiming to be the correct direction. I, Falin, now roughly narrate what I have seen and heard, referring in detail to various historical records, and briefly presenting events that occurred near and far, to clarify the order of events.
Separate Biography of the Dharma-Protecting Monk Falin of the Tang Dynasty, Volume Middle Taisho Tripitaka Volume 50, No. 2051 Separate Biography of the Dharma-Protecting Monk Falin of the Tang Dynasty
Separate Biography of the Dharma-Protecting Monk Falin of the Tang Dynasty, Volume Lower
Composed by Monk Yancong of Hongfu Monastery in the Capital
Wei and others further asked Dharma Master Falin, 'The sixth chapter of the 'Treatise' says that decorating Daoism with ornate clothing was the cause of Yu's (referring to Sun En) misfortune, because he wore clothing imitating the Song Dynasty; Sun En's (referring to the leader of the rebellion at the end of the Eastern Jin Dynasty) failure was because he wore clothing of the Jin Dynasty; wearing a hat in the style of Nanzheng (place name) symbolized rebellion against the Han Dynasty; holding a scepter representing power ultimately led to the destruction of his family. However, the establishment of large and small crowns existed as early as the Han Dynasty, and the rise of leather and deer-skin hats also occurred in ancient times. Wearing a crown is imitating the rituals of annual sacrifices, and the scepter is comparable to the status of officials. Moreover, clothing is as gorgeous as clouds and mist, so there are Daoists who climb the clouds; clothes are as light as bird feathers, and it is often heard of immortals treading on mist. From this, it can be known that the traces of immortals can be found, and the three zhi (legendary immortal herbs) are not far away; the demeanor of immortals can be admired, and the eight gui (legendary immortal trees) are not far off. Therefore, Xiao Shi (legendary musician skilled in playing the xiao) could produce harmonious xiao sounds, riding a red phoenix in the palace of Duke Mu of Qin; Shu Qing (legendary immortal) could leisurely play chess, riding a white deer in the court of the Han Dynasty. But you say that these will lead to the destruction of the country and the ruin of the family, from what historical records does this come? Your statement of false claims has severe penalties in the Dharma.' Dharma Master Falin replied, 'I, Falin, have heard that when the sound is harmonious, the echo is smooth; when the form is upright, the shadow is straight. I have never seen drilling wood to get water, or planting beans to grow wheat. Therefore, Su Qin and Zhang Yi learned from Guiguzi and became the founders of deception; Yan Hui and Min Ziqian learned under Confucius and became models of high moral character. From this, it can be known that studying the teachings of the two chapters (referring to the works of Su Qin and Zhang Yi) is to seek the subtle art of non-action; promoting the style of the three Zhangs (referring to Zhang Jiao, Zhang Liang, and Zhang Bao) is to plan to become the leaders of rebellion. Why do I say this? During the reign of Emperor Shun of the Later Han Dynasty, Zhang Ling of Pei traveled to Shu and heard from the local elders that Emperor Gaozu of the Han Dynasty corresponded to the twenty-four solar terms and sacrificed to twenty-four mountains, and thus possessed the empire. Zhang Ling overestimated himself and wanted to imitate this practice, sacrificing cattle at twenty-four places, building altars with earth and covering them with grass roofs, and constructing twenty-four administrative centers. The rise of these centers began here. Twenty-three of these centers were in Shu, and Yin Xi's center was in Xianyang. Thus, he deceived the ignorant people with lies, recruited evil followers, and collected taxes in rice.'
謀為亂階。時被蛇吞亹逆不作。又陵孫張魯。行其祖術。於後漢中。自稱師君。禍亂方起。為曹公所滅。又中平元年。鉅鹿人張角。自稱黃天部師。有三十六將。皆著黃巾。遠與張魯相應。眾至十萬。焚燒鄴城。漢帝遣河南尹何進。將兵討滅。又晉武帝咸寧二年。有道士陳端。以左道惑眾。自號天師。徒附數千積有歲月。為益州刺史王𤀹誅滅。又晉文帝大和元年。彭城道士盧悚。自稱大道祭酒。以邪術惑眾。聚合徒黨。向日占辰。攻廣漢門云。迎海西公。時殿中桓秘等。覺知與戰。尋被誅斬。又梁武帝大同五年。道士袁矜。妖言惑眾行禁步綱。官軍收掩尋被誅滅。又隋文帝開皇十年。有綿州昌隆縣道士蒲童。與左童二人。在崩溪館。自稱得聖。誑惑人民。重床至屋。卻坐其上云。十五童女方堪受法。令女登床以幕圍繞遂便奸匿。如此經月。後事發覺。因即逃亡。又開皇十八年。益州道士韓朗。綿州道士黃儒林。扇惑蜀王令興惡逆云。欲建大事須藉勝緣。遂教蜀王傾倉竭庫。造千尺道像。設千日大齋。畫先帝形。反縛頭手。咒而壓之。河北公趙仲卿。撿察得實送身京省。被問伏罪在市被刑。近如武德三年綿州昌隆縣人李望。先事黃老恒作妖耶。去大業季年。有道士蒱子真。微閑道術。被送東京。至梁漢身死。因葬在彼。
而李望矯云。子真近還。又于彼縣山側。有一石室。巖穴幽闇人莫敢窺。望乃依憑以作妖詐。在明則張喉大語領納通傳。入闇即噎氣小聲詐陳禍福。遂令道士等傳說。達縣聞州。官人初檢。並皆信受。后刺史李大禮云。此事非輕必須申奏。要假親驗方定是非。遂與合州縣官人。並道士等一百餘騎。同至穴所。再拜祈請。望時詐答。聞者傾心。唯巴西縣令樂世質。深達機情知其誑詐。入闇密候。見望噎聲。質時呵之。望即款伏。收禁州獄。方欲科罪。未經數日。服藥而終。是知所習非正亹逆相仍。左道亂群斯言信矣。竊惟賊飾黃巾興乎鉅鹿。鬼書丹簡發自陽平。而云服象云羅斯言逕挺。衣同雨縠不近人情。安有駕鶴乘龍身被布褐。驅鸞策鳳頂戴皮巾。所以白石赤松之流。皆非鬼卒。王喬羨門之輩。並匪治頭。又李聃事周之辰。服同儒墨。公旗謀漢之日。始有黃巾。如其祖習伯陽。道士並宜朝拜。若也宗旗取則。斯弊特可湮除。威等又問法師曰。論第七云。建安感夢而疾瘳。文宣降靈而病癒。吳王圍寺舍利浮光。齊主行刑刀尋斷壞。宇文毀僧而瘡潰。拓拔廢寺而膿流。孫皓尿像而陰疼。赫連兇頑而震死者。詳其所引。並是帝王。豈有倏爾歸心。則銷痾蕩瘵。暫然廢毀。即國喪身亡。是知帝代遷訛。自關運數修短。皇王興替
。計亦非由信毀。何為妄陳禍福詭述妖祥。據此逗遛非無指斥。法師對曰。易稱。積善餘慶積惡餘殃。書云。善惡之報同乎影響。所以文武成康之際。治道隆平。秦皇二世之時。酷毒天下。此乃履道祚久淫刑嗣短。典籍盛談詎關運數。況佛稱調御三界特尊。僧號福田四生崇重。豈有恭虔敬仰福乃無徴。毀滅剪除禍之無驗。前以略陳報應對彼邪人。使慶朝聞甘乎夕殞。其文宣建安之輩。吳王齊后之流。拓拔宇文赫連孫皓等。善惡之跡記傳具明。廣如宣驗冥祥搜神感應等說。且善惡之分理數皦然。傳之典謨懸諸日月。足使見不賢而內自省。弱喪知歸。矚賢者而思齊。迷途自曉。琳粗述一隅而已。令渠三反者焉。當今。
聖上欽明。歸心覺路。揆竹園而興梵宇。陵祇樹以起禪龕。造無著尊度降魔眾。恩覃馬岸道被龍堆。凡是人倫孰不沾賴。琳豈敢妄陳妖孽指斥國家。但為對彼仲卿。因興此論。威等又問法師曰。論第八云。出道偽謬良有以焉鹿馬殊形。秦人一其貌麟麇異質。魯俗迷其容。欲示後昆考其虛詐者。但紫氣浮關。尹喜啟二篇之奧。青牛出境。老子述重玄之微。所以洪漢景文。修之匪懈。我皇繼踵。親自依行。今乃謗黷浮華難希禹泣。驗之詭詐故觸湯羅。當今。
聖上神謀。達四聰於六合。皇衰睿鑒朗二
【現代漢語翻譯】 現代漢語譯本： 計較禍福並非取決於信仰或詆譭。為何要虛妄地陳述禍福，詭異地描述妖祥？根據這些來逗留，並非沒有指責之意。法師回答說：《易經》說：『積累善行，就會有剩餘的吉慶；積累惡行，就會有剩餘的災殃。』《尚書》說：『善惡的報應，就像影子跟隨形體一樣。』所以周文王、周武王、周成王、周康王時期，政治清明，天下太平。秦始皇、秦二世時期，殘酷暴虐地統治天下。這是因為遵循正道，國祚就長久；沉溺於淫亂和刑罰，後代就短命。經典書籍中盛大地談論這些，哪裡是命運氣數所能決定的？況且佛被稱為調御三界、特別受人尊敬的聖者，僧人被稱為福田，受到四生（胎生、卵生、濕生、化生）的崇敬和尊重。難道會有恭敬虔誠地敬仰，反而得不到福報的道理嗎？毀滅和剷除佛法，災禍也不會應驗嗎？之前已經大概陳述了報應的道理來駁斥那些邪惡之人，使他們希望早上作惡，晚上就滅亡。像文宣王、建安七子這些人，以及吳王、齊后之流，還有拓拔氏、宇文氏、赫連氏、孫皓等人，他們的善惡事蹟，史書傳記中都記載得很清楚。廣泛地如《宣驗記》、《冥祥記》、《搜神記》、《感應傳》等書中所說。而且善惡的區分，道理和規律非常明顯。記載在典籍中，像日月一樣懸掛在空中。足以使看到不賢德的人，內心自我反省；使體弱多病的人知道歸依之處。看到賢德的人，就想著向他看齊；使迷途的人自己醒悟。我只是粗略地講述了一個方面而已，讓他們反覆思考。當今。 聖上英明，歸心於覺悟之路。衡量竹園寺的規模而興建佛寺，傚法祇樹給孤獨園而建造禪房。建造無著菩薩和尊度菩薩的塑像，降伏邪魔外道。恩澤普及馬岸山，佛法傳遍龍堆。凡是人類，誰不受到恩惠？我怎麼敢虛妄地陳述妖孽之事，指責國家呢？只是爲了駁斥仲卿，才引發了這些議論。威等又問法師說：『《論》第八篇說：出道的虛偽謬誤，確實有原因。鹿和馬形狀不同，秦始皇卻說它們一樣。麒麟和小鹿本質不同，魯國人卻迷惑於它們的外貌。想要昭示後人考察虛假欺詐，但是紫氣浮現在函谷關，尹喜開啟了《道德經》二篇的奧妙。青牛出了函谷關，老子闡述了重玄的精微。所以洪恭、漢景帝、漢文帝，都修習道術而不懈怠。當今皇上繼承前人的事業，親自遵照實行。現在卻誹謗道教是虛浮不實的，難以期望像大禹那樣為水患而哭泣。驗證道教的詭詐，所以觸犯了湯刑和羅網。當今。 聖上神機妙算，通達四面八方的民情，皇上的英明睿智照亮一切。
【English Translation】 English version: Calculating fortune and misfortune is not determined by belief or slander. Why falsely present fortune and misfortune, and strangely describe妖祥 (ominous signs)? Lingering based on these is not without criticism. The Dharma Master replied: The Book of Changes says, 'Accumulating good deeds will have surplus blessings; accumulating evil deeds will have surplus calamities.' The Book of Documents says, 'The retribution of good and evil is like a shadow following the form.' Therefore, during the reigns of King Wen, King Wu, King Cheng, and King Kang of the Zhou dynasty, the government was clear and the world was peaceful. During the reigns of Qin Shi Huang and Qin Er Shi, they cruelly and tyrannically ruled the world. This is because following the right path leads to a long reign, while indulging in licentiousness and punishment leads to a short lineage. Classical books extensively discuss these, how can they be determined by fate and destiny? Moreover, the Buddha is called the Tamer of the Three Realms, especially respected, and monks are called fields of merit, revered and respected by the Four Births (womb-born, egg-born, moisture-born, transformation-born). How can there be a principle that respectful reverence does not bring blessings? If the Dharma is destroyed and eradicated, will calamities not be verified? I have previously briefly stated the principle of retribution to refute those evil people, so that they hope to do evil in the morning and perish in the evening. People like King Wenxuan, the Seven Scholars of Jian'an, and the like, as well as the kings of Wu and the queens of Qi, and Tuoba, Yuwen, Helian, Sun Hao, and others, their good and evil deeds are clearly recorded in historical records and biographies. As widely stated in books such as 'Xuanyan Ji,' 'Mingxiang Ji,' 'Soushen Ji,' 'Ganying Zhuan,' and others. Moreover, the distinction between good and evil, the principles and laws are very clear. Recorded in the classics, hanging in the air like the sun and moon. It is enough to make those who see the unvirtuous reflect on themselves internally; to make the weak and sick know where to turn. Seeing the virtuous, they think of emulating them; to make those who are lost awaken themselves. I have only roughly described one aspect, let them think about it repeatedly. Today, His Majesty is wise and enlightened, with his heart set on the path of enlightenment. Measuring the scale of the Bamboo Garden Temple to build Buddhist temples, emulating Jetavana Anathapindika's Park to build meditation chambers. Building statues of Bodhisattva Asanga and Bodhisattva Vasubandhu, subduing demons and heretics. Grace extends to Ma'an Mountain, and the Dharma spreads throughout Longdui. Who among all human beings does not benefit? How dare I falsely present妖孽 (monstrous things) and accuse the country? It was only to refute Zhongqing that I initiated these discussions. Wei and others then asked the Dharma Master: 'Chapter 8 of the 'Treatise' says: There are indeed reasons for the falseness and errors of the Dao. Deer and horses have different shapes, but Qin Shi Huang said they were the same. Qilin and deer have different natures, but the people of Lu were confused by their appearance. Wanting to show future generations to examine falsehood and deception, but purple air floated over Hangu Pass, and Yin Xi opened the mysteries of the two chapters of the 'Tao Te Ching.' A green ox left Hangu Pass, and Lao Tzu elaborated on the subtleties of 重玄 (double mystery). Therefore, Hong Gong, Emperor Jing of Han, and Emperor Wen of Han all practiced Taoist arts without懈怠 (slacking). His Majesty today inherits the cause of his predecessors and personally follows it. Now, he slanders Taoism as being浮華 (superficial) and unrealistic, and it is difficult to expect him to weep for the floods like Yu the Great. Verifying the deceit of Taoism, therefore, it violates the Tang punishment and the net. Today, His Majesty's divine strategy is brilliant, reaching the people's sentiments in all directions, and His Majesty's wisdom illuminates everything.
曜於八纮。忽以鹿馬刺昌辰。麟麇譏哲后。斯焉可忍孰不可容。法師對曰。琳聞。白馬東旋。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。自余經教制雜凡情。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。后改為三清經。齊時道士陳顯明造六十四卷真步虛經。梁時陶弘景造大清經及章醮儀十卷。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。選得開府扶風令。前道士馬翼。雍州別駕李運等四人。以天和五年。于花州故城內守真寺。挑攬佛經。造道家偽經一千餘卷。時萬年縣人索皎裝潢。但是甄鸞笑道處。盡改除之。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。當時被約。不許出城門。家見內著黃衣。執送留守改經事發。為尚書衛文升所奏。于金光門外被戮。耳目同驗。又甄鸞笑道論云。道家妄注諸子書。三百五十卷為道經。又撿玄都目錄。妄取藝文志書名。矯注八百八十四卷為道經。據此
【現代漢語翻譯】 現代漢語譯本 光明照耀四方，卻突然用鹿和馬比喻美好的時代，用麒麟和麋鹿來譏諷賢明的君主，這樣的事怎麼能容忍？還有什麼不能容忍的呢？法師回答說：『我聽說，白馬馱經東來，三藏（Tripitaka，指佛教經典）因此開始流傳；青牛西去，老子的《道德經》兩篇由此興起。有的闡述玄妙的道理來教化民眾，有的闡明空性的智慧來救度眾生。查閱典籍，這些都是可以證實的。所以，佛教的發起和顯揚宗義，最終都在這個世界上。佛教經典的翻譯時代分明，文獻史料完備，百姓不會感到迷惑。至於道家的玄妙典籍，情況就不是這樣了。只有老子的兩篇《道德經》是李耳（老子）親自闡述的。其餘的經書教義，都是混雜了凡人的情感。為什麼這麼說呢？前漢時期，王褒偽造了《洞玄經》；後漢時期，張陵偽造了《靈寶經》以及章醮等道書二十四卷；吳國時期，葛孝先偽造了《上清經》；晉朝時期，道士王浮偽造了《明威化胡經》；還有鮑靜偽造了《三皇經》，後來改為《三清經》；齊朝時期，道士陳顯明偽造了六十四卷《真步虛經》；梁朝時期，陶弘景偽造了《大清經》以及章醮儀十卷。後周武帝滅佛時，有華州的前道士張賓，被皇帝下詔授予本州刺史；長安的前道士焦子順，又名道抗，被選為開府扶風令；前道士馬翼、雍州別駕李運等四人，在天和五年，于華州故城內的守真寺，抄襲佛教經典，偽造道家經典一千餘卷。當時萬年縣人索皎負責裝裱，但是甄鸞發現抄襲的地方，都刪除了。近代如大業末年，有五通觀道士輔慧祥，三年不說話，於是將《涅槃經》改為《長安經》，當時被約束，不許出城門。家人發現他私自在家裡穿著黃色僧衣，舉報了他篡改佛經的事情，被尚書衛文升上奏，在金光門外被處決。這些都是親眼所見、親耳所聞的。另外，甄鸞在《笑道論》中說，道家胡亂註釋諸子百家的書籍，三百五十卷作為道經。又查閱《玄都目錄》，胡亂選取《藝文志》中的書名，偽造八百八十四卷作為道經。根據這些...』
【English Translation】 English version The light shines in all directions, yet suddenly uses deer and horses to describe a prosperous era, and unicorns and deer to mock wise rulers. How can such a thing be tolerated? What else is intolerable? The Dharma master replied: 'I have heard that the White Horse carried scriptures eastward, and the Tripitaka (Buddhist scriptures) began to spread from there; the Green Ox went westward, and Lao Tzu's two chapters of the Tao Te Ching arose from this. Some expound profound principles to enlighten the people, while others illuminate the wisdom of emptiness to save beings. Examining the records, these can be verified. Therefore, the initiation and manifestation of the Buddhist teachings ultimately reside in this world. The era of Buddhist scripture translation is clear, and historical documents are complete, so the people will not be confused. As for the mysterious scriptures of Taoism, the situation is not the same. Only Lao Tzu's two chapters of the Tao Te Ching were personally expounded by Li Er (Lao Tzu). The rest of the scriptures and teachings are mixed with the emotions of ordinary people. Why is this so? During the Former Han Dynasty, Wang Bao forged the Dongxuan Jing (洞玄經); during the Later Han Dynasty, Zhang Ling forged the Lingbao Jing (靈寶經) and twenty-four volumes of Taoist books such as rituals; during the Wu Dynasty, Ge Xiaoxian forged the Shangqing Jing (上清經); during the Jin Dynasty, the Taoist Wang Fu forged the Mingwei Huahu Jing (明威化胡經); also, Bao Jing forged the Sanhuang Jing (三皇經), which was later changed to the Sanqing Jing (三清經); during the Qi Dynasty, the Taoist Chen Xianming forged sixty-four volumes of the Zhenbuxu Jing (真步虛經); during the Liang Dynasty, Tao Hongjing forged the Daqing Jing (大清經) and ten volumes of rituals. When Emperor Wu of the Later Zhou Dynasty suppressed Buddhism, there was Zhang Bin, a former Taoist of Huazhou, who was granted the position of prefect of his prefecture by imperial decree; Jiao Zishun, a former Taoist of Chang'an, also known as Dao Kang, was selected as the magistrate of Fufeng; Ma Yi, a former Taoist, and Li Yun, the Yongzhou Biejia, and four others, in the fifth year of Tianhe, at the Shouzheng Temple in the old city of Huazhou, copied Buddhist scriptures and forged more than a thousand volumes of Taoist scriptures. At that time, Suo Jiao of Wannian County was responsible for mounting them, but Zhen Luan deleted all the places where plagiarism was found. In recent times, such as the end of the Daye era, there was Fu Huixiang, a Taoist of the Wutong Temple, who did not speak for three years, so he changed the Nirvana Sutra to the Chang'an Sutra. At that time, he was restrained and not allowed to leave the city gate. His family discovered that he was secretly wearing yellow monastic robes at home and reported his matter of altering Buddhist scriptures. He was reported by the Minister Wei Wensheng and executed outside the Jin Guang Gate. These are all things seen and heard with one's own eyes and ears. In addition, Zhen Luan said in the Xiaodao Lun (笑道論) that the Taoists recklessly annotated the books of various philosophers, making three hundred and fifty volumes into Taoist scriptures. Also, examining the Xuandu Catalogue, they recklessly took the titles of books from the Yiwenzhi (藝文志) and forged eight hundred and eighty-four volumes as Taoist scriptures. Based on these...'
而言。足明虛謬。故知代代穿鑿狂簡寔繁。人人妄造斐然盈貫。琳又案。後魏正光元年。明帝召清通觀道士姜斌。與融覺寺僧曇謨最對論。斌時妄引開天經云。天師張陵所造。帝時敕遣大尉公丹陽王蕭綜。散騎常侍溫子升等。一百七十人。共議云。老子正著五千文。西隱流沙更無言說。臣等所議。姜斌罪當惑眾。
帝曰。姜斌既有妖言付獄斬決。又案。後漢明帝永平十四年。道士褚善信等六百九十人。聞佛法入洛。請求捔試。總將道家經書。合三十七部。七百四十四卷。就中五百九卷是道經。餘二百三十五卷。是諸子書。又案。晉葛洪神仙傳云。老教所有度世消災之法。凡九百三十卷。符書等七十卷。總一千卷。又案。宋太始七年。道士陸修靜答明帝云。道家經書。並藥方咒符圖等。總一千二百二十八卷云。一千九十卷已行於世。一百三十八卷猶隱在天宮。案今玄都經目錄云。依宋人陸修靜所上目。今乃言有六千三百六十三卷云。二千四十卷見有其本。四千三百二十三卷並未見本。以此詳撿事蹟可知。詭妄之由曝之圖史。若據蕭溫等議。止有道德二篇。如取漢帝挍量。便應七百餘卷。約葛洪神仙之說。僅有一千。準修靜所上目中。過前九十。又撿玄都經錄。轉復彌多。既其先後不同。足知虛妄明矣。增加捲軸添
【現代漢語翻譯】 現代漢語譯本：由此足以證明其虛假荒謬。因此可知，一代又一代的穿鑿附會、狂妄簡略實在太多，人人都在胡亂編造，數量多得可以貫穿成串。琳又查閱到，後魏正光元年，明帝召見清通觀的道士姜斌，與融覺寺的僧人曇謨最進行辯論。姜斌當時胡亂引用《開天經》，說是天師張陵所造。明帝當時敕令派遣大尉公丹陽王蕭綜、散騎常侍溫子升等一百七十人，共同商議說：『老子只著述了五千字的《道德經》，西行隱居流沙之後，再也沒有其他言論。』我們商議認為，姜斌的罪行應當是妖言惑眾。 明帝說：『姜斌既然說了妖言，交付監獄斬首。』又查閱到，後漢明帝永平十四年，道士褚善信等六百九十人，聽說佛法傳入洛陽，請求較量試驗。他們總共帶來了道家的經書，合計三十七部，七百四十四卷。其中五百零九卷是道經，其餘二百三十五卷是諸子書。又查閱到，晉代葛洪的《神仙傳》中說，老教所有度世消災的方法，共有九百三十卷，符書等七十卷，總共一千卷。又查閱到，宋太始七年，道士陸修靜回答明帝說，道家的經書，以及藥方、咒符、圖等，總共一千二百二十八卷，其中一千零九十卷已經流傳於世，一百三十八卷還隱藏在天宮。查閱現在的《玄都經目錄》，依據宋人陸修靜所上的目錄，現在卻說有六千三百六十三卷，其中二千零四十卷可以找到原本，四千三百二十三卷沒有見到原本。通過這些詳細的查驗事蹟可知，詭詐虛妄的緣由暴露在圖史之中。如果按照蕭綜、溫子升等人的議論，只有《道德經》兩篇。如果按照漢明帝的校量，就應該有七百多卷。按照葛洪《神仙傳》的說法，僅有一千卷。按照陸修靜所上的目錄，超過了之前的九十卷。又查閱《玄都經錄》，反而越來越多。既然其前後不同，足以知道其虛假荒謬是顯而易見的。增加捲軸，
【English Translation】 English version: This is sufficient to prove its falsity and absurdity. Therefore, it can be known that the far-fetched interpretations and arrogant simplifications from generation to generation are too numerous, and everyone is fabricating wildly, with a quantity that can be strung together. Lin also examined that in the first year of Zheng Guang in the Later Wei Dynasty, Emperor Ming summoned Jiang Bin, a Taoist from Qing Tong Guan (Clear Communication Temple), to debate with Tan Mo Zui, a monk from Rong Jue Temple (Temple of Merging Enlightenment). At that time, Jiang Bin recklessly quoted the 'Kai Tian Jing' (Scripture of the Opening of Heaven), saying that it was created by Celestial Master Zhang Ling (founder of Taoism). Emperor Ming then ordered Grand Commandant Danyang King Xiao Zong, Attendant Xiao Zong, Attendant-in-Ordinary Wen Zisheng, and 170 others to discuss together, saying: 'Lao Tzu (founder of Taoism) only wrote the five-thousand-word 'Dao De Jing' (Tao Te Ching), and after retiring to the quicksand in the west, he had no other words.' We believe that Jiang Bin's crime should be spreading heresy to confuse the public. Emperor Ming said: 'Since Jiang Bin has spoken heresy, hand him over to the prison for beheading.' It was also found that in the fourteenth year of Yongping in the Eastern Han Dynasty, 690 Taoists including Chu Shanxin, heard that Buddhism had entered Luoyang and requested a trial of strength. They brought a total of 37 parts of Taoist scriptures, totaling 744 volumes. Among them, 509 volumes were Taoist scriptures, and the remaining 235 volumes were books of various philosophers. It was also found that Ge Hong's 'Shen Xian Zhuan' (Biographies of Divine Transcendents) of the Jin Dynasty stated that the Lao (Taoist) teachings had a total of 930 volumes of methods for saving the world and eliminating disasters, and 70 volumes of talismans, totaling 1,000 volumes. It was also found that in the seventh year of Tai Shi in the Song Dynasty, the Taoist Lu Xiujing replied to Emperor Ming, saying that the Taoist scriptures, as well as prescriptions, incantations, talismans, diagrams, etc., totaled 1,228 volumes, of which 1,090 volumes had been circulated in the world, and 138 volumes were still hidden in the heavenly palace. Examining the current 'Xuan Du Jing Mu Lu' (Catalog of the Xuan Du Scriptures), according to the catalog submitted by Lu Xiujing of the Song Dynasty, it is now said that there are 6,363 volumes, of which 2,040 volumes can be found in the original, and 4,323 volumes have not been seen in the original. Through these detailed examinations of events, it can be known that the reasons for deception and falsehood are exposed in the maps and history. If according to the discussion of Xiao Zong, Wen Zisheng, etc., there are only two articles in the 'Dao De Jing'. If according to the collation of Emperor Han Ming, there should be more than 700 volumes. According to Ge Hong's 'Shen Xian Zhuan', there are only 1,000 volumes. According to the catalog submitted by Lu Xiujing, it exceeds the previous 90 volumes. Also examining the 'Xuan Du Jing Lu', it has become more and more numerous. Since it is different before and after, it is sufficient to know that its falsity and absurdity are obvious. Increasing the number of volumes,
足篇章。依傍佛經改頭換尾。或道名山自出。時唱仙洞飛來。何乃黃領獨知英賢不睹。請問當今道士。推勘后出之經。為是老子別陳。為是天尊更說。縱其說也應有時方。為是何代何邦何年何月。如其有據容可流行。若是妄言理須焚剪。當今明朝馭宇承蔽百王。聖上臨軒應期千載。方欲廣敷五教。杜絕妖妄之書。重述九疇。弘揚要道之訓。豈敢以麟麇刺上鹿馬譏朝。但以無識黃巾混其真偽。管見道士不別是非。所以借況秦人譬之魯俗。若乾坤之象龍馬。豈天地則可騰驤。理固不然。如何見責。
威等委細推撿。以十一月十五日具狀奏聞。
帝因親降問曰。朕本系老聃。東周隱德。末葉承嗣。起自隴西。闡大道為道元。隨迎不測。談上德為德母。視聽莫知。苞四象以執行。括二儀而亭育。既無得而稱矣。信日用而不知。朕所以尊乎祖風。高出一乘之上。敦乎本化。超逾百氏之先。何為詭刺師資。妄陳先後。無言即死。有說即生。法師對曰。琳聞師經對文侯云。堯舜之君唯恐無言。桀紂之君唯恐有言。又東方朔答武帝云。臣生亦言死亦言。琳今屬堯舜之君。何得無言者哉。琳聞。拓拔達阇唐言李氏。陛下之李。斯即其苗。非柱下隴西之流也。謹案。老聃之李。牧母所生。若據隴西。乃皆仆裔。何者燉煌寶錄云
【現代漢語翻譯】 現代漢語譯本： 這段文字大多是模彷彿經的風格，改頭換面而成。有的人說是名山自產的，有時又說是仙洞飛來的。為什麼只有道士們自己知道，而賢明的人卻看不到呢？請問現在的道士們，你們推究考證這些後來出現的經書，是老子另外闡述的，還是天尊重新說的？即使是他們說的，也應該有時間和地點。是哪個朝代哪個國家哪個年哪個月？如果確實有依據，還可以流傳。如果是胡說八道，就應該焚燒剪除。當今的明朝皇帝統治天下，繼承了歷代帝王的基業。聖上親自臨朝，應驗了千年難遇的盛世。正要廣泛推行儒、釋、道等五教，杜絕妖妄的書籍，重新闡述《洪範九疇》，弘揚重要的道德教訓。怎麼敢用麒麟、麇鹿來諷刺皇上，用鹿馬比喻朝廷呢？只是因為那些沒有見識的黃巾道士混淆真假，我見識淺薄，道士們又不能辨別是非，所以才借用秦人比喻魯國風俗。如果把乾坤比作龍馬，難道天地就可以隨意騰躍奔跑嗎？道理當然不是這樣。為什麼要責怪我呢？
威等人詳細推究審查，在十一月十五日上奏。
皇帝於是親自詢問說：『朕本來是老聃（老子，道家創始人），在東周隱居修德。末代子孫繼承了我的事業，從隴西發源。闡述大道，作為道的根源；隨順變化，深不可測。談論上德，作為德的母親；觀察傾聽，難以知曉。包容四象而執行，統括天地而生育。既然無法用言語來稱讚，就相信它每天都在發揮作用而人們卻不知道。朕所以才要尊崇祖先的風範，高出于其他學說之上；敦厚根本的教化，超越于百家學說之先。為什麼要詭辯地刺傷師長，虛妄地陳述先後順序？沒有言語就意味著死亡，有言語就意味著生存。』法師回答說：『我聽說師曠對文侯說，堯舜這樣的君主唯恐沒有諫言，桀紂這樣的君主唯恐有人說話。東方朔回答武帝說，臣活著要說話，死了也要說話。我如今侍奉的是堯舜一樣的君主，怎麼能不說話呢？我聽說，拓拔達阇（北魏皇帝）的唐言是李氏，陛下的李，就是他們的後代，不是柱下史（老子曾任周朝柱下史）隴西的後裔。我查閱典籍，老聃的李，是牧牛女所生。如果按照隴西的說法，那都是奴僕的後代。為什麼呢？敦煌寶錄上說……』
【English Translation】 English version: This passage is mostly an imitation of Buddhist scriptures, altered in form and content. Some say it originates from famous mountains, while others claim it flies from celestial caves. Why is it that only Daoists themselves know, while the wise and virtuous cannot see it? May I ask the current Daoists, when you investigate and examine these scriptures that appeared later, are they newly expounded by Laozi (Lao Tzu, founder of Daoism), or re-spoken by the Celestial Worthy (a high-ranking deity in Daoism)? Even if they were spoken by them, there should be a time and place. Which dynasty, which country, which year, which month? If there is indeed evidence, it can be circulated. If it is nonsense, it should be burned and cut away. The current Ming Dynasty emperor rules the world, inheriting the foundation of past emperors. The Holy One personally attends court, fulfilling a rare millennium of prosperity. He intends to widely promote the Five Teachings (Confucianism, Buddhism, Daoism, etc.), eliminate heretical and deceptive books, re-elucidate the 'Nine Categories' (from the Book of Documents), and promote important moral teachings. How dare we use the qilin (a mythical creature), the milu deer to satirize the emperor, and use deer and horses to compare to the court? It is only because those ignorant Yellow Turban Daoists (referring to participants in a Daoist-led rebellion) confuse the true and the false. My knowledge is shallow, and the Daoists cannot distinguish right from wrong, so I borrow the analogy of the Qin people comparing to the customs of Lu. If we compare Qiankun (heaven and earth) to a dragon horse, can heaven and earth be allowed to leap and gallop at will? The principle is certainly not like that. Why blame me?
Wei and others investigated and examined in detail, and reported to the emperor on November 15th.
The emperor then personally asked: 'I am originally Lao Dan (Laozi), who lived in seclusion and cultivated virtue in the Eastern Zhou Dynasty. Later descendants inherited my cause, originating from Longxi. Expounding the Great Dao, as the source of the Dao; following changes, unfathomable. Discussing the Supreme Virtue, as the mother of virtue; observing and listening, difficult to know. Encompassing the four phenomena to operate, encompassing heaven and earth to nurture. Since it cannot be praised with words, believe that it is functioning every day but people do not know it. That is why I want to respect the style of my ancestors, standing above other theories; to be sincere in the fundamental teachings, surpassing the theories of the hundred schools. Why slanderously injure teachers, falsely state the order of precedence? No words mean death, words mean life.' The Dharma master replied: 'I heard that Shi Kuang said to Wenhou, rulers like Yao and Shun feared having no advice, rulers like Jie and Zhou feared having words. Dongfang Shuo replied to Emperor Wu, your servant speaks when alive and speaks when dead. I now serve a ruler like Yao and Shun, how can I not speak? I heard that Tuoba Dazhe (Emperor of Northern Wei) in Tang language is Li, your Majesty's Li, is their descendant, not the descendant of the Longxi of Zhuxiashi (Laozi once served as Zhuxiashi in the Zhou Dynasty). I consulted the classics, Lao Dan's Li, was born of a cowherd woman. If according to the Longxi statement, then they are all descendants of servants. Why? The Dunhuang Treasure Record says...'
。桓王三十九年。幸閑預庭與群臣經夜論古今。王曰。老聃父為何如人也。天水大守橐綏對曰。老聃父姓韓。名虔。字元卑。癃跛下踐。胎即無耳。一目不明。孤單乞貸。年七十二無妻。遂與鄰人益壽氏宅上老婢字曰精敷。野合懷胎而生老子。又王儉百家譜云。李姓者。始祖皋繇之後。為舜理官。因遂氏焉。乃稱李姓。李氏之興起于聃也。以李樹下生乃稱李姓。至漢成帝時。有李隱抗烈毀上被誅。徙其族于張掖。在路暴死。其奴隸等將其印綬冒涼得仕。所謂隴西之李自此興焉。又老子云。吾不敢為天下先。故述五千之訓。又言。不與物競。處眾人之所惡。既處物不競。又不為先。恕己推人。守雌保弱。老子西升經又云。乾竺有古皇先生者。是吾師也。綿綿常存吾今逝矣。又符子云。老氏之師號釋迦文。尹喜內傳云。老子曰。王欲出家。吾師號佛。覺一切人也。今受天帝請食。還當爲王及群臣等一時受戒。竊以拓拔元魏。北代神君達阇達系陰山。貴種經云。以金易鍮石。以絹易縷褐。如舍寶女與婢交通。
陛下即其人也。棄北代而認隴西。陛下即其事也。又老生姬季之末。釋誕隆周之初。世隔一十餘王。年經二百餘祀。此即師資驗矣。先後顯然。勘卷分明。在文指的。伏惟陛下。好生惡殺賴及蟲魚。拯溺救焚化沾
【現代漢語翻譯】 現代漢語譯本：桓王三十九年，（桓王）在閑預庭與群臣徹夜討論古今之事。桓王問道：『老聃（Lao Dan，即老子）的父親是怎樣的人？』天水太守橐綏（Tuo Sui）回答說：『老聃的父親姓韓，名虔，字元卑，是個身有殘疾、地位卑賤的人。他天生沒有耳朵，一隻眼睛失明，孤苦伶仃，靠乞討為生。七十二歲時還沒有妻子，於是與鄰居益壽氏家年老的婢女精敷（Jing Fu）在野外交合，懷孕生下了老子。』又有王儉的《百家譜》記載：李姓的始祖是皋繇（Gao Yao）的後代，因為擔任舜的理官，於是以官為氏，稱為李姓。李姓的興起是因為老聃。因為在李樹下出生，所以稱為李姓。到了漢成帝時，有李隱（Li Yin）因剛烈忤逆而被處死，他的族人被遷徙到張掖。李隱在路上暴死，他的奴隸等盜用他的印綬，冒充他的身份在涼州求得官職。所謂的隴西李氏就是從這裡興起的。老子又說：『我不敢為天下先。』所以著述了五千字的訓誡。又說：『不與萬物爭奪，處在眾人所厭惡的地方。』既不與萬物爭奪，又不爭先，寬恕自己，推及他人，堅守柔弱。老子《西升經》又說：『乾竺（Qian Zhu，古印度）有古皇先生（Gu Huang Xian Sheng）這個人，是我的老師。他綿延長存，我現在要離去了。』又有符子（Fu Zi）說：『老子的老師名叫釋迦文（Shi Jia Wen，即釋迦牟尼）。』《尹喜內傳》記載，老子說：『（周）王想要出家，我的老師名叫佛（Fo，即佛陀），覺悟一切人。現在接受天帝的邀請去赴宴，回來應當為（周）王及群臣等一時授戒。』我私下認為，拓拔元魏（Tuoba Yuan Wei，北魏）的北代神君達阇達系陰山（Da Du Da Xi Yin Shan），《貴種經》說：『用金子交換黃銅，用絲綢交換粗布，如同捨棄寶貴的女兒而與婢女交合。』 陛下就是這樣的人啊。拋棄北代而認同隴西，陛下做的就是這樣的事啊。而且老子生在姬季（Ji Ji）末年，釋迦牟尼誕生在隆周（Long Zhou）之初，世間相隔十餘位君王，時間經過二百餘年。這就是師承關係的驗證啊。先後關係顯而易見，勘查典籍十分分明，在文獻中指明。我希望陛下，能夠好生惡殺，恩澤遍及蟲魚，拯救溺水者，撲滅焚燒之火，使教化普及。
【English Translation】 English version: In the thirty-ninth year of King Huan, (King Huan) discussed ancient and modern matters with his ministers in the Xianyu Courtyard throughout the night. King Huan asked: 'What kind of person was Lao Dan's (Lao Dan, i.e., Lao Tzu) father?' Tuo Sui, the governor of Tianshui, replied: 'Lao Dan's father's surname was Han, his given name was Qian, and his courtesy name was Yuanbei. He was a disabled and lowly person. He was born without ears, blind in one eye, and lived a lonely life, begging for a living. At the age of seventy-two, he still had no wife, so he had intercourse with Jing Fu, an old maidservant from the Yishou family next door, in the wild, and she became pregnant and gave birth to Lao Tzu.' Furthermore, Wang Jian's 'Genealogy of a Hundred Families' records: The ancestor of the Li surname was a descendant of Gao Yao, because he served as Shun's judicial official, he took the official position as his surname, and was called Li. The rise of the Li surname was because of Lao Dan. Because he was born under a plum tree, he was called Li. During the reign of Emperor Cheng of the Han Dynasty, Li Yin was executed for being fierce and disobedient, and his family was moved to Zhangye. Li Yin died violently on the road, and his slaves stole his seal and pretended to be him to seek an official position in Liangzhou. The so-called Longxi Li family rose from here. Lao Tzu also said: 'I dare not be the first in the world.' Therefore, he wrote the five-thousand-word precepts. He also said: 'Do not compete with all things, and dwell in places that everyone hates.' He neither competes with all things nor strives to be first, forgives himself and extends it to others, and adheres to weakness. Lao Tzu's 'Western Ascension Scripture' also says: 'There is an ancient teacher named Gu Huang Xian Sheng (Gu Huang Xian Sheng) in Qian Zhu (ancient India), who is my teacher. He exists continuously, and now I am leaving.' Furthermore, Fu Zi said: 'Lao Tzu's teacher is named Sakyamuni (Shi Jia Wen, i.e., Sakyamuni Buddha).' 'Yin Xi's Inner Biography' records that Lao Tzu said: 'The (Zhou) king wants to become a monk, and my teacher is named Buddha (Fo, i.e., Buddha), who enlightens all people. Now I accept the invitation of the Heavenly Emperor to attend a banquet, and when I return, I should give precepts to the (Zhou) king and his ministers.' I privately believe that the Northern Wei (Tuoba Yuan Wei, Northern Wei Dynasty) of Tuoba Yuan Wei, the Northern Dynasty God-King Da Du Da Xi Yin Shan (Da Du Da Xi Yin Shan), the 'Noble Seed Scripture' says: 'Exchanging gold for brass, exchanging silk for coarse cloth, is like abandoning a precious daughter and having intercourse with a maidservant.' Your Majesty is such a person. Abandoning the Northern Dynasty and identifying with Longxi, Your Majesty is doing such a thing. Moreover, Lao Tzu was born at the end of Ji Ji, and Sakyamuni was born at the beginning of Long Zhou. More than ten kings have passed in the world, and more than two hundred years have passed. This is the verification of the teacher-student relationship. The order is obvious, and the examination of the classics is very clear, pointing out in the literature. I hope that Your Majesty can cherish life and hate killing, and extend grace to insects and fish, rescue the drowning, extinguish the burning fire, and spread education.
荇葦。等三皇之世。教而不誅。同五帝之時。師而不陣。
陛下若奮赫斯之怒。則百萬不足悏情。陛下若斂秋霜之威。則一言容有可錄。輕忤御覽營魄飛揚。塵黷威嚴心魂失守。帝時大怒豎目。又問法師曰。朕聞。周之宗盟異姓為后。尊祖重親寔由先古。何為追逐其短禽鼠兩端。廣引形似之言。備陳不遜之喻。擢髮數罪比此猶輕。盡竹書愆方斯未擬。爬毀朕之祖禰。謗黷朕之先人。如此要君理有不恕。法師對曰。琳聞。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。唯德是輔。古人黨理。而不黨親。不自我先。不自我后。不以疏而不賞。賞彼有功。不以親而不誅。誅其有。過伏惟。
陛下。道含弘而光大。恩被八埏。德普覆而平均。網開三面。納忠言若弗及。懸五聽以幹幹。從善諫其如流坐。九重而翼翼。
陛下今縱雷霆之怒。琳甘紛骨灰軀。儻垂雨露之恩。庶全骸骨。自後辯對。傳有二百餘條。詢訪莫知。闕而不錄。至二十日又降。
敕云。汝所著辯正論信毀交報篇言。念觀音者臨刀不傷。既有斯靈。朕今赦汝七日之內。爾其念哉。俟及刑科能無斷不。法師既羈縲紲復迫刑期。冰炭交懷控告無所。至第六日夜。盤桓悵快徙倚沉吟
【現代漢語翻譯】 現代漢語譯本： 荇菜和蘆葦在三皇時代，人們注重教化而不使用刑罰，如同五帝時期，人們注重教導而不動用軍隊。 陛下如果發怒，即使有一百萬軍隊也不足以滿足您的情緒；陛下如果收斂像秋霜一樣嚴厲的威嚴，那麼即使是一句話也可能被採納。我稍微冒犯了您的聖覽，就感到心神飛揚不定，用塵土玷污了您的威嚴，心魂失守。皇帝當時非常憤怒，瞪大了眼睛，又問法師說：『我聽說，周朝的宗盟制度允許異姓成為諸侯，尊重祖先和親人是自古以來的傳統。為什麼要追究他們的缺點，像對待禽鼠一樣兩面三刀，廣泛引用相似的言論，詳細陳述不遜的比喻？拔下頭發來數罪過，相比之下都算輕的，用盡竹簡來記錄過失，也無法完全描述。你們詆譭朕的祖先，誹謗朕的先人，如此要挾君主，按道理是不能寬恕的。』法師回答說：『我聽說，周文王非常聖明，周公非常賢能，他們追念遠祖，謹慎對待終身大事，所以能得到上天的迴應。孝順父母，友愛兄弟，這種至高的品德能通達神明。即使有宗周，也不爭奪首領的地位。為什麼呢？因為皇天沒有偏袒，只輔助有德之人。古人只遵從道理，而不偏袒親人。不因為是自己先提出來的就採納，也不因為是別人先提出來的就拋棄。不因為關係疏遠而不賞賜，賞賜那些有功勞的人；不因為關係親近而不懲罰，懲罰那些有過錯的人。我恭敬地希望，』 『陛下，您的道義包含著弘大而光明，恩澤普及到四面八方，德行普遍覆蓋而公平，像張開三面的網一樣寬容。採納忠言唯恐不及，虛心聽取各種意見，像流水一樣順暢地接受好的建議，在深宮中也小心謹慎。』 『陛下現在即使要發雷霆之怒，我琳也甘願粉身碎骨。如果能垂下雨露般的恩澤，或許還能保全骸骨，以便日後辯解。』據說辯論的內容有二百多條，詢問很多人都不知道，所以這裡沒有記錄。到了二十日，又降下 敕令說：『你所著的《辯正論》中，有關於念觀音菩薩的人在刀下不會受傷的說法。既然有這樣的靈驗，朕現在赦免你七日，你好好唸誦吧。等到刑部判決的時候，恐怕就不能避免斷頭了。』法師既被囚禁，又面臨刑期，冰炭交加，控訴無門。到了第六天晚上，他徘徊不定，悵然若失，來回走動，沉吟不語。
【English Translation】 English version: In the era of the Three Sovereigns, Xing and Wei (names of plants) were used to teach without punishment, just as in the time of the Five Emperors, teachers instructed without resorting to armies. If Your Majesty were to unleash the anger of Hephaestus (god of fire and metalworking), even a million soldiers would not be enough to satisfy your emotions. If Your Majesty were to restrain your autumn-frost-like majesty, then even a single word might be worth recording. My slight offense against your imperial gaze has caused my spirit to flutter, and my dust has sullied your dignity, causing my soul to lose its composure. The Emperor was greatly angered at that time, widened his eyes, and asked the Dharma Master, 'I have heard that the Zhou dynasty's alliances allowed those with different surnames to become lords, and that honoring ancestors and relatives has been a tradition since ancient times. Why do you pursue their shortcomings, acting two-faced like birds and rats, widely quoting similar words, and elaborately presenting insolent metaphors? Plucking hairs to count sins would be lighter than this; exhausting bamboo slips to record faults would still be insufficient to describe it. You slander my ancestors and defame my predecessors. Such coercion of the monarch is, in principle, unforgivable.' The Dharma Master replied, 'I have heard that King Wen of Zhou was greatly sage, and the Duke of Zhou was greatly virtuous. They pursued the distant past and were cautious about the end of life, so they were able to receive the response of Heaven. Filial piety and brotherly love, these supreme virtues can reach the divine. Even with the Zhou dynasty, they did not contend for the position of leader. Why? Because Imperial Heaven has no favoritism, but only assists those with virtue. The ancients only followed reason, and did not favor relatives. They did not adopt something just because they proposed it first, nor did they reject something just because someone else proposed it first. They did not fail to reward someone because of distant relations, but rewarded those who had merit; they did not fail to punish someone because of close relations, but punished those who had faults. I respectfully hope that,' 'Your Majesty, your Dao (the Way) contains vastness and brightness, your grace extends to all directions, your virtue universally covers and is fair, like a net opened on three sides, showing tolerance. You accept loyal words as if you fear being too late, humbly listening to all kinds of opinions, smoothly accepting good advice like flowing water, and being cautious even in the deep palace.' 'Even if Your Majesty now unleashes the anger of thunder, I, Lin, am willing to be crushed to pieces. If you can bestow grace like rain and dew, perhaps I can preserve my bones so that I can defend myself later.' It is said that there were more than two hundred items of debate, and many people did not know about them, so they were not recorded here. On the twentieth day, another edict was issued, saying, 'In your Bian Zheng Lun (Treatise on Distinguishing the Correct), there is a statement about those who recite the name of Guanyin Bodhisattva not being harmed by swords. Since there is such efficacy, I now pardon you for seven days. Recite it well. When the Ministry of Justice makes its judgment, I am afraid you will not be able to avoid beheading.' The Dharma Master was both imprisoned and facing execution, feeling as if he were surrounded by ice and burning coals, with no way to appeal. On the sixth night, he paced back and forth, feeling lost and despondent, walking back and forth, and murmuring to himself.
。步朗月以惘然。慨浮生之如寄。不覺潛涕。因言志云。草命如懸露。輕生類轉蓬。所嗟明夜月。難與古人同。法師因揮涕昌言。仰天而嘆曰。昔鄒衍拘齊獄。燕丹質秦邦。尚感夏景零霜烏頭變白。豈可獨于琳也。偏無徴應者哉。言訖俄有神人身長丈餘。素服衣冠逾垣戾止。而謂法師曰。既能亡形殉道。再紐頹網。冥衛寔繁。幸無勞慮。語訖而失。法師因乃恭虔五體默唸三尊。遂得思逸胸懷釋然無懼。至七日旦。
敕遣劉德威等問法師曰。今赦期已滿當屆臨刑。比念觀音有何靈應。法師對曰。自隋季擾攘四海沸騰。疫毒流行干戈競起。與師相。伐各擅兵威。臣佞君荒不為政化。遏絕王路固執一隅。我皇興吊伐之心。統天立極。赦戮刑于都市。斯即觀音。拯橫死於帝庭寧殊勢至。論功比德。上聖道齊。琳於七日已來。唯念。
陛下。威等重問法師曰。前奉。
敕旨。令師誦唸觀音。因何不念。乃云唯念。
陛下。法師對曰。琳聞。觀音聖鑒垂形六道。上天下地皆為師範。然我皇文思聰明光宅海內。九夷奉職八表刑清。君聖臣賢不為枉濫。今。
陛下子育群品。如經即是觀音。既其靈應相符。所以唯念。
陛下。但琳所著辯正。爰與書史符同。一句參差甘從斧鉞。
陛下若順
【現代漢語翻譯】 現代漢語譯本： 我漫步在月光下，感到茫然若失，感嘆人生的短暫和漂泊不定，不知不覺流下了眼淚，於是寫下心志：我的生命像懸掛的露珠一樣脆弱，輕視生命如同蓬草隨風飄轉。所嘆息的是，今晚的明月，難以與古人所見的明月相同啊。法師因此揮淚高聲說道，仰天長嘆：『從前鄒衍（戰國時期思想家）被拘禁在齊國的監獄裡，燕太子丹（戰國時期燕國太子）在秦國做人質，尚且能感應到夏日出現霜降，烏頭（一種草藥）變白的反常現象，難道只有我釋琳，偏偏沒有徵兆和迴應嗎？』說完，忽然出現一位神人，身高一丈多，身穿白色衣冠，越過墻壁來到法師面前，對法師說：『你既然能夠捨棄形體來殉道，重新連線衰敗的佛法，暗中護衛你的人很多，希望你不要憂慮。』說完就消失了。法師於是恭敬地五體投地，默默唸誦三寶（佛、法、僧），於是思緒暢通，胸懷開闊，沒有了恐懼。到了第七天早晨。
皇帝下令派遣劉德威等人詢問法師說：『現在赦免的期限已滿，即將面臨刑罰。你認爲念誦觀音菩薩有什麼靈驗的應驗嗎？』法師回答說：『自從隋朝末年天下擾亂，四海動盪，瘟疫流行，戰爭不斷，將帥互相攻伐，各自憑藉兵力逞威，奸臣諂媚，君王昏庸，不施行仁政教化，阻斷了朝廷的道路，固執地佔據一方。我皇上興起吊民伐罪之心，統一天下，建立法則，在都市執行赦免和刑罰，這就是觀音菩薩在帝王的朝廷上拯救橫死之人，難道與大勢至菩薩（音譯名，佛教菩薩）有什麼不同嗎？論功德，比美德，與上聖的道義相同。我釋琳在七天以來，只念誦著陛下。』
劉德威等人再次詢問法師說：『之前奉了皇上的旨意，命令你誦唸觀音菩薩，你為什麼不念，卻說只念陛下？』法師回答說：『我釋琳聽說，觀音菩薩的聖明鑑照，垂示形體於六道之中，上至天下至地都是師範。然而我皇上文采思慮聰明，光照覆蓋海內，四方蠻夷都來朝拜，天下清明太平，君王聖明，臣子賢能，沒有冤枉濫用的刑罰。現在陛下養育百姓，如同經典所說，這就是觀音菩薩。既然靈驗的應驗相符，所以我只念陛下。』
『只是我所著的《辯正論》，與史書典籍相符相同，即使一句有差錯，也甘願接受斧鉞之刑。陛下如果順應……』
【English Translation】 English version: I wandered in the moonlight, feeling lost and bewildered, lamenting the brevity and impermanence of life. Unconsciously, tears streamed down my face, and I composed a poem expressing my sentiments: 'My life is as fragile as dew hanging precariously, and I value it as little as a tumbleweed drifting in the wind. What I lament is that tonight's bright moon cannot be the same as the bright moon seen by the ancients.' The Dharma Master then burst into tears and exclaimed loudly, looking up to the sky and sighing: 'In the past, Zou Yan (a thinker of the Warring States period) was imprisoned in the state of Qi, and Prince Dan of Yan (a prince of the Warring States period) was held hostage in the state of Qin. Yet, they could sense the unusual phenomena of frost appearing in summer and the aconite plant turning white. Is it only I, Shi Lin, who receives no signs or responses?' As soon as he finished speaking, a divine being appeared, over ten feet tall, dressed in white robes and a hat, and came over the wall to the Dharma Master, saying: 'Since you are able to sacrifice your body to follow the path and reconnect the declining Dharma, there are many who secretly protect you. Please do not worry.' After speaking, the divine being disappeared. The Dharma Master then respectfully prostrated himself, silently reciting the Three Jewels (Buddha, Dharma, Sangha), and his mind became clear, his heart opened, and he felt no fear. This continued until the morning of the seventh day.
The Emperor ordered Liu Dewei and others to ask the Dharma Master: 'Now that the period of amnesty is over and you are about to face punishment, what miraculous response do you expect from reciting the name of Avalokitesvara (Guanyin, a Bodhisattva associated with compassion)?' The Dharma Master replied: 'Since the end of the Sui Dynasty, the world has been in turmoil, the four seas have been in chaos, epidemics have been rampant, and wars have been incessant. Generals have attacked each other, each relying on their military power to show off their might. Treacherous officials flatter, and foolish rulers are incompetent, failing to implement benevolent governance and education. They block the path to the court and stubbornly occupy one side. My Emperor has arisen with a heart to comfort the people and punish the guilty, unifying the world and establishing laws. He carries out amnesty and punishment in the cities. This is Avalokitesvara saving those who die unjustly in the Emperor's court. Is this any different from Mahasthamaprapta (a Bodhisattva representing the power of wisdom)? Comparing merits and virtues, they are the same as the path of the supreme sage. I, Shi Lin, have only recited the name of Your Majesty for the past seven days.'
Liu Dewei and others asked again: 'Earlier, we received the Emperor's decree, ordering you to recite the name of Avalokitesvara. Why did you not recite it, but instead said that you only recited the name of Your Majesty?' The Dharma Master replied: 'I, Shi Lin, have heard that Avalokitesvara's sacred wisdom illuminates and manifests forms in the six realms. From above to below, everywhere is a model. However, my Emperor's literary talent and wisdom are brilliant, illuminating and covering the entire country. The barbarians from all directions come to pay tribute, and the world is clear and peaceful. The ruler is wise, and the ministers are virtuous, and there are no unjust or excessive punishments. Now, Your Majesty nurtures the people, just as the scriptures say, and this is Avalokitesvara. Since the miraculous responses are consistent, I only recite the name of Your Majesty.'
'It is just that my book 'Bian Zheng Lun' (Treatise on Discriminating the Correct) is consistent with historical records and classics. Even if there is a single error, I am willing to accept the punishment of the axe. If Your Majesty follows...'
忠順正。琳則不損一毛。
陛下若刑濫無辜。琳有伏屍之痛。威等錄狀奏。
帝。帝悅。因召法師而問曰。朕比覽師文。僉隳老教。發言佛理。感嘆良哉。而釋劣道優。朕今未曉。佛大道小。非不昧斯。宜悉爾心較言優劣。佇聞嘉唱沃朕煩懷。法師面奏曰。伏承。
聖旨宏博名義弘深。戴天不測其高方斯未擬。履地莫知其厚匹此非儔。伏惟。
陛下。鉅細不疑示迴天眷。等齊桓禮鄙人之術。同燕昭師郭隗之才。敢不罄。言陳其淑忒。琳聞。妙覺常身本無色像。為眾生故跡有形儀。感等洪鐘隨撞擊之大小。應同明鏡。逐庶物以妍嗤。然由道冠二篇理逾百氏。典謨在目可略言焉。故後漢太傅張衍謂南嶽道士褐善信曰。夫西域教者。法王說也。濟於六道普潤含靈。卿可棄妄歸真。勵心遵學。若不奉敬。可謂虛度百年。無功而逝。卿若慢而不敬。亦可專心黃老。黃老者雖無法王之量。亦是前世聖人撰集。雖同諸子言行甚奧。托性無為道德之府也。昔孝景皇帝常修行不惓。道學從此興焉。處百家之長。得擬佛經為次。至於茅成子列子莊子惠子等。並皆悉學自然逍遙塵外。亦是黃老之次。卿可慕焉。又吳尚書令闞澤。對吳主孫權曰。臣審知佛是無上法王。眾聖所歸。教加一切哀含萬類。深同巨海不簡細流
【現代漢語翻譯】 現代漢語譯本： 忠誠順從正直。如果濫用刑罰傷害無辜，我（琳）寧願以死來諫諍。 威等人記錄了這些話並上奏。 皇帝聽后很高興，於是召見法師問道：『我最近讀了你的文章，都認為你貶低了老子的教義，而讚揚了佛理，實在令人讚嘆。但是你說釋教不如道教，我至今還不明白，佛法是大道還是小道？我對此感到困惑，希望你能詳細地說明你的想法，讓我消除心中的疑慮。』法師回答說：『我恭敬地聽從您的聖旨，您的旨意宏大而深刻，如同天一樣高不可測，如同地一樣厚不可知。』 『陛下您對細微的事情都不懷疑，顯示了您扭轉乾坤的恩德，如同齊桓公尊重鄙人的才能，如同燕昭王師事郭隗一樣。我怎敢不竭盡所能，陳述我的真實想法呢？我聽說，妙覺常身（Buddha-kaya，佛的法身）本來沒有固定的色相，爲了度化眾生才顯現出形體。感應就像洪鐘一樣，隨著撞擊力的大小而發出不同的聲音；應化又像明鏡一樣，隨著事物的妍媸而顯現不同的影像。然而，由於道教的文章只有兩篇，而佛理卻超過百家，典籍就在眼前，我可以簡單地說一下。』 『所以後漢太傅張衍對南嶽道士褐善信說：『西域的佛教，是法王（Dharma-raja，佛陀）所說的教法，能夠救濟六道眾生，普遍滋潤一切有情。你應該拋棄虛妄，歸於真理，努力學習。如果不奉行尊敬，可以說是虛度百年，毫無功德而逝。』『如果你輕慢而不尊敬佛教，也可以專心研究黃老之學。黃老之學雖然沒有法王的廣大，也是前世聖人所撰集的，雖然和諸子百家的言論相似，但卻非常深奧，是寄託性命、追求無為的道德之府。』『從前孝景皇帝經常修行黃老之學，毫不懈怠，道學因此興盛起來。黃老之學處於百家之長，可以和佛經相提並論。至於茅成子、列子、莊子、惠子等人，都學習自然逍遙，超脫塵世，也是黃老之學的追隨者，你可以傚法他們。』 『還有吳國尚書令闞澤對吳主孫權說：『我確信佛是無上的法王，是眾聖所歸依的，他的教義恩澤一切，慈悲包含萬類，深廣如同大海，不捨棄任何細小的水流。』
【English Translation】 English version: Loyal, obedient, and upright. If Your Majesty inflicts excessive punishment on the innocent, I (Lin) would rather die to remonstrate. Wei and others recorded these words and presented them to the Emperor. The Emperor was pleased and summoned the Dharma Master, asking: 'I have recently read your writings, and all believe that you belittle Laozi's teachings while praising Buddhist principles, which is truly admirable. However, you say that the teachings of Shakya are inferior to Taoism, which I still do not understand. Is Buddhism a great path or a small path? I am confused about this, and I hope you can explain your thoughts in detail so that I can dispel my doubts.' The Dharma Master replied: 'I respectfully listen to Your Majesty's decree, which is vast and profound, as high as the immeasurable heavens and as thick as the unfathomable earth.' 'Your Majesty, you do not doubt even the smallest matters, showing your grace in reversing the universe, just as Duke Huan of Qi respected my humble talents, and King Zhao of Yan served Guo Wei as a teacher. How dare I not do my best to present my true thoughts?' I have heard that the Wonderful Enlightened Constant Body (Buddha-kaya) originally has no fixed form, but manifests forms to save sentient beings. The response is like a great bell, producing different sounds depending on the strength of the strike; the transformation is like a bright mirror, reflecting different images according to the beauty or ugliness of things. However, since there are only two articles in Taoism, while Buddhist principles exceed a hundred schools, and the scriptures are before my eyes, I can briefly explain it.' 'Therefore, Zhang Yan, the Grand Tutor of the Later Han Dynasty, said to He Shanxin, a Taoist priest of Mount Nan: 'The Buddhism of the Western Regions is the teaching spoken by the Dharma-raja (Buddha), which can save the beings of the six realms and universally nourish all sentient beings. You should abandon falsehood and return to the truth, and strive to learn. If you do not practice with respect, you can be said to have wasted a hundred years and died without merit.' 'If you are negligent and disrespectful towards Buddhism, you can also focus on studying Huang-Lao. Although Huang-Lao does not have the vastness of the Dharma-raja, it was also compiled by the sages of previous generations. Although it is similar to the words and deeds of the various schools of thought, it is very profound, and it is the abode of entrusting life and pursuing non-action.' 'In the past, Emperor Xiaojing often practiced Huang-Lao without懈怠, and Taoism flourished as a result. Huang-Lao is the leader of the hundred schools and can be compared to the Buddhist scriptures. As for Mao Chengzi, Liezi, Zhuangzi, Huizi, and others, they all learned natural逍遙 and transcended the world, and they are also followers of Huang-Lao, and you can emulate them.' 'Also, Kan Ze, the Minister of the Wu Dynasty, said to Sun Quan, the Lord of Wu: 'I am certain that the Buddha is the supreme Dharma-raja, to whom all the saints return. His teachings bestow grace on everything, and his compassion encompasses all beings, as deep and vast as the ocean, without abandoning any small stream.'
。明並日月不嫌星燭。會觸即化遇物斯乘。天上人中自在尊貴。縱使天有普覆之功。地有普載之力。皆是諸佛建立使之然也。臣又竊尋。魯孔丘者。英才挺秀聖德不群。世號素王制作經典。訓獎週末教加季葉。師儒之風澤潤今古。亦有逸民。如許成子廣成子原陽子涓子惠子莊子等。百家子書皆修仙自玩放暢山谷。縱太其心學歸淡泊。事乖人倫長幼之節。亦非安世化人之風。是以古人將為陷滯。蓋此之謂歟。至漢景帝時。考諸百家。以黃子老子義體宏深內外明達。故改子為經。始立道學。
敕訓朝野令諷誦焉。若將孔老二家比方佛法。遠則遠矣。所以然者。孔老設教。法天制用。不敢違天。諸佛設教。天法奉行。不敢違佛。以此言之。實非比對明矣。吳主善之。因謂闞澤曰。卿博學精通覽無不悉。宜加太子太傅。領侍中尚書令如故。又梁武帝會三教詩曰。小年學周孔。弱冠窮六經。中復觀道書。有名與無名。晚年開釋卷。猶日映眾星。又案。宋光祿大夫顏之推云。佛家三世之事。信而有徴。萬行歸空千門入善。豈徒九經百氏之博哉。明非堯舜周孔老莊所及也。又牟子論曰。堯舜周孔老氏之化。比之於佛。猶白鹿之與麒麟。又後周王袖庭誥曰。道家之義則隳支體黜聰明。棄義絕仁離形去智。此域中之教也。釋氏之教
【現代漢語翻譯】 現代漢語譯本：光明如日月，不嫌棄星星和蠟燭的光芒。遇到外物就隨之變化，順應事物的發展。在天上人間都是自在尊貴的。即使天有普遍覆蓋的功德，地有普遍承載的力量，這些都是諸佛建立並使之如此的。我私下裡還考察到，魯國的孔丘（孔子），是英才中的俊傑，聖德超群。世人稱他為素王，製作經典，訓導和獎掖沒落的周朝，他的教化影響到後世。師儒的風範，滋潤著古今。也有一些隱士，如許成子、廣成子、原陽子、涓子、惠子、莊子等。諸子百家的書籍，都是修身養性，自我娛樂，放縱于山谷之間。過於放縱他們的思想，學說歸於淡泊。所作所為不合人倫，不講長幼尊卑的禮節。也不是安定社會教化百姓的風尚。因此古人認為他們會使人陷入困境。大概說的就是這種情況吧。到了漢景帝的時候，考察諸子百家的學說，認為黃子（黃帝）和老子（老聃）的義理博大精深，內外通達。所以把『子』改為『經』，開始設立道學。 朝廷下令訓誡臣民，讓他們諷誦這些經典。如果將孔子、老子的學說與佛法相比，那就相差太遠了。為什麼這樣說呢？孔子、老子設教，是傚法天道來制定規則，不敢違背天道。諸佛設教，天道也要奉行，不敢違背佛法。從這一點來說，實在無法相比，是很明顯的。吳主（孫權）認為闞澤說得對，於是對闞澤說：『你博學多才，精通各種學問，沒有什麼不瞭解的。應該加封你為太子太傅，兼領侍中、尚書令的職位，和以前一樣。』還有梁武帝（蕭衍）作了一首三教詩說：『小時候學習周公、孔子的學說，年輕時窮盡六經。中年又觀看道家的書籍，研究有名和無名的道理。晚年打開佛經，就像太陽照耀著眾星一樣。』又查閱到，宋朝的光祿大夫顏之推說：『佛家所說的三世之事，是可信而且有證據的。萬種修行最終歸於空性，千種法門都導向善行。哪裡僅僅是九經百家所能比擬的呢？』很明顯，這不是堯、舜、周公、孔子、老子、莊子所能達到的境界。還有牟子評論說：『堯、舜、周公、孔子、老子的教化，與佛相比，就像白鹿與麒麟一樣。』還有後周的王袖庭的誥文說：『道家的義理是摧毀肢體，摒棄聰明，拋棄仁義，斷絕形體，去除智慧。這是世俗之中的教義。釋迦牟尼的教義……』
【English Translation】 English version: The brightness of the sun and moon does not disdain the light of stars and candles. It transforms upon contact and adapts to circumstances. It is freely honored in heaven and among humans. Even if heaven has the merit of universal coverage and earth has the power of universal bearing, these are all established and enabled by the Buddhas. I also privately observe that Kong Qiu (Confucius) of Lu is an outstanding talent and a sage of uncommon virtue. The world calls him the Uncrowned King, who created classics, instructed and encouraged the declining Zhou Dynasty, and whose influence as a teacher and scholar has nourished both the past and the present. There are also hermits such as Xu Chengzi, Guang Chengzi, Yuan Yangzi, Juanzi, Huizi, Zhuangzi, and others. The books of the various schools of thought are all about cultivating oneself, self-entertainment, and indulging in the mountains and valleys. They excessively indulge their minds, and their learning returns to simplicity. Their actions are contrary to human relations and the etiquette of elders and juniors. They are not the style of stabilizing the world and civilizing the people. Therefore, the ancients considered them to be traps. This is probably what they meant. During the reign of Emperor Jing of the Han Dynasty, after examining the doctrines of the various schools of thought, it was considered that the doctrines of Huangzi (the Yellow Emperor) and Laozi (Lao Dan) were profound and comprehensive, with inner and outer clarity. Therefore, 'Zi' was changed to 'Jing', and Daoxue (the study of Daoism) was established. The imperial court issued an edict to instruct the officials and people to recite these classics. If the doctrines of Confucius and Laozi are compared with Buddhism, they are far apart. Why is this so? The teachings of Confucius and Laozi are based on the way of heaven to formulate rules, and they dare not violate the way of heaven. The teachings of the Buddhas are followed by the way of heaven, and they dare not violate the Dharma. In this regard, it is clear that there is no comparison. The Lord of Wu (Sun Quan) agreed with Kan Ze and said to Kan Ze: 'You are erudite and proficient in all kinds of learning, and there is nothing you do not understand. You should be additionally appointed as the Grand Tutor of the Crown Prince, and concurrently hold the positions of Attendant-in-ordinary and Minister of the Imperial Secretariat, as before.' Furthermore, Emperor Wu of Liang (Xiao Yan) composed a poem on the Three Teachings, saying: 'In my youth, I studied the doctrines of the Duke of Zhou and Confucius, and in my youth, I exhausted the Six Classics. In middle age, I also read the books of Daoism, studying the principles of being and non-being. In my later years, I opened the Buddhist scriptures, like the sun shining on the stars.' Furthermore, according to Yan Zhitui, the Grand Master of Guanglu of the Song Dynasty, 'The three lifetimes spoken of in Buddhism are credible and have evidence. All practices ultimately return to emptiness, and all paths lead to goodness. How can it be compared to the vastness of the Nine Classics and the Hundred Schools?' It is clear that this is not a realm that Yao, Shun, the Duke of Zhou, Confucius, Laozi, and Zhuangzi could reach. Furthermore, Mouzi commented: 'The teachings of Yao, Shun, the Duke of Zhou, Confucius, and Laozi are like the white deer compared to the unicorn when compared to the Buddha.' Furthermore, the edict of Wang Xiuting of the Later Zhou Dynasty said: 'The doctrine of Daoism is to destroy the limbs, reject intelligence, abandon righteousness, sever benevolence, abandon form, and remove wisdom. This is the teaching within this realm. The teachings of Shakyamuni...'
。見苦斷集。證滅修道。明因辯果。革凡成聖。斯為教之極也。又今秘書監虞世南帝王略論亦言。老子之義。穀神不死玄牝長存。久視長生乘龍駕鶴。此區中之教也。夫釋氏之法。空有不滯人我兼忘。超出生死歸於寂滅。此象外之談也。且夫優劣之跡訓誥如然而大小之來在乎。
陛下。何者詔未出前。佛大道小。詔出已后。道大佛小。大小優劣此之謂歟。伏惟。
陛下。至德通神。布雲雨于緇侶。道鄰極聖。垂日月于玄門。親降德音問于庸菲。但琳欽承顧問。敢述舊章。塵黷威嚴彌深戰越。帝覽法師對異而釋放焉。時憲司執奏曰。法不可廢國有常刑。諸指斥乘輿者。罪當大辟。
帝曰。法琳雖毀朕宗祖。非無典據。特可赦其極犯。徙在益部為僧。法師見放意不自得。因作悼屈原篇。用申厥志。其詞曰。何天道之幽昧兮。乖張列宿。使忠正之屈原兮。而見放逐。讒佞從旨兮。位顯名彰。直言不諱兮。遂焉逢殃。和璞捐于山澤兮。燕石為珍。西施嬮而不幸兮。嫫母見親。撫心思念屈原兮。博達廣識。君王不察其貞正兮。斥逐去國。納讒諂之詃惑兮。自昏厥德。燕蘇棄于荒野兮。蘩𧂉見殖。鸋鴃鳴嘯于君林兮。鹓鸞戢翼。豺狼當路而從橫兮。麟麇伏匿。鳳鳥尚知懷德兮。見覆巢而高翔。麒麟猶忻有道兮。
【現代漢語翻譯】 現代漢語譯本：見苦斷集（苦的根源），證滅（涅槃）修道（八正道）。明白因果，從凡人轉變成聖人。這是佛教教義的極致。此外，現任秘書監虞世南在《帝王略論》中也說，老子的教義是：『穀神不死，玄牝長存，久視長生，乘龍駕鶴』，這只是世俗之教。而釋迦牟尼佛的教法，是空有兩邊都不執著，人我之分一併忘卻，超越生死，歸於寂滅，這是世俗之外的談論。而且，優劣的痕跡，訓誡好像是這樣，然而大小的區分，在於陛下。 陛下，為什麼詔書未頒佈之前，佛道大而小，詔書頒佈之後，道大而佛小？大小優劣說的就是這個嗎？希望陛下明鑑。 陛下，至高的德行能夠通神，像布云降雨一樣施予僧侶；道家接近極聖，像日月一樣照耀玄門。您親自降下聖旨詢問我這個平庸之人。我法琳恭敬地接受您的垂詢，斗膽陳述舊有的觀點。冒犯了您的威嚴，我深感戰慄。皇帝看了法琳法師的辯論后，決定釋放他。當時憲司官員上奏說：『佛法不可廢除，國家有固定的刑法，凡是指責皇帝的人，罪應當處以死刑。』 皇帝說：『法琳雖然詆譭了我的宗祖，但並非沒有典籍依據。可以特別赦免他的重罪，把他遷到益州去做僧人。』法琳法師被釋放后，心中並不舒暢，於是寫了《悼屈原篇》，來表達自己的志向。其中的詞句是：『為什麼天道如此幽暗不明啊，星辰的排列都錯亂了。使得忠誠正直的屈原啊，被放逐流放。讒佞之人聽從旨意啊，地位顯赫，名聲遠揚。直言不諱的人啊，就遭遇災殃。和氏璧被丟棄在山野啊，燕地的石頭卻被當作珍寶。西施醜陋而不幸啊，嫫母卻被親近。撫摸著心懷思念屈原啊，他博學通達，見識廣博。君王不瞭解他的貞正啊，斥責他，讓他離開國家。聽信讒言的迷惑啊，自己昏庸了德行。燕國的蘇秦被拋棄在荒野啊，蘩𧂉卻被種植。鸋鴃在君王的樹林里鳴叫啊，鹓鸞收起翅膀。豺狼擋在路上，橫行霸道啊，麒麟和麇鹿都躲藏起來。鳳凰尚且知道懷念德行啊，看到鳥巢被傾覆就高飛遠走。麒麟仍然欣喜有道啊，』
【English Translation】 English version: Seeing suffering, cutting off accumulation (the origin of suffering), realizing cessation (Nirvana), cultivating the path (the Eightfold Path). Understanding cause and effect, transforming from an ordinary person into a saint. This is the ultimate of Buddhist teachings. Furthermore, Yu Shinan (虞世南), the current Secretary Supervisor, also said in 'A Brief Discussion on Emperors and Kings': 'Lao Tzu's (老子) teachings are: 'The spirit of the valley never dies, the mysterious female always exists, long-term vision leads to longevity, riding dragons and cranes,' this is merely a worldly teaching. However, the Dharma (法) of Shakyamuni Buddha (釋迦牟尼佛) is non-attachment to both emptiness and existence, forgetting both self and others, transcending birth and death, returning to stillness and extinction, this is a discussion beyond the mundane. Moreover, the traces of superiority and inferiority, the teachings seem to be like this, but the distinction between big and small, lies in Your Majesty. Your Majesty, why is it that before the imperial edict was issued, the Buddhist path (佛道) was big and the Taoist path (道) was small, and after the edict was issued, the Taoist path was big and the Buddhist path was small? Is this what is meant by big and small, superior and inferior? I hope Your Majesty will discern this. Your Majesty, the highest virtue can communicate with the divine, bestowing like clouds and rain upon the Sangha (僧侶); Taoism (道) is close to the ultimate sage, shining like the sun and moon upon the Xuanmen (玄門). You personally issued a decree to inquire of me, a mediocre person. I, Falin (法琳), respectfully accept your inquiry and dare to state my old views. Offending your majesty, I am deeply fearful. The Emperor, after reading Dharma Master Falin's debate, decided to release him. At that time, the officials of the Department of Justice memorialized, saying: 'The Buddhist Dharma cannot be abolished, the country has fixed laws, and those who criticize the Emperor should be punished with death.' The Emperor said: 'Although Falin slandered my ancestors, it is not without scriptural basis. He can be specially pardoned for his serious crime and moved to Yizhou (益州) to be a monk.' Dharma Master Falin was not happy after being released, so he wrote 'Lamenting Qu Yuan (屈原)', to express his aspirations. The words are: 'Why is the way of heaven so dark and unclear, the arrangement of the stars is disordered. Causing the loyal and upright Qu Yuan to be exiled. Slanderous people follow the imperial will, their status is prominent, and their reputation is far-reaching. Those who speak frankly and without reservation encounter disaster. The He Shi Bi (和氏璧) jade is discarded in the mountains, but the stones of Yan (燕) are regarded as treasures. Xi Shi (西施) is ugly and unfortunate, but Mo Mu (嫫母) is close. Stroking my heart, I miss Qu Yuan, he is learned, knowledgeable, and has broad vision. The king does not understand his chastity, scolds him, and makes him leave the country. Believing in the bewilderment of slander, he himself is confused by virtue. Su Qin (蘇秦) of Yan is abandoned in the wilderness, but Fan Ju (蘩𧂉) is planted. The Niao Jue (鸋鴃) cries in the king's forest, the Yuan Luan (鹓鸞) folds its wings. The jackals block the road and act recklessly, the Qilin (麒麟) and the deer hide. The phoenix still knows to cherish virtue, seeing the nest overturned, it flies high. The Qilin is still happy to have the Tao,'
矚不仁而騰驤。忠諫之不入兮。箕子佯狂。杜伯之諒直兮。遭尤逢殃。比干正而剖心兮。伍子胥貞而抉眼痛。清白之屈原兮。沈汩羅而不返。時京邑僧侶有流言於法師曰不能靜思澄神。求出要道。而浪制破邪辯正。忤擾天庭。致使主上瞋嫌釋教翻覆。汝若所陳必當寧容徙汝劍南。若於佛法有功。何乃陵遲若是。法師聞之謂三五友人曰。琳聞。主憂臣辱。主辱臣亡。弈謂僧是禿丁佛為胡鬼。斯言可忍孰不可容。於時大德如雲名僧若雨。縱引四含八藏。措筆無由。徒解九部三乘。置言何地。琳遂不量疏簿。誓紐頹綱。因乃捃摭典墳搜揚子集。曉其未喻挫彼邪言。遂使佞傅無辭李劉緘默。信知寸有所大。尺有不長。用珠彈鸮未若泥梗。
敕縱遷琳益部。寧成伐罪。于琳佛法今且晏然。此豈謂為翻覆。昔屈原被讒放逐原。豈不為忠。卞氏獻璧加刑。誰言是瑕。此亦時君用與不用也。屈原雖經放逐。離騷盛行。卞氏縱復加刑。連城尚寶。但清水圓米行處豈無所恨。世人莫知我也。言訖泣數行下。因為詩曰。仆秉屈原操。不探漁父篇。問言蓬轉者。答為直如弦時掩泣吞聲哽咽而言曰。琳也不遇今被南遷。幸希諸德。寄目傳書。時訪生死。時道俗送餞。填咽郊畿。敬若明神。步輦徐逝。法師辭訣友人。又為詩曰。非意延非罪。
【現代漢語翻譯】 現代漢語譯本：他們指責我不仁義而飛黃騰達。忠誠的勸諫聽不進去啊，箕子只好裝瘋。杜伯因為忠誠正直啊，遭遇罪責和災禍。比干因為正直而被剖心啊，伍子胥因為忠貞而被挖眼。清白的屈原啊，沉入汨羅江一去不返。當時京城的僧侶中有人對法師說：『你不能靜下心來思考，澄澈精神，尋求重要的道理，卻隨意製造破除邪說的辯論，冒犯擾亂天庭，以致皇上對佛教產生嫌隙，想要顛覆它。如果你所說的是真的，必定會容忍將你流放到劍南。如果對佛法有功，為何會落到如此衰敗的地步？』法師聽了，對三五個朋友說：『我聽說，國君憂愁，臣子受辱；國君受辱，臣子喪命。他們說僧人是禿頭的，佛是胡人的鬼，這種話可以忍受，還有什麼不能容忍的？』當時有德高望重的人多如雲，著名的僧人多如雨，即使引用四阿含經（Agama，早期佛教經典），也無從下筆；徒然理解九部經（Navanga-buddhasasana，佛陀教法的九種分類）三乘教法（Triyana，聲聞乘、緣覺乘、菩薩乘），又能把話放在哪裡呢？我於是沒有衡量自己的淺薄，發誓要匡正這衰敗的綱紀。因此收集典籍，搜尋揚雄的著作，開導那些不明白的人，駁斥那些邪惡的言論。於是使那些奸佞諂媚的人無話可說，李林甫和劉志緘默不語。相信一寸有它的長處，一尺有它的短處。用珍珠彈貓頭鷹不如用泥土做的彈丸。皇帝下令將我流放到益州（古代地名，今四川一帶），寧願成就討伐我的罪名。我對佛法的貢獻如今且能茍且偷安，這難道能說是顛覆嗎？從前屈原（人名）被讒言陷害而放逐，難道不是因為忠誠嗎？卞和（人名）獻玉卻遭受刑罰，誰說那是瑕疵呢？這也是當時的君王用與不用罷了。屈原雖然經歷了放逐，《離騷》（詩歌名）卻盛行於世。卞和縱然遭受刑罰，和氏璧（玉石名）仍然是無價之寶。但是清水圓米，走到哪裡沒有遺憾呢？世人都不瞭解我啊。』說完，眼淚流下好幾行。於是作詩說：『我秉持著屈原的節操，不探究漁父的篇章。問我這像蓬草一樣飄轉的人，回答說我像弓弦一樣正直。』當時掩面哭泣，哽咽著說：『我如今不走運，被流放到南方。希望各位有德之士，寄來書信，時常探問生死，時常交流佛法。』當時道士和俗人送行，擠滿了郊外，敬重我如同神明。皇帝的車駕緩緩離去。法師告別友人，又作詩說：『不是我想要的延緩，不是我犯下的罪過。
【English Translation】 English version: They accuse me of being unbenevolent and rising rapidly in rank. Loyal advice is not heeded, so Jizi feigned madness. Du Bo, because of his loyalty and integrity, encountered blame and misfortune. Bi Gan, because of his uprightness, had his heart cut out; Wu Zixu, because of his fidelity, had his eyes gouged out. The pure and innocent Qu Yuan, drowned himself in the Miluo River, never to return. At that time, some monks in the capital city said to the Dharma master: 'You cannot calm your mind and purify your spirit to seek the essential truth, but arbitrarily create arguments to refute heresies and disturb the heavenly court, causing the emperor to be suspicious of Buddhism and want to overturn it. If what you say is true, you will surely be allowed to be exiled to Jiannan. If you have contributed to the Dharma, why would you fall into such decline?' The Dharma master heard this and said to three or five friends: 'I have heard that when the ruler is worried, the subjects are humiliated; when the ruler is humiliated, the subjects die. They say that monks are bald and that the Buddha is a barbarian ghost. If this can be tolerated, what cannot be tolerated?' At that time, virtuous people were as numerous as clouds, and famous monks were as plentiful as rain. Even if they quoted the four Agamas (Agama, early Buddhist scriptures), there was no way to write; even if they understood the nine divisions of the Buddha's teachings (Navanga-buddhasasana, nine categories of the Buddha's teachings) and the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana), where could they put their words? Therefore, I did not measure my own shallowness and vowed to rectify this declining order. Therefore, I collected classics, searched for the works of Yang Xiong, enlightened those who did not understand, and refuted those evil words. Thus, those flattering and sycophantic people were left speechless, and Li Linfu and Liu Zhi were silenced. I believe that an inch has its strengths, and a foot has its weaknesses. Using pearls to shoot owls is not as good as using mud pellets.' The emperor ordered me to be exiled to Yizhou (ancient place name, around present-day Sichuan), preferring to accomplish the crime of punishing me. My contribution to the Dharma can now be maintained for the time being. Can this be said to be overturning it? In the past, Qu Yuan (personal name) was slandered and exiled, was it not because of his loyalty? Bian He (personal name) offered jade but suffered punishment, who said that was a flaw? This is also a matter of whether the ruler of the time used him or not. Although Qu Yuan experienced exile, the 'Li Sao' (name of a poem) flourished in the world. Even if Bian He suffered punishment, the He Shi Bi (name of a jade) was still priceless. But clear water and round rice, where can one go without regret? The world does not understand me.' After saying this, tears flowed down his face. So he wrote a poem: 'I uphold the integrity of Qu Yuan, I do not explore the chapters of the fisherman. Ask me, this person who drifts like tumbleweed, I answer that I am as straight as a bowstring.' At that time, he covered his face and wept, choking and saying: 'I am now unlucky and exiled to the south. I hope that all of you virtuous people will send letters, often inquire about life and death, and often exchange Buddhist teachings.' At that time, Taoists and laypeople saw him off, crowding the suburbs, respecting him as a god. The emperor's carriage slowly departed. The Dharma master bid farewell to his friends and wrote another poem: 'It is not the delay I wanted, it is not the crime I committed.'
離友復離親。山川萬里隔。方勞七尺身。遊魂長去楚。分念獨留秦。自匪相知者。誰憐死別人。夏六月丁卯行至百牢關菩提寺。因苦痢疾遂致不救。臨終而嘆曰。大丈夫泡幻之軀。信為無用。觀斯惡露。深可厭哉。本期殉道以立身。不獲從志。泣麟傷鳳。能無悲心。言訖而卒。即貞觀十四年秋七月二十三日也。春秋六十有九。道俗摧慟如喪所親。因葬于東山之巔。高樹白塔。行侶來往莫不傷嗟。人物周旋知便下淚。但法師藝業優贍墳素必該。世號詞林時稱學海。或復風前月下之詠。春蘭秋菊之篇。體物緣情並多麗落。前秘書監虞世南者。名超振古道邁當今。乃集法師之文。為之敘引云爾。
若夫神妙無方。非籌算能測。至理凝邈。豈繩準可知寔乃常道無言。有涯斯絕安可憑諸天縱窺其杳冥者乎。至如五門五度之源。半字一乘之教。九流百氏之目。三洞七撿之文。曷可以經緯闡其圖。詎可以心力到其境者。英猷茂實代有其人焉。法師少學三論名聞朝野。長該眾典聲振殊俗。威儀肅穆介節淹通。留連清翰發摘微隱。比地方春。藏用顯仁之量。如愚若訥。外闇內明之功。固能智同測海道亞彌天。豈止操類山濤神侔庾亮而已。爾其文情。乃典而不野。麗而有則。猶八音之並奏。等五色以相宣。道行則納正見於三空。拯群
【現代漢語翻譯】 現代漢語譯本：
遠離朋友又遠離親人，山川相隔萬里之遙。還在為這七尺之軀奔波勞碌，遊魂卻將長久地飄向楚地。分出一份思念，獨自留在秦地。如果不是互相瞭解的人，誰會憐憫這死別的痛苦？貞觀十四年（公元640年）六月丁卯日，（法師）走到百牢關菩提寺，因為嚴重的痢疾導致無法救治，臨終時嘆息道：『大丈夫這如泡沫般虛幻的身體，確實是沒有用的。觀察這污穢的軀體，實在令人厭惡啊！本來期望以殉道來立身，卻不能實現這個志向。像麒麟死、鳳凰傷一樣，怎能沒有悲傷的心情呢？』說完就去世了。時間是貞觀十四年秋七月二十三日，享年六十九歲。僧俗大眾悲痛得像失去了親人一樣，於是將他安葬在東山的山頂，高高地樹立起白色的佛塔。來往的行人沒有不悲傷感嘆的，認識他的人無不下淚。只是法師的技藝學業非常優秀，墳墓中的書籍必定完備，世人稱他為『詞林』，當時稱他為『學海』。或許還有風前月下的吟詠，春蘭秋菊的篇章，描寫事物抒發感情都非常華麗。之前的秘書監虞世南，名聲超越古代，道德勝過當今，於是收集法師的文章，為他寫了序言，如此而已。
至於（佛法的）神妙沒有邊際，不是用算籌能夠測量的；至高的道理深遠玄妙，哪裡是用墨線能夠衡量的？實在是因為常道是無法用語言表達的，有界限就與常道隔絕了，怎麼能憑藉天資來窺探那深遠幽冥的境界呢？至於五門五度的根源，半字一乘的教義，九流百家的名目，三洞七撿的文章，怎麼能用經緯來闡述它的圖景，難道可以用心力到達它的境界嗎？英俊的才略和豐碩的德行，每個時代都有這樣的人啊。法師年輕時學習三論，名聲傳遍朝廷內外；長大后精通各種經典，聲名遠播到不同的地方。威儀莊嚴肅穆，氣節高尚通達，沉浸於清雅的翰墨，發掘精微隱秘的道理。比方說地方春天，蘊藏著才能，顯揚仁德的度量；好像愚笨遲鈍，具有外表昏暗而內心明亮的功用。確實能夠智慧如同測量海的深度，才能亞於瀰漫天空，豈止是操行像山濤，精神像庾亮而已。至於他的文采情致，既典雅又不粗俗，華麗而有法則，就像各種樂器一起演奏，如同各種顏色互相輝映。如果他的道義能夠推行，就能將正確的見解納入三空，拯救眾生。
【English Translation】 English version:
He left friends and relatives behind, separated by ten thousand miles of mountains and rivers. Still toiling with this seven-foot body, his wandering soul will forever drift towards Chu. A portion of his thoughts remains, alone in Qin. If not for those who knew him, who would pity the pain of this deathly parting? In the sixth month, Dingmao day, of the fourteenth year of the Zhenguan era (640 AD), (the Dharma Master) arrived at the Bodhi Temple at Bailao Pass. Due to severe dysentery, he could not be saved. On his deathbed, he sighed: 'This bubble-like, illusory body of a great man is truly useless. Observing this foul and impure body, it is truly repulsive! Originally, I hoped to establish myself through martyrdom, but I could not fulfill this aspiration. Like the death of a Qilin (mythical Chinese unicorn) or the injury of a Phoenix, how can one not feel sorrow?' After saying this, he passed away. It was the twenty-third day of the seventh month, autumn, of the fourteenth year of the Zhenguan era. He was sixty-nine years old. Monks and laypeople grieved as if they had lost a loved one. Therefore, they buried him on the summit of Dongshan, erecting a tall white pagoda. Travelers passing by could not help but lament, and those who knew him shed tears. The Dharma Master's skills and learning were exceptionally outstanding, and the books in his tomb must be complete. The world called him 'Forest of Words,' and at the time, he was known as 'Ocean of Learning.' Perhaps there were also poems of wind and moon, and chapters of spring orchids and autumn chrysanthemums. His descriptions of things and expressions of emotions were both ornate and beautiful. The former Secretary Supervisor, Yu Shinan (a famous calligrapher and official), whose reputation surpassed the ancients and whose virtue exceeded the present, collected the Dharma Master's writings and wrote a preface for them, and that is all.
As for the divine and wondrous (aspects of Buddhism) being boundless, they cannot be measured by calculation; the ultimate truth is profound and distant, how can it be gauged by a plumb line? Indeed, the constant Dao (the Way) is beyond words, and limitations sever it. How can one rely on innate talent to glimpse its deep and obscure realm? As for the source of the Five Gates and Five Degrees (five practices of a Bodhisattva), the teachings of the Half-Word One Vehicle (a concept in Mahayana Buddhism), the categories of the Nine Schools and Hundred Families (various philosophical schools), and the texts of the Three Caverns and Seven Examinations (Taoist scriptures), how can one use warp and weft to elucidate their patterns, and how can one reach their realm with mental effort? Outstanding talents and substantial virtues exist in every era. The Dharma Master studied the Three Treatises (Madhyamaka school) in his youth, and his fame spread throughout the court and beyond. In adulthood, he mastered various scriptures, and his reputation resonated in different regions. His demeanor was solemn and dignified, his integrity was noble and thorough, he immersed himself in elegant writing, and he unearthed subtle and hidden principles. He was like the spring in a region, possessing the capacity to conceal talent and manifest benevolence; like being foolish and slow, possessing the function of being outwardly dim but inwardly bright. Indeed, his wisdom was like measuring the depth of the sea, and his talent was comparable to filling the sky. He was not merely like Shan Tao (a famous recluse) in conduct and Yu Liang (a famous general) in spirit. As for his literary talent and emotional expression, they were both classical and not vulgar, ornate and yet had rules, like the simultaneous performance of various musical instruments, like various colors complementing each other. If his Dao could be promoted, it would incorporate correct views into the Three Emptinesses (three aspects of emptiness in Buddhism) and save all beings.
生於八苦。既學博而心下。亦守卑而調高。寔釋種之樑棟。善人之羽儀者矣。加以賑乏扶危先人後己。重風光之拂照林牖。愛山水之。負帶煙霞。願力是融晦跡肥遁。以隋開皇之末隱。于青溪山之鬼谷洞焉。迥構巖崖。則弊虧日月。空飛戶牖。則吐納風雲。其間采五芝而偃仰。游八禪而寢息。餌松術于溪澗披薜荔于山阿。皆合掌歸依。摩頂問道。經行恬靜十有餘年。然而疊嶂危岑長松巨壑野老之所桓盤。古賢之所游踐。莫不身至目睹。攀穴指歸。仍撰青溪山記一卷。見行於世故此闕書。太史令傅弈。學業庸淺識慮非長。乃穿鑿短篇憑陵正覺。將欲震茲布鼓竊比雷門。中庸之人頗成阻惑。法師愍彼後昆。又撰破邪論一卷。雖知虞衛同奏表異者九成。鴑驥並馳見奇者千里。終須朱紫各色清濁分流。訶以凡測聖之亹責以俗校真之咎。引文證理。非道則儒。曲致深情。指的周密。莫不轍亂旗靡瓦解冰銷。入室有操矛之圖。崩角無容頭之地。於是傳寫不窮流佈長世。若披雲而見日。同迷蹤而得道乎。法師著述之性。速而且理。凡厥勒成多所遺失。今散采所得。詩賦碑誌。讚頌箴誡。記傳啟論。及三教系譜。釋老宗源等。合成三十卷。法師與仆。情敦淡水。義等金蘭。雖服制異宜。而風期是篤。輒以虅綆聯彼圭璋。編為次第具如別
目。並悉文遒旨婉。桂馥蘭葩。盛傳緇素。流乎視聽矣。釋彥琮贊曰易稱。大極生兩儀。兩儀生四象。老子述無名天地始。有名萬物母。序道序德。談孝談忠。斯亦方內之至言。域中之大訓也。詎聞視聽之外四德常身。形器之先一如凝湛。肇欲施安品物托像迦維。利見閻浮龍飛道樹。於是凈五眼朗三明。具六通圓萬德。耀神光於此界。放毫相於他方。動大地以警迷徒。震雷音而駭群品。始垂云于鹿野。蔭彼小根。終灑潤于鶴林。沾茲大葉。其間則三邪服道。捐火具于禪河。十異歸心。沐清流於福地。自爾微言既絕佛曰潛輝。大義將乖邪風競扇。則有提婆童受緝彼頹綱。龍樹馬鳴維其絕紐。逮乎金人感夢秦蔡西遊。玉馬東旋騰蘭降趾。則有九仙左道蟻聚于京畿。五嶽邪徒鴟張于帝闕。競夸蚊翼各恃螢光。欲方駕大鵬比暉龍燭。勝上靡施於三略。已薦苞茅蘭公未逞於六韜。向風銜璧。故得空懸五云之蓋。庭氛七寶之化。韜映日宮揚輝綺殿。於時捐巾褐者其數若林。遵解脫者如風偃草。此則釋門大敞佛日方興。牧野倒戈詎堪為比。自後名僧間出髦彥抵生代有其人。群諸史牒。則有道融牟最。提智劍以橫行。始上顯公。擁法䗍而直進。挫姜斌于魏闕。撲陸靜于齊朝。資神武於一時。流榮聞于千載。粵我巨唐之有天下也。跨三皇
而越五帝。母堯舜而子成康。光宅八埏君臨萬國。闡玉鼓法䗍之訓。揚佛日金鏡之光。蕩蕩巍巍斯之謂矣。時有傅劉作鯁妄構邪言。唱和既同互為唇齒。而法師幼懷高量志殄群兇。所以蒐括典謨約文甲理。並懸諸日月緇素皎然。卷氛祲於四生。舒慧照於三界。遂使朱藍各色邪正區分。盛藻嘉聲傳乎口實。余既側聞餘論思記德音。先乏史才徒知勵朽。至若詩賦啟頌之作。章表碑誄之科。重席劇談花文艷藻者。則詳諸別簡。非此所云。若股肱佛聖之篇。墻塹法王之記。對揚天命光顯大猷者。則載彼見聞存乎實錄。庶使前芳弗墜後進思齊。補僧史此缺遺。記盛德之請問者矣。
唐護法沙門法琳別傳卷下
【現代漢語翻譯】 現代漢語譯本： 超越五帝，母親是堯舜，兒子是周成王和周康王。光明普照四面八方，統治天下萬國。闡明『玉鼓法螺』（比喻佛法）的教誨，弘揚佛日般金鏡的光芒。浩瀚盛大，說的就是這種情況啊。當時有傅奕、劉德威等人胡作非爲，憑空捏造邪惡言論，互相唱和，互為依靠。而法師（指僧人）從小就胸懷高遠的志向，想要消滅這些奸邪之徒。因此蒐集整理經典文獻，用簡明的文字闡述深刻的道理，並將這些道理像日月一樣懸掛于空中，使僧俗大眾都清楚明白。驅散四生（指卵生、胎生、濕生、化生）的陰霾，將智慧的光芒照耀於三界（指欲界、色界、無色界）。於是使正邪分明，各種色彩得以區分。盛美的文采和美好的聲譽廣為流傳。我曾經從旁聽到過這些言論，思考並記錄下這些美好的聲音，只是缺乏史官的才能，只能勉力完成。至於詩賦、啟頌之類的作品，章表、碑文之類的文章，以及宴席上的高談闊論、華麗辭藻等，都詳細地記錄在其他篇章中，這裡就不再贅述。如果是像股肱一樣輔佐佛和聖人的文章，像城墻一樣守護法王的記錄，以及讚揚天命、光大宏偉事業的文章，就記載在這裡，記錄所見所聞，儲存真實的歷史。希望前人的光輝不會墜落，後人能夠見賢思齊。以此來補全僧史的缺失和遺漏，記錄下這些盛德的請問。 《唐護法沙門法琳別傳》卷下
【English Translation】 English version: He surpassed the Five Emperors, with Yao and Shun as his mothers, and Kings Cheng and Kang of Zhou as his sons. His light illuminated all eight directions, and he reigned over all nations. He elucidated the teachings of the 'Jade Drum and Dharma Conch' (a metaphor for the Buddha's teachings), and promoted the golden light of the Buddha's sun-like mirror. Vast and grand, this is what it was like. At that time, Fu Yi, Liu Dewei, and others acted recklessly, fabricating evil words out of thin air, echoing each other, and relying on each other. But the Dharma Master (referring to the monk) had high aspirations from a young age, wanting to eliminate these treacherous villains. Therefore, he collected and organized classical literature, expounding profound principles in concise language, and hung these principles in the air like the sun and moon, making them clear to both monks and laypeople. He dispelled the haze of the Four Births (referring to egg-born, womb-born, moisture-born, and transformation-born), and shone the light of wisdom upon the Three Realms (referring to the Desire Realm, Form Realm, and Formless Realm). Thus, he made right and wrong clear, and various colors could be distinguished. Beautiful writing and good reputation spread widely. I once heard these words from the side, thought about and recorded these beautiful sounds, but I lack the talent of a historian and can only try my best to complete it. As for works such as poems and eulogies, chapters and memorials, inscriptions and epitaphs, as well as grand discussions and flowery rhetoric at banquets, they are recorded in detail in other chapters and will not be repeated here. If it is an article that assists the Buddha and the saints like limbs, a record that protects the Dharma King like a city wall, and an article that praises the Mandate of Heaven and promotes great undertakings, it is recorded here, recording what I have seen and heard, and preserving the true history. I hope that the glory of the predecessors will not fall, and that future generations can learn from the virtuous. This is to supplement the missing and omitted parts of the history of monks, and to record the inquiries of these great virtues. The Separate Biography of Dharma Master Falin, the Dharma Protector of the Tang Dynasty, Volume 2