T52n2104_集古今佛道論衡
大正藏第 52 冊 No. 2104 集古今佛道論衡
No. 2104
集古今佛道論衡序(唐龍朔元年于京師西明寺實錄)
若夫無上佛覺。迥出樊籠超三界而獨高。截四流而稱聖。故使堤封所漸。區㝢統于大千。聲教所覃。沐道沾於八部。所以金剛御座。峙閻浮之地心。至覺據焉。布英聖之良術。遂有天人受道龍鬼歸心。挹酌不相之方。散釋無明之患。然夫聖人所作起必因時。時有邪倒之夫。故即因而陶化。天竺盛於六諦。神州重於二篇。遂使儒道互先真偽交正。自非入證登位。何由分析殊途。致令九十六道競飾澆詞。六十二見各陳名理。在緣或異。大約斯歸。莫不謂無想為泥洹指梵主為生本。故二十五諦。開計度之街衢。六大論師。立神我之真宰。居然設教億載斯年。攝統塵蒙九土崇敬。考其術也。輕生而會其源。論其行也。封固而登其信。故有四韋陀論。推理極于冥初。二有天根。尋生窮於劫始。臆度玄遠冒罔生靈。致有赴水投巖坐熱臥棘。吸風露而曰仙。祖形體而號聖。守死長迷。莫知回覺。如來哀彼黔黎降靈赤澤。曜形丈六。金色駭於人天。敷揚四辯。慧解暢于幽顯。能使魔王列陣。十軍碎於一言。梵主來儀。三輪摧于萬惑。於是鍱腹戴爐之輩。結舌伏于道場。敬日重火
【現代漢語翻譯】 現代漢語譯本 No. 2104
集古今佛道論衡序（唐龍朔元年于京師西明寺實錄）
要說那無上的佛覺（Buddha-wisdom）。遠遠超出塵世的牢籠，超越欲界、色界、無色界這三界而獨自高超。截斷見惑、思惑、塵沙惑、無明惑這四種煩惱之流而被稱為聖人。因此佛法的堤壩和封疆所浸潤的地方，整個世界都統一于佛陀的大千世界之中。佛法的聲威教化所覆蓋的地方，天龍八部都沐浴在佛法的恩澤之中。所以金剛寶座（Vajrasana），聳立在閻浮提（Jambudvipa）的中心，至高的覺悟就在那裡。傳播英明聖哲的良好方法，於是有了天人和龍鬼接受佛法，歸心向佛。汲取不可思議的方便法門，消散無明的禍患。然而聖人所作所為，興起必定順應時勢。時勢中有邪惡顛倒的人，所以就順應時勢加以教化。天竺（India）盛行六諦（Six Schools of Thought），神州（China）重視儒道二家。於是儒道互相爭先，真偽相互糾正。如果不是入證登位的大菩薩，怎麼能夠分析不同的道路呢？導致九十六種外道競相用虛假的言辭來裝飾自己，六十二種邪見各自陳述自己的理論。在因緣上或許有所不同，但大致都歸於一點。沒有誰不認為無想（non-perception）是涅槃（Nirvana），指梵天（Brahma）為主宰，是生命的根本。所以二十五諦（Twenty-five Tattvas）開啟了計度分別的道路，六大論師（Six Great Teachers）樹立了神我（Atman）的真實主宰。就這樣設立教義億萬年，統攝塵世，九土都崇敬他們。考察他們的法術，輕視生命而求會合本源；評論他們的行為，封閉固守而提升他們的信仰。所以有四韋陀論（Four Vedas），推理窮極于冥昧的初始，二有天根（Two Origins）探尋生命的起源窮盡于劫初。臆測玄遠，冒犯欺罔眾生，導致有人赴水投巖，坐熱臥棘，吸風飲露而自稱為仙，祖述形體而號稱聖人。守死長久地迷惑，不知道回頭覺悟。如來（Tathagata）哀憐那些百姓，降臨靈應于赤澤，顯現丈六金身。金色的光芒震驚人天，敷揚四種辯才（Four Kinds of Eloquence），智慧的理解暢達于幽深和顯明。能夠使魔王（Mara）擺開陣勢，十種軍隊在一句話中粉碎；梵天（Brahma）前來朝拜，三種輪寶摧毀萬種迷惑。於是那些用鐵片覆蓋肚子，頭頂著火爐的人，在道場中啞口無言，敬拜太陽，重視火。
【English Translation】 English version No. 2104
Preface to Collected Essays on the Comparison of Buddhism and Taoism, Ancient and Modern (Recorded at Ximing Temple in the Capital during the first year of Longshuo, Tang Dynasty)
As for the unsurpassed Buddha-wisdom, it stands far beyond the confines of the mundane world, surpassing the Three Realms (Trailokya) of desire, form, and formlessness, and stands alone in its height. It cuts off the Four Streams (Ogha) of views, desires, becoming, and ignorance, and is thus called 'holy'. Therefore, wherever the dykes and boundaries of the Dharma reach, the entire world is unified within the Buddha's Great Thousand Worlds (Mahasahasra). Wherever the voice and teachings of the Dharma extend, the Eight Classes of beings (Naga, Yaksa, Gandharva, Asura, Garuda, Kinnara, Mahoraga, and human) are bathed in its grace. Thus, the Vajrasana (Diamond Throne) stands tall at the heart of Jambudvipa (the continent where humans live), where the ultimate enlightenment is attained. Spreading the excellent methods of enlightened sages, celestial beings and dragons accept the Dharma and return to the heart of the Buddha. Drawing from inconceivable expedient means, it dispels the affliction of ignorance. However, the actions of sages arise in accordance with the times. When there are those who are wicked and perverse, they are transformed in accordance with the times. In India (Tianzhú), the Six Schools of Thought (Saddarsana) flourished, while in China (Shenzhou), Confucianism and Taoism were valued. Thus, Confucianism and Taoism competed for precedence, and truth and falsehood were intertwined. If one has not attained the position of enlightenment, how can one analyze the different paths? This has led to the Ninety-six heretical paths (Pasanada) vying to adorn themselves with false words, and the Sixty-two erroneous views (Ditthi) each presenting their own theories. Their conditions may differ, but they generally converge on one point. None do not regard non-perception (Asanna) as Nirvana (liberation), or point to Brahma (Fantian) as the lord and the origin of life. Therefore, the Twenty-five Tattvas (principles) open the path of calculation and discrimination, and the Six Great Teachers (Sat-sastri) establish the true lord of the Self (Atman). Thus, they have established doctrines for billions of years, encompassing the mundane world, and the nine lands revere them. Examining their methods, they despise life in order to unite with the source; commenting on their actions, they are closed and fixed, and elevate their faith. Therefore, there are the Four Vedas (Siwei Tuolun), whose reasoning extends to the beginning of darkness, and the Two Origins (Eryou Tiangen) that explore the origin of life to the beginning of the kalpa. They speculate on the profound and distant, offending and deceiving sentient beings, leading some to drown themselves in water, jump off cliffs, sit on hot coals, or lie on thorns, inhaling the wind and drinking the dew, calling themselves immortals, and following the form of the body, calling themselves sages. They remain lost in delusion for a long time, not knowing how to turn back to enlightenment. The Tathagata (Rulai) pitied those people, descended in response to their needs in Chize, and manifested the sixteen-foot golden body. The golden light startled humans and gods, and the four kinds of eloquence (Sibian) were spread, and the wisdom and understanding reached the profound and manifest. He was able to make Mara (Mowang) array his troops, and the ten armies were shattered by a single word; Brahma (Fantian) came to pay homage, and the three wheels destroyed ten thousand delusions. Thus, those who covered their bellies with iron plates and wore stoves on their heads were speechless in the Dharma assembly, worshiping the sun and valuing fire.
之徒。洗心仰于覺路。舍衛城側大偃邪鋒。堅固林中傾倒枯穴。能事既顯獎務弘通。玉關揚正道之秋。金陵表乘權之瑞。清涼臺上圖以靈儀。顯節園中陳茲聖景。度人立寺創廣仁風。抑邪通正於斯啟轍。於斯時也。喋喋黔首無敢抗言。瑣瑣黃巾時褰異議。然其化被不及於龍勒。名位無踐于槐庭王。何達其上賢。斑馬隆其褒貶。安得與夫釋門相抗。雷同混跡者哉。斯何故耶。良以博識既寡信保常迷。今則通觀具瞻義必爽開前惑。且夫其流易曉。闞澤之對天分其理難。回。孫盛之談海截。然猶學未經遠情弊疏通邪辯逼真能無猜貳。孔丘之在東魯。尚啟虛盈。十商之據西河。猶參疑聖。自余恒俗無足討論。今以天竺胥徒聲華久隔。震旦張葛交論寔系。故商確由來銓衡敘列。筆削蕪濫披圖藻鏡。總會聚之號曰佛道論衡。分為甲乙下四卷。如有隱括。覽者詳焉。
集古今佛道論衡卷甲
唐西明寺釋氏後漢明帝感夢金人騰蘭入雒道士等請求角試事一前魏時吳主崇重釋門為佛立塔寺因問三教優劣事二魏陳思王曹植辯道論附晉孫盛老聃非大賢論附晉孫盛老子疑問反訊附元魏君臨釋李雙信致有興廢故述其由事三宋太宗文皇帝朝會群臣論佛理治致太平事四魏明帝登極召沙門道士對論敘佛道先後事五梁高祖先事黃老后歸信佛下敕
【現代漢語翻譯】 現代漢語譯本： 這些人洗滌心靈，仰慕覺悟之路。在舍衛城旁邊的大偃邪鋒之處，堅固的樹林中傾倒著枯朽的樹洞。弘揚佛法的事業已經顯現，獎勵和事務得到廣泛推行。在玉門關外弘揚正道的秋天，在金陵展現了乘權教化的祥瑞。在清涼臺上繪製佛菩薩的靈異形象，在顯節園中陳列這些神聖的景象。廣度世人，建立寺廟，開創廣施仁義的風尚，抑制邪說，疏通正道，從此開啟了新的途徑。在這個時候，眾多的百姓沒有誰敢於抗議，少數的黃巾軍偶爾提出不同的意見。然而，佛法的教化沒有普及到龍勒這個地方，名位也沒有在槐庭王那裡得到實踐。如何達到上賢的境界？斑馬的褒貶之聲隆盛。怎麼能與釋迦牟尼的佛門相抗衡，像雷同一樣混淆軌跡呢？這是什麼緣故呢？實在是因為博學的人很少，信仰常常迷惑。現在如果全面觀察，詳細審視，那麼義理必然會清晰，之前的迷惑必然會消除。而且那些流俗的道理容易理解，就像闞澤回答天上的事情一樣，但其中的道理難以返回。孫盛談論大海，擷取其中的一部分。然而，即使是這樣，學問沒有經過深遠的探究，情感上的弊端沒有得到疏通，邪惡的辯論逼真，怎麼能沒有猜疑和疑惑呢？孔丘在東魯的時候，還開啟了虛和盈的討論。十商佔據西河，還參與對聖人的懷疑。至於其餘的普通人，不值得討論。現在因為天竺的僧侶聲名遠播，時間長久，震旦的張葛等人之間的辯論確實關係重大。所以，商討確定，衡量敘述，刪除蕪雜的內容，披閱圖畫，照亮鏡子。總的匯聚在一起，稱為《佛道論衡》。分為甲乙丙丁四卷。如果有什麼隱晦的地方，請讀者詳細閱讀。
《集古今佛道論衡》卷甲
唐朝西明寺的僧人記載：後漢明帝感應夢見金人，騰蘭來到洛陽，道士等人請求角試的事情（一）。前魏時期，吳主崇尚和重視佛門，為佛建立佛塔和寺廟，因此詢問三教的優劣的事情（二）。魏陳思王曹植的《辯道論》附錄，晉朝孫盛的《老聃非大賢論》附錄，晉朝孫盛的《老子疑問反訊》附錄，元魏君主認為李雙的信仰導致了興盛和衰敗，所以敘述其中的原因的事情（三）。宋太宗文皇帝在朝會上與群臣討論佛理，治理國家達到太平的事情（四）。魏明帝登基，召集沙門和道士對論，敘述佛道先後順序的事情（五）。梁高祖先是信奉黃老之術，後來歸信佛教，下達敕令。
【English Translation】 English version: These people wash their hearts and yearn for the path of enlightenment. Beside the Great Yanxie Peak in Shewei City (Śrāvastī), in the firm forest, withered tree holes are overturned. The work of promoting the Dharma has been manifested, and rewards and affairs are widely promoted. In the autumn of propagating the right path outside the Jade Gate (Yumen Pass), auspicious omens of riding the power of teaching are displayed in Jinling (Nanjing). Spiritual images of Buddhas and Bodhisattvas are drawn on the Qingliang Terrace (Mount Qingliang), and these sacred scenes are displayed in the Xianjie Garden. To widely liberate people, establish temples, and create a style of widely bestowing benevolence, suppressing heresies and opening up the right path, thus initiating a new path. At this time, none of the numerous people dared to protest, and a few Yellow Turbans occasionally raised different opinions. However, the teachings of the Dharma have not been popularized in Longle, and the position has not been practiced in the Huaiting King. How to reach the realm of the superior sage? The praise and criticism of the zebra are flourishing. How can one contend with the Buddhist gate of Shakyamuni (Śākyamuni), and confuse traces like a repetition? What is the reason for this? It is really because there are few learned people, and faith is often confused. Now, if we observe comprehensively and examine in detail, then the meaning will surely be clear, and the previous confusion will surely be eliminated. Moreover, those vulgar principles are easy to understand, just like Kan Ze's answer to the affairs of heaven, but the principles in it are difficult to return. Sun Sheng talked about the sea, extracting a part of it. However, even so, if the learning has not been deeply explored, the emotional drawbacks have not been cleared, and the evil arguments are realistic, how can there be no suspicion and doubt? When Confucius (Kong Qiu) was in Donglu, he also opened up discussions on emptiness and fullness. Shi Shang occupied the West River, and also participated in doubting the saints. As for the rest of the ordinary people, it is not worth discussing. Now, because the monks of Tianzhu (India) have a long-standing reputation, and the debates between Zhang Ge and others in Zhendan (China) are indeed of great importance. Therefore, discuss and determine, measure and narrate, delete the cluttered content, read the pictures, and illuminate the mirror. Gathered together, it is called 'A Treatise on the Comparison of Buddhism and Taoism'. It is divided into four volumes, A, B, C, and D. If there is anything obscure, please read it in detail.
Collected Ancient and Modern Treatises on the Comparison of Buddhism and Taoism, Volume A
The monk of Ximing Temple in the Tang Dynasty recorded: Emperor Ming of the Later Han Dynasty sensed a dream of a golden man, and Teng Lan came to Luoyang, and the Taoists requested a trial (1). During the Former Wei period, the Lord of Wu admired and valued the Buddhist gate, and built pagodas and temples for the Buddha, so he asked about the merits and demerits of the three religions (2). The appendix to Cao Zhi's 'Treatise on the Debate of the Dao' by Chen Siwang of Wei, the appendix to Sun Sheng's 'Treatise on Lao Dan Not a Great Sage' by Sun Sheng of Jin, the appendix to Sun Sheng's 'Questions and Answers on Lao Tzu' by Sun Sheng of Jin, the monarch of Yuan Wei believed that Li Shuang's belief led to prosperity and decline, so he narrated the reasons for it (3). Emperor Taizong Wen of the Song Dynasty discussed Buddhist principles with his ministers at the court meeting, and the governance of the country reached peace (4). Emperor Ming of Wei ascended the throne and summoned Shamen (śrāmaṇa) and Taoists to discuss the order of Buddhism and Taoism (5). Emperor Gaozu of Liang first believed in Huang-Lao, and later converted to Buddhism and issued an edict.
舍奉老子事六北齊高祖文宣皇帝下敕廢道教事七
漢明帝感夢金人騰蘭入雒諸道士等請求角試事一
漢法本內傳云。明帝永平三年。上夢神人金身丈六。項有日光飛在殿前。欣然悅之。明日問群臣。此何為神。有通人。傅毅曰。臣聞天竺有得道者。號曰佛也。飛行虛空身有日光。殆將其神乎。於是上悟。遣郎中蔡愔郎將秦景博士弟子王遵等一十八人。于大月支中天竺國。寫佛經四十二章藏在蘭臺石室第十四間。又于洛陽城西雍門外為起佛寺。于其壁畫千乘萬騎繞塔三匝。又將畫釋迦立像。乃于南宮清涼臺及開陽城門上。圖佛儀像。時造壽陵。名曰顯節。亦于其上作佛影象。廣如牟子所顯。時有沙門迦攝稱摩騰竺法蘭。位行難倫志存開化。承蔡愔使達天竺。請騰東行。不守區域。隨至洛陽曉喻物情。崇明信為本。帝問騰曰。法王出世。何以化不及此。騰曰。迦毗羅衛者。三千大千世界百億日月之中心。三世諸佛皆在彼生。乃至天龍鬼神有願行者。皆生於彼。受佛正化。鹹得悟道。余處眾生無緣感佛。佛不往也。佛雖不往。光明及處。或五百年。或一千年。或一千年外皆有聖人。傳佛聲教而化導之。廣說教義。帝信重之。暨永平十四年正月一日。五嶽諸山道士。朝正之次自相命曰。天子棄我道法遠求胡教。今
【現代漢語翻譯】 現代漢語譯本 舍奉老子事六 北齊高祖文宣皇帝下敕廢道教事七
漢明帝感夢金人騰蘭入雒諸道士等請求角試事一
《漢法本內傳》記載，明帝永平三年，皇上夢見一位神人，金色的身軀高一丈六尺，頭頂有日光，飛到殿前。皇上非常高興。第二天詢問群臣，這是什麼神。有位通曉事理的人，傅毅說：『臣聽說天竺有得道之人，號稱佛。能飛行於虛空，身上有日光，大概就是他吧。』於是皇上醒悟，派遣郎中蔡愔、郎將秦景、博士弟子王遵等十八人，前往大月支（Yuèzhī，古代中亞國家）的中天竺國（Tiānzhú，古代印度）抄寫佛經四十二章，藏在蘭臺石室第十四間。又在洛陽城西雍門外建造佛寺，在寺壁上畫了千乘萬騎繞塔三匝的景象。又將釋迦（Shìjiā，釋迦牟尼佛的簡稱）的立像畫在南宮清涼臺和開陽城門上，繪製佛的儀容形象。當時建造壽陵，命名為顯節，也在上面繪製佛的影象。這些都如牟子（Móuzǐ，人名）所闡述的那樣。當時有沙門（Shāmén，出家修道的人）迦攝摩騰（Kāshè Móténg）和竺法蘭（Zhú Fǎlán），他們的德行難以比擬，志向在於開化世人。他們接受蔡愔的邀請，從天竺來到中原，不留戀故土，隨蔡愔到達洛陽，向人們宣講佛法，崇尚明理和信仰為根本。皇上問摩騰：『法王（Fǎwáng，佛的尊稱）出世，為何教化沒有普及到這裡？』摩騰回答說：『迦毗羅衛（Jiāpíluó Wèi，釋迦牟尼的故鄉）是三千大千世界百億日月的中心。三世諸佛都在那裡出生。乃至天龍鬼神有願力修行的人，都生在那裡，接受佛的正法教化，都能覺悟得道。其他地方的眾生沒有緣分感應到佛，所以佛不去那裡。佛雖然不去，但光明照耀到各處。或許五百年，或許一千年，或許一千年之後，都會有聖人出現，傳播佛的聲教，教化引導眾生。』摩騰廣泛地宣說教義，皇上非常信重他。到了永平十四年正月一日，五嶽諸山的道士在朝正的時候互相說道：『天子拋棄我們的道法，遠求胡人的教義。』
【English Translation】 English version Chapter Six: Abandoning Laozi to Serve the Buddha Chapter Seven: Emperor Wenxuan of the Northern Qi Dynasty Issues an Edict to Abolish Taoism
Chapter One: Emperor Ming of the Han Dynasty Dreams of a Golden Man; Taoists Request a Debate
The Inner Biography of the Han Dynasty states: In the third year of the Yongping era of Emperor Ming, the Emperor dreamed of a divine man, a golden body sixteen feet tall, with a halo of sunlight around his head, flying before the palace. The Emperor was delighted. The next day, he asked his ministers what kind of deity this was. A knowledgeable man, Fu Yi, said, 'I have heard that in Tianzhu (Tiānzhú, ancient India) there is an enlightened one called Buddha. He can fly in the sky and has a halo of sunlight around his body. Perhaps it is his spirit.' Thereupon, the Emperor understood and sent the courtier Cai Yin, the general Qin Jing, and the scholar Wang Zun, along with eighteen others, to the country of Dayuezhi (Yuèzhī, an ancient Central Asian country) in Central Tianzhu to transcribe the Sutra in Forty-Two Sections and store it in the fourteenth room of the Stone Chamber of the Lantai. Furthermore, outside the Yong Gate west of Luoyang city, a Buddhist temple was built, and on its walls were painted scenes of thousands of chariots and tens of thousands of horsemen circling a pagoda three times. Also, a standing image of Shakya (Shìjiā, abbreviation of Shakyamuni Buddha) was painted on the Qingliang Terrace of the Southern Palace and on the Kaiyang city gate, depicting the Buddha's dignified appearance. At that time, a mausoleum was built, named Xianjie, and images of the Buddha were also painted on it, as widely described by Mouzi (Móuzǐ, a person's name). At that time, there were Shamen (Shāmén, monks) Kashyapa Matanga (Kāshè Móténg) and Dharmaraksha (Zhú Fǎlán), whose virtue was unparalleled and whose ambition was to enlighten the world. Accepting Cai Yin's invitation, they came from Tianzhu to the Central Plains, not clinging to their homeland, and arrived in Luoyang with Cai Yin, preaching the Dharma to the people, advocating understanding and faith as the foundation. The Emperor asked Matanga, 'The Dharma King (Fǎwáng, a respectful title for the Buddha) has appeared in the world, why has his teaching not spread here?' Matanga replied, 'Kapilavastu (Jiāpíluó Wèi, the birthplace of Shakyamuni) is the center of the three thousand great thousand worlds and hundreds of millions of suns and moons. All Buddhas of the three ages are born there. Even dragons, gods, and spirits who have vows to practice, are born there, receive the Buddha's true Dharma teachings, and are able to awaken and attain enlightenment. Other beings in other places have no affinity to sense the Buddha, so the Buddha does not go there. Although the Buddha does not go, his light shines everywhere. Perhaps in five hundred years, perhaps in a thousand years, perhaps after a thousand years, there will be sages who will appear, propagate the Buddha's teachings, and guide sentient beings.' Matanga extensively expounded the teachings, and the Emperor greatly respected him. On the first day of the first month of the fourteenth year of the Yongping era, the Taoists of the Five Sacred Mountains said to each other during the court assembly, 'The Emperor has abandoned our Taoist teachings and seeks the teachings of the barbarians from afar.'
因朝集可以表抗之。其表曰。五嶽十八山觀太上三洞弟子褚善信等。死罪上言。臣聞太上無形無名無極無上虛無自然大道出于造化之前。上古同遵百王不易。今陛下道邁羲皇德過堯舜。竊承陛下棄本追末。求教西域。所事乃是胡神。所說不參華夏。愿陛下恕臣等罪。聽與試驗。臣等諸山道士多有徹視遠聽博通經典。從元皇已來。太上群錄太虛符咒無不綜練達其涯極。或策使鬼神。或吞霞飲氣。或入火不燒。或履水不溺。或白日昇天。或隱形不測。至於方術藥餌。無所不能。愿得與其比挍。一則聖上意安。二則得辨真偽。三則大道有歸。四則不亂華俗。臣等若比對不如。任聽重決。如其有勝乞除虛妄。敕遣尚書令宋庠引入長樂宮。敕以今月十五日。可集白馬寺。道士等便置三壇。壇別開二十四門。南嶽道士褚善信。華岳道士劉正念。恒岳道士桓文度。岱嶽道士焦得心。嵩岳道士呂惠通。霍山天目五臺白鹿等十八山道士祁文信等。都合六百九十人。各赍靈寶真文太上玉訣三元符錄等五百九十卷。置於西壇。茅成子許成子黃子老子等二十七家子書有百三十五卷。置於中壇。饌食奠祀百神。置於東壇。帝時御行殿在寺南門。以佛舍利經像。置於道西。十五日齋訖。道士等以柴荻和壇。沉香為炬。繞子經而泣曰。臣等上啟太極大
道元始天尊眾仙百靈。今胡亂中夏。人主信邪。正教失蹤玄風墜緒。臣等敢置經壇上以火取驗。欲使開示群心得辨真偽。便縱火焚經。經從火化悉成灰燼。道士等相顧失色大生怖懼。將欲昇天隱形者無力可能。禁效鬼神者呼策不應。各懷愧恧。南嶽道士費叔才。自憾而死。太傅張衍語褚信曰。卿等所試無驗。即是虛妄。宜就西來真法。褚信曰。茅成子云。太上者靈寶天尊是也。造化之作謂之太素。斯豈妄乎。衍曰。太素有貴德之名無言教之稱。今子說有言教。即為妄也。信便默然。時佛舍利光明五色。直上空中旋環如蓋。遍覆大眾映蔽日光。摩騰法師踴身高飛。坐臥空中廣現神變。於時天雨寶花在佛僧上。又聞天樂感動人情。大眾感悅嘆未曾有。皆繞法蘭請說法要。蘭乃出大梵音嘆佛功德。亦令大眾稱揚三寶。說善惡諸法皆有果報。六道三乘諸相不一。又說出家功德其福最高。初立佛寺同梵福量。時有司空陽城侯劉峻與諸官人士庶等千餘人出家。及四岳諸山道士呂惠通等六百二十八人出家。陰夫人王婕好等與諸宮人婦女等二百三十人出家。至月末以來日日供設種種行施。法衣瓶器並出所司。便立十寺。七寺安僧在城邑外。三寺安尼在雒城內。漢興佛法自此始焉。初摩騰西來。將畫釋迦立像。帝乃令圖出之。於陵園及洛
【現代漢語翻譯】 現代漢語譯本 道元始天尊和眾仙百靈，如今中原地區混亂，君主信奉邪教，正統的道教失落，玄妙的道風也衰落了。我們這些道士斗膽在經壇上用火來驗證，想要開示眾人的心智，辨別真偽。於是就縱火焚燒道經，道經被火焚燒后全部化為灰燼。道士們互相看著，臉色大變，非常害怕。想要昇天隱形的，卻沒有能力做到；禁止效仿鬼神的，呼喚驅使也不應驗。各自懷著慚愧。南嶽的道士費叔才，因為羞愧而死。太傅張衍對褚信說：『你們所試驗的沒有應驗，就是虛妄的，應該歸順西來的真正的佛法。』褚信說：『茅成子說，太上就是靈寶天尊，是創造萬物的。把造化的開始叫做太素，這難道是虛妄的嗎？』張衍說：『太素有高貴的名號，卻沒有言語教誨的說法。現在你說有言語教誨，那就是虛妄的。』褚信便沉默不語。當時佛舍利放出五種顏色的光明，直衝空中，旋轉環繞如傘蓋，遍佈大眾，遮蔽了日光。摩騰法師跳躍升高，在空中或坐或臥，廣泛地顯現神通變化。當時天空降下寶花，落在佛和僧人身上。又聽到天上的音樂，感動人心。大眾感到喜悅，讚歎前所未有。都圍繞著法蘭法師，請求說法要。法蘭於是發出洪亮的聲音，讚歎佛的功德，也讓大眾稱揚三寶。說法是善惡諸法都有果報，六道和三乘的景象都不一樣。又說出家的功德，其福報是最高的。最初建立佛寺，和梵天的福報一樣廣大。當時有司空陽城侯劉峻和各位官員、士人、百姓等一千多人出家。以及四岳各山的道士呂惠通等六百二十八人出家。陰夫人王婕好等和各位宮人、婦女等二百三十人出家。到月末以來，每天都供養設定種種佈施。法衣、瓶器都由有關部門提供。於是建立了十座寺廟，七座寺廟安置僧人，在城邑外面；三座寺廟安置尼姑，在雒城內。漢朝興盛佛法，從此開始了。當初摩騰西來，想要畫釋迦牟尼的立像，皇帝就命令畫出來，在陵園和洛陽宮殿中供奉。
【English Translation】 English version Tao Yuan Shi Tianzun (The Celestial Worthy of Primordial Beginning) and all the spirits. Now, the central plains are in chaos, and the ruler believes in heresy. The orthodox Taoism is lost, and the profound Taoist customs have declined. We Taoists dare to use fire to verify on the scripture altar, wanting to enlighten the minds of the people and distinguish between truth and falsehood. So, we set fire to burn the Taoist scriptures, and after the scriptures were burned by the fire, they all turned into ashes. The Taoists looked at each other, their faces changed greatly, and they were very afraid. Those who wanted to ascend to the sky and hide their forms were unable to do so; those who forbade imitating ghosts and gods did not respond to calls and commands. Each felt ashamed. Fei Shucai, a Taoist from Nanyue (Southern Mountain), died of shame. Grand Tutor Zhang Yan said to Chu Xin: 'What you have tested has not been verified, which is false and should submit to the true Dharma from the West.' Chu Xin said: 'Mao Chengzi said that the Supreme is Lingbao Tianzun (The Celestial Worthy of the Numinous Treasure), who created all things. The beginning of creation is called Taisu (Great Simplicity). Is this false?' Zhang Yan said: 'Taisu has a noble name, but there is no saying of verbal teachings. Now you say there are verbal teachings, which is false.' Chu Xin was silent. At that time, the Buddha's relics emitted five colors of light, soaring straight into the sky, rotating and circling like a canopy, covering the masses, and obscuring the sunlight. Dharma Master Moteng jumped up and flew high, sitting or lying in the air, widely manifesting supernatural transformations. At that time, precious flowers rained down from the sky, falling on the Buddha and the monks. Also, heavenly music was heard, moving people's hearts. The masses felt joy and praised what had never been seen before. They all surrounded Dharma Master Falan, requesting the essence of the Dharma. Falan then uttered a loud voice, praising the merits of the Buddha, and also asked the masses to praise the Three Jewels. He said that all good and evil dharmas have karmic consequences, and the appearances of the Six Realms and the Three Vehicles are different. He also said that the merit of leaving home is the highest. The initial establishment of Buddhist temples is as vast as the blessings of Brahma. At that time, Sima Kong Yangcheng Marquis Liu Jun and various officials, scholars, people, etc., more than a thousand people left home. And Taoists from the Four Mountains, such as Lu Huitong, etc., six hundred and twenty-eight people left home. Yin Furen Wang Jiehao, etc., and various palace ladies, women, etc., two hundred and thirty people left home. Since the end of the month, they have been offering various kinds of alms every day. Dharma robes and utensils were provided by the relevant departments. So, ten temples were established, seven temples were set up for monks, outside the city; three temples were set up for nuns, inside Luoyang city. The flourishing of Buddhism in the Han Dynasty began from this.
門供養。
前魏時吳主崇重釋門為佛立塔寺因問三教優劣事二
吳書云。孫權赤烏四年。有沙門康僧會者。是康居國大丞相之長子。神儀剛正游化為任於時三國鼎峙各擅威衡。佛法北通未達南國。會欲道被未聞開教江表。初達建業營立茅茨設像行道。吳人初見。謂之妖異。有司奏聞。吳主問曰。佛有何神驗也。會曰。佛晦靈蹟出余千載。遺形舍利應現無方。吳主曰。若得舍利當爲立塔。經三七日遂獲舍利五色曜天剖之逾堅燒之不然。光明出火作大蓮華照曜宮殿。臣主驚嗟信情發起。因為造塔度人立寺。以其所住為佛陀里。教法創興。故遂名建初寺焉。尋下敕問尚書令闞澤曰。漢明已來。凡有幾年。佛教入漢既久。何緣始至江東。澤曰。自永平十年佛法初來。至今赤烏四年。則一百七十年矣。初永平十四年。五嶽道士與摩騰角力之時。道士不如。南嶽道士褚善信費叔才等。在會自憾而死。門徒弟子歸葬南嶽。不預出家無人流佈。后遭漢政凌遲兵戎不息。經今多載始得興行。又問曰。孔丘老子得與佛比對不。澤曰。臣聞魯孔君者英才誕秀聖德不群。世號素王制述經典。訓獎周道教化來葉。師儒之風澤潤今古。亦有逸民如許成子原陽子莊子老子等百家子書皆修身自玩放暢。山谷縱汰其心。學歸淡泊事乖人倫長幼
之節。亦非安俗化物之風。至漢景帝。以黃子老子義體尤深。改子為經始立道學。敕令朝野悉諷誦焉。若將孔老二教遠方佛法。遠則遠矣。所以然者。孔老二教。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。吳主大悅。以澤為太子太傅(余如晉宋炳明佛論廣之)。
魏陳思王曹子建辯道論
夫神仙之書。道家之言。乃云傅說。上為辰尾宿歲星。降為東方朔。淮南王安誅于淮南。而謂之獲道輕舉。鉤弋死於雲陽而謂之尸逝柩空。其為虛妄甚矣哉。中興篤論之士。有桓君山者。其所著述多善劉子駿嘗問言。人誠能抑嗜慾闔耳目。可不衰竭乎。時庭下有一老榆。君山指而謂曰。此樹無情慾可忍無耳目可闔。然猶枯竭腐朽。而子駿乃言可不衰竭非談也。君山援榆喻之未是也。何者余前為王莽典樂大夫。樂記言。文帝得魏文侯樂人竇公年百八十兩目盲。帝奇而問之。何所施行。對曰。臣年十三而失明。父母哀其不及事。教臣鼓琴。臣不能導引。不知壽得何力。君山論之曰。頗得省盲專一內視精不外鑒之助也。先難子駿以內視無益。退論竇公便以不鑑證之。吾未見其定論也。君山又曰。方士有董仲君者。有罪繫獄。佯死數日。目陷蟲出死而復生。然後竟死。生之必死君子所達。夫何喻乎。
【現代漢語翻譯】 現代漢語譯本： 這一節，也不是安於世俗改變風氣。到了漢景帝，因為推崇黃帝和老子的思想體系，特別深刻，於是把『子』改為『經』，開始設立道學，命令朝廷內外都要誦讀。如果要把孔子、老子的二教和遠方的佛法相比，那當然是很遙遠了。但之所以這樣說，是因為孔子、老子的二教，傚法天道來制定規則，不敢違背天道。而諸佛設立教義，天道也要奉行，不敢違背佛法。從這個角度來說，實在沒有可比性。吳主孫權聽了非常高興，任命闞澤為太子太傅（其餘的像晉宋時期的炳明所著的佛論中有更廣泛的論述）。 魏陳思王曹植《辯道論》 那些關於神仙的書籍，道家的言論，竟然說傅說，上可以成為辰尾宿和歲星，下可以轉世為東方朔。淮南王劉安在淮南被誅殺，卻說他是得道昇天。鉤弋夫人在雲陽去世，卻說她是尸解，棺材是空的。這實在是太虛妄了。中興時期注重實證的學者，有桓譚（字君山）這樣的人，他所寫的著作有很多好的地方。劉子駿曾經問他：『人如果真的能夠抑制慾望，閉塞耳目，就可以不衰老嗎？』當時庭院裡有一棵老榆樹，桓譚指著榆樹說：『這棵樹沒有情慾，可以忍受，沒有耳目，可以閉塞，但還是枯竭腐朽了。而你劉子駿卻說可以不衰老，這不是正確的討論。』桓譚用榆樹來比喻，也不恰當。為什麼呢？我之前擔任王莽的典樂大夫，《樂記》中說，漢文帝得到魏文侯的樂人竇公，一百八十歲了，兩眼都瞎了。文帝感到很奇怪，問他有什麼養生之術。竇公回答說：『我十三歲的時候就失明了，父母可憐我不能做事，就教我彈琴。我沒有什麼導引之術，不知道壽命是怎麼來的。』桓譚評論說：『大概是因為他失明，專心致志，向內看，精神不向外散發的幫助吧。』先反駁劉子駿說內視沒有用，退一步又用竇公的例子來證明不向外看的好處。我沒有看到他有什麼確定的結論。 桓譚又說：『方士中有個叫董仲君的人，因為犯罪被關進監獄，假裝死了好幾天，眼睛都陷進去了，有蟲子爬出來，後來又復活了，然後最終還是死了。』活著最終還是要死，這是君子所通達的道理，這又有什麼可比喻的呢？
【English Translation】 English version: This section is not about conforming to worldly customs and changing the prevailing atmosphere. During the reign of Emperor Jing of the Han Dynasty, he deeply admired the philosophical systems of Huangdi (Yellow Emperor) and Laozi (Lao Tzu), so he changed 'Zi' (Masters) to 'Jing' (Classics) and established Daoism, ordering everyone in the court and the public to recite them. If we were to compare the teachings of Confucius and Laozi with the distant Buddhist Dharma, then of course they are very far apart. The reason for saying this is that the teachings of Confucius and Laozi follow the way of Heaven to establish rules, and dare not violate the way of Heaven. But the Buddhas establish doctrines, and even the way of Heaven must follow and dare not violate the Buddha's Dharma. From this perspective, there is really no comparison. The Wu ruler Sun Quan was very pleased and appointed Kan Ze as the Grand Tutor of the Crown Prince (the rest is elaborated in Bingming's Buddhist treatises of the Jin and Song Dynasties). Cao Zhi, Prince Si of Wei, 'Discourse on Discernment of the Dao' Those books about immortals, the words of Daoists, actually say that Fu Yue (Fu Shuo), above can become the Chenwei star and the planet Jupiter, and below can be reincarnated as Dongfang Shuo. Liu An, the King of Huainan, was executed in Huainan, but they say he attained the Dao and ascended to heaven. Consort Gouyi died in Yunyang, but they say she underwent corpse liberation and the coffin was empty. This is really too absurd. Among the scholars who emphasized empirical evidence during the Restoration period, there was Huan Tan (Zi Junshan). He wrote many good works. Liu Zijun once asked him: 'If a person can truly restrain desires and close off the ears and eyes, can he avoid aging?' At that time, there was an old elm tree in the courtyard, and Huan Tan pointed to the elm tree and said: 'This tree has no emotions, can endure, has no ears and eyes, can close them off, but it is still withered and decayed. But you, Liu Zijun, say that one can avoid aging, this is not a correct discussion.' Huan Tan's analogy using the elm tree is also inappropriate. Why? I previously served as the Grand Music Master of Wang Mang. The 'Record of Music' says that Emperor Wen of Han obtained Dou Gong, a musician of Marquis Wen of Wei, who was one hundred and eighty years old and blind in both eyes. The Emperor was very surprised and asked him what his secret to longevity was. Dou Gong replied: 'I became blind at the age of thirteen, and my parents pitied me for not being able to work, so they taught me to play the zither. I have no guiding techniques, and I don't know how my life has been extended.' Huan Tan commented: 'Perhaps it is because he is blind, focused, looks inward, and his spirit does not dissipate outward.' First, he refuted Liu Zijun, saying that internal vision is useless, and then he used Dou Gong's example to prove the benefits of not looking outward. I have not seen him come to any definite conclusion. Huan Tan also said: 'Among the alchemists, there was a man named Dong Zhongjun, who was imprisoned for a crime, pretended to be dead for several days, his eyes were sunken, and worms crawled out, then he was resurrected, and then he eventually died.' Living ultimately leads to death, this is a principle understood by gentlemen, so what is there to compare?
夫至神不過天地不能使蟄蟲夏逝震雷冬發。時變則物動。氣移而事應。彼仲君乃能藏其氣尸其體爛其膚出其蟲。無乃大怪乎。世有方士。至王悉所招致。甘陵有甘始。廬江有左慈。陽城有郗儉。始能行氣導引慈曉房中之術。儉善辟榖悉號三百歲。本所以集之於魏國者。誠恐斯人之徒接奸詭以欺眾。行妖慝以惑人。故聚而禁之。甘始者老而有少容。自余術士咸共歸之。然始詞繁寡實。頗竊有怪言。若遭秦始皇漢武帝。則復徐福欒大之徒矣。桀紂殊世而齊惡。奸人異代而等偽。乃如此耶。又世虛然有仙人之說。仙人者黨猱猿之屬。與世人得道化為仙人乎。夫雉入海為蛤。燕入海為蜃。當徘徊其翼差池。其羽猶自識也。忽然自投。神化體變乃更與黿鱉為群。豈復自識翔林薄巢垣屋之娛乎。牛哀病而為虎逢其兄而噬之。若此者何貴于變化也。而頗為匹夫所罔。納虛妄之詞。信眩惑之說。隆禮以招弗臣。傾產以供虛求。散王爵以榮之。清閑館以居之。經年累稔終無一效。或歿于沙丘。或崩於五柞。臨時雖復誅其身滅其族。紛然足為天下笑矣。然壽命長短骨體強劣各有人焉。善養者終之。勞擾者半之。虛用者夭之。其斯之謂歟。
陳思王曹植。字子建。魏武帝第四子也。初封東阿郡王。終后謚為陳思王也。幼含圭璋。十歲能
【現代漢語翻譯】 現代漢語譯本： 如果說最神奇的力量也無法讓天地改變規律，讓冬眠的蟲子在夏天活動，讓震耳的雷聲在冬天響起。那麼時節變化，萬物才會活動；氣息轉移，事情才會應驗。那個仲君竟然能夠藏匿氣息，像死屍一樣躺著，讓面板腐爛，讓蟲子從身體里出來，這難道不是太奇怪了嗎？ 世上有一些術士，魏王全部把他們招來。甘陵有甘始（人名），廬江有左慈（人名），陽城有郗儉（人名）。甘始能執行氣息，做導引之術；左慈懂得房中之術；郗儉擅長辟榖，他們都號稱活了三百歲。當初之所以把他們聚集到魏國，實在是擔心這些人結交奸邪，用詭異的手段欺騙民眾，用妖邪的法術迷惑百姓，所以把他們聚集起來加以禁止。甘始這個人年紀很大卻有年輕的容貌，其餘的術士都歸附於他。然而甘始說話繁瑣卻很少有實際內容，還常常說一些怪異的話。如果他遇到秦始皇、漢武帝，就會成為徐福（人名）、欒大（人名）之流了。夏桀、商紂雖然是不同時代的人，但他們的邪惡卻一樣；奸邪的人雖然生活在不同的時代，但他們的虛偽卻相同。難道真是這樣嗎？ 世上還虛假地流傳著有仙人的說法。所謂的仙人，難道是獼猴之類的動物，和世人一樣得道變化成仙的嗎？要知道，野雞進入大海會變成蛤蜊，燕子進入大海會變成海市蜃樓。當它們在空中徘徊，翅膀和羽毛還依稀可辨的時候，尚且還能認出自己。如果忽然縱身投入大海，神形變化，竟然和黿、鱉為伍，哪裡還能記得起在樹林中飛翔，在墻壁屋檐下築巢的樂趣呢？牛哀生病變成了老虎，遇到他的哥哥卻把他吃掉了。像這種情況，變化又有什麼可貴的呢？ 然而（魏王）卻被一些平庸的人所矇蔽，聽信虛妄的言辭，相信迷惑人的說法，用隆重的禮節來招攬不肯臣服的人，傾盡家產來供養虛假的追求，散佈王爵來榮耀他們，用清靜的館舍來居住他們，經過一年又一年，最終沒有一點效果。有的人死在沙丘，有的人死在五柞。即使在臨死的時候誅殺他們的身體，滅絕他們的家族，也足以成為天下人的笑柄。 然而壽命的長短，骨骼體魄的強弱，每個人都有不同。善於養生的人能夠活到天年，勞累奔波的人只能活到一半，虛耗精力的人就會夭折。說的就是這個道理吧。
陳思王曹植（人名），字子建，是魏武帝曹操的第四個兒子。最初被封為東阿郡王，死後謚號為陳思王。從小就具有美好的品德，十歲就能...
【English Translation】 English version: If even the greatest divine power cannot make Heaven and Earth alter their course, cannot make hibernating insects stir in summer, or thunder rumble in winter, then only when seasons change do things move, and only when Qi shifts do events respond. Yet, that Zhong Jun was able to conceal his Qi, lie like a corpse, let his skin rot, and have insects emerge from his body. Isn't this extremely strange? In the world, there are some Fangshi (alchemists/magicians), whom the King of Wei summoned entirely. In Ganling, there was Gan Shi (personal name); in Lujiang, there was Zuo Ci (personal name); in Yangcheng, there was Xi Jian (personal name). Gan Shi could circulate Qi and perform Daoyin (guiding and pulling) exercises; Zuo Ci understood the art of the bedroom; Xi Jian was skilled in Bigu (grain avoidance), and they all claimed to be three hundred years old. The reason they were gathered in the state of Wei was truly out of concern that these people would collude with the treacherous, deceive the masses with詭異 means, and bewilder the people with妖邪 arts. Therefore, they were gathered and prohibited. Gan Shi, though old, had the appearance of youth, and the other magicians all turned to him. However, Gan Shi's words were verbose but lacked substance, and he often uttered strange sayings. If he had encountered Qin Shi Huang or Han Wu Di, he would have become like Xu Fu (personal name) or Luan Da (personal name). Jie and Zhou, though from different eras, shared the same wickedness; treacherous people, though living in different times, are equally deceitful. Is this truly the case? The world also falsely circulates tales of immortals. Are these so-called immortals merely animals like macaques, who, like humans, attain the Dao and transform into immortals? Know that a pheasant entering the sea becomes a clam, and a swallow entering the sea becomes a mirage. When they hover in the air, their wings and feathers still discernible, they can still recognize themselves. If they suddenly plunge into the sea, their forms divinely transformed, and they associate with turtles and soft-shelled turtles, how can they remember the joy of flying in the forests and nesting under the eaves? Niu Ai fell ill and became a tiger, encountering his brother and devouring him. In such a case, what is so valuable about transformation? Yet, (the King of Wei) was deceived by some mediocre people, listening to false words and believing in deluding claims, using grand ceremonies to recruit those who refused to submit, exhausting his wealth to support false pursuits, distributing royal titles to honor them, and providing quiet residences for them. After years and years, there was ultimately no effect. Some died in Shaqiu, and some died in Wuzha. Even if their bodies were executed and their families exterminated at the time of their death, it would be enough for the world to laugh at. However, the length of life, the strength of bones and physique, vary from person to person. Those who are good at nourishing themselves can live to their natural lifespan, those who toil and trouble themselves can only live to half, and those who waste their energy will die young. This is what it means.
Chen Si Wang Cao Zhi (personal name), courtesy name Zijian, was the fourth son of Emperor Wu of Wei, Cao Cao. He was initially enfeoffed as the Prince of Dong'a, and his posthumous title was Prince Si of Chen. From a young age, he possessed fine qualities, and at the age of ten, he could...
屬文。下筆便成。初不改定。世間術藝無不畢善。邯鄲淳見而駭服。稱為天人。植每讀佛經。輒流連嗟玩。以為至道之宗極也。遂制轉讀七聲升降曲折之響。世之諷誦咸憲章焉。嘗游魚山。忽聞空中梵天之響。清飏哀婉其聲動心。獨聽良久。而侍御莫聞。植深感神理。彌悟法應。乃慕其聲節。寫為梵唄撰文制音。傳為后式。梵聲光顯始於此焉。其所傳唄凡六契。見梁釋僧祐法苑集。然統括道源精搜仙。錄奸妄多奇終歸飾。詐其前論所委辯當明矣。
晉孫盛撰聖賢同軌老聃非大賢論
頃獲閑居。后申所詠。仰先哲之玄微。考大賢于靈衢。詳觀風流究覽行止。高下之辯殆可彷彿。夫大聖乘時。故跡浪于所因。大賢次微。故與大聖而舒捲。所因不同。故有揖讓與干戈跡乖。次微道亞。故行藏之軌莫異。亦猶龍虎之從風雲。形聲之會影響。理固自然。非召之也。是故箕文同兆。元吉于虎兕之吻。顏孔俱否。逍遙于匡陳之間。唐堯則天。稷契翼其化。湯武革命伊呂贊其功。由斯以言用合影響之論。惟我與爾之談。豈不信哉。何者大賢庶幾觀象觀象。知器。知器豫籠。預籠吉兇。吉兇是以運形。斯同御治因應對接群方。終保元吉窮通滯礙。其揆一也。但欣聖樂易有待而亨。欽冥而不能冥。悅寂而不能寂。以此為憂劣耳
【現代漢語翻譯】 現代漢語譯本：曹植的文章，一下筆就完成，從不修改。世間的各種技藝沒有不精通的。邯鄲淳見了，非常驚駭佩服，稱他為天人。曹植每次讀佛經，總是流連忘返，讚歎不已，認為這是至高真理的歸宿。於是創作了轉讀佛經的七種聲調，包括升降曲折的變化，世人所吟誦的都傚法他。他曾經遊覽魚山，忽然聽到空中傳來梵天的聲音，清揚婉轉，非常動聽。只有他一個人聽了很久，而侍從們都沒有聽到。曹植深深地感受到神妙的道理，更加領悟到佛法的感應。於是模仿那聲音的節奏，寫成梵唄，創作歌詞和音調，流傳給後世作爲規範。梵唄的興盛，就是從這裡開始的。他所傳的梵唄共有六契，見於梁代釋僧祐的《法苑集》。然而，總括道家的源頭，精細地搜尋仙人的記錄，其中有很多虛妄和奇異之處，最終都歸於粉飾和欺騙。之前的那些言論所委任的辯論，應當明確了。 晉代的孫盛撰寫了《聖賢同軌老聃非大賢論》 近來我得以閑居，再次申述我所歌詠的。仰慕先哲的玄妙精微，考察大賢在靈衢中的表現。詳細觀察他們的風采，深入瞭解他們的行為舉止，高下之間的區別大概可以略知一二。大聖人順應時勢，所以事蹟隨著所處的環境而變化。大賢人地位稍遜，所以與大聖人時而舒展時而收斂。所處的環境不同，所以有揖讓和干戈的差異。地位稍遜，道義相近，所以行為的軌跡沒有不同。這也就像龍虎追隨風雲，形體和聲音相互應和一樣，這是理所當然的，不是誰召來的。所以箕子和文王都遇到了兇兆，元吉卻能在虎兕的咬噬中逢兇化吉。顏回和孔子都遭遇困境，卻能在匡地和陳國之間逍遙自在。唐堯傚法天道，稷和契輔佐他的教化。商湯和周武進行革命，伊尹和呂尚贊助他們的功業。由此來說，運用符合影響的理論，以及『惟我與爾』的談論，難道不是可信的嗎？為什麼說大賢人接近聖人呢？因為他們能夠觀察天象（觀象：觀察天象），通過觀察天象來了解事物（知器：瞭解事物）。瞭解事物就能預先把握（預籠：預先把握），預先把握就能知道吉兇。知道吉兇，就能以此來指導行動。這就像君王治理國家，根據情況應對各方，最終保持吉祥。無論通達還是滯礙，他們的準則都是一樣的。只是他們欣慕聖人的快樂，卻容易有所期待而不能真正通達；欽佩冥昧之境，卻不能真正達到冥昧；喜歡寂靜，卻不能真正達到寂靜。以此為憂慮，這就是他們的不足之處。
【English Translation】 English version: Cao Zhi's (曹植) writings were completed as soon as he put pen to paper, never needing revision. He was proficient in all worldly arts and skills. Han Dan Chun (邯鄲淳) was astonished and admired him greatly, calling him a 'heavenly being'. Whenever Cao Zhi read Buddhist scriptures, he would linger and praise them, considering them the ultimate source of truth. Therefore, he created seven tones for reciting scriptures, including variations in pitch and inflection, which were imitated by all who chanted. He once traveled to Yu Mountain (魚山) and suddenly heard the sound of Brahma (梵天) in the air, clear and melodious, deeply moving. He alone heard it for a long time, while his attendants heard nothing. Cao Zhi deeply felt the divine principle and further understood the response of the Dharma (法). Thus, he imitated the rhythm of that sound, writing Buddhist hymns (梵唄, Fanbai) and composing lyrics and melodies, which were passed down as a standard for later generations. The flourishing of Buddhist hymns began from here. The hymns he transmitted consisted of six sections, as seen in the Fayuan Ji (法苑集) by the Liang Dynasty monk Shi Sengyou (釋僧祐). However, summarizing the origins of Taoism, meticulously searching for records of immortals, there are many falsehoods and strange things, ultimately resorting to embellishment and deception. The arguments entrusted by the previous statements should be clarified. Sun Sheng (孫盛) of the Jin Dynasty wrote A Discussion on How Sages and Worthies Follow the Same Path and Lao Tzu (老聃) Was Not a Great Worthy. Recently, I have had the leisure to dwell in seclusion, and I reiterate what I have sung. I admire the profound subtlety of the former sages and examine the manifestations of the great worthies in the spiritual realm. Observing their demeanor in detail and deeply understanding their conduct, the differences between high and low can be roughly discerned. Great sages adapt to the times, so their deeds change with their circumstances. Great worthies are slightly inferior, so they sometimes expand and sometimes contract with the great sages. Because their circumstances are different, there are differences in yielding and warfare. Because their status is slightly inferior and their principles are similar, their paths of conduct are not different. This is like dragons and tigers following wind and clouds, and forms and sounds echoing each other. This is naturally the case and not summoned by anyone. Therefore, Ji Zi (箕子) and King Wen (文王) both encountered ominous signs, but Yuan Ji (元吉) was able to turn misfortune into good fortune in the face of tigers and rhinoceroses. Yan Hui (顏回) and Confucius (孔子) both encountered difficulties, but were able to roam freely between Kuang (匡) and Chen (陳). Emperor Yao (唐堯) followed the way of heaven, and Ji (稷) and Qi (契) assisted his teachings. King Tang (商湯) and King Wu (周武) carried out revolutions, and Yi Yin (伊尹) and Lü Shang (呂尚) supported their achievements. From this, it can be said that using the theory of correspondence and the discussion of 'only I and you', is it not credible? Why is it said that great worthies are close to sages? Because they can observe celestial phenomena (觀象, Guanxiang: observe celestial phenomena), and through observing celestial phenomena, they can understand things (知器, Zhiqi: understand things). Understanding things allows them to grasp them in advance (預籠, Yulong: grasp in advance), and grasping in advance allows them to know good and bad fortune. Knowing good and bad fortune allows them to guide their actions accordingly. This is like a ruler governing the country, responding to all parties according to the situation, and ultimately maintaining auspiciousness. Whether prosperous or obstructed, their principles are the same. It is just that they admire the joy of the sages, but they easily have expectations and cannot truly attain it; they admire the state of obscurity, but cannot truly reach obscurity; they like tranquility, but cannot truly achieve tranquility. Taking this as a worry, this is their shortcoming.
。至於中賢第三之人。去聖有間。故冥體之道未盡。自然運用自不得玄同。然希古存勝高想頓足。仰慕淳風專詠至虛。故有棲峙林壑。若巢許之倫者。言行抗轡如老彭之徒者。亦非故然理自然也。夫形躁好靜質柔愛剛。瀆所常習憩所希聞。世俗之常也。是以見偏抗之詞。不復尋因應之適。睹矯抂之論。不復悟過直之失耳。案老之作與聖教同者。是代大匠斫駢拇枝指之喻其詭乎。聖教者是遠救世之宜違明道若昧之義也。六經何常闕虛靜之訓謙沖之誨哉。孔子曰。述而不作。信而好古。竊比我于老彭。尋斯旨也。則老彭之道。以籠罩乎聖教之內矣。且指說二事而不非實言也。何以明之。聖人淵寂何不好哉。又三皇五帝已下。靡不製作。是故易象經墳爛然炳著。棟宇衣裳與時而與安在。述而不作乎。故易曰。聖人作而萬物睹。斯言之發。蓋指說老彭之德有以彷彿類己形跡之處所耳。亦猶匿怨而於其人。左丘明恥之。丘亦恥之。豈若於吾言無所不說。相體之至也。且顏孔不以導養為事。而老彭養之。孔顏同乎斯人。而老彭異之。凡斯數者非不亞聖之跡。而又其書往往矛盾。粗列如左。大雅搢紳幸祛其弊盛。又不達老聃輕舉之旨。為欲著訓戎狄宣導殊域乎。若欲明宣導殊類。則左衽非玄化之所。孤逝非嘉遁之舉。諸夏凌遲敷訓所
先。聖人之教自近及遠。未有辀張遐險如此之遊也。若懼禍避地。則聖門可隱。商朝魯邦有無如者矣。茍得其道則遊刃有餘觸地元吉。何違天心於戎貊。如不能然者。得無庶于朝隱而祈仙之徒乎。
昔裴逸民作祟有貴無二論。時談者。或以為不虛達勝之道者。或以為矯時流遁者。余以為尚無既失之矣。崇有亦未為得也。道之為物惟恍惟惚。因應無方惟變所適。值澄淳之時則司契垂拱。遇萬動之化則形體勃興。是以洞鑑雖同有無之教異陳。聖致雖一。而稱謂之名殊目。唐虞不希結繩。湯武不擬揖讓。夫豈異哉。時運故也。伯陽以執古之道以御今之有。逸民欲執今之有以絕古之風。吾故以為。彼二子者不達圓化之道。各矜其一方者耳。
晉孫盛老子疑問反訊
道經云。故常無慾以觀其妙。故常有欲以觀其徼。此兩者同出而異名。同謂之玄。玄之又玄眾妙之門。舊說及王弼解。妙謂始。徼謂終也。夫觀始要終睹妙知著。達人之鑑也。既以欲澄神照其妙始。則自斯以已宜悉鎮之。何以復須有欲得其終乎。且有欲俱出妙門同謂之玄。若然以往復。何獨貴于無慾乎。天下皆知美之為美斯惡已。皆知善之為善斯不善已。
盛以為夫美惡之名生乎美惡之實。道德淳美則有善名。頑嚚聾昧則有惡聲。故易曰。惡
【現代漢語翻譯】 現代漢語譯本：先生，聖人的教誨都是從近及遠的，沒有像這樣冒險遠遊的。如果是因為害怕災禍而逃避，那麼聖人之門也可以隱居。商朝的魯國，有和沒有又有什麼區別呢？如果掌握了正確的方法，那麼做事就會遊刃有餘，所到之處都是吉祥之地。為什麼要在戎狄之地違背天意呢？如果不能這樣，那豈不是和那些在朝廷隱居而祈求成仙的人一樣了嗎？
過去裴逸民寫了《崇有貴無二論》。當時評論的人，有的認為他是不追求虛無而通達勝理的人，有的認為他是爲了迎合時勢而逃避現實的人。我認為他還是沒有擺脫已經失去的東西。崇尚有也不是正確的。道這種東西，恍恍惚惚，變化無常，適應各種情況。遇到清明淳樸的時代，就主持契約，垂拱而治；遇到萬物變化的時代，就形體勃發，興旺發達。因此，洞察真理的人雖然相同，但有和無的教義卻各有不同。聖人的思想雖然一致，但稱謂卻各有不同。唐堯虞舜不傚法結繩記事，商湯周武不傚法揖讓之禮。這難道奇怪嗎？是時勢造成的。伯陽用執守古代的道理來駕馭當今的事物，裴逸民想用執守當今的事物來斷絕古代的風氣。所以我認為，他們兩人都沒有通達圓融變化的道理，只是各自堅持自己的片面之見罷了。
晉朝孫盛《老子疑問反訊》
《道德經》說：『所以要經常保持無慾的狀態，來觀察道的奧妙；經常保持有欲的狀態，來觀察道的邊際。』這兩者出自同一源頭，但名稱不同，都可稱為玄妙。玄妙之中的玄妙，是通往一切奧妙的門徑。舊的說法和王弼的解釋，認為『妙』是指開始，『徼』是指終結。觀察開始，瞭解終結，洞察奧妙，認識顯著，這是通達之人的見解。既然已經用無慾來澄澈精神，照見道的奧妙和初始，那麼從此以後就應該完全鎮定下來。為什麼還要有慾望來獲得它的終結呢？而且有欲和無慾都出自玄妙之門，都可稱為玄妙。如果這樣反覆，為什麼唯獨推崇無慾呢？天下都知道美之所以為美，是因為有了醜的對比；都知道善之所以為善，是因為有了不善的對比。
孫盛認為，美和惡的名稱產生於美和惡的實際。道德淳厚美好，就會有好的名聲；頑固愚昧，就會有壞的名聲。所以《易經》說：
【English Translation】 English version: Sir, the teachings of the sages proceed from the near to the far. There has never been such a perilous journey as this. If one fears calamity and seeks to escape, then the gate of the sages can be a place of refuge. What difference is there between having and not having in the Lu state of the Shang dynasty? If one obtains the correct way, then one can act with ease and wherever one goes will be auspicious. Why go against the will of Heaven in the lands of the Rong and Di barbarians? If one cannot do this, then isn't one like those who hide in the court and pray to become immortals?
In the past, Pei Yimin wrote 'Discourse on Honoring Being and Esteeming Non-Being'. At the time, some commentators thought he was one who did not pursue emptiness but understood the path to victory, while others thought he was one who conformed to the times and evaded reality. I think he still hasn't escaped what has already been lost. Honoring Being is also not correct. The Dao is a thing that is vague and elusive, responding without fixed form, adapting to change. When it encounters a time of purity and simplicity, it presides over contracts and governs by non-action; when it encounters a time of myriad changes, its form flourishes and prospers. Therefore, although those who deeply understand the truth are the same, the teachings of Being and Non-Being are presented differently. Although the sages' intentions are the same, their names and titles are different. Tang Yao and Yu Shun did not imitate knot-tying, and Shang Tang and Zhou Wu did not imitate bowing and yielding. Is this strange? It is due to the times. Boyang used the way of adhering to the ancient to govern the present, while Yimin wanted to use the way of adhering to the present to sever the ancient customs. Therefore, I think that these two men did not understand the way of complete transformation, but each insisted on their own one-sided view.
Sun Sheng of the Jin Dynasty, 'Questions and Counter-Inquiries on Laozi'
The Dao De Jing says, 'Therefore, constantly be without desire, in order to observe its mysteries; constantly be with desire, in order to observe its boundaries.' These two come from the same source but have different names, both can be called profound. The profound within the profound is the gateway to all mysteries. The old explanations and Wang Bi's interpretation consider 'mystery' to refer to the beginning, and 'boundary' to refer to the end. Observing the beginning, understanding the end, discerning the mysteries, and recognizing the obvious, this is the insight of a wise person. Since one has already used non-desire to purify the spirit and illuminate the mysteries and the beginning of the Dao, then from this point on, one should be completely calm. Why is it necessary to have desire again to obtain its end? Moreover, both having desire and not having desire come from the gate of mystery, both can be called profound. If it is like this, why only praise non-desire? Everyone in the world knows that beauty is beauty because of the contrast with ugliness; everyone knows that goodness is goodness because of the contrast with non-goodness.
Sun Sheng believes that the names of beauty and ugliness arise from the reality of beauty and ugliness. If morality is pure and beautiful, there will be a good reputation; if one is stubborn and ignorant, there will be a bad reputation. Therefore, the Book of Changes says:
不積不足以滅身。又曰。美在其中暢於四支而發於事業。又曰。韶盡美矣。未盡善也。然則大美大善。天下皆知之。何得云斯惡乎。若虛美非美為善非善。所美過美所善違中。若此皆世教所疾。聖王舊誡天下亦自知之。於斯談 不尚賢使民不爭不貴。難得之貨使民不盜。常使民無知無慾。使知者不敢為。又曰。絕學無憂。唯之與阿相去幾何。善之與惡相去何若。又下章云。善人不善人之師。不善人善人之資。不貴其師不愛其資。雖智大迷盛以為民。茍無慾亦何所師于師哉。既相師資非學如何不善師善非尚賢如何貴愛既在則善惡不得不彰非相去何若之謂。又下章云。人之所教我亦以教人。吾言甚易知而天下莫能知。又曰。吾將以為教父原斯談也。未為絕學。所云絕者。堯孔之學耶。堯孔之學隨時設教。老氏之言一其所尚。隨時設教所以道通百代。一其所尚不得不滯于適變。此又闇弊所未能通者也。
道沖而用之。又不盈和其光同其塵。盛以為老聃可謂知道非體道也。昔陶唐之蒞天下也。無日解哉。則維昭任眾師錫匹夫則馺然禪授。豈非沖而用之光塵同彼哉。伯陽則不然。既處濁位復遠遁西戎。行止則猖狂其跡。著書則矯誑其言。和光同塵固若是乎。余固以為知道體道則未也。道經云。三者不可致詰混然為一繩。繩
【現代漢語翻譯】 現代漢語譯本： 不積累就不足以招致滅亡。又說：『美在於內心，暢達於四肢，並體現在事業上。』又說：『《韶》樂盡善盡美啊，但還未達到至善的境界。』既然如此，大美大善，天下人都知道，怎麼能說這是惡呢？如果虛假的美不是真正的美，偽善也不是真正的善，所讚美的超過了實際，所認為的善違背了中正之道，像這些都是世俗教化所厭惡的，是聖王過去的告誡，天下人也都知道。對於這些言論，『不推崇賢能，使人民不爭奪；不看重稀有的貨物，使人民不去偷盜；常常使人民沒有知識，沒有慾望，使有知識的人不敢妄為。』又說：『斷絕學問就沒有憂慮。』『唯』和『阿』相差多少呢？善和惡又相差多少呢？』接下來的章節又說：『善人是不善人的老師，不善人是善人的借鑑。不尊重他的老師，不愛惜他的借鑑，即使聰明也會陷入大迷惑，用來治理人民。』如果人民沒有慾望，又向誰學習呢？既然互相學習借鑑，沒有學問怎麼行？不善於學習，善於效仿，不是推崇賢能嗎？如果尊重和愛惜已經存在，那麼善惡就不得不顯現出來，這難道不是『相差多少』的意思嗎？接下來的章節又說：『別人教我的，我也用來教別人。我的話很容易理解，但天下沒有人能理解。』又說：『我將把這些作為教父的原則。』這些言論還不能算是斷絕學問。所說的斷絕，是堯和孔子的學問嗎？堯和孔子的學問是隨時設立教化，老子的言論是統一他的主張。隨時設立教化，所以道理能貫通百代；統一他的主張，就不得不侷限於適應變化。這又是我的愚昧之處所不能理解的。
『道』空虛，但作用無窮，又不自滿，收斂它的光芒，混同于塵世。盛讚老聃，可以說他知道『道』，但沒有體會『道』。過去陶唐氏治理天下，沒有一天懈怠，總是彰顯賢能，任用眾人，廣泛地徵求意見，像給予普通百姓恩惠一樣，迅速地禪讓帝位。這難道不是『空虛而用之』，『光芒與塵世相同』嗎？伯陽卻不是這樣，既身處污濁的官位，又遠遠地逃到西戎。他的行為放蕩不羈，他的著作虛偽欺詐。『收斂光芒，混同于塵世』難道是這樣嗎？我始終認為他知道『道』，但沒有體會『道』。《道德經》說：『三者不可窮盡，混合成為一體。』繩。
【English Translation】 English version: Not accumulating little by little is enough to destroy oneself. It is also said: 'Beauty is within, flowing through the four limbs, and manifested in one's career.' It is also said: 'The Shao music is perfectly beautiful, but not yet perfectly good.' If that is the case, great beauty and great goodness are known by all under heaven, how can it be said that this is evil? If false beauty is not true beauty, and false goodness is not true goodness, what is praised exceeds reality, and what is considered good violates the principle of centrality, all these are what worldly teachings detest, and are the old admonitions of the sage kings, which everyone under heaven also knows. Regarding these statements, 'Not valuing the worthy will cause the people not to contend; not prizing rare goods will cause the people not to steal; always keep the people without knowledge and without desire, so that those who know dare not act.' It is also said: 'Cut off learning and there will be no worries.' How far apart are 'Wei' (唯) and 'A' (阿)? How different are good and evil?' The following chapter also says: 'The good man is the teacher of the bad man, and the bad man is the resource of the good man. Not valuing his teacher, not cherishing his resource, even if he is intelligent, he will fall into great delusion, and use it to govern the people.' If the people have no desires, who will they learn from? Since they learn from each other, how can they do without learning? Not being good at learning, but being good at imitating, is this not valuing the worthy? If respect and love already exist, then good and evil must be revealed, is this not what 'how different' means? The following chapter also says: 'What others teach me, I also use to teach others. My words are very easy to understand, but no one under heaven can understand them.' It is also said: 'I will take these as the principles of the teaching father.' These words cannot be considered cutting off learning. Is the cutting off referred to the learning of Yao (堯) and Confucius (孔子)? The learning of Yao and Confucius is to establish teachings according to the times, while Laozi's (老子) words are to unify his advocacy. Establishing teachings according to the times allows the principles to penetrate through the ages; unifying his advocacy inevitably leads to being limited to adapting to changes. This is also what my ignorance has failed to understand.
'The Dao (道) is empty, but its use is inexhaustible, and it is not full, it harmonizes its light and becomes one with the dust.' Praising Lao Dan (老聃) greatly, it can be said that he knows the Dao, but does not embody the Dao. In the past, when Tao Tang (陶唐) ruled the world, he did not slacken for a day, always displaying the worthy, employing the masses, widely soliciting opinions, like giving grace to ordinary people, and quickly abdicating the throne. Is this not 'empty and using it', 'light and dust being the same'? But Boyang (伯陽) is not like this, he is both in a turbid position and far away in the Western Rong (西戎). His behavior is unrestrained, and his writings are false and deceptive. Is 'harmonizing light and becoming one with the dust' like this? I always think that he knows the Dao, but does not embody the Dao. The Dao Jing (道經) says: 'The three cannot be exhausted, mixed into one.' Rope.
兮不可名。復歸于無物無物之像。是謂惚恍。又下章云道之為物惟恍與惚。惚兮恍兮。其中有象。恍兮惚兮其中有物。此二章或言無物。或言有物。先有所不宜者也。
執古之道以御今之有。上章云。執者失之為者敗之。而復云執古之道以御今之有。或執或否。得無陷矛盾之論乎。絕聖棄智民利百倍。孫盛曰。夫有仁聖必有仁聖之跡。此而不崇則陶訓焉融。仁義不尚則孝慈道喪。老氏既云絕聖。而每章輒稱聖人。既稱聖人則跡焉能得絕。若所欲絕者。絕堯舜周孔之跡。則所稱聖者為是何跡乎。即如其言。聖人有宜滅其跡者。有宜稱其跡者。稱滅不同吾誰適從。絕仁棄義民復孝慈。若如此談仁義不絕則不孝不慈矣。復云。居善地與善仁不審與善仁之仁。是向所云欲絕者非耶。如其是也。則不宜複稱述矣。如其非也。則未詳二仁之義一仁宜絕一仁宜明。此又所未達也。若謂不聖之聖不仁之仁。則教所誅不假高唱矣。退至莊周云。聖人不死大盜不止。又曰。田常竊仁義以取齊國。夫天地陶鑄善惡兼育。各稟自然理不相關。梟鴆縱毒。不假學于鸞鳳。豺虎肆害。不借術于騏麟。此皆天質自然不須外物者也。何至兇頑之人。獨當假仁義以濟其奸乎。若乃冒頓殺父鄭伯盜鄶。豈復先假孝道獲其終害乎。而莊李棓擊殺根毀駁正
【現代漢語翻譯】 現代漢語譯本
『兮』無法用言語來描述。最終迴歸到沒有物體的狀態，也沒有物體的形象。這就是所謂的『惚恍』。下一章又說，『道』這個東西，只有『恍』和『惚』。『惚』啊『恍』啊，其中有形象。『恍』啊『惚』啊，其中有物體。這兩章有時說沒有物體，有時說有物體，這首先就顯得不妥當。 『執守古代的道來駕馭今天的存在』。上一章說，『執守的人會失去，有所作為的人會失敗』。而又說『執守古代的道來駕馭今天的存在』，有時執守，有時不執守，難道沒有陷入自相矛盾的論調嗎？『拋棄聖人，捨棄智慧，百姓的利益會增加百倍』。孫盛說，『有仁聖之人，必定有仁聖的足跡。如果不推崇這些，那麼教化就會消融。仁義不被重視，那麼孝道慈愛就會喪失』。老子既然說要拋棄聖人，而每一章卻又稱頌聖人。既然稱頌聖人，那麼聖人的足跡又怎麼能夠拋棄呢？如果想要拋棄的是堯舜周孔的足跡，那麼所稱頌的聖人又是哪些人的足跡呢？即使按照他的說法，聖人有的足跡應該泯滅，有的足跡應該稱頌，稱頌和泯滅不同，我應該聽從誰呢？『拋棄仁義，百姓就會恢復孝慈』。如果這樣說，仁義不拋棄，那麼就不會孝順慈愛了。又說，『居住在好的地方，給予好的仁愛』，不審察就給予好的仁愛。那麼，這和之前所說的想要拋棄的仁愛不是一樣的嗎？如果是一樣的，那麼就不應該再稱頌了。如果不是一樣的，那麼就不清楚這兩種仁愛的含義，一種仁愛應該拋棄，一種仁愛應該闡明。這又是我不明白的地方。如果說是『不聖的聖』，『不仁的仁』，那麼教化所要誅滅的，就不需要大聲宣揚了。退一步說，莊周說，『聖人不死，大盜不止』。又說，『田常竊取仁義來奪取齊國』。天地造化，善惡兼有，各自稟賦自然，道理互不相關。貓頭鷹和毒鳥釋放毒素，不需要向鸞鳳學習。豺狼老虎肆意侵害，不需要向麒麟借用技巧。這些都是天生的資質，不需要外物。為什麼兇頑的人，偏偏要假借仁義來成就他們的奸詐呢？如果像冒頓殺父，鄭伯偷襲鄶國，難道是先假裝孝道，才最終達到危害的目的嗎？而莊周、李耳等人抨擊殺戮，毀壞駁斥，正是如此。
【English Translation】 English version
『Xi』 cannot be named. It returns to the state of having no object and no image of an object. This is called 『illusory and indistinct』 (惚恍, hū huǎng). The next chapter also says, 『The Dao (道, Dào) as a thing is only illusory and indistinct.』 『Illusory』 (惚, hū) and 『indistinct』 (恍, huǎng), within it there are images. 『Indistinct』 and 『illusory』, within it there are objects. These two chapters sometimes say there are no objects, and sometimes say there are objects, which first of all seems inappropriate. 『Holding onto the ancient Dao (道, Dào) to govern the present existence.』 The previous chapter said, 『Those who hold on will lose, those who act will fail.』 And yet it says, 『Holding onto the ancient Dao to govern the present existence,』 sometimes holding on, sometimes not holding on, doesn't this fall into a contradictory argument? 『Abandoning sages (聖人, shèngrén) and discarding wisdom, the people's benefits will increase a hundredfold.』 Sun Sheng said, 『Those who have benevolence (仁, rén) and sagacity (聖, shèng) must have traces of benevolence and sagacity. If these are not promoted, then education will dissolve. If benevolence and righteousness (義, yì) are not valued, then filial piety (孝, xiào) and love (慈, cí) will be lost.』 Since Laozi (老子, Lǎozǐ) said to abandon sages, yet every chapter praises sages. Since it praises sages, how can the traces of sages be abandoned? If what is to be abandoned are the traces of Yao (堯, Yáo), Shun (舜, Shùn), Zhou (周, Zhōu), and Confucius (孔子, Kǒngzǐ), then whose traces are the sages being praised? Even according to his words, some traces of sages should be extinguished, and some traces should be praised. Praising and extinguishing are different, whom should I follow? 『Abandoning benevolence and discarding righteousness, the people will return to filial piety and love.』 If it is said that if benevolence and righteousness are not abandoned, then there will be no filial piety and love. It also says, 『Dwelling in a good place, giving good benevolence,』 giving good benevolence without examining. Then, isn't this the same as the benevolence that was said to be abandoned earlier? If it is the same, then it should not be praised again. If it is not the same, then the meaning of these two kinds of benevolence is not clear, one kind of benevolence should be abandoned, and one kind of benevolence should be clarified. This is what I do not understand. If it is said to be 『unsagely sage』 and 『unbenevolent benevolence,』 then what the teachings want to condemn does not need to be loudly proclaimed. To take a step back, Zhuang Zhou (莊周, Zhuāng Zhōu) said, 『If sages do not die, great thieves will not cease.』 He also said, 『Tian Chang (田常, Tián Cháng) stole benevolence and righteousness to seize the state of Qi (齊國, Qí Guó).』 Heaven and earth create and nurture both good and evil, each endowed with nature, and the principles are unrelated. Owls and poisonous birds release poison, without learning from phoenixes. Jackals and tigers commit harm, without borrowing techniques from unicorns. These are all natural qualities, without the need for external things. Why do fierce and stubborn people have to borrow benevolence and righteousness to achieve their treachery? If, like Modun (冒頓, Mòdú) killing his father and Zheng Bo (鄭伯, Zhèng Bó) ambushing Kuai (鄶), did they first pretend to be filial in order to ultimately achieve their harmful goals? And Zhuang Zhou, Li Er (李耳, Lǐ Ěr), and others attacked and killed, destroyed and refuted, precisely because of this.
說。何異疾盜賊而銷鑄干戈。睹食噎而絕棄嘉穀乎。后之談者。雖曲為其義辯而釋之。莫不艱屯于殺聖困躓于忘親也。知我者希則我貴矣。又上章云。聖人之在天下。百姓皆注其耳目。師資貴愛必彰萬物。如斯則知之者安得希哉。知希者何必貴哉。即己之身見貴九服何得背實抗言云貴由知希哉。斯蓋欲抑動恒俗故發此過言耳。聖教則不然。中和其詞以理訓導。故曰。在家必聞。在邦必聞也。是聞必達也。不見善而無悶。潛龍之德。人不知而不慍。君子之道。眾好之必察焉。眾惡之必察焉。既不以知多為顯。亦不以知少為貴。誨誘綽綽理中自然。何與老聃之言。同日而語其優劣哉。禮者忠信之薄而亂之首。前識者道之華而愚之始。是以大丈夫處其厚不處其薄。處其實不處其華也。孫盛曰。老聃足知聖人禮樂。非玄勝之具不獲已而製作耳。而故毀之何哉。是故屏撥禮學以全其任。自然之論豈不知叔末。不復得返自然之道。直欲申已好之懷。然則不免情于所悅。非浪心救物者也。非惟不救乃獎其弊矣。或問。莊老所以故發此唱。蓋與聖教相爲表裡。其于陶物明訓其歸一也。盛以為不然。夫聖人之道廣大悉備矣。猶日月懸天。有何不照者哉。孔氏之言智絞於六經矣。寧復有所愆之俟佐助於聃周乎。即莊周所謂日月出矣。而焦火
{ "translations": [ "現代漢語譯本：\n說：這和痛恨盜賊卻銷燬兵器，因為吃飯噎著就徹底放棄糧食有什麼區別呢？後世的論述者，即使勉強為老子的義理辯解，也無不陷入殺害聖人、忘記親情的困境。『瞭解我的人很少，所以我才顯得珍貴啊。』前面章節又說：『聖人在天下，百姓都集中注意力聽他、看他。』老師的資歷和愛戴必定彰顯于萬物。像這樣，瞭解他的人怎麼會少呢？瞭解他的人少，又怎麼會顯得珍貴呢？既然自身已經顯貴于天下，怎麼能背離事實，說顯貴是因爲了解他的人少呢？這大概是想壓制那些浮躁的世俗之人，所以才說了這種過頭的話。聖人的教誨就不是這樣，用中正平和的言辭，用道理來訓導，所以說：『在家裡一定會被人聽到，在國家也一定會被人聽到。』這種聽到一定是通達事理的。不因為沒人發現自己的優點而煩惱，這是潛龍的品德。別人不瞭解自己，也不生氣，這是君子的處世之道。大家都喜歡的人，一定要考察他；大家都厭惡的人，一定要考察他。既不因為知道得多而自誇，也不因為知道得少而自卑。教誨引導從容不迫，道理自然而然。這和老子的言論，怎麼能放在同一天來談論優劣呢？『禮』是忠誠和信任淡薄的產物，是混亂的開端；『前識』是道的虛華，是愚昧的開始。因此，大丈夫立身於敦厚，不立身於浮薄；立身於實在，不立身於虛華。孫盛說：老子完全瞭解聖人的禮樂，如果不是爲了應付玄虛勝過實際的局面，是不會製作禮樂的。為什麼要詆譭它呢？因此，摒棄禮學是爲了保全他的自然之論。難道不知道世風日下，無法再回到自然之道了嗎？只是想表達自己喜好的心情罷了。這樣就難免感情用事，不是用心去拯救世人的人。不僅不能拯救，反而助長了弊端。有人問：莊子和老子故意發出這種論調，大概是和聖人的教誨相互補充，是爲了闡明萬物最終歸於一的道理。孫盛認為不是這樣。聖人的道廣大完備，就像日月懸掛在天空，有什麼照不到的呢？孔子的智慧已經詳盡地體現在六經之中了，難道還需要等待老子和莊子的幫助嗎？就像莊周所說的，太陽和月亮都出來了，難道還需要點燃火把嗎？", "English version:\nSaid: How is this different from hating thieves and melting down weapons, or abandoning good grain altogether because of choking while eating? Later commentators, even if they try hard to defend Laozi's meaning, all fall into the predicament of killing sages and forgetting relatives. 'Those who understand me are few, therefore I am precious.' The previous chapter also said: 'When the sage is in the world, the people all focus their ears and eyes on him.' The qualifications and love of the teacher must be manifested in all things. Like this, how can those who know him be few? If those who know him are few, how can he be precious? Since he himself is already prominent in the world, how can he go against the facts and say that his prominence is due to the few who know him? This is probably to suppress those impetuous worldly people, so he said these excessive words. The teachings of the sages are not like this, using moderate and harmonious words, using reason to instruct, so it is said: 'At home, one will surely be heard; in the country, one will surely be heard.' This hearing must be understanding. Not being annoyed because no one discovers one's merits, this is the virtue of the hidden dragon (Qianlong). Not being angry when others do not understand oneself, this is the way of the gentleman. One must examine those whom everyone likes; one must examine those whom everyone hates. Neither boasting because one knows a lot, nor being inferior because one knows little. The teachings and guidance are unhurried, and the principles are natural. How can this be compared to Laozi's words, discussing their merits and demerits on the same day? 'Rituals (Li)' are the product of the decline of loyalty and trust, and the beginning of chaos; 'foresight (Qianshi)' is the vanity of the Dao (道), and the beginning of ignorance. Therefore, the great man establishes himself in thickness, not in thinness; establishes himself in reality, not in vanity. Sun Sheng said: Laozi fully understands the rituals and music of the sages. If it were not to deal with situations where metaphysics surpasses reality, he would not have created rituals and music. Why slander it? Therefore, abandoning ritual studies is to preserve his theory of nature. Doesn't he know that the world is declining and that it is impossible to return to the way of nature? He just wants to express his own feelings of preference. In this way, it is inevitable to be emotional and not to be someone who saves the world with his heart. Not only can he not save, but he also encourages the drawbacks. Someone asked: Zhuangzi and Laozi deliberately issued this argument, probably to complement the teachings of the sages, in order to clarify the principle that all things ultimately return to one. Sun Sheng thought it was not like this. The way of the sages is vast and complete, like the sun and moon hanging in the sky, what is not illuminated? Confucius's wisdom has been fully embodied in the Six Classics (六經), is there still a need to wait for the help of Laozi and Zhuangzi? Just like Zhuang Zhou said, the sun and moon have come out, is there still a need to light torches?" ], "english_translations": [ "Said: 'What difference is there between hating thieves and melting down weapons, or abandoning good grain altogether because of choking while eating? Later commentators, even if they try hard to defend Laozi's meaning, all fall into the predicament of killing sages and forgetting relatives. \'Those who understand me are few, therefore I am precious.\' The previous chapter also said: \'When the sage is in the world, the people all focus their ears and eyes on him.\' The qualifications and love of the teacher must be manifested in all things. Like this, how can those who know him be few? If those who know him are few, how can he be precious? Since he himself is already prominent in the world, how can he go against the facts and say that his prominence is due to the few who know him? This is probably to suppress those impetuous worldly people, so he said these excessive words. The teachings of the sages are not like this, using moderate and harmonious words, using reason to instruct, so it is said: \'At home, one will surely be heard; in the country, one will surely be heard.\' This hearing must be understanding. Not being annoyed because no one discovers one's merits, this is the virtue of the hidden dragon (Qianlong). Not being angry when others do not understand oneself, this is the way of the gentleman. One must examine those whom everyone likes; one must examine those whom everyone hates. Neither boasting because one knows a lot, nor being inferior because one knows little. The teachings and guidance are unhurried, and the principles are natural. How can this be compared to Laozi's words, discussing their merits and demerits on the same day? \'Rituals (Li)\' are the product of the decline of loyalty and trust, and the beginning of chaos; \'foresight (Qianshi)\' is the vanity of the Dao (道), and the beginning of ignorance. Therefore, the great man establishes himself in thickness, not in thinness; establishes himself in reality, not in vanity. Sun Sheng said: Laozi fully understands the rituals and music of the sages. If it were not to deal with situations where metaphysics surpasses reality, he would not have created rituals and music. Why slander it? Therefore, abandoning ritual studies is to preserve his theory of nature. Doesn't he know that the world is declining and that it is impossible to return to the way of nature? He just wants to express his own feelings of preference. In this way, it is inevitable to be emotional and not to be someone who saves the world with his heart. Not only can he not save, but he also encourages the drawbacks. Someone asked: Zhuangzi and Laozi deliberately issued this argument, probably to complement the teachings of the sages, in order to clarify the principle that all things ultimately return to one. Sun Sheng thought it was not like this. The way of the sages is vast and complete, like the sun and moon hanging in the sky, what is not illuminated? Confucius's wisdom has been fully embodied in the Six Classics (六經), is there still a need to wait for the help of Laozi and Zhuangzi? Just like Zhuang Zhou said, the sun and moon have come out, is there still a need to light torches?'" ] }
不息者也。至於虛詠譎怪徼詭之言。尚拘滯於一方而橫稱不經之奇詞也。王侯得一以為天下貞。貞正也。又下章云。孰知其極其無正。正復為奇善復為妖。尋此二章。或云。為天下正。或云無正。既云善人不善人師。而復云爲妖天下之善一也。而或師或妖。天下之正道一也。而云正復為奇。斯反鄙見所未能通也。
集論者曰。盛字安國。有說云即東晉名士綽之後也。祖則魏名臣之子荊也。綽有顯論。才學所推聞之前史盛為名父之子。仕晉為給事中秘書監散騎常侍。吳昌男少好墳典游心史籍。常以為雖賢聖玄邈。得諸言表而仁愛自我陶染。庶物漸漬之功。莫過乎經史。是以仲尼因魯史記以著春秋。使百代之後仰高風以式瞻。孟軻孫卿並讚揚大化。暨乎史遷。亦記一代之成敗明鑑誡作來今遂歷心博綜撰考諸事疏著晉陽秋庶擬前賢以美道訓傳本並音合三十二卷。又命掌國史竭意經論。一時名作是稱良史。未奏遂卒。子潛以晉太元十五年上之。詔曰得上故。秘書監所著書。省以慨然。遠模前典憲章在昔。亦一代之事。輒敕納之秘閣以貽於後。潛襲父爵參驃騎將軍咨議參軍。見於晉紀。盛凡著述備如別集。品評老氏中賢之流。故知為尹述書乃祖承有據。嵇子云。老子就涓子學九仙之術尋乎練餌。斯或有之。至於聖也則不云
【現代漢語翻譯】 現代漢語譯本： 不止息的事物啊。至於那些空洞吟誦、怪誕離奇、追求怪異的言論，仍然拘泥於一方，而胡亂稱道不合常理的奇異之詞。王侯如果能守住『一』，就可以使天下歸於正道。『貞』就是正的意思。又在下面的章節說：『誰知道它的極致是沒有常道的呢？』正反而會變為奇特，善良反而會變為妖異。尋繹這兩章，有時說『使天下歸於正道』，有時又說『沒有常道』。既然說善良的人是不善良的人的老師，卻又說會變為妖異，天下的善良本應是統一的，卻又有時是老師，有時是妖異。天下的正道本應是統一的，卻又說正反而會變為奇特。這些與我淺陋的見解相悖，實在不能理解。
集論者說：盛字安國，有人說他就是東晉名士盛綽的後代。他的祖父盛則是魏國的名臣之子盛荊。盛綽有顯赫的言論，才學為人們所推崇，前史盛讚他是名父之子。他在晉朝做官，擔任給事中、秘書監、散騎常侍。吳昌男從小就喜歡典籍，用心研究史書，常常認為即使賢聖的玄妙思想，可以通過言語表達出來，但仁愛之心的自我陶冶，以及對萬物的逐漸浸潤，沒有比經史更重要的了。因此，孔子根據魯國的史書記載，寫成了《春秋》，使後代的人們仰慕他的高尚風範。孟軻、孫卿都讚揚偉大的教化。到了司馬遷，也記載了一個時代的成敗，用以明鑑後世，於是他用心廣泛地蒐集、考證各種事情，撰寫了《晉陽春秋》，希望能夠效仿前賢，用美好的道理來訓誡後人，原本並附有音注，共三十二卷。他又奉命掌管國史，竭盡心力地研究經書和典籍，一時間他的作品被稱為良史之作。但未及上奏就去世了。他的兒子盛潛于晉太元十五年將書獻上。皇帝下詔說：『得到了已故秘書監盛綽所著的書，閱讀後感慨萬千。他傚法前代的典籍，記載了一個時代的事情，特命將書收藏於秘閣，以留給後世。』盛潛繼承了父親的爵位，擔任驃騎將軍咨議參軍，事蹟記載在《晉紀》中。盛安國的著作都收錄在別集中。他對老子的評價屬於中等賢人的水平，因此可以知道他撰寫尹述的書是有根據的。嵇康說，老子曾向涓子學習九仙之術，尋找煉丹的方法，這或許是有的。至於說他是聖人，那就不能這樣說了。
【English Translation】 English version: That which never ceases. As for empty recitations, bizarre and eccentric, and the pursuit of strange words, they are still confined to one side, and randomly praise extraordinary words that are contrary to reason. If a king can hold onto 'the One' (一, the Dao), he can bring the world back to the right path. 'Zhen' (貞, steadfastness) means righteousness. Furthermore, the following chapter says: 'Who knows its ultimate state has no constant way?' The correct can turn into the strange, and goodness can turn into the monstrous. Examining these two chapters, sometimes it says 'to bring the world back to the right path,' and sometimes it says 'there is no constant way.' Since it says that a good person is the teacher of a bad person, yet it also says that goodness can turn into the monstrous, the goodness of the world should be unified, yet sometimes it is a teacher, and sometimes it is a monster. The right path of the world should be unified, yet it says that the correct can turn into the strange. These contradict my shallow views and I really cannot understand them.
The compiler says: Sheng, with the courtesy name Anguo (盛安國), some say that he is a descendant of the famous Jin dynasty scholar Sheng Chuo (盛綽). His grandfather Sheng Ze (盛則) was the son of the famous Wei dynasty minister Sheng Jing (盛荊). Sheng Chuo had prominent arguments, and his talent was admired by people. Previous histories praised him as the son of a famous father. He served in the Jin dynasty as a Gentleman Attendant, Secretary Supervisor, and Attendant at the Palace Gate. Wu Changnan (吳昌男) loved classics from a young age and studied history diligently. He often believed that even though the profound thoughts of sages could be expressed through words, the self-cultivation of benevolence and the gradual influence on all things were not as important as the classics and histories. Therefore, Confucius wrote the 'Spring and Autumn Annals' based on the historical records of Lu, so that later generations could admire his noble demeanor. Mencius and Xun Qing both praised great teachings. When it came to Sima Qian, he also recorded the successes and failures of an era, using it to enlighten future generations. Therefore, he diligently collected and researched various matters, and wrote the 'Annals of Jin,' hoping to emulate the former sages and use beautiful principles to instruct future generations. The original version included annotations and pronunciations, totaling thirty-two volumes. He was also ordered to manage the national history and devoted himself to studying the classics and scriptures. For a time, his works were praised as the works of a good historian. However, he died before he could present them to the emperor. His son Sheng Qian (盛潛) presented the book in the fifteenth year of the Taiyuan era of the Jin dynasty. The emperor issued an edict saying: 'We have received the book written by the late Secretary Supervisor Sheng Chuo, and we are deeply moved after reading it. He emulated the classics of previous generations and recorded the events of an era. We hereby order that the book be stored in the secret pavilion to be passed on to future generations.' Sheng Qian inherited his father's title and served as a consultant in the army of the General of the Flying Cavalry, as recorded in the 'Annals of Jin.' Sheng Anguo's writings are all included in separate collections. His evaluation of Laozi is at the level of a medium-level virtuous person, so it can be known that his writing of Yin Shu's book is based on evidence. Ji Kang (嵇康) said that Laozi learned the art of the Nine Immortals from Juanzi (涓子) and sought methods of alchemy, which may be possible. As for saying that he is a saint, then it cannot be said like that.
學。古語曰。生知之者上。學知者次。王何所位典達鴻猷。故斑固敘人九等之例。孔丘等為上上。類例皆是聖。李耳等為中上。類例皆是賢。聖有極聖亞聖。賢有大賢中賢。並以神機有利鈍。故智用有漸頓。盛敘老非大賢。聖其閑放自牧。不能兼濟于萬物。坐觀周衰陽遁于西裔。而實死扶風葬槐里。非遁天之仙信矣。
元魏君臨釋李雙信致有廢興故述其由事三
魏太祖道武皇帝。托跋圭天興元年下詔曰。夫佛法之興。其來遠矣。濟益之功冥及存沒。神蹤遺蹟信可依憑。可於京邑建飾容範修整宮舍。令信向之徒有所居止。是歲始作五級佛圖耆阇崛山及須彌殿。加以飾繢別構講堂禪室。沙門座處莫不具焉。
魏世祖太武托跋燾即位。亦遵太祖太宗之業。雖有黃老不味其術。每引高德沙門與談玄理。於四月八日。輿諸佛像行於廣衢。帝親御門樓。散花禮敬篤敬兼至。晚據有平城興敬李術為立道壇。司徒崔皓少習左道猜忌釋門。既位居偽輔尤不信有佛。謂是虛誕。見讀佛經奪而投井中。密欲加滅皓有才略太武信用國人以為摸揩燾所扶通道士寇謙之。與皓款狎。遂奏拜謙位稱天師。時有沙門玄高道王河西名高海右。神用莫測貴賤咸重。燾乃軍逼掠境徴高東還。既達平城大弘禪化。太子晃事高為師。形心盡禮。
【現代漢語翻譯】 現代漢語譯本： 學。古語說，天生就知道的是上等，通過學習才知道的是次等。我想問，大王您是如何評定那些精通典籍、通達宏偉謀略的人的等級呢？就像班固在敘述人物時，將人分為九等，孔丘（孔子，儒家創始人）等人被列為上上等，這類例子都是聖人。李耳（老子，道家創始人）等人被列為中上等，這類例子都是賢人。聖人有極聖和亞聖之分，賢人有大賢和中賢之分。這是因為每個人的神機妙算能力有利有鈍，所以智慧的運用有漸悟和頓悟之分。盛況空前地敘述老子不是大賢，而是像聖人那樣閒適放達，自我修養，不能兼濟天下萬物。眼看著周朝衰敗，（老子）向西隱遁到邊遠地區，實際上是死在扶風，埋葬在槐里。這並非是遁世成仙，我是相信的。
元魏君臨天下，對佛教和道教都給予了信任，但興衰各有原因，所以要敘述其中的緣由，共三件事：
魏太祖道武皇帝拓跋珪（北魏開國皇帝），在天興元年下詔說：『佛法的興盛，由來已久。濟世益人的功德，暗中影響著生者和死者。佛的神蹟遺蹟，確實可以作為信仰的依據。』可以在京城建造佛像，修繕宮殿房舍，讓信仰佛教的人有居住的地方。』這年開始建造五層佛塔、耆阇崛山（靈鷲山，釋迦牟尼說法之地）和須彌殿（佛教宇宙中心），並加以裝飾彩繪，另外建造講堂禪室，沙門的座位處所都一應俱全。
魏世祖太武皇帝拓跋燾（北魏第三位皇帝）即位后，也遵循太祖和太宗的遺業。雖然也尊崇黃老之術，但不沉迷於此。經常召見有高尚品德的沙門，與他們談論玄妙的道理。在四月八日，用車輛載著佛像在寬闊的道路上巡行，皇帝親自在城門樓上，散花禮敬，非常虔誠。後來佔據平城后，推崇敬重李術，為他設立道壇。司徒崔皓（北魏大臣），從小學習左道之術，猜忌佛教。既然身居輔政高位，就更加不相信有佛，認為是虛妄荒誕。看到別人讀佛經，就奪過來扔到井裡。暗中想要消滅佛教。崔皓雖然有才略，但太武皇帝信任道士寇謙之（道教改革者），寇謙之與崔皓關係密切，於是上奏皇帝，授予寇謙之『天師』的稱號。當時有沙門玄高（北魏高僧）和道王（對玄高的尊稱），在河西一帶名聲很高，神異莫測，無論貴賤都敬重他。太武皇帝於是用軍隊逼迫，掠奪邊境，徵召玄高東還。玄高到達平城后，大力弘揚禪法。太子拓跋晃（太武帝之子）以玄高為師，竭盡心力地尊敬他。
【English Translation】 English version: Learning. An ancient saying goes, 'Those who know innately are superior; those who learn to know are secondary.' I ask, how does Your Majesty rank those who are proficient in classics and understand grand strategies? Like Ban Gu's classification of people into nine ranks, Confucius (Kong Qiu, founder of Confucianism) and others are ranked as the highest of the highest, examples of sages. Laozi (Li Er, founder of Taoism) and others are ranked as the middle of the highest, examples of virtuous men. Sages are divided into supreme sages and near-sages, and virtuous men are divided into great virtuous men and middle virtuous men. This is because everyone's divine intelligence has its sharpness and dullness, so the application of wisdom has gradual and sudden enlightenments. It is an overstatement to describe Laozi as a great virtuous man; rather, he was like a sage, leisurely and unrestrained, cultivating himself, unable to benefit all things in the world. Watching the decline of the Zhou Dynasty, (Laozi) retreated westward to the remote regions, and in reality, he died in Fufeng and was buried in Huaili. This is not an ascension to immortality; I believe it.
The Yuan Wei Dynasty ruled the world, placing trust in both Buddhism and Taoism, but each had its reasons for rise and fall, so I will describe the reasons for this, in three matters:
Emperor Daowu of the Wei Dynasty, Tuoba Gui (founding emperor of the Northern Wei), issued an edict in the first year of Tianxing, saying, 'The rise of Buddhism has a long history. Its merit of benefiting the world subtly influences the living and the dead. The divine traces and relics can indeed be relied upon as a basis for faith.' Buddhist images can be built in the capital, and palaces and houses can be repaired, so that those who believe in Buddhism have a place to live. In this year, the construction of five-story pagodas, Gijjhakuta Mountain (Vulture Peak, where Shakyamuni Buddha preached) and Sumeru Palace (center of the Buddhist universe) began, and they were decorated with paintings and colors. In addition, lecture halls and meditation rooms were built, and the seats for the monks were all complete.
Emperor Shizu Taiwu of the Wei Dynasty, Tuoba Tao (third emperor of the Northern Wei), also followed the legacy of Emperor Taizu and Emperor Taizong after ascending the throne. Although he also revered the Huang-Lao teachings, he did not indulge in them. He often summoned monks of high virtue to discuss profound principles with them. On the eighth day of April, he had Buddhist images carried in vehicles and paraded on the wide roads. The emperor personally scattered flowers and paid homage from the city gate tower, with utmost sincerity. Later, after occupying Pingcheng, he promoted and respected Li Shu, establishing a Taoist altar for him. The Minister Situ Cui Hao (Northern Wei minister), who had studied heterodox arts since childhood, was suspicious of Buddhism. Since he held a high position in the government, he became even more unbelieving in the existence of the Buddha, considering it to be false and absurd. When he saw others reading Buddhist scriptures, he snatched them and threw them into the well. He secretly wanted to eliminate Buddhism. Although Cui Hao was talented, Emperor Taiwu trusted the Taoist priest Kou Qianzhi (reformer of Taoism), who had a close relationship with Cui Hao, so he submitted a memorial to the emperor, granting Kou Qianzhi the title of 'Celestial Master'. At that time, there were the monk Xuan Gao (eminent monk of the Northern Wei) and Dao Wang (title of respect for Xuan Gao), who had a high reputation in the Hexi region, and were revered by both the noble and the lowly for their unfathomable divine abilities. Emperor Taiwu then used troops to force and plunder the border, summoning Xuan Gao to return east. After Xuan Gao arrived in Pingcheng, he vigorously promoted Chan Buddhism. The Crown Prince Tuoba Huang (son of Emperor Taiwu) took Xuan Gao as his teacher, respecting him with all his heart.
晃時被讒為父所疑。乃告高曰。空羅枉苦。何由可脫。高令作金光明齋懺七日懇誠。燾乃夢見其祖及父皆執劍列威曰。何故信讒枉疑太子。燾驚覺。大集群臣說神告夢。諸臣咸言。太子無過。實如皇靈降誥。燾于太子無復疑焉。蓋高誠感之力也。因下書曰。朕承祖宗重光之緒。思闡鴻基。恢隆萬代。武功雖昭而文教未暢。非所以崇太平之治也。今者城內安逸百姓富昌。宜定製度為萬世之法。夫陰陽有往復。四時有代序。授子任賢安全相付。所以休息疲勞式固長久。古今不易之令典也。可令皇太子副理萬機總統百揆。更舉賢良以備列職。擇人授任而黜陟之。其朝士庶民皆稱臣于太子。於時崔寇先得寵于燾。恐晃篡政有奪威權。又譖云。太子前事實有謀心。但結高公道術。故令先帝降夢如此。物論事蹟難明。若事不早除。必為巨害。燾納之。即敕收高。于太平五年九月十五日。縊于平城之隅。太子又幽殺之。即宋元嘉之二十二年也。爾夜門人莫知其死。忽有光明繞塔入房。其光聲曰。吾其已逝。弟子等崩赴尸所。請告遺累。言畢高眼稍開。汗通香起。便坐謂曰。大法應化隨緣盛衰。盛衰在跡理恒湛然。但念汝等不久復當如我耳。汝等死後法當更興。善自修心無令中悔。言已便臥而絕。崔皓於此縱以奸心。每與帝言恒加非毀
。以佛法無益於政有傷民利。勸令廢之。后太武至長安入僧寺。見有弓盾。帝怒誅寺僧。皓因進說。盡殺沙門焚經毀像。敕留臺下四方僧寺有者。依長安法除之。道士寇謙不從其毀。苦與皓爭皓拒之。謙謂皓曰。卿從今年受戮滅門矣。燾惑其言。以太平七年遂普滅佛法。分軍四出燒掠寺舍統內僧尼無少長坑之。其竄逸者捕獲梟斬。有沙門慧始。甚有神異。昔赫連昌破長安始被白刃而體不傷。五十餘年未嘗寢臥。跣行泥塗初不污足而色逾鮮白。世號白足和上。死十餘年身相如在。初入深山習行蘭若。太平之末方知滅法。慧始聞之。乃于元會之日杖錫宮門。有司奏云。有一道人。足白于面。云欲入見屬依軍法斬而不傷。遂至殿庭。燾大怒。自以所佩劍斫之。體無餘異。時北園養虎。敕以始飴之。虎皆潛伏終不敢視。試以天師近檻。虎輒鳴吼。燾方知佛化高尊。黃老之所不及。即延始入殿。頂禮足下悔其愆咎。始為說法明辯因果。燾於是大生愧懼。遂感癘疾。通身發瘡痛苦難忍。群臣議曰。崔皓邪佞毀害佛僧。陛下所患必由於此。於時崔寇二人次發惡疾。燾惟過由於彼。以太平十一年乃載皓于露車。官使十人于車上更尿其口。行數里。不堪困苦。又生埋出口而尿之。自古三公戮辱未之過此之甚。遂誅諸姻親門族都盡。宣下國
中興復正法。俄而燾崩。孫浚襲位。大弘佛事。即高宗文成皇帝是也。見後魏書及十六國春秋高僧傳等。
宋太宗文皇帝集群臣論佛理治致太平事四
文帝即宋武第三子也。聰睿英博雅稱令達。在位三十年。嘗以暇日從容而顧問侍中何尚之吏部羊玄保曰。朕少來讀經。不多比日。彌復無暇。三世因果未辨厝懷。而復不敢立異者。正以卿輩時秀率所敬信也。范泰謝靈運常言。六經典文字在濟俗為政必求。性靈真奧豈得不以佛理為指南耶。近見顏延之析達性論宗炳難白黑論。明佛法汪汪尤為名理。並足開獎人意。若使率土之濱皆淳此化。則朕坐致太平矣。夫復何事。尚之對曰。悠悠之徒多不信法。以臣庸弊更荷褒拂。非所敢當。至如前代群英。則不負明詔矣。中朝已遠。難復盡知。渡江已來。則王道周顗庾亮王蒙謝尚郗超王坦王恭王謐郭文謝敷戴逵許詢及亡高祖兄弟及王元琳昆季范汪孫綽張玄殷顗等。或宰輔之冠蓋。或人倫之羽儀。或置情天人之際。或抗跡煙霞之表。並稟志歸依厝心歸信。其間比對則蘭護開潛深遁崇邃。皆亞跡黃中或不測之人也。慧遠法師嘗云。釋氏之化無所不可適。道固自教源。濟俗亦為要務。竊尋此說有契理奧。若使家家奉戒則罪息刑清。陛下所謂坐致太平。誠如聖旨。羊玄保進曰。此
【現代漢語翻譯】 現代漢語譯本 中興復興佛法。不久，燾（指拓跋燾）駕崩。孫子浚（拓跋浚）繼位，大力弘揚佛事。他就是高宗文成皇帝。事蹟見於《後魏書》、《十六國春秋》、《高僧傳》等。
宋太宗文皇帝與群臣討論佛理與治理以致太平之事（四）
文帝（宋文帝劉義隆）是宋武帝（劉裕）的第三個兒子，聰明睿智，博學多才，向來以賢明通達著稱。在位三十年。曾經在空閑時，從容地詢問侍中何尚之、吏部羊玄保說：『我年輕時讀經，不多，近來日益沒有空閑。三世因果的道理，還不能明白地放在心中。然而又不敢隨意立異，正是因為你們這些當世俊傑，大多敬重信奉佛法。范泰、謝靈運常常說，六經的文字，必定要在濟世安民的政治中尋求；性靈的真諦，難道不應該以佛理為指南嗎？近來看到顏延之的《達性論》、宗炳的《難白黑論》，闡明佛法的博大精深，尤其具有名理，都足以啓發人的心意。如果能使全國百姓都淳化于佛法，那麼我就可以坐享太平了。還用做什麼呢？』尚之回答說：『平庸之輩大多不相信佛法，以我的平庸淺陋，更承蒙您的褒獎，實在不敢當。至於前代的英才，則不辜負您的英明詔示。中朝（東晉）已經過去很久了，難以完全知曉。東晉以來，則有王導、周顗、庾亮、王蒙、謝尚、郗超、王坦之、王恭、王謐、郭文、謝敷、戴逵、許詢，以及已故高祖的兄弟，還有王元琳兄弟、范汪、孫綽、張玄、殷顗等。他們有的位居宰輔，有的堪為人倫表率，有的寄情于天人之間，有的超脫于山水之外，都立志歸依佛法，將心安放在信仰之中。其中可以相比的，則有蘭護、開潛，他們深藏不露，崇邃，他們都具有亞於黃中的行跡，或者是不為人所知的人。慧遠法師曾經說過，佛教的教化無所不適，道家固然是教化的源頭，但濟世安民也是重要的任務。我私下認為這個說法很符合佛理的精髓。如果能使家家戶戶都奉行戒律，那麼罪惡就會止息，刑罰就會清簡。陛下所說的坐享太平，確實如聖旨所言。』羊玄保進言說：『此』
【English Translation】 English version He revived and restored the Proper Dharma. Shortly after, Tao (referring to Emperor Taiwu of Northern Wei, Tuoba Tao) passed away. His grandson Jun (Tuoba Jun) succeeded to the throne and greatly promoted Buddhist affairs. He was Emperor Wencheng. His deeds are recorded in the 'Book of Wei', 'Spring and Autumn Annals of the Sixteen Kingdoms', 'Biographies of Eminent Monks', and other texts.
Emperor Wen of the Song Dynasty Discusses Buddhist Principles and Governance for Achieving Peace with His Ministers (4)
Emperor Wen (Emperor Wen of Song, Liu Yilong) was the third son of Emperor Wu (Liu Yu). He was intelligent, wise, learned, and known for his sagacity and understanding. During his thirty-year reign, he once leisurely asked his attendants, He Shangzhi, the Attendant in the Palace, and Yang Xuanbao, the Minister of Personnel: 'I read scriptures when I was young, but not much, and lately I have become increasingly busy. I still cannot clearly understand the principles of cause and effect across the three lifetimes. However, I dare not arbitrarily deviate from tradition, precisely because you, the outstanding talents of this era, mostly respect and believe in Buddhism. Fan Tai and Xie Lingyun often say that the texts of the Six Classics must be sought in the politics of governing the world and benefiting the people; shouldn't the true essence of the spirit be guided by Buddhist principles? Recently, I have seen Yan Yanzhi's 'Treatise on Understanding Nature' and Zong Bing's 'Critique of White and Black', which elucidate the profundity of Buddhism and are especially rich in philosophical principles, all of which are sufficient to enlighten people's minds. If all the people in the country could be transformed by Buddhism, then I could sit back and enjoy peace. What else would I need to do?' Shangzhi replied: 'Most ordinary people do not believe in Buddhism, and with my mediocrity and shallowness, I am even more honored by your praise, which I dare not accept. As for the talents of previous generations, they did not fail your wise edicts. The Middle Dynasty (Eastern Jin) is long past, and it is difficult to know everything. Since the Eastern Jin, there have been Wang Dao, Zhou Yi, Yu Liang, Wang Meng, Xie Shang, Xi Chao, Wang Tanzhi, Wang Gong, Wang Mi, Guo Wen, Xie Fu, Dai Kui, Xu Xun, as well as the deceased brothers of the Gaozu (Emperor Gaozu of Song), and the Wang Yuanlin brothers, Fan Wang, Sun Chuo, Zhang Xuan, Yin Yi, and others. Some held high positions as ministers, some were models of human conduct, some placed their emotions between heaven and man, and some transcended the mundane world. They all aspired to take refuge in Buddhism and placed their hearts in faith. Among those who can be compared are Lan Hu and Kai Qian, who were deeply hidden, and Chong Sui, who had deeds comparable to Huang Zhong, or were unknown people. Master Huiyuan once said that the teachings of Buddhism are universally adaptable; Taoism is indeed the source of teachings, but benefiting the world and the people is also an important task. I privately believe that this statement is very much in line with the essence of Buddhist principles. If every household could observe the precepts, then sins would cease and punishments would be reduced. What Your Majesty said about sitting back and enjoying peace is indeed as the sacred decree says.' Yang Xuanbao added: 'This'
談蓋天人之際。豈臣所宜預。竊恐秦楚論強兵之事。孫吳盡吞併之術。將無取於此也。帝曰。此非戰國之具。良如卿言。尚之曰。夫禮隱逸則戰士怠。貴仁德則兵氣衰。若以孫吳為志茍在吞噬。亦無取堯舜之道。豈惟釋教而已哉。帝曰。釋門有卿。亦由孔門之有季路。所謂惡言不入于耳也。自是文帝致意佛經。及見嚴觀諸僧輒論道義。屢延僧殿會。帝躬御地筵同僧例飯。時有竺道生法師。秀出群品英義獨拔。帝重之。嘗述生頓悟義。沙門僧弼等皆設巨難。帝曰。若使逝者可興。豈為諸君所屈。時顏延之著離識論。帝命嚴法師辯其同異。往返終日。帝笑曰。公等今日無愧支許之談也(云云)見諸僧史傳。
魏明帝登極召沙門道士對論敘佛道先後事五
元魏君臨。凡一十七帝一百七十九年。興顯佛教不可勝言。惟太武在位五六年中屏除佛法。自餘光顯具彰魏史。略陳相狀以成信重。獻文即位。興皇元年。於五級大寺太祖已下五帝鑄像。五軀各長一丈六尺。用金二十五萬斤。正光元年。明帝加朝服。大赦天下。請僧尼道士女官等殿前齋訖。侍中劉勝宣敕。請法師等與道士論議以釋弟子疑網。時清道觀道士姜斌與融覺寺法師曇謨最對論。
帝曰。佛與老子同時以不。姜斌曰。老子西入化胡。佛時以充侍者。
【現代漢語翻譯】 現代漢語譯本： 談論天道與人事的界限，這哪裡是我這樣的大臣應該參與的呢？我私下擔心秦國和楚國只會討論如何增強軍隊實力，孫子和吳起只會使用吞併他國的策略，恐怕他們不會採納這些（堯舜之道、佛法）啊。皇帝說：『這些不是戰國時期所使用的手段，你說得很對。』尚之說：『如果推崇隱逸之士，那麼戰士就會懈怠；如果重視仁義道德，那麼軍隊的士氣就會衰落。如果以孫子、吳起為榜樣，一心只想吞併他國，也不會採納堯舜之道，豈止是佛教而已呢？』皇帝說：『佛教有你這樣的人，就像孔門有季路一樣，所謂不聽壞話。』從此，文帝開始關注佛經，每次見到嚴觀等僧人，就和他們討論道義，多次在宮殿里舉行齋會，皇帝親自坐在地上，和僧人們一樣吃飯。當時有竺道生法師，才華出衆，見解獨特，皇帝很器重他。竺道生曾經闡述他的頓悟之義，沙門僧弼等人紛紛提出難題。皇帝說：『如果逝去的人可以復生，難道會被你們所難倒嗎？』當時顏延之寫了《離識論》，皇帝命令嚴法師辨析其中的相同和不同之處，往返辯論了一整天。皇帝笑著說：『各位今天沒有辜負支遁和許詢的辯論之名啊。』（云云）這些都記載在僧人的史傳中。 魏明帝登基后，召集沙門和道士對論，講述佛和道誰先誰后的事情。 元魏統治時期，共有十七位皇帝，一百七十九年。興盛佛教的事蹟數不勝數。只有太武帝在位的五六年間廢除了佛法。其餘皇帝光大佛教的事蹟都詳細記載在《魏書》中。這裡簡略地陳述一些情況，以增加人們的信心。獻文帝即位后，在興皇元年，於五級大寺為太祖等五位皇帝鑄造佛像，每尊佛像高一丈六尺，用黃金二十五萬斤。正光元年，明帝穿上朝服，大赦天下，請僧尼、道士、女官等在殿前齋戒完畢。侍中劉勝宣讀皇帝的命令，請法師等與道士辯論，以解除弟子的疑惑。當時清道觀的道士姜斌與融覺寺的法師曇謨最進行對論。 皇帝問：『佛和老子是同時代的人嗎？』姜斌回答說：『老子西行化胡，佛當時充當他的侍者。』
【English Translation】 English version: Discussing the boundaries between Heaven and humanity, how could a minister like me presume to participate? I privately worry that the states of Qin and Chu will only discuss how to strengthen their armies, and Sun Tzu (Sun Wu) and Wu Qi will only use strategies of annexing other countries. I fear they will not adopt these (the ways of Yao and Shun, Buddhism). The Emperor said, 'These are not the tools used during the Warring States period; you speak truly.' Shang Zhi said, 'If we revere hermits, then warriors will become lazy; if we value benevolence and virtue, then the spirit of the army will decline. If we take Sun Tzu and Wu Qi as models, focusing solely on annexing other countries, we will not adopt the ways of Yao and Shun, and it's not just Buddhism that will be rejected!' The Emperor said, 'That Buddhism has someone like you is like Confucius having Zilu (Ji Lu); it's said that evil words do not enter his ears.' From then on, Emperor Wen began to pay attention to Buddhist scriptures. Whenever he met monks like Yan Guan, he would discuss the Dao (the Way) and righteousness with them. He repeatedly held vegetarian feasts in the palace, with the Emperor personally sitting on the ground, eating alongside the monks. At that time, there was Dharma Master Zhu Daosheng, whose talent was outstanding and whose insights were unique. The Emperor valued him greatly. Zhu Daosheng once expounded his doctrine of sudden enlightenment, and the Shramana (Buddhist monk) Seng Bi and others raised difficult questions. The Emperor said, 'If the deceased could be resurrected, would he be stumped by you?' At that time, Yan Yanzhi wrote the 'Treatise on the Separation of Consciousness' (Li Shi Lun), and the Emperor ordered Dharma Master Yan to analyze its similarities and differences. They debated back and forth all day. The Emperor laughed and said, 'Gentlemen, today you have not shamed the discussions of Zhi Dun and Xu Xun!' (etc.) These are all recorded in the biographies of monks. Emperor Ming of Wei, upon ascending the throne, summoned Shramanas and Taoists to debate and discuss the order of precedence between Buddhism and Taoism. During the reign of the Yuan Wei dynasty, there were seventeen emperors over one hundred and seventy-nine years. The flourishing of Buddhism was beyond words. Only Emperor Taiwu, during his five or six years in power, suppressed Buddhism. The deeds of the other emperors in promoting Buddhism are recorded in detail in the 'History of Wei.' Here, we briefly state some situations to increase people's faith. When Emperor Xianwen ascended the throne, in the first year of Xinghuang, he commissioned the casting of statues of the five emperors, including Emperor Taizu, at the Five-Level Great Temple. Each statue was sixteen feet tall and used 250,000 catties of gold. In the first year of Zhengguang, Emperor Ming put on his court attire, granted a general amnesty, and invited monks, nuns, Taoists, and female officials to observe a vegetarian fast in front of the palace. The Chamberlain Liu Sheng announced the Emperor's decree, inviting Dharma Masters and others to debate with Taoists to dispel the disciples' doubts. At that time, Taoist Jiang Bin of Qingdao Temple and Dharma Master Tanmo Zui of Rongjue Temple engaged in debate. The Emperor asked, 'Were the Buddha and Lao Tzu contemporaries?' Jiang Bin replied, 'Lao Tzu went west to convert the barbarians, and the Buddha served as his attendant at that time.'
明是同時。法師曰。何以知之 斌曰。案老子開天經。是以得知 法師曰。老子當週何王幾年而生。周何王幾年西入 斌曰。當週定王即位三年乙卯之歲。于楚國陳郡苦縣厲鄉曲仁里。九月十四日夜子時生。至周簡王四年丁丑歲。事周為守藏吏。簡王十三年遷為太史。至敬王元年庚辰歲。年八十五。見周德凌遲遂與函關令尹喜西入化胡。斯足明矣 法師曰。佛以周昭王二十四年四月八日生。穆王五十三年二月十五日滅度。計入涅槃后經三百四十五年始到定王三年老子方生。生已年八十五。至敬王元年。凡經四百二十五年。始與尹喜西遁。據此年載懸殊。無乃謬乎 斌曰。若佛生周昭王之時。出何文記 法師曰。周書異記漢法本內傳。並有明文 斌曰。孔子既是製法聖人。當時于佛迥無文記何耶 法師曰。仁者識同管窺覽不弘遠。案孔子有三備卜經。謂天地人也。佛之文言出在中備。仁者幸自披究不有此迷 斌曰。孔子聖人。不言而識知。何假卜乎 法師曰。惟佛是眾聖之王。四生之首達一切含靈前後二際吉兇終始不假卜觀。自余小聖雖曉未然之理。必籍蓍龜以通靈卦也。
時侍中尚書令元乂宣
敕語。道士姜斌論無宗旨。宜下席。又問。開天經何處得來。是誰所說。即遣中書侍郎魏收尚書郎祖瑩等。就觀
【現代漢語翻譯】 現代漢語譯本： 法師問：『明』和『同時』是什麼意思？ 姜斌答：根據老子的《開天經》，可以得知。 法師問：老子是周朝哪個王的幾年出生的？又是周朝哪個王的幾年西入化胡的？ 姜斌答：老子是周定王即位三年乙卯年，在楚國陳郡苦縣厲鄉曲仁里，九月十四日夜子時生的。到周簡王四年丁丑年，在周朝做守藏吏。簡王十三年升爲太史。到周敬王元年庚辰年，年齡八十五歲，看到周朝的德行衰落，於是和函谷關令尹喜西入化胡。這些足以說明問題。 法師問：佛是周昭王二十四年四月八日生的，穆王五十三年二月十五日滅度的。計算下來，入涅槃后經過三百四十五年，老子才在定王三年出生。出生后又過了八十五年，到敬王元年，總共經過四百二十五年，才和尹喜西遁。根據這些年代記載，相差懸殊，難道不是謬誤嗎？ 姜斌答：如果說佛是周昭王時出生的，出自什麼文獻記載？ 法師問：《周書異記》、《漢法本內傳》都有明確記載。 姜斌答：孔子既然是制定法則的聖人，當時對於佛的事情完全沒有記載，這是為什麼呢？ 法師問：仁者見識如同從管子里看天，見識不廣闊深遠。根據孔子有《三備卜經》，說的是天地人。關於佛的文言記載在中備里。仁者希望自己去翻閱研究，就不會有這樣的迷惑了。 姜斌答：孔子是聖人，不用說話就能知道，為什麼還要藉助占卜呢？ 法師問：只有佛是眾聖之王，四生之首，通達一切有情眾生的前後二際、吉兇終始，不需要藉助占卜觀察。其餘的小聖雖然明白未來的道理，也必須藉助蓍草烏龜來溝通靈卦。
當時侍中、尚書令元乂（官名）宣讀 敕語說：道士姜斌的言論沒有宗旨，應該讓他退下。又問：『開天經』從哪裡得來的？是誰說的？立即派遣中書侍郎魏收、尚書郎祖瑩等人，去觀察。
【English Translation】 English version: The Dharma Master asked: 'What do 'Ming' (明, understanding) and 'simultaneous' mean?' Jiang Bin replied: 'It can be known according to Laozi's (老子) 'Kai Tian Jing' (開天經, Scripture of Opening Heaven).' The Dharma Master asked: 'In which year of which Zhou (周) king was Laozi born? And in which year of which Zhou king did he go west to civilize the barbarians?' Jiang Bin replied: 'Laozi was born in the third year of King Ding (定王) of Zhou, the year of Yi-Mao (乙卯), in Qu Ren Li (曲仁里) of Li Xiang (厲鄉), Ku County (苦縣), Chen Commandery (陳郡) of the Chu (楚) state, on the fourteenth day of the ninth month, at midnight. In the fourth year of King Jian (簡王) of Zhou, the year of Ding-Chou (丁丑), he served Zhou as a keeper of records. In the thirteenth year of King Jian, he was promoted to Grand Historian. In the first year of King Jing (敬王), the year of Geng-Chen (庚辰), at the age of eighty-five, seeing the decline of Zhou's virtue, he went west with Yin Xi (尹喜), the gatekeeper of Hangu Pass (函谷關), to civilize the barbarians. This is sufficient to explain the matter.' The Dharma Master asked: 'The Buddha (佛) was born on the eighth day of the fourth month in the twenty-fourth year of King Zhao (昭王) of Zhou and passed away on the fifteenth day of the second month in the fifty-third year of King Mu (穆王). Calculating, after entering Nirvana (涅槃), 345 years passed before Laozi was born in the third year of King Ding. After being born, another eighty-five years passed, until the first year of King Jing, a total of 425 years, before he went west with Yin Xi. According to these records, the years are vastly different. Isn't this a fallacy?' Jiang Bin replied: 'If it is said that the Buddha was born during the time of King Zhao of Zhou, from what literature is this recorded?' The Dharma Master asked: ''Zhou Shu Yi Ji' (周書異記, Strange Records of the Zhou Dynasty) and 'Han Fa Ben Nei Zhuan' (漢法本內傳, Inner Biography of the Origin of the Dharma in the Han Dynasty) both have clear records.' Jiang Bin replied: 'Since Confucius (孔子) was a sage who established laws, why was there no record of the Buddha at that time?' The Dharma Master asked: 'The knowledge of the benevolent is like looking at the sky through a pipe, not broad and far-reaching. According to Confucius, there is the 'San Bei Bu Jing' (三備卜經, Scripture of Three Preparations for Divination), which speaks of heaven, earth, and man. The written words about the Buddha are in the middle preparation. The benevolent one should examine and study it himself, and there will be no such confusion.' Jiang Bin replied: 'Confucius is a sage who knows without speaking. Why would he need to rely on divination?' The Dharma Master asked: 'Only the Buddha is the king of all sages, the head of the four births, understanding the past and future, the auspicious and inauspicious, the beginning and end of all sentient beings, without needing to rely on divination. Other lesser sages, although they understand the principles of the future, must rely on milfoil stalks and tortoise shells to communicate with spiritual hexagrams.'
At that time, Yuan Yi (元乂), the Attendant and Minister of the Department of State Affairs (侍中尚書令, a high-ranking official title), announced The imperial edict said: 'The Daoist Jiang Bin's arguments have no purpose and should be dismissed.' It also asked: 'Where did the 'Kai Tian Jing' come from? Who said it?' Immediately dispatch the Attendant of the Department of the Palace Secretariat Wei Shou (魏收) and the Gentleman of the Department of State Affairs Zu Ying (祖瑩) to observe.
取經 帝令議之。太尉丹陽王蕭綜太傅李寔衛尉卿許伯桃吏部尚書邢欒散騎常侍溫子升等一百七十人。讀訖奏云。老子止著五千文。更無言說。臣等所議姜斌罪當惑眾 帝加斌極刑。時三藏法師菩提流支諫乃止。配徙馬邑。
梁高祖先事黃老后歸信佛下敕舍奉老子事六
梁高祖武皇帝。年三十四登位。在政四十九年。雖億兆務殷而卷不釋手。內經外典罔不厝懷。皆為訓解數千余卷。而儉約自節羅綺不衣。寢處虛閑晝夜無怠。致有布被莞席草屨葛巾。初臨大寶即備斯事。日惟一食永絕辛膻。自右帝王罕能及此。舊事老子宗尚符圖。窮討根源有同妄作 帝乃躬運神筆下詔舍道文曰。
維天鑒三年四月八日。梁國皇帝蘭陵蕭衍稽首和南十方諸佛十方尊法十方聖僧。伏見經云。發菩提心者即是佛心。其餘諸善不得為喻。能使眾生出三界之苦門。入無為之勝路。故如來漏盡智凝成覺。至道通機德圓最聖發慧炬以照迷。鏡法流以澄垢。啟瑞跡于天中。爍靈儀于像外。度群迷於慾海。引含識于涅槃。登常樂之高山。出愛河之深際。言乖四句語絕百非。應跡娑婆王宮誕相。步三界而為尊。普大千而流照。但以機心淺薄好生厭怠遂。乃湛說圓常亦復潛輝鶴樹阇王滅罪婆藪除殃。若不逢遇大聖法王誰能救接。在跡雖隱其
【現代漢語翻譯】 現代漢語譯本： 取經之事，皇帝下令商議。太尉丹陽王蕭綜（官名，太尉；人名，蕭綜），太傅李寔（官名，太傅；人名，李寔），衛尉卿許伯桃（官名，衛尉卿；人名，許伯桃），吏部尚書邢欒（官名，吏部尚書；人名，邢欒），散騎常侍溫子升（官名，散騎常侍；人名，溫子升）等一百七十人，閱讀完畢後上奏說：『老子只寫了五千字，再沒有其他言論。我們認為姜斌的罪行是蠱惑民眾。』皇帝要對姜斌處以極刑。當時三藏法師菩提流支（佛教術語，三藏法師；人名，菩提流支）勸諫才停止，將他流放到馬邑。
梁高祖（人名，梁高祖）先是信奉黃老之術，後來歸信佛教，下令停止供奉老子。
梁高祖武皇帝（人名，梁高祖武皇帝），三十四歲登基，在位四十九年。雖然政務繁多，但書卷從不離手，內典外經沒有不放在心上的，都為之訓解數千余卷。他生活節儉，不穿綾羅綢緞，起居簡樸，日夜勤勉。使用粗布被子、蒲草蓆子、草鞋、葛布頭巾，剛登基時就準備了這些東西。每天只吃一頓飯，永遠不吃葷腥。自古以來的帝王很少能做到這樣。過去信奉老子，崇尚符箓圖讖，窮究根源，如同虛妄之作。皇帝於是親自撰寫詔書，宣佈捨棄道教，詔書說：
『維天鑒三年四月八日，梁國皇帝蘭陵蕭衍（人名，蘭陵蕭衍）稽首和南十方諸佛、十方尊法、十方聖僧。我看到經書上說，發菩提心（佛教術語，覺悟之心）就是佛心，其他一切善行都不能與之相比。菩提心能使眾生脫離三界（佛教術語，欲界、色界、無色界）的苦難之門，進入無為（佛教術語，涅槃）的殊勝道路。所以如來（佛教術語，佛的稱號）斷盡煩惱，智慧凝聚，成就覺悟，至道通達，德行圓滿，最為神聖。他燃起智慧的火炬照亮迷惑，用佛法的清流洗滌污垢，在天空中顯現吉祥的跡象，在形象之外閃耀神聖的光輝，救度沉迷於慾望之海的眾生，引導有情眾生走向涅槃，登上常樂（佛教術語，涅槃的四德之一）的高山，脫離愛河的深淵。他的言語超越四句（佛教術語，有、無、亦有亦無、非有非無），他的思想超越百非（佛教術語，各種錯誤的見解）。他應化在娑婆世界（佛教術語，我們所居住的現實世界），在王宮中誕生，行走於三界之中成為最尊貴者，他的光芒普照大千世界。只是因為眾生的根機淺薄，喜歡產生厭倦懈怠之心，所以佛陀才暫時隱沒光輝。在鶴樹（佛教典故，佛陀涅槃之處）下涅槃，為阇王（人名，阿阇世王）消除罪業，為婆藪（人名，婆藪仙人）解除災殃。如果不是遇到大聖法王（佛教術語，佛的尊稱），誰能救度接引我們呢？佛陀雖然隱沒了他的軌跡，但他』
【English Translation】 English version: Regarding the matter of obtaining scriptures, the Emperor ordered a discussion. The Grand Commandant, Prince Xiaozong of Danyang (Official title, Grand Commandant; Personal name, Xiaozong), the Grand Tutor Li Shi (Official title, Grand Tutor; Personal name, Li Shi), the Commandant of the Guards Xu Botao (Official title, Commandant of the Guards; Personal name, Xu Botao), the Minister of Personnel Xing Luan (Official title, Minister of Personnel; Personal name, Xing Luan), the Attendant Gentleman of the Palace Wen Zisheng (Official title, Attendant Gentleman of the Palace; Personal name, Wen Zisheng), and one hundred and seventy others, after reading, reported: 'Laozi only wrote five thousand words and said nothing more. We believe that Jiang Bin's crime is misleading the public.' The Emperor wanted to execute Jiang Bin. At that time, the Tripitaka Master Bodhiruci (Buddhist term, Tripitaka Master; Personal name, Bodhiruci) advised against it, and it was stopped, and he was exiled to Mayi.
Emperor Gaozu of Liang (Personal name, Emperor Gaozu of Liang) first revered Huang-Lao (黃老, philosophical school of Huangdi and Laozi), and later converted to Buddhism, issuing an edict to cease offering sacrifices to Laozi.
Emperor Wu of Liang, Gaozu (Personal name, Emperor Wu of Liang), ascended the throne at the age of thirty-four and reigned for forty-nine years. Although he was burdened with myriad affairs, he never put down his books. He kept in mind both internal and external classics, and wrote commentaries on them in the thousands of volumes. He lived frugally, not wearing silk and satin, and his living quarters were simple, and he was diligent day and night. He used coarse cloth quilts, rush mats, straw sandals, and Ge (葛, kudzu) cloth turbans, and prepared these things as soon as he ascended the throne. He only ate one meal a day and abstained from meat and pungent foods forever. Few emperors throughout history have been able to achieve this. In the past, he believed in Laozi and revered talismans and prophecies, exploring their origins to the point of delusion. The Emperor then personally wielded his divine brush and issued an edict renouncing Taoism, which read:
'On the eighth day of the fourth month of the third year of the Tianjian era, Xiao Yan (Personal name, Xiao Yan), the Emperor of the Liang Kingdom, of Lanling, bows his head and pays homage to the Buddhas of the ten directions, the honored Dharma of the ten directions, and the holy Sangha of the ten directions. I have seen in the scriptures that the arising of Bodhicitta (Buddhist term, the mind of enlightenment) is the Buddha-mind, and no other good deeds can compare to it. It can enable sentient beings to escape the gate of suffering of the Three Realms (Buddhist term, the Desire Realm, the Form Realm, and the Formless Realm) and enter the supreme path of non-action (Buddhist term, Nirvana). Therefore, the Tathagata (Buddhist term, title of a Buddha) has exhausted all defilements, his wisdom is concentrated, and he has attained enlightenment. The supreme path is accessible, his virtue is complete, and he is the most sacred. He lights the torch of wisdom to illuminate delusion, uses the clear stream of Dharma to cleanse impurities, reveals auspicious signs in the heavens, shines divine radiance beyond form, saves sentient beings who are lost in the sea of desire, and guides sentient beings to Nirvana, ascending the high mountain of eternal bliss (Buddhist term, one of the four virtues of Nirvana), and escaping the depths of the river of love. His words transcend the four negations (Buddhist term, existence, non-existence, both existence and non-existence, neither existence nor non-existence), and his thoughts transcend the hundred negations (Buddhist term, various erroneous views). He manifested in the Saha world (Buddhist term, the world we live in), was born in the royal palace, walked among the Three Realms and became the most honored, and his light shines throughout the great thousand worlds. It is only because sentient beings have shallow roots and are prone to weariness and laziness that the Buddha temporarily concealed his radiance. He entered Nirvana under the Crane Trees (Buddhist story, the place where the Buddha entered Nirvana), eliminated the sins of King Ajatashatru (Personal name, King Ajatashatru), and removed the calamities of Vasu (Personal name, Immortal Vasu). If we did not encounter the Great Holy Dharma King (Buddhist term, an honorific title for the Buddha), who could save and guide us? Although the Buddha has concealed his traces, he'
道無虧。弟子經值迷荒耽事老子。歷葉相承染此邪法。習因善發棄迷知反。今舍舊醫歸憑正覺。愿使未來生世童男出家廣弘經教。化度含識同共成佛。寧在正法中長淪惡道。不樂依老子教暫得生天。涉大乘心離二乘念。正愿諸佛證明菩薩攝受。弟子蕭衍和南。
於時帝與道俗二萬人。于重云殿重閣上。手書此文。發菩提心。至四月十一日。又敕。門下大經中說道有九十六種。惟佛一道是于正道。其餘九十五種名為邪道。朕舍邪外以事正內。諸佛如來。若有公卿能入此誓者。各可發菩提心。老子周公孔子等雖是如來弟子。而化跡既邪。止是世間之善。不能革凡成聖。其公卿百官侯王宗族。宜反偽就真舍邪入正。故經教成實論云。若事外道心重佛法心輕即是邪見。若心一等是無記性。不當善惡若事佛心強老子心弱者。乃是清信。言清信者。清是表裡俱凈。垢穢惑累皆盡。信是信正不信邪。故言清信。佛弟子。其餘諸信皆是邪見。不得稱清信也。門下速施行。
至四月十七日。侍中安前將軍丹陽尹邵陵王上啟云。臣綸聞。如來嚴相。巍巍架于有頂。微妙色身。蕩蕩顯乎無際。假金輪而啟物。托銀粟以應凡。砥波若之利刀。收涅槃之妙果。泛生死之苦海。濟常樂於彼岸。故能降慈悲云垂甘露雨。七處八會。教化之
{ "translations": [ "現代漢語譯本：\n弟子過去迷惑，沉溺於老子（道教創始人）的學說，歷代相傳，沾染了這種不正的法門。如今因善根萌發，拋棄迷惑，知道回頭。現在捨棄以往的錯誤，歸依真正的覺悟（佛教）。愿我未來生生世世，以童男之身出家，廣泛弘揚佛經教義，教化引導一切眾生，共同成就佛果。寧願在正法（佛教）中長久地沉淪於惡道，也不願意依從老子的教導，暫時地升到天界。發廣大乘之心，遠離小乘之念。懇請諸佛證明，菩薩攝受。弟子蕭衍（梁武帝的名字）稽首。\n\n當時，皇帝與僧俗二萬人，在重云殿的重閣上，親手書寫此文，發起菩提心。到四月十一日，又下敕令：『門下，大經中說，道有九十六種，只有佛道才是正道，其餘九十五種都稱為邪道。朕捨棄邪門外道，奉事正法內道，諸佛如來。如果有公卿能夠加入此誓言，都可以發起菩提心。老子、周公、孔子等雖然是如來弟子，但他們的教化事蹟已經偏離正道，只是世間的善行，不能使凡人轉變為聖人。各位公卿百官、侯王宗族，應該拋棄虛偽，歸向真實，捨棄邪道，進入正道。所以經教《成實論》說，如果奉事外道的心重於佛法的心，那就是邪見。如果心力相等，那就是無記性（不善不惡），不應被認為是善或惡。如果奉事佛法的心強於老子的心，那就是清信。所謂清信，清是表裡都清凈，一切污垢迷惑都已消除；信是信仰正道，不信仰邪道，所以稱為清信。佛弟子才是清信，其餘的信仰都是邪見，不能稱為清信。』門下立即施行。\n\n到四月十七日，侍中、安前將軍、丹陽尹、邵陵王蕭綸上奏說：『臣蕭綸聽說，如來的莊嚴相貌，巍峨地聳立在有頂天（色界頂層）；微妙的色身，浩蕩地顯現在無邊無際之處。憑藉金輪（佛法）來啓發眾生，依託銀粟（佛的牙齒）來回應凡人的祈求。磨礪般若（智慧）的利劍，收穫涅槃（寂滅）的妙果。泛舟于生死輪迴的苦海，救度眾生到達常樂的彼岸。所以能夠降下慈悲的雲朵，普降甘露的法雨，在七處八會（佛陀說法的地方），教化眾生。』" ], "english_translations": [ "English version:\n'I, your disciple, was once lost and indulged in the teachings of Laozi (founder of Taoism). Through generations, I have been tainted by this heretical doctrine. Now, with the arising of good roots, I abandon delusion and know to turn back. I now forsake the old ways and rely on the true enlightenment (Buddhism). I vow that in future lives, I will become a monk as a young man, widely propagating the Buddhist scriptures and teachings, transforming and guiding all sentient beings to jointly achieve Buddhahood. I would rather be in the right Dharma (Buddhism) and sink into the evil realms for a long time than enjoy temporary heavenly rebirth by following Laozi's teachings. I aspire to the Great Vehicle (Mahayana) and abandon the thoughts of the Two Vehicles (Hinayana). I earnestly request all Buddhas to bear witness and all Bodhisattvas to accept me. Your disciple, Xiao Yan (Emperor Wu of Liang), bows his head.'\n\n'At that time, the Emperor, along with twenty thousand monks and laypeople, personally wrote this text on the upper level of the Chongyun Hall, generating the Bodhi mind. On the eleventh day of the fourth month, he further issued an edict: \'The scriptures state that there are ninety-six kinds of paths, but only the Buddha's path is the right path. The other ninety-five are called heretical paths. I abandon the external heretical paths and serve the internal right path, the Buddhas and Tathagatas. If any ministers can join this vow, they may all generate the Bodhi mind. Laozi, the Duke of Zhou, Confucius, and others, although disciples of the Tathagata, their transformative traces have deviated from the right path and are merely worldly good deeds, unable to transform ordinary beings into sages. All ministers, officials, marquises, kings, and members of the imperial clan should abandon falsehood and turn to truth, forsake heresy and enter the right path. Therefore, the scriptures and the Treatise on the Establishment of Truth state that if one's mind is more devoted to external heretical paths than to the Buddha's Dharma, it is a heretical view. If the mind is equal, it is of an indeterminate nature (neither good nor evil) and should not be considered good or evil. If one's mind is stronger in serving the Buddha than in serving Laozi, then one is a pure believer. Pure belief means that both the inside and outside are pure, and all defilements, delusions, and burdens are exhausted. Belief means believing in the right and not believing in the heretical, hence the term pure belief. Only disciples of the Buddha are pure believers; all other beliefs are heretical views and cannot be called pure belief.\' Let the court implement this immediately.'\n\n'On the seventeenth day of the fourth month, the Attendant, General Who Pacifies the Front, Governor of Danyang, and Prince of Shaoling, Xiao Lun, submitted a memorial, saying: \'I, Xiao Lun, have heard that the Tathagata's majestic appearance towers above the Summit of Existence (the highest realm of the Form Realm); the subtle form body manifests limitlessly. Relying on the golden wheel (Dharma) to enlighten beings, depending on the silver grains (Buddha's teeth) to respond to the prayers of ordinary people. Sharpening the sword of Prajna (wisdom), harvesting the wonderful fruit of Nirvana (extinction). Sailing across the sea of suffering of birth and death, delivering beings to the other shore of eternal bliss. Therefore, it can send down clouds of compassion, universally showering the rain of nectar, teaching and transforming beings in the seven locations and eight assemblies (places where the Buddha preached).』'" ] }
義不窮。四諦五時。利益之方無盡。並冰清日盛霧豁云除。爝火翳光塵熱自靜。可謂入俗化于蒙底。出世冥此真如。使稠林邪徑之人景法門而無倦。渴愛聾瞽之士慕探賾而知回。道樹始於迦維。德音盛乎京洛。恒星不見周鑒娠徴。滿月圓姿漢感宵夢。五法用傳萬德方兆。華俗潛故競扇高風。資此三明。照迷途之失。憑茲七覺。拔長夜之苦。屬值皇帝菩薩應天御物負扆臨民。含光宇宙照清海表。垂無礙辯以接黎庶。以本願力攝受眾生。故能隨方逗藥示權因顯。崇一乘之旨。廣十地之基。是以萬邦迴向俱稟正識。幽顯靈祇皆蒙誘濟。人興等覺之愿。物起菩提之心莫不翹勤歸宗之境。悅懌還源之趣。共保慈悲俱修忍辱。所謂覆護饒益橋樑津濟者。道既光被民亦化之。於是應真飛錫騰虛接影。破邪外道堅持正因。伽藍精舍寶剎相望。講會傳經德音盈耳。臣昔未達理源稟承外道。如欲須甘果翻種苦栽。欲除渴乏反趣鹹水。今啟迷方粗知歸向。受菩薩大戒戒節身心。舍老子之邪風。入法流之真教。伏願天慈曲垂矜許。謹啟。
至四月十八日。中書舍人臣任孝恭宣敕云。能改迷入正。可謂是宿植勝因。宜加勇猛也。
北齊高祖文宣皇帝下敕廢道教事七
昔金陵道士陸修靜者。道門之望。在宋齊兩代。祖述三張弘衍
【現代漢語翻譯】 現代漢語譯本： 佛法的義理深奧無窮。用四諦（苦、集、滅、道）和五時（華嚴時、阿含時、方等時、般若時、法華涅槃時）教化眾生，利益眾生的方法也是沒有窮盡的。佛法就像冰一樣清澈，像太陽一樣光芒四射，能驅散迷霧，撥開雲層。世俗的慾望就像微弱的火光，佛法能遮蔽它，世俗的煩惱就像塵土的熱氣，佛法能使它自然平息。可以說，佛法能深入世俗，教化那些愚昧無知的人，也能超脫世俗，使人領悟真如的境界。 使那些在稠密的邪見森林中迷路的人，景仰佛法的大門而不知疲倦；使那些被渴愛和聾瞽所困擾的人，羨慕佛法的深奧而知曉回頭。菩提道樹的開端在迦維衛國（Kapilavastu），佛陀的教誨在京城洛陽興盛。周朝的周昭王因為沒有見到象徵聖人的恒星出現，而對吉兆的出現感到疑惑；漢明帝因為夢見金色的滿月而心生感應。五法（名、相、分別、正智、如如）得以傳揚，萬德的徵兆開始顯現。華麗的世俗風氣逐漸衰退，競相推崇高尚的佛法。憑藉三明（宿命明、天眼明、漏盡明），照亮迷途的眾生；依靠七覺支（念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支），拔除長夜的痛苦。 正值皇帝菩薩應天順時，治理國家，以寬廣的胸懷包容宇宙，以清澈的光芒照亮四海。運用無礙的辯才來接引百姓，以根本的願力來攝受眾生。所以能夠根據不同的情況施以不同的教化，顯示權巧方便，從而彰顯一乘佛法的宗旨，奠定十地菩薩的基礎。因此，萬國都心懷歸向，共同接受正知正見，幽冥和顯現的鬼神都蒙受引導和救濟。人們興起追求等覺的願望，萬物生起菩提之心，沒有不勤奮地歸向佛法的境界，喜悅地迴歸本源的。共同保持慈悲之心，共同修習忍辱之行。這就是所謂的覆護、饒益、橋樑、津濟。佛法的光輝普及天下，百姓也因此而得到教化。於是，應真阿羅漢飛錫騰空，接踵而至，破除邪見外道，堅持正法正因。伽藍（僧伽藍摩，意為僧眾居住的園林）精舍，寶塔寺廟，遙相輝映。講經說法，傳揚佛法，美妙的佛音盈滿耳畔。 我過去沒有通達佛法的真理，稟承的是外道的思想，就像想要得到甘甜的果實卻反而種植苦澀的樹木，想要解除乾渴卻反而去尋找鹹水一樣。現在我開始從迷途中醒悟，粗略地知道了歸向佛法的方向。我受持菩薩大戒，用戒律來約束身心，捨棄老子的邪風，進入佛法的真正教義。希望陛下慈悲，能夠允許我的請求。謹啟。 在四月十八日，中書舍人任孝恭宣讀皇帝的敕令說：『能夠改過自新，進入正道，可以說是宿世種下了殊勝的善因，應該更加勇猛精進。』 北齊高祖文宣皇帝下令廢除道教的事情（七） 過去金陵的道士陸修靜，是道教的領袖，在宋齊兩代，他繼承和發展了三張（張陵、張衡、張魯）的道教思想。
【English Translation】 English version: The meaning of the Dharma is inexhaustible. Using the Four Noble Truths (suffering, accumulation, cessation, path) and the Five Periods (Avatamsaka period, Agama period, Vaipulya period, Prajna period, Lotus-Nirvana period) to teach sentient beings, the methods of benefiting sentient beings are also endless. The Dharma is as clear as ice and as radiant as the sun, capable of dispelling mists and parting clouds. Worldly desires are like a faint flame, which the Dharma can obscure; worldly afflictions are like the heat of dust, which the Dharma can naturally calm. It can be said that the Dharma can penetrate into the world to teach the ignorant, and it can also transcend the world to enable people to realize the state of 'Tathata' (真如, true thusness). It enables those who are lost in the dense forest of wrong views to admire the gate of the Dharma without weariness; it enables those who are troubled by thirst and deafness to admire the profundity of the Dharma and know to turn back. The beginning of the Bodhi tree was in Kapilavastu (迦維衛國), and the Buddha's teachings flourished in the capital Luoyang (京洛). Emperor Zhao of Zhou (周昭王) doubted the appearance of auspicious signs because he did not see the constant star symbolizing the sage; Emperor Ming of Han (漢明帝) felt a response because he dreamed of a golden full moon. The Five Dharmas (name, form, discrimination, right knowledge, suchness) were able to be transmitted, and the signs of myriad virtues began to appear. The gorgeous worldly customs gradually declined, and people competed to promote the noble Dharma. Relying on the Three Clearnesses (宿命明, knowledge of past lives; 天眼明, divine eye; 漏盡明, extinction of outflows), illuminate the lost sentient beings; relying on the Seven Factors of Enlightenment (念覺支, mindfulness; 擇法覺支, investigation of phenomena; 精進覺支, effort; 喜覺支, joy; 輕安覺支, tranquility; 定覺支, concentration; 舍覺支, equanimity), eradicate the suffering of the long night. It is at the time when the Emperor Bodhisattva responds to Heaven and governs the country, embracing the universe with a broad mind and illuminating the four seas with clear light. Using unimpeded eloquence to receive the people, and using the fundamental vows to embrace sentient beings. Therefore, it is possible to apply different teachings according to different situations, showing skillful means, thereby highlighting the purpose of the One Vehicle Dharma and laying the foundation for the Ten Bhumis of Bodhisattvas. Therefore, all nations turn their hearts to it, and together accept right knowledge and right views, and the spirits of the unseen and the seen are guided and saved. People arise with the desire to pursue equal enlightenment, and all things arise with the Bodhi mind, and none do not diligently turn to the realm of the Dharma, joyfully returning to the source. Together, they maintain compassion and cultivate forbearance. This is what is called covering, protecting, benefiting, bridging, and ferrying. The light of the Dharma spreads throughout the world, and the people are also taught and transformed by it. Therefore, Arhats (應真) fly with their staffs into the sky, one after another, breaking down heretical views and upholding the right Dharma and right causes. Sangharama (伽藍, monasteries), Viharas (精舍), and precious pagodas stand facing each other. Preaching the sutras and spreading the Dharma, the beautiful sounds of the Dharma fill the ears. In the past, I did not understand the truth of the Dharma, and I inherited the thoughts of external paths, just like wanting to get sweet fruits but planting bitter trees instead, wanting to relieve thirst but seeking salty water instead. Now I am beginning to awaken from delusion and roughly know the direction of returning to the Dharma. I have received the Bodhisattva precepts, using the precepts to restrain my body and mind, abandoning the evil winds of Lao Tzu, and entering the true teachings of the Dharma. I hope that Your Majesty will be merciful and allow my request. Respectfully submitted. On the eighteenth day of the fourth month, Ren Xiaogong (任孝恭), a secretary of the Chancellery, announced the Emperor's decree, saying: 'Being able to correct mistakes and enter the right path can be said to be planting superior good causes in past lives, and one should be more courageous and diligent.' Emperor Wencheng (文宣皇帝) of Northern Qi (北齊) issued an edict to abolish Taoism (seven) In the past, Lu Xiujing (陸修靜), a Taoist priest in Jinling (金陵), was the leader of Taoism. During the Song (宋) and Qi (齊) dynasties, he inherited and developed the Taoist thoughts of the Three Zhangs (張陵, Zhang Ling; 張衡, Zhang Heng; 張魯, Zhang Lu).
二葛。郗張之士封門受錄。遂妄加穿鑿。廣制齋儀糜費極繁。意在王者遵奉。會梁祖啟運。下詔舍道。修靜不勝其憤。遂與門人及邊境亡命。叛入北齊。又傾散金玉贈諸貴游。托以襟期冀興道法。帝惑之也。于天保六年九月。乃下敕召諸沙門與道士學達者十人。親自對校。於時道士祝諸沙門衣缽或飛或轉。祝諸梁木或橫或豎。沙門曾不學方術。默無一對。士女擁鬧貴賤移心。並以靜徒為勝也。諸道士等雀躍騰倚魚睨雲漢。高談自矜誇炫道術仍又唱言曰。神通權設抑挫強禦。沙門現一我當現二。今薄示小術並辭退屈。事亦可見。帝命上統法師與靜角試。上曰。方術小伎俗儒恥之。況出家人也。雖然天命令拒。豈得無言。可令最下坐僧對之。即往尋覓有僧佛鐫一名曇顯者。不知何人。遊行無定飲啖同俗。時有放言標悟宏遠。上統知其深量。私與之交。於時名僧盛集。顯居末坐。酣酒大醉昂兀而坐。有司不敢召之。以事告于上統。上曰。道士祭酒常道所行。止是飲酒道人可共言耳可扶舉將來。於是合衆皆憚而法上統威權。不敢有諫。乃兩人扶顯令上高座。便立而含笑曰。我飲酒大醉。耳中有所聞云。沙門現一我當現二。此言虛實。道士曰。有實。顯即翹足而立云。我已現一。卿可現二。各無對之。顯曰。向祝諸衣物飛飏者。
{ "translations": [ "二葛（指葛玄、葛洪）。郗張之士（指郗超、張玄之流的道士）封閉門戶接受箓生，於是隨意地穿鑿附會，大量制定齋醮儀式，耗費極其巨大，意圖讓君王遵奉。恰逢梁朝衰落，梁武帝頒佈詔令捨棄道教。寇修靜（道士）對此非常憤恨，於是與門人和邊境逃亡者，叛逃進入北齊。他又傾盡金玉贈送給各位貴族遊士，希望他們能支援自己復興道教。北齊皇帝被他迷惑了。于天保六年九月，於是下敕令召集各位沙門（和尚）與道士中學識淵博者各十人，親自進行對校。當時道士祝願各位沙門的衣缽或飛或轉，祝願各位梁木或橫或豎。沙門們從不學習方術，默默無言，沒有一人能對答。士人和婦女擁擠喧鬧，貴族和平民都改變了心意，都認為寇修靜的徒弟們更勝一籌。各位道士等雀躍跳躍，斜眼看著天空，高談闊論，自我矜持，誇耀道術，仍然又唱言說：『神通是權宜之計，用來壓制強大的對手。沙門現出一個，我應當現出兩個。現在只是稍微展示一下小小的法術，並且辭退認輸，事情也是可以看出來的。』皇帝命令上統法師與寇修靜角試。上統法師說：『方術小伎倆，世俗的儒生都感到羞恥，更何況是出家人呢？雖然天子有命令難以拒絕，難道可以不說話嗎？可以命令最末座的僧人對付他。』隨即去尋找，有一個僧人名叫佛鐫，法號曇顯，不知道是什麼人，不拘小節，飲酒吃肉與俗人一樣。時常有放蕩不羈的言論，見解領悟宏大深遠。上統法師知道他有很深的器量，私下與他交往。當時名僧雲集，曇顯坐在末座，喝得酩酊大醉，昂首挺胸地坐著。有關部門不敢召他來，把情況告訴了上統法師。上統法師說：『道士祭酒是常道所做的事情，只不過是飲酒的道人可以和他交談，可以扶他過來。』於是大家都很害怕，但是懾于上統法師的威權，不敢勸諫。於是兩個人扶著曇顯讓他登上高座，曇顯便站立著含笑說：『我喝得酩酊大醉，耳朵里聽到有人說，沙門現出一個，我應當現出兩個。』這話是真是假？道士說：『有這回事。』曇顯隨即抬起一隻腳站立著說：『我已經現出一個了，你可以現出兩個。』各位道士都沒有對答。曇顯說：『剛才祝願各位衣物飛揚的，'", "現代漢語譯本", "English version", "Two Ge (referring to Ge Xuan and Ge Hong). The Daoists like Xi Chao and Zhang Xuan closed their doors to accept disciples, and then arbitrarily made interpretations and fabricated a large number of fasting rituals, which were extremely costly, intending to make the king follow them. It happened that the Liang Dynasty declined, and Emperor Wu of Liang issued an edict to abandon Taoism. Kou Xiujing (a Daoist) was very angry about this, so he and his disciples and border fugitives defected to the Northern Qi. He also exhausted his gold and jade to give to various noble scholars, hoping that they would support him in reviving Taoism. The emperor of Northern Qi was bewitched by him. In September of the sixth year of Tianbao, he issued an edict to summon ten of the most knowledgeable monks (Buddhist monks) and Daoists to personally conduct a comparison. At that time, the Daoists wished that the monks' robes and alms bowls would fly or turn, and wished that the beams would be horizontal or vertical. The monks never learned magic, and were silent, and no one could answer. Scholars and women crowded and noisy, and nobles and commoners changed their minds, and they all thought that Kou Xiujing's disciples were better. The Daoists and others jumped and jumped, squinting at the sky, talking loudly, self-respecting, boasting about Taoism, and still sang and said: 'Supernatural power is an expedient measure to suppress powerful opponents. If a monk shows one, I should show two. Now I just show a little magic and resign and admit defeat, and things can be seen.' The emperor ordered the Shangtong Dharma Master to compete with Kou Xiujing. The Shangtong Dharma Master said: 'Magic tricks are ashamed of even secular Confucian scholars, let alone monks? Although the emperor's order is difficult to refuse, can he not speak? You can order the monk in the last seat to deal with him.' Then he went to look for it, and there was a monk named Fojuan, with the Dharma name Tanxian, who did not know who he was, and was informal, drinking and eating meat like ordinary people. There are often unrestrained remarks, and the understanding is grand and profound. The Shangtong Dharma Master knew that he had a deep measure, and had private dealings with him. At that time, famous monks gathered, and Tanxian sat in the last seat, drunk and sitting upright. The relevant departments did not dare to summon him, and told the Shangtong Dharma Master. The Shangtong Dharma Master said: 'The Daoist priest's wine offering is what Changdao does, but the drinking Daoist can talk to him, and he can be helped over.' So everyone was afraid, but awed by the authority of the Shangtong Dharma Master, they did not dare to persuade him. So two people helped Tanxian to ascend to the high seat, and Tanxian stood up and said with a smile: 'I am drunk, and I heard someone say in my ears, if a monk shows one, I should show two.' Is this true or false? The Daoist said: 'There is such a thing.' Tanxian then stood up on one foot and said: 'I have already shown one, you can show two.' None of the Daoists answered. Tanxian said: 'Just now I wished that your clothes would fly, '", "English translations": [ "Two Ge (referring to Ge Xuan and Ge Hong). The scholars of Xi and Zhang (referring to Daoists like Xi Chao and Zhang Xuan) closed their doors to receive registers, and then arbitrarily made interpretations and fabricated a large number of fasting rituals, which were extremely costly, intending to make the king follow them. It happened that the Liang Dynasty declined, and Emperor Wu of Liang issued an edict to abandon Taoism. Kou Xiujing (a Daoist) was very angry about this, so he and his disciples and border fugitives defected to the Northern Qi. He also exhausted his gold and jade to give to various noble scholars, hoping that they would support him in reviving Taoism. The emperor of Northern Qi was bewitched by him. In September of the sixth year of Tianbao, he issued an edict to summon ten of the most knowledgeable Shamen (monks) and Daoists to personally conduct a comparison. At that time, the Daoists wished that the Shamen's robes and alms bowls would fly or turn, and wished that the beams would be horizontal or vertical. The Shamen never learned magic, and were silent, and no one could answer. Scholars and women crowded and noisy, and nobles and commoners changed their minds, and they all thought that Kou Xiujing's disciples were better. The Daoists and others jumped and jumped, squinting at the sky, talking loudly, self-respecting, boasting about Taoism, and still sang and said: 'Supernatural power is an expedient measure to suppress powerful opponents. If a Shamen shows one, I should show two. Now I just show a little magic and resign and admit defeat, and things can be seen.' The emperor ordered the Shangtong Dharma Master to compete with Kou Xiujing. The Shangtong Dharma Master said: 'Magic tricks are ashamed of even secular Confucian scholars, let alone monks? Although the emperor's order is difficult to refuse, can he not speak? You can order the monk in the last seat to deal with him.' Then he went to look for it, and there was a monk named Fojuan, with the Dharma name Tanxian, who did not know who he was, and was informal, drinking and eating meat like ordinary people. There are often unrestrained remarks, and the understanding is grand and profound. The Shangtong Dharma Master knew that he had a deep measure, and had private dealings with him. At that time, famous monks gathered, and Tanxian sat in the last seat, drunk and sitting upright. The relevant departments did not dare to summon him, and told the Shangtong Dharma Master. The Shangtong Dharma Master said: 'The Daoist priest's wine offering is what Changdao does, but the drinking Daoist can talk to him, and he can be helped over.' So everyone was afraid, but awed by the authority of the Shangtong Dharma Master, they did not dare to persuade him. So two people helped Tanxian to ascend to the high seat, and Tanxian stood up and said with a smile: 'I am drunk, and I heard someone say in my ears, if a Shamen shows one, I should show two.' Is this true or false? The Daoist said: 'There is such a thing.' Tanxian then stood up on one foot and said: 'I have already shown one, you can show two.' None of the Daoists answered. Tanxian said: 'Just now I wished that your clothes would fly,'" ] }
我故開門試卿術耳。命取稠禪師衣缽祝之。諸道士一時奮發共祝。一無動搖。帝敕取衣。乃至十人牽舉不動。顯乃令以衣置諸梁木。又令咒之。卒無一驗。道士等相顧無賴。猶以言辯自高。乃曰。佛家自號為內。內則小也。詔我道家為外。外則大也。顯應聲曰。若然則天子處內。定小百官矣。靜與其屬緘口無言。帝目驗臧否。便下詔曰。法門不二真宗在一。求之正路寂泊為本。祭酒道者世中假妄。俗人未悟仍有祗崇。麹[麥*薛]是味清虛焉在。瞿脯斯甜慈悲永隔。上異仁祠下乖祭典。皆宜禁絕不復遵事。領敕遠近咸使知聞。其道士歸伏者。並付昭玄大統上法師度聽出家。未發心者。可令染剃。爾日斬首者非一。自謂神仙者。可上三爵臺。令其投身飛逝。皆碎尸塗地。偽妄斯絕。致使齊境國無兩信。迄于隋初漸開其術。至今東川此宗微末。無足抗言矣。帝諱詳即元魏丞相王歡之第二子也。嫡兄澄。怠慢為奴所害詳襲其位。代為相國。魏將歷窮。詳築壇于南郊。筮遇大橫。大吉漢文之卦也。乃鑄金像。一瀉而成。魏收為禪文。魏帝署之。即受其禪。為大齊也。凡所行履不測其愚智。委政僕射楊遵彥。帝大起佛寺。僧尼溢滿諸州。冬夏供施行道不絕。時稠禪師問箴帝曰。檀越羅剎殆臨水自見。帝從之睹群羅剎在後。於是遂
【現代漢語翻譯】 現代漢語譯本： 我故意打開方便之門，來測試你們的法術罷了。』（皇帝）命令取來稠禪師（Chou Chan Shi，一位禪師）的衣缽，並對其進行祈禱。眾道士一時奮發，共同祈禱，但衣缽卻一無動搖。皇帝下令取衣，乃至十人牽拉舉起，也無法移動。顯法師於是讓把衣缽放置在房樑上，又讓他們進行咒語，最終沒有一點效果。道士們互相看著，感到無可奈何，仍然用言語辯解來抬高自己，於是說：『佛家自稱為『內』，『內』則小也。詔令我道家為『外』，『外』則大也。』顯法師應聲說：『如果這樣，那麼天子處在『內』，一定是小百官了。』靜法師和他的屬下閉口無言。皇帝親眼驗證了優劣，便下詔說：『法門不二，真宗唯一，求之正路，以寂泊為根本。祭酒道者，世間虛假，世俗之人尚未醒悟，仍然有敬奉崇拜。麹[麥*薛]是美味，清虛又在哪裡？瞿脯是甜美，慈悲永遠隔絕。上違背仁慈的祠祀，下違背祭祀的典禮，都應該禁止斷絕，不再遵從從事。』領受敕令，遠近都要使之知曉。那些道士歸順降伏的，都交給昭玄大統上法師，度化聽從出家。尚未發心的，可以讓他們染髮剃度。那日被斬首的不是少數。自稱為神仙的，可以登上三爵臺，讓他們投身飛逝，結果都碎尸塗地。虛偽荒誕就此斷絕，以致齊國境內沒有兩種信仰。直到隋朝初期，才漸漸開啟他們的法術。如今在東川，此宗已經衰微，不足以對抗言語了。 皇帝名諱詳，就是元魏丞相王歡的第二個兒子。嫡兄王澄，因為怠慢而被奴僕所害，王詳繼承了他的位置，代替他為相國。魏國將要走向衰亡，王詳在南郊築壇，占卜遇到『大橫』，是大吉的漢文之卦。於是鑄造金像，一次澆鑄而成。魏收撰寫禪文，魏帝署名，王詳就接受了他的禪讓，建立了大齊。凡是他所做的事情，難以揣測他的愚蠢或智慧，委任政事給僕射楊遵彥。皇帝大興佛寺，僧尼充滿各個州郡，冬夏供養佈施行道不絕。當時稠禪師用箴言勸誡皇帝說：『檀越（施主）恐怕要像羅剎一樣，在水邊看見自己的影子了。』皇帝聽從了他的話，看見一群羅剎在身後，於是就……
【English Translation】 English version: 'I deliberately opened the door to test your skills.' (The Emperor) ordered to bring the robe and bowl of Chan Master Chou (Chou Chan Shi, a Chan master) and pray over them. The Daoists exerted themselves all at once and prayed together, but the robe and bowl did not move at all. The Emperor ordered to take the robe, and even ten people pulling and lifting could not move it. Master Xian then had the robe placed on the beams, and again ordered them to chant spells, but in the end there was no effect at all. The Daoists looked at each other, feeling helpless, and still used verbal arguments to elevate themselves, saying, 'The Buddhist family calls itself 'inner,' and 'inner' is small. We, the Daoist family, are called 'outer,' and 'outer' is large.' Master Xian responded, 'If that is the case, then the Son of Heaven is in the 'inner' and must be smaller than all the officials.' Master Jing and his subordinates closed their mouths and said nothing. The Emperor personally verified the merits and demerits, and then issued an edict saying, 'The Dharma gate is not two, the true sect is one, seeking the right path, taking tranquility as the root. The libationer Daoists are false and deceptive in the world, and the common people have not yet awakened, and still have reverence and worship. Qu [麥*薛] is delicious, but where is purity and emptiness? Qu Pu is sweet, but compassion is forever separated. Above, it violates the benevolent shrines, and below, it violates the sacrificial rites. All should be prohibited and cut off, and no longer followed. ' Receiving the edict, far and near must be made aware of it. Those Daoists who submit and surrender are all handed over to the Zhaoxuan Datong Superior Dharma Master to be converted and listen to ordination. Those who have not yet developed the mind can have their hair dyed and shaved. Those who were beheaded that day were not few. Those who call themselves immortals can ascend the Three-Tiered Terrace and let them throw themselves and fly away, and as a result, their corpses are smashed to the ground. Falsehood and absurdity are thus cut off, so that there are no two beliefs within the territory of Qi. It was not until the early Sui Dynasty that their arts gradually opened up. Now in Dongchuan, this sect is declining and not enough to resist words. The Emperor's name was Xiang, who was the second son of Wang Huan, the Prime Minister of the Yuan Wei Dynasty. His elder brother, Wang Cheng, was killed by a slave because of negligence. Wang Xiang inherited his position and replaced him as Prime Minister. As the Wei Dynasty was about to decline, Wang Xiang built an altar in the southern suburbs and divined, encountering 'Da Heng,' which was an auspicious hexagram of the Han text. So he cast a golden statue, which was cast in one go. Wei Shou wrote the Chan text, which was signed by the Wei Emperor, and Wang Xiang accepted his abdication and established the Great Qi. In all that he did, it was difficult to fathom his foolishness or wisdom, and he entrusted the government to the servant Yang Zunyan. The Emperor greatly built Buddhist temples, and monks and nuns filled the various prefectures, and offerings and almsgiving were continuous in winter and summer. At that time, Chan Master Chou admonished the Emperor with proverbs, saying, 'Your Excellency (benefactor) is probably like a Rakshasa, seeing his own shadow by the water.' The Emperor listened to his words and saw a group of Rakshasas behind him, and then...
不食肉。禁鷹鷂去官漁屠。辛葷悉除不得入市。帝恒坐禪竟日不出。禮佛行繞其疾如風。受戒于昭玄大統法上。面掩地令上履發而授焉。先是帝在晉陽。使人騎駝敕曰。向寺取經函。使問所在。帝曰。任駝出城。及出奄如夢至一山。山半有佛寺。群沙彌遙曰。高詳托駝來。便引見。一老僧拜之曰。高詳作天子何如。曰聖明。曰爾來何為。曰。取經函。僧曰。詳在寺懶讀經令北行東頭與之。使者反命。初帝至谷口木井佛寺。有捨身癡人。不解語。忽謂帝曰。我去爾後來。是夜癡人死。帝尋崩于晉陽焉。
著作王邵曰。釋氏非管窺所及。率爾妄言之引列子述商。太宰問孔子聖人事。又云。黃帝夢遊華胥氏之國。在佛神遊而已。此之所言。
彷彿于佛石符姚世經譯遂廣蓋欲柔伏人心。故多寓言以方便。不知是何神變浩蕩之甚乎。其說人身善惡世事因緣。以慈悲喜捨常樂我凈。書辯至精明如日月。非正覺孰能證之。凡在順首莫不歸命。達人則慎其身口修其慧定。平等解脫究竟菩提。及僻者為之不能通理。徒務費竭財力功利煩濁。猶六經皆有所失。未之深也已矣。事事如此。依齊書錄之。
集古今佛道論衡卷甲 大正藏第 52 冊 No. 2104 集古今佛道論衡
集古今佛道論衡卷乙
【現代漢語翻譯】 現代漢語譯本：不吃肉。禁止養鷹和鷂，罷免為官的漁民和屠夫。辛辣的蔬菜和葷腥全部去除，不得進入市場。皇帝經常坐禪，整天不出門。禮佛和繞佛行走時，速度快如疾風。在高僧昭玄大統法上處受戒，（皇帝）面部貼地，讓法上踩著頭發來授予戒律。此前，皇帝在晉陽時，派人騎著駱駝傳旨說：『去寺廟取經函。』使者詢問經函所在之處。皇帝說：『任憑駱駝出城。』等到駱駝出城后，（使者）恍如夢中一般來到一座山。山腰有一座佛寺，一群沙彌遠遠地喊道：『高詳托著駱駝來了。』便引導他去見一位老僧，老僧拜見他說：『高詳當了天子感覺如何？』（使者）回答說：『聖明。』（老僧）說：『你來這裡做什麼？』（使者）說：『取經函。』僧人說：『高詳在寺廟裡懶得讀經，讓他向北走，在東邊盡頭給他。』使者返回覆命。當初，皇帝到達谷口木井佛寺時，有一位捨身忘我的癡人，不善言語。忽然對皇帝說：『我走了，你隨後就來。』當天夜裡癡人死了，皇帝不久也在晉陽駕崩。
著作人王邵說：『釋迦牟尼佛的教義不是管中窺豹所能瞭解的。隨意妄加評論，引用《列子》中記載的商太宰問孔子關於聖人事蹟的內容，又說黃帝夢遊華胥氏之國，（這些）都在佛的神遊境界之中。』這就是（他們）所說的。
（佛法）彷彿與佛石符姚時期的經書翻譯一樣，廣泛傳播，大概是想用柔和的方式來馴服人心。所以多用寓言來方便教化。不知道這是什麼神奇的變化，如此浩瀚廣大啊！其中講述人身的善惡、世事的因緣，用慈悲喜捨、常樂我凈來教導，文字辯論極其精妙，像日月一樣光明。不是真正覺悟的人，誰能證得這些呢？凡是歸順的人沒有不歸命的。通達的人就謹慎自己的身口意，修習智慧和禪定，達到平等解脫，最終證得菩提。至於那些思想偏頗的人，因為不能通達其中的道理，只是徒勞地耗費財力，追求功利，心煩意亂。即使是六經，也都有所缺失，沒有深入研究罷了。事事都是如此。依據《齊書》記錄下來。
《集古今佛道論衡》卷甲 《大正藏》第52冊 No. 2104 《集古今佛道論衡》
《集古今佛道論衡》卷乙
【English Translation】 English version: He did not eat meat. He forbade the raising of hawks and falcons, and dismissed officials who were fishermen and butchers. All pungent vegetables and meat were removed, and were not allowed to enter the market. The emperor often sat in meditation, not going out all day. When he worshiped the Buddha and circumambulated, his speed was like the wind. He received the precepts from the eminent monk Zhaoxuan Datong Fashang (Zhaoxuan Datong Fashang: a high-ranking monk), with his face to the ground, allowing Fashang to step on his hair to confer the precepts. Before this, when the emperor was in Jinyang, he sent someone to ride a camel with an imperial decree saying: 'Go to the temple to fetch the scripture box.' The messenger asked where the scripture box was. The emperor said: 'Let the camel go out of the city.' After the camel left the city, (the messenger) came to a mountain as if in a dream. Halfway up the mountain was a Buddhist temple, and a group of Shami (Shami: novice monks) shouted from afar: 'Gao Xiang (Gao Xiang: the emperor's personal name) has come with the camel.' They then led him to see an old monk, who bowed to him and said: 'How does Gao Xiang feel about being the Son of Heaven?' (The messenger) replied: 'Wise and enlightened.' (The old monk) said: 'What are you here for?' (The messenger) said: 'To fetch the scripture box.' The monk said: 'Gao Xiang is too lazy to read the scriptures in the temple, let him go north and give it to him at the eastern end.' The messenger returned to report. Initially, when the emperor arrived at the Mujing Buddhist Temple in Gukou, there was a selfless madman who could not speak well. Suddenly he said to the emperor: 'I am leaving, you will come later.' That night the madman died, and the emperor soon died in Jinyang.
The author Wang Shao said: 'The teachings of Shakyamuni Buddha cannot be understood by looking through a pipe. Making reckless comments, quoting the content of the Grand Tutor Shang asking Confucius about the deeds of the sages in the 'Liezi', and saying that the Yellow Emperor dreamed of traveling to the country of Huaxu, (these) are all within the realm of the Buddha's divine travels.' This is what (they) are talking about.
(The Dharma) is like the translation of scriptures during the time of Fo Tu Cheng (Fo Tu Cheng: a Buddhist monk's name) and Shi Fu (Shi Fu: a Buddhist monk's name) in the Yao period, spreading widely, probably wanting to subdue people's hearts in a gentle way. Therefore, it often uses parables to facilitate teaching. I don't know what kind of magical transformation this is, so vast and immense! It talks about the good and evil of the human body, the causes and conditions of worldly affairs, and teaches with loving-kindness, compassion, joy, and equanimity, permanence, bliss, self, and purity. The arguments are extremely refined, as bright as the sun and moon. Who can attain these without true enlightenment? All those who submit do not fail to surrender their lives. Those who are enlightened are careful of their body, speech, and mind, cultivate wisdom and samadhi, achieve equal liberation, and ultimately attain Bodhi (Bodhi: enlightenment). As for those who are biased, because they cannot understand the principles within, they only waste wealth and energy in vain, pursue fame and fortune, and become troubled. Even the Six Classics have their shortcomings, and have not been studied deeply enough. Everything is like this. Recorded according to the 'Book of Qi'.
Collected Essays on Buddhism and Taoism Throughout History, Volume A Taisho Tripitaka Volume 52 No. 2104 Collected Essays on Buddhism and Taoism Throughout History
Collected Essays on Buddhism and Taoism Throughout History, Volume B
唐西明寺釋氏周高祖登朝論屏佛法安法師上論事周祖平齊集論毀法遠法師抗詔事周祖東巡滅法已久任道林請興佛事周天元皇帝納王明廣表開佛法事隋高祖下詔述絳州天火焚老君像事隋兩帝事宗佛理稟受歸戒事
周高祖武皇帝將滅佛法有安法師上論事第一
周武初信于佛。后以讖云黑衣當王。遂重於道法躬受符錄。玄冠黃褐內常服御。心忌釋門志欲誅殄。而患信佛者多未敢專制。有道士張賓。譎詐罔上私達其策。潛集李宗排棄釋氏。又與前僧衛元嵩唇齒相副。共相俎醢。帝納其言。欲親覘經過貶量佛失。召僧入內七宵行道。時既密知。各加懇到。帝亦同僧七夕不寐。為僧讚唄並諸法事。既無過犯。無何而止。天和四年歲在己丑三月十五日。敕召有德眾僧名儒道士文武百官二千餘人升正殿。帝御坐。量述三教優劣廢立。眾議紛紜情見乖角。不定而散。至其月二十日依前集論是非更廣莫簡帝心索然又散。至四月初。又依前集令極言陳理。又敕司隸大夫甄鸞。詳佛道二教定其深淺。鸞乃上笑道論三卷。用笑三洞之名。及笑經稱三十六部。文極據明事多揚搉。至五月十日。帝大集群臣詳鸞上論。以偽傷蠹道士。即于殿庭焚之。有安法師。慧解洞達內外淹通。時號釋宗眾標僧杰。帝所信重。常侍對揚僉議攸同三教齊
【現代漢語翻譯】 現代漢語譯本：
唐朝西明寺的釋氏周，北周高祖宇文邕登朝後，討論屏除佛法之事。安法師（一位僧侶）上書論述此事。周高祖平定北齊后，聚集眾人討論毀壞佛法之事，遠法師（另一位僧侶）抗拒詔令。周高祖東巡期間，滅佛已久。任道林（一位官員）請求興復佛法。周天元皇帝宇文赟採納王明廣的奏表，開啟佛法之事。隋高祖楊堅下詔陳述絳州天火焚燒老君像之事。隋朝兩位皇帝都信奉佛理，接受歸戒。
周高祖武皇帝宇文邕將要滅佛法時，有安法師上書論述此事，這是第一部分：
周武帝最初信奉佛教，後來因為讖語說『黑衣當王』，於是重視道教，親自接受符箓，玄色道士帽和黃色道袍成為他的日常服飾。內心忌憚佛教，想要誅滅佛教，但又擔心信佛的人太多，不敢擅自行動。有個道士叫張賓，用欺騙的手段矇蔽皇上，私下裡獻計，暗中聯合李宗排斥佛教。又與之前的僧人衛元嵩互相勾結，共同詆譭佛教。皇帝採納了他們的建議，想要親自考察佛教的過失，以便貶低佛教。於是召集僧人入宮，連續七個晚上舉行法事。當時僧人們已經秘密得知皇帝的意圖，所以更加懇切。皇帝也和僧人一起，七個晚上沒有睡覺，為僧人讚頌佛經，舉行各種法事。既然沒有過錯，這件事就不了了之。天和四年，歲在己丑三月十五日，皇帝下令召集有德行的眾僧、名儒、道士、文武百官兩千多人，登上正殿。皇帝親自坐鎮，陳述三教的優劣，決定廢立。眾人議論紛紛，各持己見，爭執不下而散會。到了那個月的二十日，又像之前一樣聚集在一起討論是非，但更加廣泛而沒有頭緒，皇帝的心情也更加索然，於是又散會。到了四月初，又像之前一樣聚集在一起，讓大家極盡言辭陳述道理。又命令司隸大夫甄鸞，詳細考察佛道二教，評定它們的深淺。甄鸞於是上呈《笑道論》三卷，取笑三洞（道教）之名，以及取笑經書號稱三十六部。文章極力論證，事情多有誇張。到了五月十日，皇帝召集大臣詳細討論甄鸞的上書，認為他用虛假的言論傷害道士。於是就在殿庭焚燒了《笑道論》。有位安法師，智慧通達，內外經典都精通，當時號稱釋宗的棟樑，僧人的傑出代表。皇帝很信任他，常常侍奉在皇帝身邊，他的意見和皇帝的意見常常一致，認為三教應該平等。
【English Translation】 English version:
During the Tang Dynasty, the Shishi Zhou of Ximing Temple, after Emperor Gaozu of the Northern Zhou Dynasty, Yuwen Yong, ascended the throne, discussed the matter of eliminating Buddhism. Dharma Master An (a monk) submitted a memorial discussing this matter. After Emperor Gaozu of Zhou pacified the Northern Qi, he gathered people to discuss destroying Buddhism, and Dharma Master Yuan (another monk) resisted the imperial edict. During Emperor Gaozu of Zhou's eastern tour, the destruction of Buddhism had been going on for a long time. Ren Daolin (an official) requested the restoration of Buddhism. Emperor Tianyuan of Zhou, Yuwen Yun, adopted Wang Mingguang's memorial and initiated the affairs of Buddhism. Emperor Gaozu of Sui, Yang Jian, issued an edict stating the matter of the heavenly fire in Jiangzhou burning the statue of Lao Tzu. The two emperors of the Sui Dynasty both believed in Buddhist principles and accepted the precepts of refuge.
When Emperor Wu of Zhou, Yuwen Yong, was about to destroy Buddhism, Dharma Master An submitted a memorial discussing this matter. This is the first part:
Emperor Wu of Zhou initially believed in Buddhism, but later, because of a prophecy saying 'A black-clad one will be king,' he valued Taoism and personally received talismans. A dark Taoist hat and yellow robe became his daily attire. He was wary of Buddhism and wanted to exterminate it, but he was afraid that there were too many believers in Buddhism, so he did not dare to act arbitrarily. There was a Taoist named Zhang Bin who deceived the emperor with fraudulent means and secretly offered advice, secretly colluding with Li Zong to exclude Buddhism. He also colluded with the former monk Wei Yuansong to jointly slander Buddhism. The emperor adopted their suggestions and wanted to personally investigate the faults of Buddhism in order to belittle it. So he summoned monks into the palace and held Dharma services for seven consecutive nights. At that time, the monks had secretly learned of the emperor's intentions, so they were even more earnest. The emperor also stayed up with the monks for seven nights, chanting Buddhist scriptures and holding various Dharma services for the monks. Since there was no fault, the matter ended without resolution. On the fifteenth day of the third month of the fourth year of Tianhe, in the year of Jichou, the emperor ordered the summoning of more than two thousand virtuous monks, famous scholars, Taoists, and civil and military officials to ascend the main hall. The emperor personally presided over the meeting, stating the advantages and disadvantages of the three teachings and deciding on their abolition or establishment. The crowd argued and held their own opinions, and the meeting dispersed without a conclusion. On the twentieth day of that month, they gathered again as before to discuss right and wrong, but it was more extensive and without a clue, and the emperor's mood became even more indifferent, so the meeting dispersed again. At the beginning of April, they gathered again as before, allowing everyone to express their opinions to the fullest extent. He also ordered the Sili Dafu (Director of Retainers) Zhen Luan to examine the Buddhist and Taoist teachings in detail and assess their depths. Zhen Luan then presented three volumes of 'Xiaodao Lun' (Treatise Ridiculing the Tao), ridiculing the name of the Three Caves (Taoism), and ridiculing the scriptures claiming to be thirty-six parts. The article tried its best to argue, and the matters were mostly exaggerated. On the tenth day of May, the emperor summoned ministers to discuss Zhen Luan's memorial in detail, believing that he used false statements to harm Taoists. So he burned 'Xiaodao Lun' in the palace courtyard. There was a Dharma Master An, whose wisdom was profound and who was proficient in both internal and external scriptures, and was known at the time as the pillar of the Buddhist sect and an outstanding representative of monks. The emperor trusted him very much, and he often served by the emperor's side. His opinions often coincided with the emperor's opinions, believing that the three teachings should be equal.
立惟安抗辯。教止二焉。言出難尋著文易顯。乃撰二教論一十二篇。初歸宗顯本篇。略云。夫萬化本于無生。三才兆于無始。然則無生無始物之性也。有化有生人之聚也。聚雖一體而形神兩異。散雖質別而心數弗忘。故救形之教教稱為外。濟神之教教稱為內。是以智論有內外兩徑。仁王辯內外兩論。方等明內外兩律。百論言內外二道。若通論內外則該被華戎。若局命此方則可云儒釋。釋教為內。儒教為外。道無別教宗結儒流。備彰前典非為誕謬。詳覽載籍尋討根源。教惟有二。何得有三。何者昔玄古樸素。墳典之誥未弘。淳風稍離。丘索之文乃著。故包論七典統括九流。咸為軍國之謨。並是修身之術。若派而別之則應為九教。今總而合之則同屬儒宗。論其官也。各王朝之一職。談其籍也。並皇家之一書。何欲於一化之內合九流爭川。大道之世使小成競辯。豈不上傷皇極莫二之風。下開拘放鄙蕩之弊。真所謂巨蠹鴻猷眩曜朝野矣。言佛教者。窮理盡性之格言。出世入真之正轍。論其文則部分十二。語其旨則四種悉檀。理妙域中。固非名號所及。化擅像表。又非情智所尋。至於遣累落筌陶神盡照。近超生死遠證泥洹。播闡五乘。接群機之深淺。該明六道。辯善惡之升沉夐期出世而理無不周。述及王化而事無不盡。能博能要
【現代漢語翻譯】 現代漢語譯本： 立惟安（人名）進行抗辯，認為教義止於兩種。用口頭表達難以尋找，用文字記錄則容易顯現。於是撰寫了《二教論》共十二篇。開篇《歸宗顯本篇》中略述：『萬物的變化本源於無生，天地人三才的開端始於無始。這樣看來，無生無始是事物的本性，有變化有生是人類的聚集。聚集在一起雖然是一個整體，但形體和精神是不同的；分散開來雖然本質不同，但心念和記憶不會忘記。所以，救助形體的教義被稱為『外』，救助精神的教義被稱為『內』。因此，《智度論》中有內外兩條路徑，《仁王經》辨析內外兩種理論，《方等經》闡明內外兩種戒律，《百論》論述內外兩種道路。如果通盤論述內外，則可以覆蓋華夏和戎狄；如果侷限於此地，則可以稱為儒教和佛教。佛教為內，儒教為外。道教沒有特別的教義，其宗旨在儒家思想中。充分彰顯前代的典籍，並非荒誕謬誤。詳細查閱典籍，尋根溯源，教義只有兩種，怎麼會有三種呢？從前玄遠古樸，墳典的訓誡沒有弘揚，淳樸的風氣稍有偏離，丘索的文章才得以顯現。所以包攬七種典籍，統括九種流派，都作為軍國的大計，都是修身的方法。如果細分，則應該分為九教；現在總合起來，則都屬於儒家。論其在朝廷的作用，都是各王朝的一個職位；談及其書籍，都是皇家的一本書。為何要在一種教化之內，讓九流爭辯不休？在大道盛行的時代，讓小成就互相競爭？這豈不是上會傷害皇極莫二的風尚，下會開啟拘泥放縱、鄙陋邪蕩的弊端？這真可謂是巨大的蛀蟲，使宏偉的計劃在朝野中眼花繚亂啊。』 『說到佛教，是窮究事理、盡其本性的格言，是出離世俗、進入真理的正道。論其文章，則分為十二部分；說其宗旨，則有四種悉檀（四種成就）。其理微妙，超出世俗，本來就不是名號所能涵蓋的；其教化擅長於形象之外，又不是情感和智慧所能尋覓的。至於捨棄累贅，忘卻方法，使精神完全照亮，近可超越生死，遠可證得涅槃（佛教最高境界）。傳播闡述五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘），接引不同根器的眾生；全面闡明六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道），辨別善惡的上升和沉淪，長遠期望出離世俗，而道理沒有不周全的；敘述及於王道教化，而事情沒有不完備的。能夠博大，能夠精要。』
【English Translation】 English version: Li Weian (person's name) argued that the teachings are limited to two. It is difficult to find when expressed orally, but easy to see when recorded in writing. Therefore, he wrote 'On the Two Teachings' in twelve chapters. The opening chapter, 'Returning to the Source and Revealing the Root,' briefly states: 'The changes of all things originate from non-birth, and the beginning of the three talents (heaven, earth, and man) begins from non-beginning. Thus, non-birth and non-beginning are the nature of things, and change and birth are the gathering of humans. Although gathering together is a whole, the body and spirit are different; although scattered, the essence is different, but the mind and memory will not be forgotten. Therefore, the teachings that save the body are called 'external,' and the teachings that save the spirit are called 'internal.' Therefore, the Mahaprajnaparamita-sastra has two paths, internal and external; the Renwang Sutra distinguishes between two theories, internal and external; the Vaipulya Sutras clarify two precepts, internal and external; the Sata-sastra speaks of two paths, internal and external. If we discuss internal and external comprehensively, it can cover both the Chinese and the Rong (ancient tribes); if we limit it to this place, it can be called Confucianism and Buddhism. Buddhism is internal, and Confucianism is external. Taoism has no special teachings, and its purpose lies in Confucian thought. Fully demonstrating the ancient classics is not absurd or erroneous. Examining the classics in detail and tracing the roots, there are only two teachings, how can there be three? In the past, it was distant and simple, and the admonitions of the ancient books were not promoted. The pure customs were slightly deviated, and the articles of Qiu Suo (ancient books) were revealed. Therefore, it encompasses seven classics and encompasses nine schools, all of which serve as major plans for the military and the country, and are all methods of self-cultivation. If divided in detail, it should be divided into nine teachings; now, if combined, they all belong to Confucianism. In terms of their role in the court, they are all positions in each dynasty; in terms of their books, they are all books of the royal family. Why should nine schools argue endlessly within one kind of teaching? In an era when the great path prevails, why should small achievements compete with each other? Wouldn't this harm the style of the supreme standard, which is not twofold, and open up the disadvantages of being confined, indulgent, vulgar, and depraved? This is truly a huge moth, dazzling the grand plans in the court and the public.' 『Speaking of Buddhism, it is the maxim of thoroughly investigating principles and exhausting its nature, and it is the right path of leaving the world and entering the truth. In terms of its articles, it is divided into twelve parts; in terms of its purpose, there are four siddhantas (four kinds of accomplishments). Its principle is subtle and beyond the world, and it is not something that names can cover; its teachings excel beyond images, and it is not something that emotions and wisdom can seek. As for abandoning burdens, forgetting methods, and making the spirit fully illuminate, one can transcend birth and death in the near future, and attain Nirvana (the highest state of Buddhism) in the distant future. Spreading and expounding the five vehicles (human and heavenly vehicle, sravaka vehicle, pratyekabuddha vehicle, bodhisattva vehicle, buddha vehicle), receiving sentient beings of different aptitudes; comprehensively clarifying the six realms (heavenly realm, human realm, asura realm, animal realm, hungry ghost realm, hell realm), distinguishing the rise and fall of good and evil, and long-term expectations of leaving the world, and the principles are not incomplete; narrating the teachings of the kingly way, and the things are not incomplete. Able to be broad, able to be concise.』
不質不文。自非天下之至慮。孰能與斯教哉。雖復儒道千家農墨百氏。取捨驅馳未及其度者也。夫厚生情篤。身患之誡遂興。不悟遷流。逝川之嘆乃作。並是域內之至談。非逾方之巨唱也。何者推色盡于極微。老氏之所未辯。究心窮於生滅。宣尼又所未言。何謂瞻之似盡。而察之未極者也。經曰。分別色心有無量相。非諸聲聞緣覺所知。況凡夫識想。安得齊于佛聖乎。經云。無以日光等彼螢火。斯喻極也。若夫以齊而齊不齊。未曰齊也。余聞善齊天下者。以不齊而齊天下者也。何須夷岳實淵然後方平。續鳧截鶴於焉始等。此蓋狷夫之野議。豈達士之貞觀乎。故諺曰。紫實昧朱狂斯濫哲。請廣其類。上至天子下至庶人。莫不資色心以成軀。稟陰陽而化體。不可以色心是等而便混以智愚。陰陽義齊則使同之於貴賤。此之不可至理皎然。雖強齊之其義安在。余文多不載。又曰。史記云。季老西邁止及流沙。化胡西升等經不足窮究。漢末三張方行其道惑亂天下。備見史書。故李膺蜀記云。張陵避病瘧于丘社中。得咒鬼術書遂解鬼法。后為大蛇所噏。弟子等妄述昇天。其子衡。衡子魯。還習其道自號三師。陵為天師。衡為系師。魯為嗣師。咸以鬼道以化愚俗。後漢書云。張魯初為督義司馬。遂掩殺漢中太守蘇固。斷絕斜谷。殺漢
使者。專據漢中三十餘載。戴黃巾服。黃巾造作符書。以惑百姓。受其道者出米五斗。世號米賊初來學者名為鬼卒。后云祭酒。各領部眾夷俗信向。朝廷不能討。遂就拜魯為鎮夷中郎將。通其貢獻。至獻帝二十年。曹操征而破之初漢末鬼音。黃衣當王。於是張角張魯等始服黃衣。曹氏受命以黃代赤。故年號黃初。黃巾之賊至是始平。元魏寇謙稍稍還服。今大道之世。風化宜同小巫。巾色宜改復古。且老子大賢絕棄貴尚。又是朝臣。服色寧異。古有專經之學而無服象之殊。黃巾布衣出自張氏。夫聖賢作訓弘裕溫柔。鬼神嚴厲動為寒暑。老子誡味祭酒咸飲。張制鬼服黃衣則齊。真偽皎然急緩可見。故略引張氏數條妄作。用懲未聞。
一初言禁經止價者。玄光論云。道家諸經。制雜凡意教跡邪險。是故不經。但得金帛便與其經。貧者造之至死不睹。貪利無慈逆莫過此。又其方術穢濁不清。乃有扣齒為天鼓。咽涂為醴泉。馬屎為靈薪。老鼠為芝藥。資此求道焉能得乎。
二或妄稱真道者。蜀記云。張陵入鵠鳴山。自稱天師。漢嘉平末為蟒所噏。子衡奔山。假設權方用表靈化。生糜鵠足置石崖頂。到光和元。年遣使告曰正月七日天師升玄。都米民山。獠遂因妄傳敗死利生逆莫過此之甚三或合氣釋罪者。妄造黃書咒癩
【現代漢語翻譯】 現代漢語譯本：使者說：『張魯佔據漢中三十多年，穿著黃色頭巾和衣服。黃巾軍制造符書，用來迷惑百姓。接受他道的人要出米五斗，世人稱他們為『米賊』。剛來學習的人被稱為『鬼卒』，後來稱為『祭酒』，各自帶領部眾，當地的夷族風俗都信奉他，朝廷無法討伐。於是朝廷就授張魯為鎮夷中郎將，允許他通貢。到獻帝二十年，曹操征討並打敗了他。當初漢末有『鬼音』的說法，說『黃衣當王』。於是張角、張魯等人開始穿黃衣。曹氏接受天命，以黃色代替赤色，所以年號為黃初。黃巾之賊到這時才開始平定。元魏時寇謙之稍稍恢復了黃衣。現在是『大道』的時代，風俗教化應該統一，小巫的裝束，頭巾顏色應該改回古代的樣式。而且老子是大賢，絕對拋棄貴尚之風，又是朝廷的臣子，服裝顏色怎麼能和別人不一樣呢？古代有專門研究經書的學問，卻沒有服裝形象上的特殊規定。黃巾布衣出自張氏。聖賢的訓誡是弘大寬裕而溫柔的，鬼神是嚴厲的，動輒帶來寒暑災害。老子告誡人們不要貪圖滋味，祭酒卻讓人們都喝酒。張魯制定鬼服黃衣，就好像齋戒一樣。真偽顯而易見，緩急可以分辨。所以略微引用張氏的幾條荒謬做法，用來懲戒那些沒有聽說過的人。』 『第一，最初說禁止經書，停止定價的。玄光論說：『道家的各種經書，製造各種凡俗的意念，教導的痕跡邪惡危險。因此不傳經書，只要得到金帛就給人經書，貧窮的人制造經書直到死也看不到。貪圖利益，沒有慈悲，沒有比這更過分的了。』而且他們的方術污穢不清，竟然有叩齒作為天鼓，嚥唾沫作為醴泉，馬糞作為靈薪，老鼠作為芝藥。依靠這些來求道，怎麼能得到呢？ 『第二，有人胡亂稱自己是真道的。蜀記說：『張陵進入鵠鳴山，自稱天師。漢嘉平末年被蟒蛇吞噬。他的兒子張衡逃到山裡，假設權宜之計，用來顯示靈異變化。把煮熟的糜子和鵠的腳放在石崖頂上。到光和元年，派使者報告說正月七日天師昇天。』都米民山、獠人於是胡亂傳播，導致敗死，以死求生，沒有比這更逆反的了。 『第三，有人通過合氣來赦免罪過。胡亂製造黃書咒語來治療癩病。』
【English Translation】 English version: The envoy said, 'Zhang Lu occupied Hanzhong for more than thirty years, wearing yellow turbans and robes. The Yellow Turbans created talismans and writings to deceive the people. Those who accepted his way had to give five dou (a unit of dry measure) of rice, and people called them 'Rice Thieves'. New learners were called 'Ghost Soldiers', and later 'Libationers', each leading their own followers. The local Yi customs all believed in him, and the court could not subdue him. Therefore, the court appointed Zhang Lu as General of Pacifying the Yi, allowing him to offer tribute. In the twentieth year of Emperor Xian, Cao Cao conquered and defeated him. At the beginning of the late Han Dynasty, there was a saying of 'ghostly sounds', saying 'yellow robes will be king'. Therefore, Zhang Jiao, Zhang Lu and others began to wear yellow robes. The Cao family accepted the mandate of heaven, replacing red with yellow, so the reign was named Huangchu (Yellow Beginning). The Yellow Turban bandits were only pacified at this time. During the Yuan Wei Dynasty, Kou Qianzhi gradually restored the yellow robes. Now is the era of the 'Great Way', and customs and teachings should be unified. The attire of the petty sorcerers, the color of the turbans should be changed back to the ancient style. Moreover, Lao Tzu is a great sage, absolutely abandoning the style of valuing nobility, and is also a court official, how can his clothing color be different from others? In ancient times, there was specialized study of scriptures, but there were no special regulations on clothing and image. The yellow turban and cloth clothes originated from the Zhang family. The teachings of the sages are grand, generous and gentle, while the ghosts and gods are strict, often bringing cold, heat and disasters. Lao Tzu warned people not to be greedy for flavors, but the libationers made people drink alcohol. Zhang Lu made ghost clothes of yellow color, just like fasting. The truth and falsehood are obvious, and the urgency can be distinguished. Therefore, I have briefly cited a few absurd practices of the Zhang family to punish those who have not heard of them.' 'First, initially saying to prohibit scriptures and stop pricing. The Xuan Guang Lun says: 'The various scriptures of the Taoist school create various mundane ideas, and the traces of teaching are evil and dangerous. Therefore, scriptures are not transmitted, and scriptures are given to people as long as they get gold and silk. Poor people make scriptures and never see them until they die. Being greedy for profit and without compassion, nothing is more excessive than this.' Moreover, their techniques are dirty and unclear, and there are even knocking teeth as heavenly drums, swallowing saliva as sweet springs, horse manure as spiritual firewood, and rats as ganoderma medicine. Relying on these to seek the Tao, how can one obtain it?' 'Second, some people falsely claim to be the true Tao. The Shu Ji says: 'Zhang Ling entered Mount Heming and called himself the Celestial Master. At the end of the Jiaping era of the Han Dynasty, he was swallowed by a python. His son Zhang Heng fled to the mountains, assuming expedient measures to show spiritual changes. He placed cooked millet and crane feet on the top of a stone cliff. In the first year of Guanghe, he sent an envoy to report that the Celestial Master ascended to heaven on the seventh day of the first month.' The Du Mi Min Mountain and the Liao people then spread rumors, leading to defeat and death, seeking life through death, and nothing is more rebellious than this. 'Third, some people use the union of qi to forgive sins. They falsely create yellow books and spells to treat leprosy.'
無端。乃云開命門拖真人三五七九天羅地網。士女溷亂不異禽獸。用銷災禍。其可然乎。
四或挾道作亂者。黃巾鬼道毒流漢室。孫恩求仙禍延皇晉。破國害俗惑亂天下。五千道德全不許之。
五或章書伐德者。遷達七祖乞免擔沙。橫費紙筆奏章太上。又云。戊辰之日。上必不達。不達太上則生民抂死。嗚乎哀哉。
六或畏鬼帶符者。符云。左佩太極章。右佩昆吾鐵。指日則停暉。擬鬼千里血。若受黃赤章。即是靈仙訣。
七或制約輸課者。蜀記云。受其道者輸米肉布絹器物紙筆薦席五彩。後生邪濁增立米民。
八或解除基門者。左道餘氣也。基門解除。春秋二分祭灶祀社。冬夏兩至祠祀同俗。先受治錄兵符社契。皆言軍將吏兵都無教誡之義。
九或妄度苦厄者。立塗炭齋事起張魯。驢輾泥中黃土涂面。摘頭懸櫛埏埴使熟。至義熙初。道士王公旗省去打拍。吳陸修靜猶泥額反縛懸頭而已。資此度厄何癡之甚。
十或夢中作罪者。夢見先亡。輒云變怪。召鬼神兵吏奏章斷之。
十一或輕作兇佞者。造黃神越章用持殺鬼。又造赤章用持殺人。趣悅世情不計殃罪。陰謀懷嫉兇邪之甚。
斯並三張之鬼法。非老子之本懷。頃世濫行罕有覺者。論成上之。帝覽安論。以
{ "translations": [ "現代漢語譯本：", "無端（wú duān）：竟然說開啟命門，拖著真人，佈下三五七九天羅地網。男女混雜，如同禽獸一般，用這種方式來消除災禍，這怎麼可以呢？", "", "四、有人挾持道術作亂：黃巾鬼道（Huáng jīn guǐ dào）的毒害流遍漢朝，孫恩（Sūn ēn）求仙導致禍患蔓延到晉朝。他們破壞國家，危害風俗，迷惑擾亂天下。《五千道德經》完全不允許這種行為。", "", "五、有人用章書來詆譭道德：遷達（Qiān dá）爲了免除七世祖先擔沙的罪過，不惜花費紙筆，上奏章給太上（Tài shàng）。又說：『戊辰日，上奏一定不能到達天庭。不能到達天庭，那麼百姓就會枉死。』唉，真是可悲啊！", "", "六、有人害怕鬼而佩戴符箓：符箓上說：『左邊佩戴太極章（Tài jí zhāng），右邊佩戴昆吾鐵（Kūn wú tiě）。用手指著太陽，太陽就會失去光輝；對著鬼，千里之外鬼都會流血。如果得到黃赤章（Huáng chì zhāng），那就是成為神仙的秘訣。』", "", "七、有人制定約束來徵收賦稅：蜀地的記載說：『接受他們道術的人，要交納米、肉、布、絹、器物、紙筆、薦席、五彩等物品。』後來產生邪惡污濁，增設米民（mǐ mín）。", "", "八、有人解除基門（jī mén）：這是左道（zuǒ dào）殘餘的氣息。基門解除，在春秋二分時祭灶祀社，冬夏兩至時祠祀也與世俗相同。先接受治錄兵符社契，都說是軍將吏兵，完全沒有教誡的意義。", "", "九、有人胡亂地超度苦難：設立塗炭齋（tú tàn zhāi），事情起源於張魯（Zhāng lǔ）。用驢在泥中碾壓，用黃土塗抹面部，摘下頭上的梳子懸掛起來，把泥土捶打成熟。到了義熙（Yì xī）初年，道士王公旗（Wáng gōng qí）省去了打拍的環節，吳陸修靜（Wú Lù xiū jìng）仍然只是泥塗額頭，反綁雙手，懸掛頭顱而已。用這種方式來超度苦難，是多麼愚癡啊！", "", "十、有人因為夢中之事而定罪：夢見已故的親人，就說是有變異怪事發生，召來鬼神兵吏，上奏章來判決。", "", "十一、有人輕易地製造兇惡邪佞之物：製造黃神越章（Huáng shén yuè zhāng）用來殺死鬼，又製造赤章（chì zhāng）用來殺人。迎合世俗的情感，不考慮災禍罪孽。陰謀懷恨，兇惡邪佞到了極點。", "", "這些都是三張（Sān Zhāng，指張角、張梁、張寶）的鬼道之法，不是老子（Lǎo zi）的本意。近來世上氾濫流行，很少有人覺悟。論述完成後呈給皇上，皇上看了安世高的論述，認為...", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "english_translations": [ "English version:", "Nodding off. To say that opening the gate of life, dragging the real person, and laying down the net of heaven and earth of three, five, seven, and nine. Men and women mixed up, no different from birds and beasts. Using this to eliminate disasters, how can that be?", "", "Four, some who hold the Tao and make trouble: The poison of the Yellow Turban Ghost Way (Huáng jīn guǐ dào) flowed throughout the Han Dynasty, and Sun En (Sūn ēn)'s pursuit of immortality led to disaster in the Jin Dynasty. They destroyed the country, harmed customs, and confused and disturbed the world. The 'Five Thousand Words of Morality' completely forbids this behavior.", "", "Five, some who use chapters and books to slander virtue: Qian Da (Qiān dá), in order to exempt his seven generations of ancestors from the sin of carrying sand, spared no expense of paper and ink to submit memorials to the Supreme Lord (Tài shàng). It is also said: 'On the day of Wuchen, the memorial will certainly not reach the heavenly court. If it cannot reach the heavenly court, then the people will die unjustly.' Alas, how sad!", "", "Six, some who fear ghosts and wear talismans: The talisman says: 'Wear the Taiji Badge (Tài jí zhāng) on the left, and the Kunwu Iron (Kūn wú tiě) on the right. Pointing at the sun, the sun will lose its light; facing the ghost, the ghost will bleed thousands of miles away. If you receive the Yellow and Red Badge (Huáng chì zhāng), that is the secret to becoming an immortal.'", "", "Seven, some who make rules to collect taxes: The records of Shu say: 'Those who accept their Tao must pay rice, meat, cloth, silk, utensils, paper, brushes, mats, and colorful items.' Later, evil and turbidity arose, and rice people (mǐ mín) were added.", "", "Eight, some who dissolve the base gate (jī mén): This is the remaining breath of the left way (zuǒ dào). The base gate is dissolved, and sacrifices are made to the stove and the community during the spring and autumn equinoxes, and sacrifices are also made to the ancestors during the winter and summer solstices, just like the customs of the world. First, accept the records of governance, military talismans, and community contracts, all of which are said to be military generals, officials, and soldiers, with no meaning of teaching or admonition at all.", "", "Nine, some who recklessly deliver people from suffering: Setting up the Mud and Charcoal Fast (tú tàn zhāi), the matter originated with Zhang Lu (Zhāng lǔ). Using a donkey to grind in the mud, smearing the face with yellow soil, taking off the comb from the head and hanging it up, and pounding the soil to make it mature. By the beginning of the Yixi (Yì xī) era, the Taoist Wang Gongqi (Wáng gōng qí) omitted the beating and clapping, while Wu Luxiu Jing (Wú Lù xiū jìng) still only smeared mud on his forehead, tied his hands behind his back, and hung his head. How foolish it is to use this method to deliver people from suffering!", "", "Ten, some who condemn people for things done in dreams: Dreaming of deceased relatives, they say that there are strange and monstrous events, summoning ghosts, gods, soldiers, and officials, and submitting memorials to judge them.", "", "Eleven, some who easily create fierce and evil things: Creating the Yellow God Transcendent Chapter (Huáng shén yuè zhāng) to kill ghosts, and also creating the Red Chapter (chì zhāng) to kill people. Catering to worldly emotions, without considering disasters and sins. Conspiring and harboring jealousy, the fierceness and evil are extreme.", "", "These are all the ghost methods of the Three Zhangs (Sān Zhāng, referring to Zhang Jiao, Zhang Liang, and Zhang Bao), not the original intention of Lao Tzu (Lǎo zi). In recent times, they have been rampant in the world, and few people are aware of them. After the discussion was completed, it was presented to the emperor, and the emperor read An Shigao's discussion and thought...", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",
問臣下。僚宰尋挍莫敢排斥。當時廢立遂寢。誠所推焉。乃經六載。至建德三年歲在甲午五月十七日。遂普滅佛道二宗。別置通道觀簡釋李有名者百二十員。並著衣冠名為通道觀學士。時有蜀地新州愿果寺僧勐法師。不遠千里躬詣魏闕。雖面陳至理邪正未分。而帝滅毀之。情已決。乃著論十有八條難道本宗。又以三科釋其前執。其詞略云。勐以世之濫述老子尹喜西度化胡出家。老子為說經誡。令尹喜作佛教化胡人又稱鬼谷仙生撰南山四皓注。未善尋者莫不信從以為口實。異哉此傳。君子尚不可罔。況貶大聖者乎。今具陳此說。非直人世差錯假託名字。亦乃言不及義翻辱老子意者乎。勝人達士不出此言。將是無識異道夸競佛法。假託鬼谷四皓之名附尹喜傳后。作此異論用迷昏俗。竊聞傳而不習。夫子不許妄作者。兇老君所誡。此之巨患增長三塗。宜應糾正救其此失。然教有內外用生疑假。人有賢聖多迷本跡。故班固漢書品人九等。孔丘之徒為上上類例皆是聖。李耳之儔為中上類例皆是賢。何晏王弼云。老未及聖。此則賢聖自分。優劣路顯。故魏文之博悟也。
黃初三年。下敕告豫州刺史。老聃賢人未宜先孔子。不知魯郡為孔子立廟成未。漢桓帝不師聖法。正以嬖臣而事老子欲以求福。良足笑也。此祠之興。由桓武
【現代漢語翻譯】 問臣下，僚屬官員們尋找考證，沒有人敢於反駁。當時廢黜太子的事情就此作罷，確實是（宇文邕）所推動的。經歷了六年，到建德三年，歲在甲午五月十七日，於是全面取締佛、道二教，另設通道觀，挑選釋門中名為李有名的僧人一百二十名，讓他們穿戴俗家衣冠，稱為通道觀學士。當時有蜀地新州愿果寺的僧人勐法師，不遠千里親自前往北周朝廷。雖然當面陳述至理，但邪正未能分辨，而皇帝滅佛毀道的決心已定。於是撰寫了十八條理論來駁斥本宗（佛教）。又用三科來解釋他之前的執念。他的言辭大概是這樣：『勐認為世人胡亂述說老子和尹喜西行教化胡人出家之事，說老子為尹喜講經說法，讓尹喜去教化胡人，又稱鬼谷仙人撰寫了《南山四皓注》。不善於考證的人沒有不相信並以此作為談資的。這真是奇怪的傳言。君子尚且不可以欺騙，更何況是貶低大聖人呢？現在詳細陳述這種說法，不僅是人世間的差錯，假託名字，也是言不及義，反而侮辱了老子的意思。賢達之士不會說出這種話，這將是無知的外道誇耀佛法，假託鬼谷子和南山四皓的名義附在尹喜的傳記之後，寫出這種怪異的言論來迷惑世俗。我聽說只傳授而不學習，孔子是不允許的，胡亂寫作，是老君所告誡的。這是巨大的禍患，會增長三塗（地獄、餓鬼、畜生三惡道）。應該糾正，挽救這個錯誤。然而，教義有內外之分，容易產生懷疑和虛假，人有賢聖之別，常常迷惑于根本。所以班固在《漢書》中將人分為九等，孔丘的門徒是上上等，都是聖人，李耳之輩是中上等，都是賢人。何晏、王弼說，老子還未達到聖人的境界。這樣賢聖就區分開來，優劣之路就顯現了。所以魏文帝曹丕的博學多識啊！』 黃初三年，下詔告訴豫州刺史，老聃是賢人，不應該排在孔子之前。不知道魯郡為孔子建立的廟宇是否已經建成。漢桓帝不傚法聖人的法則，只是因為寵臣而祭祀老子，想要以此求福，實在可笑。這種祠祀的興起，是由於漢桓帝和漢武帝。
【English Translation】 Asked his ministers, the officials sought verification, and no one dared to object. The matter of deposing the crown prince was thus dropped, indeed driven by (Yuwen Yong). After six years, on the 17th day of the fifth month of the year Jiawu in the third year of the Jian'de era, he comprehensively abolished both Buddhism and Taoism. He established the Tongdao Temple, selecting one hundred and twenty monks from the Buddhist order named Li Youming, making them wear secular attire and calling them scholars of the Tongdao Temple. At that time, there was a monk named Meng, from Yuanguo Temple in Xinzhou, Shu (modern Sichuan), who traveled thousands of miles to the Northern Zhou court. Although he presented the ultimate truth face to face, right and wrong could not be distinguished, and the emperor's determination to abolish Buddhism and Taoism was already made. Thus, he wrote eighteen theses to refute his own sect (Buddhism). He also used the Three Categories to explain his previous attachments. His words were roughly as follows: 'Meng believes that the world wildly narrates the story of Laozi (Lao Tzu) and Yin Xi going west to civilize the barbarians and ordaining them as monks, saying that Laozi lectured on scriptures for Yin Xi, and had Yin Xi civilize the barbarians. It is also said that the Immortal Guigu wrote the 'Annotations on the Four Whiteheads of Mount Nan'. Those who are not good at verifying do not believe and use this as a topic of conversation. This is truly a strange rumor. Even a gentleman should not be deceived, let alone someone who belittles the great sage? Now I present this statement in detail, not only is it a mistake in the world, falsely using names, but it is also meaningless and instead insults Laozi's intentions. Wise and accomplished people would not say such things. This will be an ignorant heretic boasting about Buddhism, falsely using the names of Guiguzi (Master Ghost Valley) and the Four Whiteheads of Mount Nan, attaching it to the biography of Yin Xi, and writing this strange theory to confuse the common people. I have heard that Confucius does not allow teaching without learning, and Laozi warns against reckless writing. This is a great disaster that will increase the Three Paths (hell, hungry ghosts, animals). It should be corrected to save this mistake. However, teachings have inner and outer aspects, which easily lead to doubt and falsehood. People have sages and worthies, and are often confused about the root. Therefore, Ban Gu in the 'Book of Han' divided people into nine classes, the disciples of Kong Qiu (Confucius) are the highest class, all are sages, and the likes of Li Er (Laozi) are the middle class, all are worthies. He Yan and Wang Bi said that Laozi had not yet reached the realm of a sage. In this way, sages and worthies are distinguished, and the path of superiority and inferiority is revealed. How learned and knowledgeable Emperor Wen of Wei (Cao Pi) was!' In the third year of the Huangchu era, an edict was issued to the governor of Yu Province, saying that Lao Dan (Laozi) was a worthy man and should not be placed before Confucius. I don't know if the temple built for Confucius in Lu County has been completed. Emperor Huan of Han did not follow the laws of the sages, but only worshiped Laozi because of his favored ministers, wanting to seek blessings from this, which is truly laughable. The rise of this kind of worship is due to Emperor Huan of Han and Emperor Wu of Han.
皇帝以老子賢人不毀其屋。朕亦以此亭當路行來者輒往瞻視。而樓屋傾頓儻能壓人。故令修整。昨過視之。殊未整頓。恐小人謂此為神妄往禱祀犯常禁。宜宣告吏民咸使知聞。據斯以言呈露久矣。愚惑者多致有前弊。故著論焉。雖覆上聞終不見納。有猛法師者。氣調橫挺。抗言帝旨。詞頗激切。眾恐禍及其身。帝通容之情無愧恧。次有藹法師者。年德榮盛道俗所歸。聞之嘆曰。朱紫雜糅狂哲交侵至矣。可使五眾流離四生倒惑哉。又曰。餐周之粟飲周之水。食椹懷音寧無酬德。又為佛之弟子。豈可見此淪湑坐此形骸晏然自靜徑來上表。引見登殿。舉手而言曰。來意有二。所謂報三寶慈恩。酬檀越厚德。援引卓明從旦至午。交言支任抗對如流。梗詞厲色鏗然無撓。帝雖納其言。情決已定遲疑不言。藹又進曰。釋李邪正即可事求。不煩聖慮索鑊煮兩宗門人不害者立可見矣。帝怯其言。乃令引出。時宜州沙門道積者。次又出諫。不用其言。遂與同志七人。于彌勒像前不食禮懺。經於七日一時同逝。藹入南山錫谷。自剖身肉佈於石上。引腸掛樹捧心而卒。有人尋之。于崖上見捨身偈云。
愿舍此身已 速令身自在 法身自在已 自在諸趣中 隨有利益處 護法救眾生 又復業應盡 有為法皆然 三界皆無常
【現代漢語翻譯】 現代漢語譯本：皇帝認為老子是賢人，所以沒有毀壞他的房屋。朕也因為這個亭子位於路旁，來往的人常常會瞻仰觀看，但樓房傾斜破敗，恐怕會壓到人，所以下令修繕。昨天朕親自去看，卻還沒有修繕。擔心那些無知的人會把這裡當作神靈，胡亂祈禱，觸犯禁令。應該告知官吏百姓，讓他們都知道。從這件事來看，這種情況已經很久了。愚昧迷惑的人大多導致了以前的弊端，所以寫下這篇文章。即使上報，最終也不會被採納。有一位猛法師，氣勢強硬，直言皇帝的旨意，言辭頗為激烈。大家都擔心災禍會降臨到他身上。皇帝寬容了他，沒有感到慚愧。之後有藹法師，年高德劭，受到僧俗的敬仰。聽到這件事後嘆息說：『朱紫混雜，狂妄之徒侵擾，太嚴重了！難道要讓僧團流離失所，眾生顛倒迷惑嗎？』又說：『吃著周朝的糧食，喝著周朝的水，享受著國家的恩惠，難道不應該報答恩德嗎？』又作為佛的弟子，怎麼能眼看佛教衰敗，自己卻安然不動？』於是親自上表，被引見登殿。他舉手說道：『我來這裡有兩個目的，一是報答三寶（佛、法、僧）的慈悲恩德，二是報答施主的深厚恩德。』他從早到午，引經據典，辯論有力，應對如流，言辭堅定，毫不退讓。皇帝雖然聽了他的話，但心意已決，遲疑不決。藹法師又進言說：『釋教和李教（道教）誰是正統，可以很容易地驗證。不用聖上費心，只要用大鍋煮兩教的門人，不傷害人的就是正統。』皇帝害怕他的話，就下令把他帶走。當時宜州的沙門道積，也接著進諫，皇帝沒有聽從他的意見。於是他和七個志同道合的人，在彌勒佛像前不吃飯，禮拜懺悔。經過七天，一起去世。藹法師進入南山的錫谷，自己剖開身體，把肉鋪在石頭上，拉出腸子掛在樹上，捧著心而死。有人尋找他，在山崖上看到他捨身偈說： 『愿舍此身已，速令身自在；法身自在已，自在諸趣中；隨有利益處，護法救眾生；又復業應盡，有為法皆然；三界皆無常。』
【English Translation】 English version: The Emperor believed that Lao Tzu (founder of Taoism) was a virtuous man, so he did not destroy his house. I also, because this pavilion is located by the road, those who come and go often look at it, but the building is tilted and dilapidated, fearing that it will crush people, so I ordered it to be repaired. Yesterday I went to see it myself, but it has not been repaired. I am worried that those ignorant people will treat this as a god, pray randomly, and violate the ban. It should be announced to the officials and people so that they all know. Judging from this matter, this situation has been going on for a long time. Ignorant and confused people mostly lead to the previous malpractices, so I wrote this article. Even if it is reported, it will not be adopted in the end. There was a Dharma master Meng, whose aura was strong and directly stated the Emperor's will, and his words were quite激烈 (ji lie, intense). Everyone was worried that disaster would befall him. The Emperor tolerated him and did not feel ashamed. After that, there was Dharma master Ai, who was old and virtuous and respected by both monks and laypeople. After hearing about this, he sighed and said: 'The noble and the lowly are mixed, and the arrogant people are invading, it's too serious! Are we going to make the Sangha (Buddhist monastic order) displaced and all beings confused?' He also said: 'Eating the grain of the Zhou Dynasty, drinking the water of the Zhou Dynasty, enjoying the grace of the country, shouldn't we repay the kindness?' Also, as a disciple of the Buddha, how can we watch Buddhism decline and remain indifferent?' So he personally submitted a memorial and was introduced to the palace. He raised his hand and said: 'I came here for two purposes, one is to repay the compassionate grace of the Three Jewels (Buddha, Dharma, Sangha), and the other is to repay the deep kindness of the benefactors.' From morning to noon, he quoted scriptures and debated powerfully, responding fluently, his words were firm and unyielding. Although the Emperor listened to his words, he had made up his mind and hesitated. Dharma master Ai further said: 'It is easy to verify which is orthodox, Buddhism or Taoism. Without your Majesty's concern, just cook the disciples of the two religions in a big pot, and the one who does not harm people is orthodox.' The Emperor was afraid of his words, so he ordered him to be taken away. At that time, the Shramana (Buddhist ascetic) Dao Ji of Yizhou also came forward to advise, but the Emperor did not listen to his opinion. So he and seven like-minded people did not eat in front of the Maitreya (future Buddha) statue, and repented. After seven days, they all passed away together. Dharma master Ai entered Xigu (Tin Valley) of Nanshan (South Mountain), dissected his own body, spread the meat on the stone, pulled out his intestines and hung them on the tree, and died holding his heart. Someone looked for him and saw his self-sacrifice verse on the cliff saying: 'Having vowed to give up this body, may it quickly be free; Having freed the Dharma body, be free in all realms; Wherever there is benefit, protect the Dharma and save all beings; Moreover, karma should be exhausted, all conditioned dharmas are like this; The three realms are all impermanent.'
時來不自在 他殺及自死 終歸如是處 智者所不樂 業盡於今日
周武平齊大集僧徒問以興廢慧遠法師抗詔事第二
周武帝以齊承光二年春。東平高氏召前修大德並赴殿集。帝升御座。序廢立義云。朕受天命寧一區宇。世弘三教其風逾遠。考定至理多愆陶化。今並廢之。然其六經儒教久弘政術。禮義忠孝於世有宜。故須存立。且自真佛無像遙敬表心。佛經廣嘆崇建圖塔壯麗修造致福極多。此實無情何能恩惠。愚人向信傾竭珍財徒為引費。故須除蕩。故凡是經象皆毀滅之。父母恩重沙門不敬。勃逆之甚國法不容。並退還家用崇孝始。朕意如此。諸大德謂理何如。於時沙門大統等五百餘人。咸以王威震赫訣諫難從。關內以除義非孤立。眾各默然。下敕催答。並相顧無色。俯首垂派。有慧遠法師。聲名光價。乃自惟曰。佛法之寄四眾是依。豈以杜言謂能通理。遂出對曰。陛下統臨大域得一居尊。隨俗致詞憲章三教。詔云。真佛無像。誠如天旨。但耳目生靈賴經聞佛藉像表真。今若廢之無以興敬。帝曰。虛空真佛咸自知之。未假經像。遠曰。漢明已前經像未至。此土含生何故不知虛空真佛。帝時無答。遠曰。若不藉經教自知有法者。三皇已前未有文字。人應自知五常等法。當時諸人何為但識其母不
【現代漢語翻譯】 現代漢語譯本 時運到來身不由己， 被他人殺害或自取滅亡，最終都將歸於同樣的結局。 這是智者所不喜好的，業報將在今日終結。
周武帝平定北齊后，大規模召集僧侶，詢問關於佛教興衰的問題。慧遠法師不顧聖旨，據理力爭。第二部分
周武帝在北齊承光二年春天，命令東平高氏召集先前有德行的高僧到殿中集合。武帝登上御座，陳述廢除佛教的理由，說：『朕秉承天命，統一天下。世間弘揚儒、釋、道三教，但其風氣越來越偏離正道。經過考察，發現其中許多道理存在謬誤，有悖于教化，所以現在要一併廢除。然而，六經儒教長期以來弘揚治國之術，其中的禮義忠孝對世道人心有益，所以需要保留。而且，真正的佛沒有具體的形象，遙寄敬意，表達心意即可。佛經中廣泛讚歎建造佛塔的功德，認為壯麗的修造能帶來極大的福報。但這實際上是無情之物，怎麼可能帶來恩惠呢？愚昧的人盲目相信，傾盡所有珍貴財物，只是徒勞地浪費。所以必須清除這些。因此，凡是佛經和佛像都要全部銷燬。父母的恩情深重，但沙門卻不尊敬父母，這是大逆不道，國法不容。應該全部遣返回家，崇尚孝道。朕的意思就是這樣，各位大德認為如何？』當時，沙門大統等五百多人，都因為武帝的威嚴震懾，覺得勸諫難以被採納，而且認為關中地區廢除佛教的政策並非孤立的個例，所以大家都沉默不語。武帝下令催促回答，眾僧面面相覷，臉色蒼白，低頭不語。這時，慧遠法師，聲名遠播，他心想：『佛法的寄託在於四眾弟子，怎麼能因為害怕而不敢說話，就認為這樣能通達真理呢？』於是站出來回答說：『陛下統治廣闊的疆域，擁有至高無上的地位，但隨順世俗的說法來評論三教。聖旨說，真正的佛沒有具體的形象，這確實是英明的見解。但是，眾生的耳目需要依靠經典來聽聞佛法，需要藉助佛像來表達對佛的敬意。如果現在廢除佛經和佛像，就無法興起敬意。』武帝說：『虛空中的真佛自然知道一切，不需要藉助佛經和佛像。』慧遠反駁說：『漢明帝之前，佛經和佛像尚未傳入中國，那麼這片土地上的眾生為什麼不知道虛空中的真佛呢？』武帝一時語塞，沒有回答。慧遠繼續說：『如果不需要藉助經書教導就能自然知道佛法，那麼在三皇五帝之前，還沒有文字的時候，人們就應該自然知道五常等倫理道德。當時的人們為什麼只知道自己的母親，卻不知道』
【English Translation】 English version When the time comes, one is not free, Killed by others or dying by one's own hand, ultimately all return to the same place. This is what the wise do not rejoice in; karma ends today.
Emperor Wu of Zhou, after pacifying Qi, convened a large gathering of monks to inquire about the rise and fall of Buddhism. Dharma Master Huiyuan defied the imperial edict and argued his case. Part Two
In the spring of the second year of Chengguang during the Zhou Dynasty, Emperor Wu of Zhou ordered Gao of Dongping to summon eminent monks to the palace. The Emperor ascended the throne and explained the reasons for abolishing Buddhism, saying: 'I have received the mandate of heaven to unify the realm. The three teachings of Confucianism, Buddhism, and Taoism are propagated in the world, but their influence has become increasingly deviated. After examination, I have found that many of their principles contain errors and are contrary to edification, so I will now abolish them all together. However, the Confucian teachings of the Six Classics have long promoted the art of governing the country, and their principles of propriety, righteousness, loyalty, and filial piety are beneficial to the world, so they must be preserved. Moreover, the true Buddha has no concrete form; one can express reverence and devotion from afar. The Buddhist scriptures widely praise the merits of building pagodas, believing that magnificent constructions bring great blessings. But these are actually inanimate objects; how can they bestow grace? Ignorant people blindly believe, exhausting their precious wealth, only to waste it in vain. Therefore, these must be eliminated. Thus, all Buddhist scriptures and images must be destroyed. The kindness of parents is profound, but the Shramanas do not respect their parents; this is extremely rebellious and intolerable by the laws of the state. They should all be sent back home to uphold filial piety. This is my intention; what do you, esteemed monks, think?' At that time, the Sangha Chief and more than five hundred other monks, all felt intimidated by the Emperor's authority and thought that remonstrance would be difficult to be accepted. Moreover, they believed that the policy of abolishing Buddhism in the Guanzhong region was not an isolated case, so they all remained silent. The Emperor ordered them to answer quickly, and the monks looked at each other, their faces pale, and lowered their heads in silence. At this time, Dharma Master Huiyuan, whose reputation was widespread, thought to himself: 'The entrustment of the Dharma lies with the fourfold Sangha; how can we remain silent out of fear and think that this will lead to understanding the truth?' So he stood up and replied: 'Your Majesty rules over a vast territory and holds the supreme position, but follows worldly views to comment on the three teachings. The imperial edict says that the true Buddha has no concrete form; this is indeed a wise view. However, sentient beings' ears and eyes need to rely on the scriptures to hear the Dharma, and need to rely on images to express reverence for the Buddha. If we now abolish the scriptures and images, there will be no way to arouse reverence.' The Emperor said: 'The true Buddha in the void naturally knows everything; there is no need to rely on scriptures and images.' Huiyuan retorted: 'Before Emperor Ming of Han, the scriptures and images had not yet been introduced to China, so why did the sentient beings in this land not know the true Buddha in the void?' The Emperor was speechless for a moment and did not answer. Huiyuan continued: 'If one can naturally know the Dharma without relying on the teachings of the scriptures, then before the Three Sovereigns and Five Emperors, when there were no written words, people should have naturally known the ethical principles such as the Five Constant Virtues. Why did the people at that time only know their mothers, but not'
識其父同於禽獸。帝又無答。遠曰。若以形像無情事之無福故須廢者。國家七廟之像。豈是有情。而妄相尊事。帝不答此難。乃云佛經外國之法。此國不須廢而不用七廟上代所立。朕亦不以為是將同廢之。遠曰。若以外國之經非此用者。仲尼所說出自魯國。秦晉之地亦應廢而不行。又以七廟為非將欲廢者。則是不尊祖考。祖考不尊則昭穆失序。昭穆失序則五經無用。前存儒教其義安在。若爾則三教同廢。將何治國。帝曰。魯邦之與秦晉封域乃殊。莫非王者一化。故不類佛經。七廟之難帝無以通。遠曰。若以秦魯同遵一化經教通行者。震旦之與天竺國界雖殊。莫不同在閻浮四海之內輪王一化。何不同遵佛經而今獨廢。帝又無答。遠曰。詔云。退僧還家崇孝養者。孔經亦云。立身行道以顯父母。即是孝行。何必還家。帝曰。父母恩重交資色養。棄親向疏未成至孝。遠曰。若如聖旨。陛下左右皆有二親。何不放之。乃使長役五年不見父母。帝曰。朕亦依番上下得歸侍奉。遠曰。佛亦聽僧冬夏隨緣修道春秋歸家侍養。故目連乞食餉母。如來擔棺臨葬。此理大通不可獨廢。帝又無答。遠抗聲曰。陛下今恃王力自在破滅三寶是邪見人。阿鼻地獄不簡貴賤。陛下何得不怖。帝勃然作色大怒。直視於遠曰。但令百姓得樂。朕亦不辭地獄
【現代漢語翻譯】 現代漢語譯本 認為他的父親和禽獸一樣。皇帝又無話回答。慧遠（Huiyuan）說：『如果因為佛像沒有情感，祭祀沒有福報就應該廢除的話，那麼國家宗廟裡的祖先牌位，難道是有情感的嗎？卻被您如此尊崇祭祀。』皇帝沒有回答這個詰難，就說：『佛經是外國的教法，這個國家不需要。』慧遠（Huiyuan）反駁道：『那七廟是前代建立的，朕也不會認為應該一併廢除。』慧遠（Huiyuan）說：『如果因為外國的經典不適合這裡使用，那麼孔子所說的道理出自魯國，秦國和晉國也應該廢除而不實行。』又認為七廟是不應該存在的，將要廢除，那就是不尊重祖先。祖先不被尊重，那麼昭穆的次序就會混亂。昭穆的次序混亂，那麼五經就沒有用了。之前儲存儒教的意義在哪裡呢？如果這樣，那麼三教都要被廢除，將用什麼來治理國家呢？』皇帝說：『魯國和秦國、晉國雖然封地不同，但都在君王教化之內，所以和佛經不一樣。』對於七廟的詰難，皇帝無法解釋。慧遠（Huiyuan）說：『如果因為秦國和魯國都遵從君王的教化，經書教義可以通行，那麼震旦（Zhendan，古代對中國的稱謂）和天竺（Tianzhú，古代印度）雖然國界不同，但都同在閻浮提（Yanfuti，佛教中的世界）四海之內，都受輪王（Lunwang，轉輪聖王）的教化。為什麼不同樣遵從佛經而現在唯獨要廢除呢？』皇帝又無話回答。慧遠（Huiyuan）說：『詔書中說，讓僧人還俗回家崇尚孝道。孔子的經典也說，立身行道以顯揚父母，這就是孝行。何必一定要還俗回家呢？』皇帝說：『父母的恩情深重，需要用物質和美色來供養。拋棄親人而傾向於疏遠的人，不能算是達到了至高的孝道。』慧遠（Huiyuan）說：『如果按照聖上的旨意，陛下左右的侍從都有父母雙親，為什麼不放他們回家呢？卻讓他們長期服役五年都不能見到父母。』皇帝說：『朕也會輪流讓他們上下班，可以回家侍奉父母。』慧遠（Huiyuan）說：『佛也允許僧人在冬天和夏天隨緣修行，在春天和秋天回家侍奉父母。所以目連（Mùlián，佛教人物，神通第一）乞討食物供養母親，如來（Rulai，佛的稱號）親自抬棺安葬。這個道理非常明白，不應該唯獨廢除。』皇帝又無話回答。慧遠（Huiyuan）提高聲音說：『陛下現在仗恃王權，隨意破壞佛法僧三寶（Sanbao，佛教的三個根本：佛、法、僧），是邪見之人。阿鼻地獄（Abi diyù，佛教地獄名，八大地獄中最下層）不分貴賤，陛下怎麼能不害怕呢？』皇帝勃然變色，大怒，直視慧遠（Huiyuan）說：『只要百姓能夠快樂，朕也不推辭下地獄。』
【English Translation】 English version He considers his father to be no different from beasts. The Emperor had no reply. Huiyuan (Huiyuan, a famous Buddhist monk) said, 'If images are to be abolished because they are inanimate and offerings bring no merit, then are the ancestral tablets in the national ancestral temples sentient beings? Yet, they are revered and worshipped.' The Emperor did not answer this challenge, but said, 'Buddhist scriptures are foreign teachings, not needed in this country.' Huiyuan (Huiyuan) retorted, 'The seven ancestral temples were established by previous dynasties; I do not think they should be abolished together.' Huiyuan (Huiyuan) said, 'If foreign scriptures are unsuitable for use here, then the teachings of Confucius originated in the state of Lu, and the lands of Qin and Jin should also abolish and not practice them.' Furthermore, to consider the seven ancestral temples as unnecessary and to abolish them is to disrespect ancestors. If ancestors are not respected, then the order of Zhaomu (Zhaomu, the order of ancestral tablets in ancestral temples) will be disrupted. If the order of Zhaomu is disrupted, then the Five Classics will be useless. What is the point of preserving Confucianism then? If so, then all three teachings should be abolished, and what will be used to govern the country?' The Emperor said, 'Although the territories of Lu, Qin, and Jin are different, they are all within the realm of the King's transformation, so they are different from Buddhist scriptures.' The Emperor could not explain the challenge regarding the seven ancestral temples. Huiyuan (Huiyuan) said, 'If Qin and Lu both follow the King's transformation and scriptures and teachings can be circulated, then although Zhendan (Zhendan, ancient name for China) and Tianzhu (Tianzhú, ancient India) have different national boundaries, they are both within the Jambudvipa (Yanfuti, the world in Buddhism) and are transformed by the Wheel-Turning King (Lunwang, Chakravartin). Why not follow Buddhist scriptures in the same way, and why abolish them alone now?' The Emperor had no reply again. Huiyuan (Huiyuan) said, 'The edict says to allow monks to return to secular life and promote filial piety at home. Confucius's classics also say, 'Establish oneself and practice the Way to glorify one's parents,' which is filial piety. Why must they return to secular life?' The Emperor said, 'Parents' kindness is profound, and they need to be supported with material goods and beauty. Those who abandon their relatives and turn to strangers cannot be considered to have achieved the highest filial piety.' Huiyuan (Huiyuan) said, 'If according to Your Majesty's decree, the attendants around you all have parents, why not let them go home? Instead, they are made to serve for five years without seeing their parents.' The Emperor said, 'I also allow them to take turns to go home and serve their parents.' Huiyuan (Huiyuan) said, 'The Buddha also allows monks to practice the Way according to circumstances in winter and summer, and return home to serve their parents in spring and autumn. Therefore, Maudgalyāyana (Mùlián, one of the ten principal disciples of the Buddha, known for his supernatural powers) begged for food to support his mother, and the Tathagata (Rulai, title of the Buddha) personally carried the coffin for burial. This principle is very clear and should not be abolished alone.' The Emperor had no reply again. Huiyuan (Huiyuan) raised his voice and said, 'Your Majesty is now relying on royal power to destroy the Three Jewels (Sanbao, the three fundamental aspects of Buddhism: Buddha, Dharma, Sangha) at will, and is a person of wrong views. Avīci Hell (Abi diyù, the lowest level of the eight great hells in Buddhism) does not distinguish between noble and lowly. How can Your Majesty not be afraid?' The Emperor's face changed, and he said angrily, staring directly at Huiyuan (Huiyuan), 'As long as the people can be happy, I will not refuse to go to hell.'
諸苦。遠曰。陛下以邪法化人現種苦業。當共陛下同趣阿鼻。何處有樂可得。帝理屈言前所圖意盛更無所答。但云。僧等且還。有司錄取論僧姓字。帝已行虐三年。關隴佛法誅除略盡。既克齊境還準毀之。爾時魏齊東川佛法崇盛見成寺廟出四十千。並賜王公充為第宅。五眾釋門減三百萬。皆覆軍民還歸編戶。融刮佛像焚燒經教。三寶福財簿錄入官。登即賞賜分散蕩盡。帝以為得志于天下也。未盈一年。癘氣內蒸身瘡外發。惡相已顯無悔可銷。遂隱於雲陽宮。才經七日尋爾傾崩。天無嗣歷。于東西二京立陟岵寺置菩薩僧。用開佛化不久帝崩。國運移革。至隋高祖方始大通。如后所顯。近見大唐吏部尚書唐臨冥報記云。外祖隋左僕射齊公。親見文帝。問死者還活人云。初死見周武帝云。為我相聞。大隋天子。昔與我共食。庫倉玉帛。亦我儲之。我今為滅佛法極受大苦。可為我作功德也。文帝出敕普及天下人出一錢。為之追福焉。
周高祖巡鄴除殄佛法有前僧任道林上表請開法事第三
周建德六年十一月四日。上臨鄴宮新殿。內史宇文昂上士李德林收上書人表。於時任道林以表上之。上士覽表曰。君二教也。聖主機辯特難酬答。可思審之。對曰。上主鋒辯名流十方。林亦早聞正以聞辯故來得辯無爽云云。乃引入
【現代漢語翻譯】 現代漢語譯本： 諸多的痛苦。遠說道：『陛下用邪惡的法來教化人民，現在種下如此多的苦業，將來必定和陛下一起墮入阿鼻地獄，哪裡還有快樂可言呢？』皇帝理屈詞窮，因為之前圖謀此事時意氣風發，現在無言以對，只是說：『眾僧先回去吧，』讓有關部門記錄僧人的姓名。皇帝已經施行暴政三年，關隴地區的佛法幾乎被誅滅殆盡。攻克齊國后，又按照之前的做法毀壞佛法。當時魏齊東部的佛法非常興盛，現成的寺廟有四萬所，全部賜給王公大臣作為住宅。僧尼等五眾釋門減少了三百萬，全部恢復爲軍民，重新登記戶籍。融化佛像，焚燒經書，三寶的福田財產全部登記入官府，隨即賞賜分散，揮霍一空。皇帝以為自己得志于天下了。不到一年，體內生出惡疾，體外長出瘡，醜惡的相貌已經顯現，無法懺悔消除。於是隱居在雲陽宮，僅僅過了七天就傾倒崩逝。上天沒有讓他的後代繼承帝位。在東西二京建立陟岵寺，設定菩薩僧，用來弘揚佛法，不久皇帝就駕崩了，國家命運也發生了變革。到了隋高祖時，才開始大力弘揚佛法，就像後來所顯示的那樣。最近看到大唐吏部尚書唐臨的《冥報記》中記載，他的外祖父隋朝左僕射齊公，親眼看到隋文帝詢問死後還陽的人說：『剛死的時候，我見到了周武帝，他說，替我告訴大隋天子，過去我們一起享用國庫的玉帛，也是我積蓄的。我現在因為滅佛的緣故，遭受極大的痛苦，可以為我做些功德。』隋文帝於是下令全國人民每人出一文錢，為他追福。
周高祖巡視鄴城，剷除佛法，之前有僧人任道林上表請求恢復佛法，這是第三次上表。
周建德六年十一月四日，皇上駕臨鄴宮新殿。內史宇文昂讓上士李德林收取上書人的奏表。當時任道林將奏表呈上。上士看完奏表說：『你這是二教之徒啊。聖上的機辯特別難以應對，你要仔細考慮清楚。』任道林回答說：『皇上的鋒利辯才，名揚十方，我早就聽說了，正因為聽說了皇上的辯才，所以我才來辯論，沒有辯論不成功的道理。』於是被引入。
【English Translation】 English version: Suffering of all kinds. Yuan said, 'Your Majesty uses evil doctrines to convert the people, now sowing the seeds of so much suffering, in the future you will surely fall into Avici Hell together with Your Majesty, where can there be any joy?' The Emperor was at a loss for words, because he was full of vigor when he planned this matter before, and now he had nothing to say, but said, 'The monks should go back first,' and asked the relevant departments to record the names of the monks. The Emperor had been carrying out tyranny for three years, and the Buddhist Dharma in the Guanzhong and Longyou areas was almost completely exterminated. After conquering the Qi state, he destroyed the Buddhist Dharma according to the previous practice. At that time, the Buddhist Dharma in the eastern part of Wei Qi was very prosperous, and there were 40,000 existing temples, all of which were given to princes and ministers as residences. The five assemblies of the Sangha (monks, nuns, male novices, female novices, and lay devotees) were reduced by three million, all of whom were restored to soldiers and civilians and re-registered in the household registration. The Buddha statues were melted, the scriptures were burned, and the blessed property of the Three Jewels (Buddha, Dharma, Sangha) were all registered into the government, and then rewarded and distributed, squandered. The Emperor thought he had achieved his ambition in the world. In less than a year, evil diseases arose in his body, sores grew on the outside, and his ugly appearance had already appeared, and he could not repent and eliminate them. So he lived in seclusion in Yunyang Palace, and collapsed and died after only seven days. Heaven did not allow his descendants to inherit the throne. Zhisui Temples were established in the eastern and western capitals, and Bodhisattva monks were set up to promote the Buddhist Dharma. Soon the Emperor died, and the fate of the country also changed. It was not until Emperor Gaozu of the Sui Dynasty that he began to vigorously promote the Buddhist Dharma, as shown later. Recently, I saw in the 'Records of Retribution in the Underworld' by Tang Lin, Minister of the Ministry of Officials of the Great Tang Dynasty, that his maternal grandfather, Qi Gong, the Left Servant of the Sui Dynasty, personally saw Emperor Wen of Sui asking a person who had returned to life after death, 'When I first died, I saw Emperor Wu of Zhou, who said, tell the Emperor of the Great Sui for me, in the past we shared the jade and silk of the national treasury, which I also accumulated. Now I am suffering greatly because of the destruction of the Buddhist Dharma, you can do some merit for me.' Emperor Wen of Sui then ordered the people of the whole country to contribute one coin each to pursue blessings for him.
Emperor Gaozu of Zhou inspected Yecheng and eradicated the Buddhist Dharma. Previously, the monk Ren Daolin submitted a memorial requesting the restoration of the Buddhist Dharma. This was the third memorial.
On November 4th of the sixth year of the JianDe era of the Zhou Dynasty, the Emperor arrived at the new palace in Yecheng. Yuwen Ang, the Minister of Internal Affairs, asked Li Delin, the upper scholar, to collect the memorials of the petitioners. At that time, Ren Daolin presented the memorial. After reading the memorial, the upper scholar said, 'You are a follower of two teachings. The Emperor's eloquence is particularly difficult to deal with, you should consider it carefully.' Ren Daolin replied, 'The Emperor's sharp eloquence is famous in all directions, I have heard of it for a long time, and it is precisely because I have heard of the Emperor's eloquence that I have come to debate, and there is no reason why the debate will not succeed.' So he was brought in.
上階御座西立。詔曰。卿既上事助匡治政。朕甚嘉尚。可條別自申勿廣詞費。林乃上安撫齊余省減賦役事。帝備納之。又曰。林原誓弘佛道。向且專論俗政。似欲諂附君人。其實無心護法。自釋氏弘訓權應無方。智力高奇廣宣正法。救茲五濁拔彼三有。人中天上六道四生莫不歸依迴向受其開悟。自漢至今逾五百載。王公卿士遵奉傳通及。至大周頓令廢絕。陛下治襲前王化承后帝。何容偏於佛教。獨不師古。如其非善先賢久滅。如言有益陛下可行。廢佛之義臣所未曉 詔曰。佛生西域寄傳東夏。原其風教殊乖中國。漢魏晉世似有若無。五胡亂治風化方盛。朕非五胡心無敬事。既非正教所以廢之。奏曰。佛教東傳時過七代。劉淵篡晉元非中夏。以非正朔稱為五胡。其漢魏晉世佛化已弘。宋趙符燕久習崇盛。陛下恥同五胡盛修佛法。請如漢魏不絕其宗 詔曰。佛義雖廣朕亦嘗覽。言多虛大語好浮奢。罪到喜推過去。無福則指未來。事者無徴行之多惑。論其勸善未殊古禮。研其斷惡何異俗律。昔嘗為廢所以暫學。決知非益。所以除之 奏曰。理深語大非近情所測。時遠事高寧小機欲辯。豈以一世之局見而拒久遠之通議。封迷忽悟不亦過乎。是以佛理極於法界。教體通於內外。談行自他俱益。辯果常樂無為。樹德恩隆天地。授道
【現代漢語翻譯】 現代漢語譯本： 林站在御座西側。皇帝下詔說：『你既然上奏國事，幫助匡正治理國家，朕非常讚賞。你可以分條陳述，不要過多地使用華麗的辭藻。』林於是上奏安撫齊地百姓，減少賦稅徭役等事宜。皇帝全部採納了他的建議。林又說：『我原本發誓要弘揚佛法，但現在卻只談論世俗政事，似乎有諂媚君王之嫌，實際上並沒有真心護持佛法。自從釋迦牟尼佛弘揚教誨以來，權宜應變，沒有固定的方式。他以高超的智慧和奇特的才能，廣泛宣揚正法，救度這五濁惡世，拔除那三有輪迴。人中、天上、六道、四生，沒有不歸依、迴向，接受他的開悟的。自從漢朝至今已經五百多年了，王公卿士都遵奉傳揚。到了大周朝，卻突然下令廢除。陛下繼承前王的統治，傚法後世的帝王，怎麼能偏廢佛教，而不傚法古人呢？如果佛教不是善法，那麼先賢早就滅絕了它。如果說佛教有益於陛下，那麼陛下就可以實行。廢除佛教的意義，我還不明白。』 皇帝下詔說：『佛教產生於西域，流傳到東夏。考察它的風俗教義，與中國大相逕庭。漢、魏、晉時代，佛教似有若無。五胡亂華時期，佛教的風氣才開始興盛。朕不是五胡，心中沒有敬奉佛教之心。既然不是正統的教義，所以要廢除它。』林奏道：『佛教東傳已經過了七代。劉淵篡奪晉朝，本來就不是中原王朝。因為他們不是正統的王朝，所以被稱為五胡。在漢、魏、晉時代，佛教的教化就已經弘揚了。宋、趙、符、燕等國，長期以來都崇尚佛教。陛下如果以與五胡相同為恥辱，而盛大地廢除佛法，那麼請像漢、魏一樣，不要斷絕佛教的宗脈。』 皇帝下詔說：『佛教的義理雖然廣大，朕也曾經瀏覽過。但其中言語大多虛妄誇大，喜歡用華麗的辭藻。把罪過推到過去，沒有福報就指望未來。所說的事情沒有證據，所做的事情大多迷惑。論其勸人向善，與古代的禮儀沒有什麼不同。研究其斷除罪惡，與世俗的法律又有什麼區別？過去曾經因為要學習它而暫時保留，最終知道它沒有什麼益處，所以要廢除它。』林奏道：『佛理深奧，言語宏大，不是見識淺薄的人所能理解的。時間久遠，事情高深，不是小聰明所能分辨的。怎麼能以一時的侷限見解，來拒絕長遠的普遍道理呢？封閉迷惑而忽然醒悟，不也太過分了嗎？因此，佛理窮盡於法界，教義貫通於內外。談論修行，自利利他，辯論結果，常樂無為。樹立德行，恩澤隆盛天地，傳授道義，'
【English Translation】 English version: Lin stood to the west of the imperial throne. The Emperor issued an edict, saying, 'Since you have presented matters to assist in rectifying the government, We greatly commend you. You may submit your proposals in separate articles, without excessive verbiage.' Thereupon, Lin submitted proposals to pacify the people of Qi, reduce taxes and corvée labor, and so on. The Emperor adopted all of his suggestions. Lin further said, 'I originally vowed to propagate the Buddha's Way, but now I only discuss secular matters, which seems like flattery to the ruler. In reality, I have no intention to protect the Dharma. Since Śākyamuni Buddha propagated his teachings, expedient means have been used without fixed methods. With lofty wisdom and extraordinary talents, he widely proclaimed the True Dharma, saving this world of five defilements and uprooting the three realms of existence. Among humans, in the heavens, in the six realms, and among the four types of beings, none do not take refuge, dedicate themselves, and receive his enlightenment. From the Han dynasty to the present, more than five hundred years have passed, and kings, dukes, ministers, and officials have all followed and transmitted it. But in the Great Zhou dynasty, an order was suddenly issued to abolish it. Your Majesty inherits the rule of former kings and emulates later emperors. How can you be biased against Buddhism and not follow the ancients? If Buddhism were not good, then the wise men of the past would have long ago extinguished it. If it is said that Buddhism is beneficial to Your Majesty, then Your Majesty may implement it. The meaning of abolishing Buddhism is something I do not understand.' The Emperor issued an edict, saying, 'Buddhism originated in the Western Regions and was transmitted to the Eastern Lands. Examining its customs and teachings, they are vastly different from those of China. During the Han, Wei, and Jin dynasties, Buddhism seemed to exist and yet not exist. It was during the period of the Five Barbarian Invasions that the influence of Buddhism began to flourish. We are not one of the Five Barbarians, and We have no intention of revering Buddhism. Since it is not an orthodox teaching, We will abolish it.' Lin replied, 'Buddhism has been transmitted to the East for seven generations. Liu Yuan usurped the Jin dynasty and was not originally from the Central Plains. Because they were not an orthodox dynasty, they were called the Five Barbarians. During the Han, Wei, and Jin dynasties, the teachings of Buddhism had already been propagated. The states of Song, Zhao, Fu, and Yan had long practiced and revered it. If Your Majesty is ashamed to be the same as the Five Barbarians and greatly abolishes the Buddha's Dharma, then please be like the Han and Wei dynasties and do not sever the lineage of Buddhism.' The Emperor issued an edict, saying, 'Although the doctrines of Buddhism are vast, We have also perused them. However, the words are mostly false and exaggerated, and they are fond of flowery language. They attribute sins to the past and point to the future for blessings. The matters they speak of have no evidence, and the actions they prescribe are mostly confusing. As for exhorting people to do good, it is no different from the ancient rites. As for studying the elimination of evil, how is it different from secular laws? In the past, We temporarily retained it in order to study it, but We ultimately realized that it was of no benefit, so We will abolish it.' Lin replied, 'The principles of Buddhism are profound and the words are grand, not something that those with shallow knowledge can comprehend. The time is distant and the matters are profound, not something that petty cleverness can discern. How can one reject the universal principles of the distant future with the limited views of the present? To be closed off and deluded and then suddenly awakened, is that not excessive? Therefore, the principles of Buddhism exhaust the Dharma Realm, and the teachings penetrate both within and without. Discussing practice benefits both oneself and others, and debating the results leads to constant joy and non-action. Establishing virtue bestows grace that is abundant as heaven and earth, and imparting the Way...'
廣利無邊。見奇則神通自在。布化則萬國同歸。救度則怨親等濟。慈愛則有識無傷。戒除外惡定止心非。慧照古今智窮萬物。若家家行此則民無不治。國國修之則兵戈無用。今離不行何處求益 因重奏曰。臣聞孝者至天之道。順者極地之養。所以通神明光四海。百行之本孰先此孝。昔世大道將傾魏室崩壞。太祖奮威補天夷難。創啟王業。陛下因斯鴻緒遂登皇極。君臨四海德加天下。追惟莫大終身無報。何有信己心智執固自解。倚恃爪牙任縱王力。殘壞太祖所立寺廟。毀破太祖所事靈像。休廢太祖所奉法教。退落太祖所敬師尊。且父母床幾尚不敢損虧。況父之親事輒能輕壞。國祚延促弗由於佛。政治興毀何關於法。豈信一時之慮。招萬世之譏。愚臣冒死特為不可 詔曰。孝道之義寧非至極。若專守執惟利一身。是使大智權方反常合道。湯武伐主仁智不非。尾生守信禍至身滅。事若有益假違要行。儻非合理雖順必剪。不可護已一名令四海懷惑。外乖太祖。內潤黔元。令沙門還俗省侍父母成天下之孝。各各自活不惱他人。使率土獲利舍戈從夏六合同一。即是揚名萬代以顯太祖。即孝之終也。何得言非 奏曰。若言壞佛有益毀僧益民。昔太祖康日高鑒萬理智括千途。必佛法損化即尋除蕩。寧肯積年奉敬興遍天下。又佛法存日損
【現代漢語翻譯】 現代漢語譯本：廣大的利益沒有邊際。顯現奇蹟則神通自在。施行教化則萬國一同歸順。救助度化則怨恨和親近的人都一樣得到救濟。慈愛之心則對有知覺的生物沒有傷害。戒除外在的惡行，用禪定止息內心的邪念。智慧的光芒照耀古今，智慧能夠徹底瞭解萬物。如果家家戶戶都實行這些，那麼百姓沒有治理不好的。各個國家都修習這些，那麼戰爭就沒有用處了。現在離開這些不去實行，又從哪裡去尋求益處呢？ 因此再次上奏說：『臣聽說孝道是通往天道的極致，順從是養育大地的根本。所以能夠溝通神明，光照四海。各種行為的根本，有什麼能比孝道更優先呢？從前世道衰微，魏室崩壞。太祖奮發神威，彌補天道的缺陷，平定禍亂。開創了王業。陛下繼承這偉大的基業，於是登上皇位。君臨天下，恩德加於天下百姓。追思太祖的恩德，再怎麼報答也無法報答完畢。怎麼能相信自己的心智，固執己見，隨意解釋呢？倚仗爪牙，放縱王權。殘害太祖所建立的寺廟。毀壞太祖所供奉的靈像。停止太祖所奉行的佛法教義。貶退太祖所尊敬的師父。況且父母的床幾尚且不敢損壞，更何況是父親所親身侍奉的事物，怎麼能輕易地毀壞呢？國家的壽命長短，不在於佛法。政治的興盛衰敗，和佛法又有什麼關係呢？怎麼能相信一時的考慮，招致萬世的譏諷。愚臣冒死特別認為這是不可以的。』 皇帝下詔說：『孝道的意義難道不是最極致的嗎？如果只是一味地遵守，只爲了自身利益。這是讓大智慧和權宜之計反而違背了常理和正道。商湯和周武王討伐君主，他們的仁義和智慧並沒有錯。尾生堅守信用，卻招致了身死的禍患。事情如果對國家有益，即使表面上違背常理也要實行。如果不是合理的，即使表面上順從也要剪除。不能爲了維護自己一時的名聲，而讓天下百姓心懷疑惑。對外違背了太祖的意願，對內滋潤了百姓。讓僧人還俗，侍奉父母，成就天下人的孝道。各自自食其力，不打擾他人。使天下百姓獲得利益，放下武器，歸順夏朝，使天下統一。這就是揚名萬代，來彰顯太祖的功德。這就是孝道的最終目的。怎麼能說是不對的呢？』 再次上奏說：『如果說毀壞佛法有益處，毀壞僧人對百姓有益處。從前太祖身體健康的時候，高瞻遠矚，明察萬理，智慧囊括千條道路。如果佛法對教化有損害，就一定會尋找並清除它。怎麼會多年來一直供奉和尊敬，並且在天下廣為興建呢？而且佛法存在的時候，損
【English Translation】 English version: The boundless benefit is without limit. Manifesting miracles, one's spiritual powers are unhindered. Spreading teachings, all nations return to the same path. Saving and delivering, both enemies and loved ones are equally aided. With loving-kindness, no sentient being is harmed. Abstaining from external evils, and with meditation, stopping the mind's wrongdoings. The light of wisdom illuminates the past and present, and wisdom thoroughly understands all things. If every household practices this, then there will be no people who are not well-governed. If every nation cultivates this, then warfare will be useless. Now, if we abandon these practices, where can we seek benefit? Therefore, I respectfully submit again: 'I have heard that filial piety is the ultimate path to Heaven, and obedience is the foundation for nurturing the Earth. Therefore, it can communicate with the divine and illuminate the four seas. Among all virtues, what precedes filial piety? In the past, when the world was declining and the Wei dynasty was collapsing, Emperor Taizu (the founder of the dynasty) bravely used his divine power to mend the flaws of Heaven and quell the disasters. He initiated the royal enterprise. Your Majesty inherited this great legacy and ascended the throne. You rule over the world, and your virtue benefits all people. Reflecting on the great kindness of Emperor Taizu, there is no way to repay it fully. How can one believe in one's own mind and wisdom, stubbornly adhere to one's own views, and interpret things arbitrarily? Relying on one's power and influence, indulging in royal authority. Destroying the temples established by Emperor Taizu. Destroying the sacred images worshiped by Emperor Taizu. Abandoning the Buddhist teachings practiced by Emperor Taizu. Demoting the respected teachers of Emperor Taizu. Furthermore, one would not dare to damage even the bed and furniture of one's parents, let alone lightly destroy the things that one's father personally served. The length of the nation's lifespan does not depend on Buddhism. The rise and fall of politics have nothing to do with the Dharma. How can one believe in temporary considerations and invite criticism for generations to come? Your foolish servant risks death to say that this is absolutely unacceptable.' The Emperor issued an edict, saying: 'Is the meaning of filial piety not the most ultimate? If one only adheres to it rigidly, only for one's own benefit. This is to make great wisdom and expediency go against the norm and the right path. Tang (founder of Shang dynasty) and Wu (founder of Zhou dynasty) attacked their rulers, but their benevolence and wisdom were not wrong. Weisheng (a man known for his trustworthiness) adhered to his promise, but brought disaster and death upon himself. If something is beneficial to the country, even if it seems to go against the norm, it must be done. If it is not reasonable, even if it seems to be obedient, it must be eliminated. One cannot protect one's own reputation and cause the people of the world to be confused. Outwardly, it goes against the wishes of Emperor Taizu; inwardly, it benefits the people. Let the monks return to secular life, serve their parents, and fulfill the filial piety of all people. Let each person support themselves and not disturb others. Let the people of the world benefit, lay down their weapons, submit to the Xia dynasty, and unify the world. This is to make a name for oneself for generations to come and to glorify the merits of Emperor Taizu. This is the ultimate goal of filial piety. How can you say it is wrong?' I respectfully submit again: 'If you say that destroying Buddhism is beneficial and destroying monks is beneficial to the people. In the past, when Emperor Taizu was healthy, he had great foresight, understood all principles, and his wisdom encompassed thousands of paths. If Buddhism was harmful to the teachings, he would have sought to eliminate it. How could he have offered and respected it for many years and built temples all over the world? Moreover, when Buddhism exists, the loss
處是何。自破已來成何利潤。若實無益寧非不孝 詔曰。法興有時道亦難準。制由上行王者作則縱有小利尚須休廢。況佛無益。理不可容。何者敬事。無徴招感無效。自救無聊何能益國。自廢已來民役稍希。租調年增兵師日盛。東平齊國西定妖戈。國安民樂。豈非有益。若事有益。太祖存日屢嘗討齊。何不見獲。朕壞佛法。若是違害亦可亡身。既平東夏。明知有益廢之合理義無更興。
奏曰。自國立政惟貴于道。制化養民寧高於德。止見道消國喪未有兵強祚久。是以虐紂恃眾禍傾帝業。周武修德福集皇基。夫羌驕戰遂至滅身。勾踐以道危而更安。以此論之。何關壞佛退僧。方平東夏直是毀佛當此托定之時。偶然斯會妄謂壞法有益。若爾湯伐有夏。文王滅崇。武王誅紂。奏並天下。赤漢滅項。此等諸君豈由壞佛。自後交論譏毀人法。或以抗禮君親。或謂妄稱佛性。或譏辯析色心。或重見作非業。或指身本陰陽。林皆隨難消解。帝終構難重疊。三番五番窮理盡性。林則無疑不遣。有難斯通。帝曰。卿言業不乖理凡有入聖之期。性非業外道有通凡之趣。此則道無不在凡聖該通是則教無孔釋。虛崇如是之言。形通道俗。徒加剔翦之飾。是知帝王即是如來。宜停丈六。王公即是菩薩。省事文殊。耆年可為上座。不用賓頭。
【現代漢語翻譯】 現代漢語譯本： 問：『處』（指佛法）是什麼？自從廢除佛法以來，有什麼好處？如果確實沒有好處，難道不是不孝嗎？ 詔書說：佛法興盛有時，但其道理難以衡量。制度由上層推行，君王作為榜樣，即使有小利，也應該停止和廢除。何況佛法沒有益處，這道理是不能容忍的。什麼是敬事？沒有徵兆，招感沒有效果。自救都無能為力，怎麼能有益於國家？自從廢除佛法以來，百姓的徭役稍微減少，租稅調配逐年增加，軍隊日益強盛。東邊平定了齊國，西邊平定了妖戈。國家安定，人民快樂，難道不是有益處嗎？如果事情有益處，太祖在世時屢次討伐齊國，為什麼沒有成功？朕廢除佛法，如果是有害的，也可能喪身。既然平定了東夏，明明知道廢除佛法是有益的，廢除它合情合理，不應該再興起。 奏章說：自從國家建立政權以來，最重視的是道義。制定教化，養育百姓，沒有比德行更高的。只看到道義消失，國家滅亡，沒有看到兵力強大而國祚長久的。因此，暴虐的紂王依仗人多勢眾，最終導致帝業傾覆。周武王修養德行，福運聚集，奠定了皇朝的基業。夫余和羌族驕橫好戰，最終導致滅亡。勾踐以道義治國，在危難中反而更加安定。以此來論，和廢除佛法、遣退僧侶有什麼關係？現在平定東夏，只不過是毀壞佛法恰逢其時。偶然的巧合，就妄自認為毀壞佛法有益處。如果這樣說，那麼商湯討伐夏桀，周文王滅掉崇國，周武王誅殺紂王，最終統一天下，赤帝劉邦滅掉項羽，這些君王難道是因為毀壞佛法才成功的嗎？ 此後，大家互相辯論，譏諷譭謗佛法。有人說佛法對抗君王和父母，有人說佛法虛妄地宣稱佛性，有人譏諷佛法分析色和心，有人認為佛法重複地造作惡業，有人指責身體的本源是陰陽。林邑國的人都隨著這些辯論來消解佛法。皇帝最終制造了重重困難，三番五次地窮究佛法的道理，林邑國的人則毫無疑問地一一解答，沒有疑問不能消除，有疑問就能通達。皇帝說：你們說的業不違背道理，凡人都有進入聖境的時期。性不是在業之外，外道也有通向凡俗的途徑。這樣說來，道無處不在，凡人和聖人都包括在內，這樣說來，教義沒有孔子和釋迦牟尼的分別。虛假地推崇這樣的言論，形式上溝通了道教和佛教，只是徒勞地增加了剃度和剪髮的裝飾。要知道帝王就是如來，應該停止供奉丈六金身。王公就是菩薩，應該減少文殊菩薩的事蹟。年老的僧人可以作為上座，不需要賓頭盧尊者。
【English Translation】 English version: Question: 'What' is 'Chu' (referring to Buddhism)? What benefits have been gained since its abolishment? If there are truly no benefits, isn't it unfilial?' The imperial edict said: 'The flourishing of Dharma has its times, but its principles are difficult to measure. Regulations are implemented by the superiors, and the ruler sets the example. Even if there are small benefits, they should be stopped and abolished. Moreover, Buddhism has no benefit, and this principle cannot be tolerated. What is reverence? There are no signs, and the invocation is ineffective. Self-salvation is helpless, how can it benefit the country? Since the abolishment of Buddhism, the people's corvée labor has slightly decreased, the rent and taxes have increased year by year, and the army has become increasingly strong. The east has pacified the Qi state, and the west has pacified the demon Goge. The country is stable, and the people are happy. Isn't this beneficial? If things are beneficial, why didn't the late Emperor succeed in repeatedly attacking the Qi state during his lifetime? If my abolishment of Buddhism is harmful, I may also lose my life. Since the east has been pacified, it is clear that abolishing Buddhism is beneficial. Abolishing it is reasonable and should not be revived.' The memorial said: 'Since the establishment of the state, the most important thing is righteousness. Establishing education and nurturing the people, there is nothing higher than virtue. We have only seen the decline of righteousness and the demise of the state, and have not seen the strength of the army and the longevity of the country. Therefore, the tyrannical King Zhou relied on his numerous forces, which eventually led to the collapse of his imperial career. King Wu of Zhou cultivated virtue, and blessings gathered, laying the foundation for the imperial dynasty. Fuyu and the Qiang people were arrogant and warlike, which eventually led to their destruction. Goujian governed the country with righteousness, and became more stable in times of crisis. Based on this, what does it have to do with abolishing Buddhism and dismissing monks? Now that the east has been pacified, it is only that the destruction of Buddhism happened to be at the right time. By chance, it is falsely believed that destroying Buddhism is beneficial. If so, then Tang's conquest of Xia Jie, King Wen of Zhou's destruction of Chong, King Wu of Zhou's killing of King Zhou, and the eventual unification of the world, and Emperor Gao of Han's destruction of Xiang Yu, did these rulers succeed because they destroyed Buddhism?' After this, everyone debated and ridiculed and slandered Buddhism. Some said that Buddhism opposed the ruler and parents, some said that Buddhism falsely claimed Buddha-nature, some ridiculed Buddhism's analysis of form and mind, some believed that Buddhism repeatedly created evil karma, and some accused the origin of the body as yin and yang. The people of Lin Yi all followed these debates to resolve Buddhism. The emperor eventually created many difficulties, and repeatedly investigated the principles of Buddhism, and the people of Lin Yi answered them one by one without any doubt, and there was no doubt that could not be eliminated, and any doubt could be understood. The emperor said: 'What you say about karma does not violate the principles, and ordinary people have a period of entering the realm of holiness. Nature is not outside of karma, and heretics also have a way to reach the mundane. In this way, the Tao is everywhere, and both ordinary people and saints are included. In this way, the teachings have no distinction between Confucius and Sakyamuni. Falsely promoting such remarks, formally communicating Taoism and Buddhism, is just adding the decoration of shaving and cutting hair in vain. Know that the emperor is the Tathagata, and should stop offering the sixteen-foot golden body. The prince is the Bodhisattva, and should reduce the deeds of Manjushri Bodhisattva. Elderly monks can be the chief seat, and there is no need for the Venerable Pindola.'
仁惠真為檀度。豈假棄國。和平第一精僧。寧勞布薩。貞謹即成木叉。何必受戒。儉約實是少欲。無假頭陀。蔬食至好長齋。豈煩斷谷。放任妙同無我。何藉解空。忘功全通大乘。寧希波若。文武直是二智。不觀空有。權謀徑成巧便。豈待變化。加官真為授記。無謝證果。爵錄交獲天堂。何待上界。罰戮見感地獄。不指泥犁。以民為子可謂大慈。四海為家即同法界。治政以理何異救物。安樂百姓寧殊拔苦。剪罰殘害理是降魔。君臨天下真成得道。汪汪何殊凈土。濟濟豈謝迦維。卿懷異見妄生偏執。即事而言何處非道 奏曰。伏承聖旨。義博言。深融道混俗移專散執。乃令觸處乘真有情俱道。物我咸適千徒齊一。美則美矣。愚臣尚疑。若使至道惟一則無二可融。若理恒外內則自可常別。若一而非一。則半是半非。二而無二。則乍道乍俗。是則緇俗錯亂儒釋失序。外內交雜上下參倫。何直遠沈清化。亦是近惑民俗。是以陰陽同氣生殺恒殊。天地齊形高卑常異。不可以其俱形而使地動天靜。或者見其並氣而令陰生陽殺。即事永無此理。虛言難可成用。所以形齊氣一可得言同。生殺高卑義無不別。故使同而不同一而不一。道俗之理有齊無與無為自別。又若王名雖一凡聖天殊。形事微同寬狹全異。是故儒釋與。無始俱興。道俗共
【現代漢語翻譯】 現代漢語譯本：仁慈的恩惠真正是檀度（Dānatva，佈施），哪裡需要拋棄國家？和平是第一等的精進修行，哪裡需要勞煩進行布薩（Poṣadha，齋戒）？行為端正謹慎就是成就木叉（Mokṣa，解脫），何必一定要受戒？節儉樸素實在是減少慾望，不需要進行頭陀（Dhūta，苦行）。吃蔬菜是最好的長期齋戒，哪裡需要斷絕穀物？放任自在微妙地等同於無我，何必憑藉理解空性？忘記功勞完全通達大乘，哪裡需要希望獲得般若（Prajñā，智慧）？文治和武功直接就是兩種智慧，不必觀察空和有。權謀策略直接成就巧妙方便，哪裡需要等待變化？加官進爵真正是授記，不必感謝證得果位。爵位和俸祿同時獲得，如同進入天堂，哪裡需要等待升入上界？懲罰和殺戮立刻感受到地獄的痛苦，不必指向泥犁（Naraka，地獄）。以百姓為子女，可以稱得上是大慈大悲；以四海為家，就等同於法界。治理政事以道理為依據，和救助眾生有什麼不同？使百姓安居樂業，和解除他們的痛苦有什麼區別？剪除懲罰殘暴的惡人，道理上是降伏邪魔。君臨天下，真正是得道。汪汪大度，和凈土有什麼區別？濟濟多士，難道比迦維（Kapilavastu，迦毗羅衛國）遜色嗎？卿等懷有不同的見解，妄自產生偏頗的執著。就事論事而言，哪裡不是道呢？ 奏曰：我完全領會了聖上的旨意。義理博大精深，言辭深刻，融合了道與俗，改變了固執的偏見。於是使得處處都能遵循真理，有情眾生都能合於道，萬物與我都能和諧相處，眾多門徒都能齊心一致。這確實是美好的。但是，我仍然有所懷疑。如果至高的道只有一個，那麼就沒有第二個可以融合。如果道理永遠存在於外和內，那麼自然可以常常區分。如果一而不是一，那麼就是一半是，一半非。如果二而沒有二，那麼就是一會兒是道，一會兒是俗。這樣就會導致僧俗錯亂，儒釋失去秩序，外和內交雜，上下等級混亂。這不僅會使清正的教化遠去，也會使百姓迷惑。因此，陰陽同氣，但生和殺的規律永遠不同；天地齊形，但高和低的地位常常有差異。不能因為它們都有形體，就使大地動搖，天空安靜；或者因為它們都具有氣，就使陰氣產生，陽氣消亡。就事論事，永遠沒有這樣的道理。虛妄的言論難以成就實際的功用。所以，形體相同，氣可以相同，可以說是一致的；但生殺和高低的意義，無論如何都不能沒有區別。所以，相同而不同，一而不一。道和俗的道理，有相同之處，但沒有完全一致的地方，無為而治自然會有區別。又比如，王的名號雖然只有一個，但凡人、聖人和天人的差別很大。形體和事務或許有些相似，但寬廣和狹隘卻完全不同。因此，儒和釋，從無始以來就同時興起；道和俗，共同存在。
【English Translation】 English version: Benevolent grace is truly Dānatva (giving), why would one need to abandon the country? Peace is the foremost diligence in practice, why would one need to trouble oneself with Poṣadha (observance days)? Being upright and cautious is the accomplishment of Mokṣa (liberation), why necessarily take precepts? Frugality and simplicity are truly reducing desires, no need for Dhūta (ascetic practices). Eating vegetables is the best long-term fasting, why bother with abstaining from grains? Letting go freely is subtly equivalent to non-self, why rely on understanding emptiness? Forgetting merit completely penetrates the Mahayana, why hope to obtain Prajñā (wisdom)? Civil and military affairs are directly two kinds of wisdom, no need to contemplate emptiness and existence. Stratagems and schemes directly achieve skillful means, why wait for transformations? Conferring official titles is truly bestowing predictions, no need to thank for attaining fruition. Titles and emoluments are simultaneously obtained, like entering heaven, why wait to ascend to the upper realms? Punishment and execution immediately feel the suffering of hell, no need to point to Naraka (hell). Taking the people as children can be called great compassion; taking the four seas as home is equivalent to the Dharmadhatu. Governing with reason, how is it different from saving beings? Bringing peace and happiness to the people, how is it different from relieving their suffering? Cutting down and punishing the cruel and harmful is, in principle, subduing demons. Ruling the world truly becomes attaining the Dao. Being vast and generous, how is it different from the Pure Land? Being abundant in talents, is it inferior to Kapilavastu? You harbor different views and falsely generate biased attachments. Speaking in terms of events, where is not the Dao? The minister replied: I fully understand Your Majesty's decree. The meaning is broad and profound, the words are deep, merging the Dao and the mundane, changing stubborn prejudices. Thus, it enables everywhere to follow the truth, sentient beings to accord with the Dao, all things and I to live in harmony, and many disciples to be of one mind. This is indeed beautiful. However, I still have doubts. If the supreme Dao is only one, then there is no second to merge. If reason always exists outside and inside, then it can naturally be distinguished. If one is not one, then it is half right and half wrong. If two is not two, then it is sometimes Dao and sometimes mundane. This will lead to the confusion of monks and laity, the loss of order between Confucianism and Buddhism, the mixing of outside and inside, and the chaos of upper and lower ranks. This will not only make the pure teachings go far away, but also confuse the people. Therefore, Yin and Yang share the same Qi, but the laws of birth and death are always different; heaven and earth have the same shape, but the positions of high and low are often different. One cannot, because they both have forms, make the earth shake and the sky quiet; or because they both have Qi, make Yin Qi arise and Yang Qi disappear. Speaking in terms of events, there is never such a reason. False words are difficult to achieve practical use. Therefore, the forms are the same, the Qi can be the same, and it can be said to be consistent; but the meanings of birth, death, high, and low cannot be without distinction. Therefore, the same is not the same, and one is not one. The principles of Dao and the mundane have similarities, but there is no complete agreement, and non-action governance will naturally be different. Also, for example, the name of the king is only one, but the differences between ordinary people, saints, and heavenly beings are great. The forms and affairs may be somewhat similar, but the breadth and narrowness are completely different. Therefore, Confucianism and Buddhism have arisen simultaneously since the beginningless beginning; Dao and the mundane coexist.
天地同化。若欲泯之為一正可以道廢俗。如其俱益於世。兩理幽顯齊明。今則興一廢一。真成不可 詔曰卿言道俗天殊全乖內外亦可。道應自道無預于俗。釋應自釋莫依儒王。道若惟道道何所利。佛若獨佛化有何功。故道俗相資儒釋更顯。卿不因朕言卿欲何論。是以內外抑討廢興彼此。今國法不行王法所斷。廢興在數常理無違。義無常興廢有何咎 奏曰。仰承聖旨。如披雲睹日。伏聽敕訓實如聖說。道不自道非俗不顯。佛不自佛惟王能興。是以釋教東傳時經五百。弘通法化要依王力。方知道藉人弘神由物感。佛之盛毀功歸聖旨。道有興廢義無恒久。法有隱顯理難常在。比來已廢義無即行。休斷既久興期次及。興廢更遞理自應機。並從世運不亦宜乎詔曰。帝王之法。善決取捨明斷去就。審鑒同異妙察非常。朕于釋教以潛思于府內。挍量於今古。驗之以行事。算之以得失。理非常而不要。文高奇而無用。非無端而棄廢。何愛憎于儒釋 奏曰。弘法之本必留心於達人。通化之首要存志於正道。勿見忤己以惡者。懷之以疏隔容己以美者。歡心以親近。是則自惑于所見。自亂于所聞。不可數聞有謗正之言。遂便信納從唱而和。乘生是非。尋討愆短。日懷憎薄。是則以偽移真眾聲惑志。故令當疏者更進之。當親者更遠之。遂使談論
【現代漢語翻譯】 現代漢語譯本：天地同化（天地萬物融為一體）。如果想要泯滅差別歸於統一，正可以用道來廢除世俗。如果道和俗都能對世間有益，那麼兩種道理，無論深奧還是顯明，都可以同時存在。現在卻要興盛一方廢除一方，實在是不可以。皇帝下詔說：『你的話認為道和俗截然不同，完全違背了內外兼顧的道理，這也是不對的。道應該遵循道的規律，不干涉世俗；佛應該遵循佛的規律，不依賴儒家和君王。道如果僅僅是道，對世間有什麼好處？佛如果僅僅是佛，教化有什麼作用？所以道和俗互相輔助，儒家和佛教才能更加顯揚。你不借著朕的話，又想議論什麼呢？』因此，內外都要討論廢除和興盛，彼此都要討論。現在國家法律不能推行，就要用君王的法律來決斷。廢除和興盛在於天數，常理沒有違背。道義沒有永遠興盛的，廢除有什麼罪過？奏章回答說：『仰承聖上的旨意，如同撥開雲霧見到太陽。恭敬地聽從您的訓誡，確實如聖上所說，道不自己宣揚，就不能通過世俗來顯現；佛不自己顯現，只有依靠君王才能興盛。因此，佛教東傳已經五百年了，弘揚傳播佛法教化，要依靠君王的力量。才知道道要藉助人來弘揚，神要通過事物來感應。佛教的興盛和衰敗，功勞都歸於聖上的旨意。道有興盛和衰敗，道義沒有恒久不變的。佛法有隱沒和顯現，道理難以永遠存在。近來已經被廢除，道義上不應該立即施行。停止和決斷已經很久了，興盛的時期將要到來。興盛和衰敗交替，道理自然適應時機，都順應世間的變化，不也是應該的嗎？』皇帝下詔說：『帝王的法則，善於決斷取捨，明智地判斷去留，審慎地鑑別相同和不同，巧妙地觀察非常之事。朕對於佛教，在宮內潛心思考，考察古代和現在，用實際行動來驗證，用得失來計算。道理非常卻不重要，文章高妙卻無用。不是沒有理由地拋棄和廢除，又何必對儒家和佛教有所愛憎呢？』奏章回答說：『弘揚佛法的根本，必須留心於通達之人；傳播教化的首要，要心存正道。不要因為不合自己的心意就厭惡他們，心懷疏遠和隔閡；容納那些讚美自己的人，歡欣喜悅並親近他們。這樣就會被自己的所見迷惑，被自己的所聞擾亂。不能多次聽信誹謗正道的言論，就相信並採納，隨聲附和，從而產生是非，尋找缺點和短處，日日心懷憎恨和輕視。這樣就會用虛假的代替真實的，眾人的聲音迷惑心志，所以導致應該疏遠的反而更加親近，應該親近的反而更加疏遠，於是使談論...』
【English Translation】 English version: Heaven and earth are assimilated (Heaven and earth and all things are integrated into one). If you want to eliminate the differences and return to unity, you can use the Dao to abolish secular customs. If both the Dao and secular customs can benefit the world, then both principles, whether profound or obvious, can coexist. But now, to prosper one and abolish the other is truly unacceptable. The emperor issued an edict saying, 'Your words consider the Dao and secular customs to be completely different, completely violating the principle of considering both internal and external, which is also incorrect. The Dao should follow the laws of the Dao and not interfere with secular customs; the Buddha should follow the laws of the Buddha and not rely on Confucianism and the monarch. If the Dao is only the Dao, what benefit is there to the world? If the Buddha is only the Buddha, what is the use of teaching? Therefore, the Dao and secular customs assist each other, and Confucianism and Buddhism can be further promoted. If you do not borrow my words, what else do you want to discuss?' Therefore, both internal and external should discuss abolition and prosperity, and both sides should discuss. Now that the national law cannot be implemented, the monarch's law should be used to decide. Abolition and prosperity lie in the destiny of heaven, and the constant principle is not violated. There is no eternal prosperity in righteousness, what is the fault in abolition?' The memorial replied, 'Humbly accepting Your Majesty's decree is like parting the clouds and seeing the sun. Respectfully listening to your instructions, it is indeed as Your Majesty said, the Dao does not promote itself, it cannot be manifested through secular customs; the Buddha does not manifest himself, only by relying on the monarch can he prosper. Therefore, Buddhism has been transmitted to the East for five hundred years, and to promote and spread the Dharma teachings, it is necessary to rely on the power of the monarch. Only then do we know that the Dao must be promoted by people, and the spirit must be sensed through things. The prosperity and decline of Buddhism, the credit goes to Your Majesty's decree. The Dao has prosperity and decline, and righteousness is not eternally unchanging. The Dharma has concealment and manifestation, and the principle is difficult to always exist. It has been abolished recently, and it is not appropriate to implement it immediately in terms of righteousness. The cessation and judgment have been long, and the time for prosperity is approaching. Prosperity and decline alternate, and the principle naturally adapts to the opportunity, all in accordance with the changes of the world, is it not appropriate?' The emperor issued an edict saying, 'The laws of emperors are good at deciding what to take and what to discard, wisely judging what to leave and what to stay, carefully distinguishing between the same and the different, and skillfully observing extraordinary things. I, for Buddhism, have been thinking deeply in the palace, examining ancient and present times, verifying with practical actions, and calculating with gains and losses. The principle is extraordinary but not important, and the writing is excellent but useless. It is not without reason that I abandon and abolish it, so why should I have love and hate for Confucianism and Buddhism?' The memorial replied, 'The foundation of promoting the Dharma must be mindful of those who are enlightened; the priority of spreading teachings is to have the will to uphold the right path. Do not hate those who do not conform to your own will, harbor alienation and estrangement; accommodate those who praise you, rejoice and be close to them. In this way, you will be confused by what you see, and disturbed by what you hear. You cannot repeatedly listen to the words of slander against the right path, and then believe and adopt them, echoing them, thereby creating right and wrong, seeking faults and shortcomings, and harboring hatred and contempt day by day. In this way, you will replace the real with the false, and the voices of the crowd will confuse your mind, so that those who should be alienated become closer, and those who should be close become more distant, thus causing the discussion...'
偏駁取捨專非。斯乃害真之禍患。喪德之妖累。於是帝不答。乃更開異途以發論端。問曰。朕聞君子舉厝必合於禮。明哲動止要應于機。比頻賜卿食。言不飲酒食肉。且酒是和神之藥。肉為充肌之膳。古今同味。卿何獨鄙。若身居喪服禮制不食。即如今賜自可得食。可食不食豈非過耶 奏曰。貪財喜色貞夫所鄙。好膳嗜美廉士所惡。割情從道前賢所嘆。抑欲崇德往哲同嗟。況肉由殺命酒能亂神。不食是理寧可為非 詔曰。肉由害命斷之且然。酒不損生。何為頓制。若使無損計罪無過言非。飲漿食飯亦應得罪。而實不爾。酒何偏斷 奏曰。結戒隨事得罪據心。肉體因害。食之即罪。酒性非損。過由弊神。余處生過。過生由酒。斷酒即除。所以遮制。不同非謂酒體是罪 詔曰。罪有遮性。酒體生罪。今有耐酒之人。能飲不醉又不弊神。亦不生罪。此人飲酒應不得罪。斯則能飲無過不能招咎。何關斷酒以成戒善。可謂能飲耐酒常名持戒。少飲即醉是大罪人。
奏曰。制過防非。本為生善戒。是止惡身口無違緣中。止息遮性兩斷。乃名戒善。今耐酒之人既不亂神未破余戒實理非罪正以飲生罪酒外違遮教緣中生犯仍名有罪。以乖不飲猶非持戒 詔曰。大士懷道要由妙解。至人高達貴其不執。融心與法性齊寬。肆意共虛空同
【現代漢語翻譯】 現代漢語譯本：
偏頗的判斷和取捨都是錯誤的。這是損害真理的禍患，喪失德行的妖邪積累。於是皇帝沒有回答，而是另闢蹊徑來展開討論。問道：『我聽說君子的舉止必定符合禮儀，明智的人行動要順應時機。近來多次賜給你食物，你說不喝酒不吃肉。而且酒是調和精神的藥物，肉是充實身體的膳食，古今都是一樣的味道，你為何唯獨鄙視它們？如果是因為居喪服喪的禮制而不吃，那麼現在我賜給你的就可以吃了。可以吃卻不吃，難道不是過錯嗎？』 奏答說：『貪財好色是貞潔的丈夫所鄙視的，喜歡美食是廉潔的士人所厭惡的。克制情感順從正道，是前代賢人所讚歎的；抑制慾望崇尚德行，是往昔哲人共同稱道的。況且肉是由殺害生命而來，酒能擾亂精神。不吃肉不喝酒是正理，怎麼能說是錯誤呢？』 皇帝詔令說：『肉是因為傷害生命，所以斷絕食用，這還可以說得過去。但酒並沒有損害生命，為何要一概禁止？如果說沒有損害生命，那麼就算有罪，也罪不至死，說不通啊。喝水吃飯也應該被判罪了，但實際上並非如此，為何唯獨要禁止酒呢？』 奏答說：『制定戒律是根據事情本身，定罪是根據內心。肉的本體是因為傷害生命，所以吃了就有罪。酒的性質本身沒有損害，過錯在於它能擾亂精神。其他地方產生過錯，過錯的產生是因為酒。斷絕飲酒就能消除過錯，所以要遮止禁止。這並不是說酒的本體就是罪惡。』 皇帝詔令說：『罪有過失的性質，酒的本體產生罪過。現在有能喝酒的人，能喝卻不醉，也不會擾亂精神，也不會產生罪過。這種人喝酒應該沒有罪過。那麼能喝酒的人沒有過錯，不能喝酒的人才招致災禍。這和斷酒來成就戒律的善行有什麼關係呢？可以說能喝酒而且酒量好的人，才稱得上是持戒，稍微喝一點就醉的人，才是大罪人。』 奏答說：『制定戒律是爲了防止過失，本來是爲了產生善行。戒律是停止惡行，身口沒有違背因緣。在停止和遮止兩種性質上都斷絕，才叫做戒律的善行。現在能喝酒的人既然不擾亂精神，也沒有破壞其他的戒律，實際上沒有罪過，正是因為飲酒會產生罪過，在酒之外違背了遮止的教義因緣中產生犯戒，仍然叫做有罪。因為違背了不飲酒的戒律，就不能算是持戒。』 皇帝詔令說：『大士懷抱正道，關鍵在於精妙的理解；至人通達事理，貴在不執著。融合內心與法性一樣寬廣，放縱意念與虛空相同。』
【English Translation】 English version:
Biased judgments and selections are all wrong. This is the disaster of harming the truth, the accumulation of evil that loses virtue. Thereupon, the Emperor did not answer, but instead opened a different path to initiate the discussion. He asked: 'I have heard that the actions of a gentleman must conform to propriety, and the movements of a wise person must respond to the occasion. Recently, I have repeatedly bestowed food upon you, but you say you do not drink wine or eat meat. Moreover, wine is a medicine that harmonizes the spirit, and meat is a food that nourishes the body. The taste is the same from ancient times to the present. Why do you alone despise them? If it is because of the mourning rites that you do not eat, then now that I have bestowed it upon you, you may eat it. To be able to eat but not eat, is this not a fault?' He replied: 'Greed for wealth and lust for beauty are despised by a chaste husband; fondness for delicacies is detested by an honest scholar. Restraining emotions and following the Way are praised by former sages; suppressing desires and exalting virtue are lamented by past philosophers. Moreover, meat comes from killing life, and wine can disturb the spirit. Not eating meat and not drinking wine is the right principle; how can it be wrong?' The Emperor decreed: 'Meat is because it harms life, so it is cut off from consumption, which can be said to be reasonable. But wine does not harm life, why should it be completely prohibited? If it does not harm life, then even if there is a sin, it is not a capital crime, it does not make sense. Drinking water and eating rice should also be punished, but in reality, this is not the case. Why single out wine for prohibition?' He replied: 'Establishing precepts follows the matter at hand, and determining guilt is based on the mind. The substance of meat is because it harms life, so eating it is a sin. The nature of wine itself does not harm, but the fault lies in its ability to disturb the spirit. Other places produce faults, and the production of faults is because of wine. Cutting off drinking eliminates faults, so it is necessary to prevent and prohibit it. This does not mean that the substance of wine itself is a sin.' The Emperor decreed: 'Sin has the nature of fault, and the substance of wine produces sin. Now there are people who can tolerate wine, can drink without getting drunk, and do not disturb the spirit, nor do they produce sin. This person should not be guilty of drinking wine. Then those who can drink have no fault, and those who cannot drink invite disaster. What does this have to do with cutting off wine to achieve the goodness of precepts? It can be said that those who can drink and have a good capacity for alcohol can be called upholders of the precepts, and those who get drunk after drinking a little are great sinners.' He replied: 'Establishing precepts is to prevent faults, and it is originally to produce good deeds. Precepts are to stop evil deeds, and the body and mouth have no conflicting causes. Cutting off both the nature of stopping and preventing is called the goodness of precepts. Now that those who can tolerate wine do not disturb the spirit and have not broken other precepts, in reality, there is no sin. It is precisely because drinking wine produces sin, and violating the teachings of prevention outside of wine produces transgression, which is still called sinful. Because it violates the precept of not drinking, it cannot be considered upholding the precepts.' The Emperor decreed: 'A great being cherishes the Way, and the key lies in subtle understanding; a perfect person understands principles, and values non-attachment. Merging the mind with the Dharma-nature is as broad as equality, and indulging thoughts is the same as emptiness.'
量。萬物無不是善惡何有非道。是則居酒臥肉之中寧能有罪帶婦懷兒而游。豈言生過。故使太子取婦得道。周陀以舍妻沉淪。凈名以處俗高達。身子以出家愚執。是故善者未可成善。惡者何足言惡。禁酒斷肉之奇殊乖大道 奏曰。龍虎以鱗牙為能。猿鳥以超翔為才。君子以解行為道。賢哲以真實成德。故使內外稱奇緇素高尚。若惟解而無行。同沙井之非潤。專虛而不實。似空云而無雨。是以匠萬物者以繩墨為正。御天下者以法理為本。故能善防邪萌察奸宄。故使一行之失痛于割肌。一言之善重於千金。若使心根妙解則居惡為善。神智虛明處罪成福。亦可移臣賤質居天重任。回聖極尊處臣卑下。是則君臣雜亂上下倒錯。即事不可。古今未有。何異詞談忠孝身恒叛逆。語論慈舍形帝殺盜。口閑百技觸事無能。言通萬里足不出戶。斯皆情切事奢虛高無用。是以才有大而無用。理有小而必通。執此為道誠難取信 詔曰。執情者未可論道。小智者難與談真。是以井坎之魚。寧知東海深廣。燕雀籬翔。詎羨鵬鳳之遊。斯皆固小以違大趣。守文以害通途。若以我我於物。無物而非我。以物物於我。無我而非物。我既不異於物。物復焉異於我。我物兩忘自他齊一。虛心者是物無不同。遺功者無事而不可 奏曰。仰承聖旨。名義深博宗原
【現代漢語翻譯】 現代漢語譯本：量。萬物沒有不是善的，哪裡又有不是道的惡呢？因此，身處酒肉之中，未必有罪；帶著妻子兒女遊玩，怎麼能說是犯錯呢？所以才說太子娶妻也能得道，周陀因為捨棄妻子而沉淪，維摩詰（Vimalakirti，佛教在家菩薩的代表）因為身處世俗而達到高深的境界，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）因為出家反而顯得愚笨執著。因此，善的未必能成就善，惡的又何必說是惡呢？禁止飲酒斷絕肉食的奇異做法，是違背大道的。奏疏說：龍和虎以鱗甲和牙齒為能力，猿和鳥以超越飛翔為才能，君子以理解行為為道，賢哲以真實成就德行。因此，才使得內外都稱奇，僧俗都高尚。如果只有理解而沒有行動，就如同沙井沒有潤澤，專門講虛無而不實在，就像空中的云沒有雨。因此，工匠製作萬物以繩墨為標準，統治天下的人以法理為根本，所以能夠很好地防止邪惡的萌芽，察覺奸詐的陰謀。所以才說，一行的過失，痛苦如同割肉；一句善言，貴重勝過千金。如果心根有精妙的理解，那麼身處惡也能行善；神智虛空明白，身處罪也能成就福。也可以調動我這卑賤的資質，擔任天下的重任；讓聖上您這極其尊貴的人，處於我這卑下的位置。這樣君臣就會雜亂，上下就會顛倒錯亂，事情就行不通，自古以來也沒有這樣的事情。這和口頭上談論忠孝，身體卻一直叛逆；口頭上談論慈悲施捨，行為卻像帝辛（紂王）一樣殺戮盜竊；嘴上精通百般技藝，遇到事情卻什麼都不能做；口頭上能通達萬里，腳卻不出家門，有什麼區別呢？這些都是情感迫切，事情奢侈，虛高而無用。因此，才能有大而無用的，道理有小而必須通達的。如果執著於此作為道，實在難以取信於人。詔書說：執著于情感的人，不能和他談論道；小智慧的人，難以和他談論真理。因此，井底的魚，怎麼知道東海的深廣？燕雀在籬笆邊飛翔，怎麼羨慕鵬鳥鳳凰的遊動？這些都是固守狹小而違背大道，拘泥於文字而妨害通途。如果以我的『我』來看待事物，沒有事物不是『我』；以事物來看待我的『我』，沒有『我』不是事物。『我』既然不異於事物，事物又怎麼異於『我』呢？『我』和事物兩相忘卻，自己和他人就齊一了。虛心的人，看待事物沒有不同；遺忘功勞的人，沒有什麼事情是不可以的。奏疏說：仰承聖上的旨意，名義深遠博大，宗源……
【English Translation】 English version: Measure. There is nothing among all things that is not good; where then is the evil that is not the Dao? Therefore, being in the midst of wine and meat does not necessarily constitute a sin; traveling with wife and children, how can it be said to be a transgression? That is why it is said that a prince can attain the Dao even by taking a wife, while Zhou Tuo (a person's name) sank because he abandoned his wife, and Vimalakirti (a representative of Buddhist lay practitioners) attained profound states because he was in the world, while Sariputra (one of the Buddha's ten great disciples, known for his wisdom) appeared foolish and attached because he renounced the world. Therefore, the good may not necessarily accomplish good, and why must the evil be called evil? The strange practice of prohibiting alcohol and cutting off meat is contrary to the Great Dao. The memorial says: Dragons and tigers use scales and teeth as their abilities, apes and birds use surpassing flight as their talents, gentlemen use understanding and action as the Dao, and sages use truthfulness to achieve virtue. Therefore, both inside and outside are praised as extraordinary, and both monastics and laity are regarded as noble. If there is only understanding without action, it is like a sandy well without moisture; if one specializes in emptiness without substance, it is like an empty cloud without rain. Therefore, artisans use the plumb line as the standard for making all things, and those who govern the world use law and reason as the foundation, so they can effectively prevent the sprouts of evil and detect treacherous conspiracies. Therefore, it is said that the loss of one action is as painful as cutting flesh, and one good word is more valuable than a thousand pieces of gold. If the root of the mind has subtle understanding, then being in evil can also do good; if the divine wisdom is empty and clear, then being in sin can also achieve blessings. It is also possible to mobilize my humble qualities to take on the important task of the world; to have Your Majesty, the most supreme person, be in my humble position. In this way, the relationship between ruler and subject will be chaotic, and the order of superiors and inferiors will be reversed, and things will not work, and there has never been such a thing since ancient times. What is the difference between talking about loyalty and filial piety but constantly rebelling, talking about compassion and giving but acting like Emperor Xin (King Zhou) in killing and stealing, being proficient in hundreds of skills but being unable to do anything when encountering things, and being able to communicate thousands of miles away but never leaving home? These are all urgent emotions, extravagant affairs, and empty and useless. Therefore, there is talent that is great but useless, and there is reason that is small but must be understood. If one clings to this as the Dao, it is really difficult to gain trust. The imperial edict says: Those who cling to emotions cannot be discussed with about the Dao; those with small wisdom are difficult to discuss with about the truth. Therefore, how can the fish in the well know the depth and breadth of the East Sea? How can the swallows and sparrows flying by the fence envy the flight of the Peng bird and the Phoenix? These are all clinging to the small and violating the great path, adhering to the text and hindering the thoroughfare. If I use my 'I' to look at things, there is nothing that is not 'I'; if I use things to look at my 'I', there is no 'I' that is not things. Since 'I' is not different from things, how can things be different from 'I'? When 'I' and things are both forgotten, self and others are equal. Those who are humble have no difference in looking at things; those who forget merit have nothing that is impossible. The memorial says: I respectfully receive Your Majesty's decree, the meaning is profound and broad, the origin...
浩污。究察莫由。事等窺天誰測其廣。又同測海寧識其深。若以小小於大。無大而不小。以大大於小。無小而非大。大無不大則秋毫非小。小小無不小則太山非大大。故使大大非大小。小小非小大。是則小大異於同。大小同於異。無大小之異同。何小大之同異。方知非異可異同寧有同可同異。無同可同異非異同。無異可異同無同異。是故無同而同非同。無異而異非異。何同異而可異同。非異同而可同異。帝遂不答。於是君臣寂然不言。良久 詔乃問曰。卿何寂寞。乃欲散有歸無。勿以談不適懷遂息清辯 奏曰。古人當言而懼發言而憂。是以古有不言之君。世傳忘功之士。所以息言表知非為不適。詔曰。至人無為未曾不為。知者不言未曾不言。亦有鸚鵡言而無用。鳳皇不言成軌。木有無任得存。雁有不鳴致死。卿今取捨若為自適。又曰。士有一言而知人有目擊而道存。亦有睹色審情。復有聽言辯德。朕與卿言為日既久。其間旨趣寧不略委。卿可為朕記錄在所申陳。令諸世人知朕意焉。是則助朕何愧忠誠 林以佛法淪陷冒死申請。帝情較執不遂所論。辯論雖明終非本意。承長安廢教后。別立通道觀。其所學者惟是老莊。好設虛談通申三教。冀因義勢證明釋部。乃表鄴城義學沙門十人並聰敏高明者。請預通道觀。上覽表即曰
【現代漢語翻譯】 現代漢語譯本： 浩瀚無邊啊！探究考察也沒有辦法窮盡。事情就像從管子里看天一樣，誰能測量天空的廣闊呢？又如同測量大海一樣，哪裡能知道它的深度呢？如果用小來比擬大，就沒有什麼大不是由小組成的；用大來比擬小，就沒有什麼小不是由大組成的。大沒有不是大的，那麼秋毫就不能說是小的；小沒有不是小的，那麼泰山也不能說是大的。所以使得大不是大小，小不是小大。這就是說小和大的不同在於它們的相同之處，大小的相同之處在於它們的不同之處。沒有大小的異同，哪裡有小大的同異呢？這才知道不是不同可以使之相同，哪裡有相同可以使之不同呢？沒有相同可以使之不同，就不是異同；沒有不同可以使之相同，就沒有同異。因此，沒有同而同，就不是真正的同；沒有異而異，就不是真正的異。哪裡有同異可以使之異同，不是異同可以使之同異呢？皇帝於是沒有回答。這時君臣都寂靜無聲，很久之後，皇帝才問道：『你們為什麼這樣寂寞？難道是想要捨棄有而歸於無嗎？不要因為談論不合心意就停止清明的辯論。』林法師回答說：『古人應當說話的時候卻感到恐懼，發表言論的時候感到憂慮。因此古代有不說話的君王，世間流傳著忘記功勞的人。所以停止言論是爲了表明知道，並不是因為不合心意。』皇帝說：『至人無為而無不為，智者不言而無不言。也有鸚鵡能說話卻沒有用處，鳳凰不說話卻能成為典範。樹木因為無用才能得以儲存，大雁因為不鳴叫而招致死亡。你現在的取捨是怎樣使自己適宜的呢？』又說：『士人有一句話就可以瞭解人，有親眼看到就可以明白道理。也有觀察臉色來審察情感，還有聽取言論來辨別德行。我與你談論已經很久了，其中的旨趣難道沒有稍微瞭解嗎？你可以為我記錄你所陳述的，讓世人知道我的意思。這樣就是幫助我，又有什麼愧對忠誠的呢？』林法師因為佛法淪喪，冒著生命危險提出申請。皇帝的心意比較固執，沒有采納他的論點。辯論雖然明白，但終究不是皇帝的本意。在長安廢除佛教之後，另外設立通道觀，他們所學習的只是老子和莊子的學說，喜歡設立虛假的言論來溝通三教，希望憑藉義理的聲勢來證明佛教的不足。於是上表推薦鄴城的義學沙門十人，都是聰明高明的人，請求他們參與通道觀的事務。皇帝看了奏表就說：
【English Translation】 English version: Vast and boundless! There is no way to exhaustively investigate and examine it. Matters are like looking at the sky through a tube; who can measure its breadth? It is also like measuring the sea; how can one know its depth? If one uses smallness to compare to greatness, there is no greatness that is not composed of smallness; if one uses greatness to compare to smallness, there is no smallness that is not composed of greatness. There is no great that is not great, then the tip of an autumn hair cannot be said to be small; there is no small that is not small, then Mount Tai cannot be said to be great. Therefore, greatness is not smallness, and smallness is not greatness. That is to say, the difference between small and great lies in their sameness, and the sameness of small and great lies in their difference. Without the difference between small and great, where is the sameness of small and great? Only then do we know that it is not difference that can make things the same; where is the sameness that can make things different? Without sameness that can make things different, there is no difference and sameness; without difference that can make things the same, there is no sameness and difference. Therefore, without sameness, sameness is not true sameness; without difference, difference is not true difference. Where is the sameness and difference that can make things different and the same; is it not difference and sameness that can make things the same and different? The Emperor then did not answer. At this time, the Emperor and his ministers were silent, and after a long time, the Emperor asked: 'Why are you all so silent? Do you want to abandon existence and return to non-existence? Do not stop your clear debates just because the discussion does not suit your heart.' The Dharma Master Lin replied: 'The ancients were afraid when they should speak, and worried when they expressed their opinions. Therefore, in ancient times there were kings who did not speak, and the world passed on stories of those who forgot their merits. Therefore, stopping speech is to show that one knows, not because it does not suit one's heart.' The Emperor said: 'The perfect man does nothing and yet there is nothing he does not do; the wise man does not speak and yet there is nothing he does not say. There are also parrots that can speak but are useless, and phoenixes that do not speak but can become models. Trees can be preserved because they are useless, and geese can die because they do not call out. How do you make your choices suitable for yourself?' He also said: 'A scholar can understand a person with one word, and one can understand the truth by seeing it with one's own eyes. There are also those who observe facial expressions to examine emotions, and those who listen to words to distinguish virtue. I have been talking with you for a long time, have you not understood the meaning of it? You can record what you have stated for me, so that the people of the world may know my intentions. This is to help me, and what is there to be ashamed of in loyalty?' Dharma Master Lin, because the Buddha-dharma was declining, risked his life to make a request. The Emperor's mind was rather stubborn and did not accept his arguments. Although the debate was clear, it was not the Emperor's original intention after all. After the abolition of Buddhism in Chang'an, the Tongdao Monastery was established separately. What they studied was only the doctrines of Laozi and Zhuangzi, and they liked to set up false arguments to communicate the three teachings, hoping to prove the inadequacy of Buddhism by relying on the momentum of righteousness. Therefore, he submitted a memorial recommending ten Dharma Masters of Yixue (study of meaning) from Ye City, all of whom were intelligent and outstanding, requesting them to participate in the affairs of the Tongdao Monastery. The Emperor read the memorial and said:
。卿入通道觀大好學無不有至論補已大為利益。仍設食訖曰。卿可裝束入關眾人前。卻至五月一日。至長安延壽殿奉見。二十四日帝往雲陽宮。至六月一日帝崩。天元登祚在同州。至九月十三日。長宗伯岐公奏訖。帝允許之曰。佛理弘大道極幽微。興施有則法須研究。如此累奏恐有稽違。奏曰。臣本申事止為興法。數啟慇勤。惟愿早行。今聖上允可議曹奏決。上下含弘定無異趣。一日頒行天下稱慶。臣何敢言。至大成元年正月十五日。詔曰。弘建玄風三寶尊重。特宜脩敬法化弘廣理可歸。崇其舊沙門中德行清高者七人。在正武殿西安置行道。二月二十六日改元大象。又敕。佛法弘大千古共崇。豈有沉隱舍而不行。自今已后王公已下並及黎庶。並宜修事。知朕意焉。即于其日殿嚴尊像具修虔敬。於時佛道二眾。各詮一大德。令升法座勸揚妙典。遂人懷無畏互吐微言。佛理汪汪沖深莫測。道宗漂泊清淺可知。挫銳席中王公嗟賞。至四月二十八日。下詔曰。佛義幽深神奇弘大。必廣開化儀通其修行。崇奉之徒依經自檢。遵道之人勿須剪髮毀形以乖大道。宜可存鬚髮嚴服以進高趣。令選舊沙門中懿德貞潔學業沖博名實灼然聲望可嘉者一百二十人。在陟岵寺為國行道。擬欲供給資須四事無乏。其民間禪誦一無有礙。惟京師及洛陽
各立一寺。自余州郡猶未通許。周大象元年五月二十八日。任道林法師在同州衛道虎宅修述其事。呈上。內史沛公宇文譯親覽。小內史臨經公宇文弘披讀。常禮上士托跋行恭委尋都上士叱寇臣審覆。高祖諱邕。即西魏丞相宇文黑泰之第三子也。泰以魏氏廢帝三年薨。世子洛陽公覺嗣位。受魏禪號大周。其年被廢。立弟寧都公毓。三年崩。謚明帝。立弟魯國公。即高祖是也。改號保定。盡五年改元天和。盡六年改元建德。至三年滅佛法。六年平齊。江淮巴蜀中原一統。帝以為得政于天下也。改號宣政。五月便崩。初帝深信佛宗曾無有二。流俗讖緯。黑衣當王。以僧緇服彌所纏懷。所以太祖入關。便改衣幡悉為皂色。用厭不祥。乃至齊高竊忌釋種將戮。稠師以通覺故所以免害。遂使周祖相從嫉之。危身事迫信用讒佞。終是信非徹到。故受斯言。不思禍國滅身。勇意而行誅剪。三寶摧碎寶命銷亡。所以統御既窮當年便殞。子赟襲位。改元大成。二十六日禪位子衍。改元大象。赟號天元。明年五月天元又崩。後年正月改元大定。於二月內國禪有隋。改號開皇。率改皂服普同黃色。是知讖緯虛誕。光武已著前規卜射難期。虞氏加其潤色。漢末謠言。黃衣當王。張角張魯並變服以應之。黃初黃武又改元以附之。斯術歸不亡。又見周
【現代漢語翻譯】 現代漢語譯本 各自建立一座寺廟。其餘州郡還未批準。周大象元年五月二十八日，任道林法師在同州衛道虎的宅邸整理此事，呈報上去。內史沛公宇文譯親自審閱，小內史臨經公宇文弘展開閱讀，常禮上士托跋行恭委託都上士叱寇臣審覈複查。高祖名諱為邕（北周武帝），是西魏丞相宇文黑泰（宇文泰）的第三個兒子。宇文泰在魏氏廢帝三年去世，世子洛陽公宇文覺繼承爵位，接受魏朝禪讓，國號為大周。宇文覺當年被廢黜，立其弟寧都公宇文毓（北周明帝）。宇文毓在位三年去世，謚號為明帝。之後立其弟魯國公，即高祖宇文邕。改年號為保定。過了五年，改年號為天和。過了六年，改年號為建德。到建德三年，滅佛法。建德六年平定北齊，江淮、巴蜀、中原統一。宇文邕認為自己治理天下有方，改年號為宣政。五月便駕崩了。當初宇文邕深信佛宗，從未有過二心。但因為流傳的讖緯之說，『黑衣當王』，又因為僧人的緇衣（黑色僧衣）讓他耿耿於懷。所以太祖宇文泰入關中后，便將旗幟衣服全部改為皂色（黑色），用來壓制不祥之兆。甚至北齊高緯也忌憚佛教，將要殺戮僧人，稠禪師因為精通佛法才得以免禍。於是周朝的祖先宇文邕也跟著嫉恨佛教。自身危難，事情緊迫，又聽信讒言，最終是聽信了錯誤的言論。所以接受了『黑衣當王』的說法。不考慮這會禍國滅身，一意孤行地進行誅殺，三寶（佛、法、僧）被摧毀，寶貴的性命也消亡。所以統治到頭了，當年便去世了。他的兒子宇文赟（北周宣帝）繼位，改年號為大成。二十六日禪位給兒子宇文衍（北周靜帝），改年號為大象。宇文赟自號天元。第二年五月，天元宇文赟又駕崩了。後年正月，改年號為大定。二月，國家禪讓給隋朝，改國號為開皇。普遍將皂色衣服改為黃色。由此可知讖緯之說是虛妄的。光武帝（劉秀）已經有了先例，卜卦射覆難以預料。虞氏又加以潤色。漢朝末年的謠言，『黃衣當王』，張角、張魯都改變服裝來應驗它。黃初、黃武年間又更改年號來附會它。這種妖術最終沒有成功，又在周朝重現。
【English Translation】 English version Each was to establish a temple. The remaining prefectures and counties had not yet been permitted. On the 28th day of the fifth month of the first year of the Great Elephant era of the Zhou dynasty, Dharma Master Ren Daolin, at the residence of Wei Daohu in Tongzhou, compiled and presented this matter. The Inner Minister, Duke Pei, Yuwen Yi, personally reviewed it. The Junior Inner Minister, Duke Linjing, Yuwen Hong, unfolded and read it. The Upper Officer of Ceremonies, Tuoba Xinggong, entrusted the Capital Upper Officer, Chi Kouchen, to examine and review it. The taboo name of Gaozu (Emperor Wu of Northern Zhou) was Yong, who was the third son of Yuwen Heitai (Yuwen Tai), the Prime Minister of Western Wei. Yuwen Tai passed away in the third year of the Wei's deposed emperor. The heir, Duke Luoyang, Yuwen Jue, succeeded to the throne, received the abdication of the Wei dynasty, and established the state of Great Zhou. Yuwen Jue was deposed in the same year, and his younger brother, Duke Ningdu, Yuwen Yu (Emperor Ming of Northern Zhou), was established. Yuwen Yu died after three years and was posthumously named Emperor Ming. Then his younger brother, Duke Luguo, namely Gaozu Yuwen Yong, was established. The era name was changed to Baoding. After five years, the era name was changed to Tianhe. After six years, the era name was changed to Jiande. By the third year of Jiande, Buddhism was destroyed. In the sixth year of Jiande, the Northern Qi was pacified, and the Jianghuai, Bashu, and Central Plains were unified. The emperor believed that he had governed the world well, and changed the era name to Xuanzheng. He passed away in May. Initially, the emperor deeply believed in Buddhism and never had any doubts. However, due to the popular prophecies and weft texts, 'The one in black robes shall be king,' and because the black robes of the monks troubled him, when the Grand Ancestor Yuwen Tai entered Guanzhong, he changed all the banners and clothes to black to suppress the ominous signs. Even Gao Wei of Northern Qi was jealous of Buddhism and was about to slaughter the monks. Chan Master Chou was spared because of his understanding of the Dharma. Thus, the ancestor of the Zhou dynasty followed and envied Buddhism. His own life was in danger, and the matter was urgent, and he listened to slanderous words, ultimately believing in false statements. Therefore, he accepted the saying 'The one in black robes shall be king.' Without considering that this would harm the country and destroy his own life, he resolutely carried out the execution. The Three Jewels (Buddha, Dharma, Sangha) were destroyed, and precious lives were lost. Therefore, his reign came to an end, and he passed away in the same year. His son Yuwen Yun (Emperor Xuan of Northern Zhou) succeeded to the throne and changed the era name to Dacheng. On the 26th day, he abdicated the throne to his son Yuwen Yan (Emperor Jing of Northern Zhou), and changed the era name to Daxing. Yuwen Yun called himself Tianyuan. In May of the following year, Tianyuan Yuwen Yun passed away again. In the first month of the following year, the era name was changed to Dading. In February, the state abdicated to the Sui dynasty, and the era name was changed to Kaihuang. The black robes were universally changed to yellow. From this, it can be known that the prophecies and weft texts are false. Emperor Guangwu (Liu Xiu) already had a precedent, and divination and guessing are difficult to predict. Yu added embellishments to it. At the end of the Han dynasty, the rumors said, 'The one in yellow robes shall be king,' and Zhang Jiao and Zhang Lu both changed their clothes to fulfill it. During the Huangchu and Huangwu eras, the era names were changed to cater to it. This kind of sorcery ultimately did not succeed and reappeared in the Zhou dynasty.
隋交禪以事徴驗終歸於空。若夫興廢之道歷數有期。因亡故昌亡亦為貴。故經云。難遭想滅。大聖為之碎身。隨機得度。凈土由來不毀。周武行事不亦宜乎。道林法師。俗姓任氏。高齊之時在相州。鄴下有名大德。周氏東平誅除釋種。當時高祖召僧共評廢立。上統等五百餘人無敢陳抗。惠遠法師崛赴抗詔。帝無以答。遂以威滅。道林法師初以他行后乃申表。武帝含弘召至御座。對面交論二十餘日。前後七十餘番。帝極核徴竟不能屈。既理有所歸。乃付議曹量其可否。會帝升遐。天元嗣位。至大象元年八月二十九日議哀。九月內奏時深加面許。明年正月遂詔頒行。於是佛法如前廣通。
又大象元年二月內鄴城故。趙武帝白馬寺佛圖澄孫弟子王明廣。上衛元嵩破佛法事。表達天元皇帝至四月八日。內史上大夫宇文譯宣嵩敕旨。佛教興來多歷年代。論其至理實自難明。但以世代澆浮不依佛教。致使清凈之法變成濁穢。太祖武皇帝所以廢。而不存正為如此。朕今情存至道思弘善法方欲簡擇練行恭修此理令形服不改德行仍存。敬設道場欲行善法。王公已下並宜知委。余如前說。
隋文帝詔為降州天火焚老君像事
門下。夫妙覺垂慈。等群生於一子。玄門亭毒。總萬物而為母。故泥洹大教化彼耆城。無為真道被
【現代漢語翻譯】 現代漢語譯本：隋朝交禪讓之事以徵兆和驗證開始，最終歸於空虛。至於興盛和衰敗的規律，歷史的定數自有期限。因為滅亡的緣故反而能夠昌盛，滅亡也因此成為可貴的。所以經書上說：『難得遭遇的想念滅盡之時，大聖（指佛）會為之粉身碎骨。』隨著機緣而得到度化，凈土本來就不會被毀壞。周武帝的做法不也是適宜的嗎？道林法師，俗姓任，在高齊時期在相州，是鄴下有名的大德。周朝在東平誅殺釋迦的後代，當時高祖召集僧人共同評議佛教的廢立。上統等五百餘人沒有誰敢於陳述抗議。惠遠法師挺身而出，抗議詔令，皇帝無言以對，於是用威勢壓滅了他。道林法師起初以其他行為掩飾，後來才上表。武帝寬宏大量，召見他到御座前，面對面地辯論了二十多天，前後七十多番，皇帝極力覈實徵詢，最終也不能使他屈服。既然道理有所歸屬，就交給議曹衡量其可行性。恰逢皇帝駕崩，天元繼位。到大象元年八月二十九日議論喪事，九月上奏時，天元皇帝深深地加以讚許。第二年正月，於是詔令頒佈施行。因此佛法像以前一樣廣泛流通。 又，大象元年二月，鄴城發生變故。趙武帝白馬寺佛圖澄（Fotucheng）（一位著名的佛教僧侶）的孫子弟子王明廣，上書衛元嵩（Wei Yuansong）破壞佛法之事。表達給天元皇帝，到四月八日。內史上大夫宇文譯宣讀衛元嵩的敕旨：佛教興盛以來已經歷很多年代，論其至深的道理實在難以明白。只是因為世代澆薄浮躁，不依佛教，導致清凈的佛法變成污濁的穢物。太祖武皇帝之所以廢除佛教而不儲存，正是因為如此。朕現在心存至高的道義，想弘揚善法，正想簡擇修行之人，恭敬地修習此理，使他們的形貌服飾不改變，德行仍然存在。恭敬地設立道場，想施行善法。王公以下都應該知道並瞭解。其餘的像之前所說的那樣。 隋文帝下詔是因為降州天火焚燒老君像的事情。 門下：那妙覺（指佛的覺悟）垂憐慈悲，平等地看待眾生如同一個孩子。玄門（指道教）養育萬物，把萬物都當作母親。所以泥洹（Nirvana）（佛教用語，指涅槃）的大教化在耆城（Qisheng）（古代印度城市）傳播，無為的真道被
【English Translation】 English version: The Chan abdication of the Sui Dynasty began with omens and verifications, ultimately returning to emptiness. As for the laws of prosperity and decline, historical destiny has its limits. Because of destruction, prosperity can arise; destruction is therefore valuable. Thus, the scriptures say: 'When the rare thought of extinction is encountered, the Great Sage (referring to the Buddha) will shatter his body for it.' Those who are saved according to their opportunities, the Pure Land is inherently indestructible. Was Emperor Wu of Zhou's actions not appropriate? Daolin (Daolin) Dharma Master, whose secular surname was Ren, was in Xiangzhou during the time of the Northern Qi Dynasty, a renowned virtuous monk in Ye. When the Zhou Dynasty executed the descendants of Shakya in Dongping, the Gaozu Emperor summoned monks to jointly evaluate the abolition and establishment of Buddhism. More than five hundred people, including Shangtong, dared not speak out in protest. Dharma Master Huiyuan stepped forward and protested the imperial edict, leaving the emperor speechless, who then suppressed him with force. Dharma Master Daolin initially concealed himself with other actions, later submitting a memorial. Emperor Wu, with magnanimity, summoned him to the throne and debated with him face to face for more than twenty days, over seventy times in total. The emperor rigorously verified and questioned him, but ultimately could not subdue him. Since the principle had a place to return to, it was handed over to the deliberation office to weigh its feasibility. Coincidentally, the emperor passed away, and Tianyuan succeeded to the throne. On the twenty-ninth day of the eighth month of the first year of the Daxing era, the funeral was discussed, and when it was reported in September, Emperor Tianyuan deeply praised it. In the first month of the following year, an edict was issued and implemented. Therefore, Buddhism circulated as widely as before. Also, in the second month of the first year of the Daxing era, an incident occurred in Yecheng. Wang Mingguang, a disciple of Fotucheng (a famous Buddhist monk) of Baima Temple of Zhao Wudi, submitted a memorial regarding Wei Yuansong's destruction of Buddhism. It was presented to Emperor Tianyuan on the eighth day of the fourth month. Yuwen Yi, the Grand Master of the Interior, read out Wei Yuansong's imperial edict: Buddhism has flourished for many ages, and its profound principles are truly difficult to understand. It is only because generations have become frivolous and do not follow Buddhism, causing the pure Dharma to become turbid and defiled. The reason why Emperor Wu of the Taizu abolished Buddhism and did not preserve it was precisely because of this. I now cherish the supreme Dao and wish to promote good Dharma, and I intend to select practitioners and respectfully cultivate this principle, so that their appearance and clothing will not change, and their virtue will remain. I respectfully establish a Daoist temple and wish to practice good Dharma. Dukes and below should all know and understand. The rest is as said before. Emperor Wen of Sui issued an edict because of the incident of heavenly fire burning the statue of Laozi in Jiangzhou. To the Secretariat: That wonderful enlightenment (referring to the Buddha's enlightenment) bestows compassion, treating all living beings equally as one child. The Mysterious Gate (referring to Taoism) nurtures all things, regarding all things as its mother. Therefore, the great teaching of Nirvana (a Buddhist term referring to enlightenment) spread in Qisheng (an ancient Indian city), and the true Dao of non-action was
斯神國。豈徒足相之凈土。不容真人之勝哉。曲沃東南土名烏谷。有靈宮一所。道佛同座。碑記湮滅。莫識修起所由。年代參差。不知營造遠近。忽有異風揚礫。如飛長者之蓋。頹云掩地。似狎司空之兵。驟雨闌干翻伊倒洛。電女掣鞭。天帶流金之色。雷童挽軸。地有崩山之響。礔礰老君身首各去。而佛靈相儼然無損。黃鶴已高青牛遂遠。未識金丹安能不惑者焉。主者施行。
集論者云。夫邪正糾紛在智猶惑。幽明路絕顯驗斯形。自皇覺照臨。滿於空有之域。靈瑞感應。充于凡聖之心。自赤澤降神青丘化及威德之清昏識。神光之燭幽都。無不喪膽求師款懷請道。所以掃六師于舍衛。梵王傾誠。偃十陣于伽耶。魔天稽首。安得與夫區區老叟黃巾奉而抗衡。瑣瑣尹生黔首則而齊化。故使周昭宅生已后。唐文教跡以前。未聞釋尊儀相靈祇之所輕毀。至於李老形像頻被欺陵。曲沃同座而別焚。彭門僧拜而道偃。斯徒眾矣。略舉知之。頑俗多迷疑陽自結。終非果敢。故抱遲惟。余以近歲通訪古蹤。行至鄠西地名樓觀。古樹摧[打-丁+薛]院宇曾重。中有宗聖觀。觀南有尹先生別廟。周訪道士。云此是老君之本地也。尹喜聞道。故置廟以處之。其觀地逼南山。近坡有一土臺。叢樹森疏。云是老君之墓也。訪問周曆暮宿觀西
【現代漢語翻譯】 現代漢語譯本：斯神國（此神聖的國度）。豈止是阿彌陀佛足相所印的清凈國土，難道不更是真人（得道之人）所向往的勝地嗎？曲沃縣東南有個叫烏谷的地方，有一座靈宮，道教和佛教的神像並排供奉。宮中的碑記已經湮滅，無法知道它是什麼時候建造的。各個年代的說法不一，不知道建造的時間是遠是近。忽然有一陣奇異的風揚起沙礫，像長者的車蓋一樣飛舞；濃厚的雲層遮天蔽日，像司空的軍隊一樣壓境。驟雨傾盆，彷彿要顛覆伊水和洛水；電母揮舞著鞭子，天空帶著流金的色彩；雷公轉動著車軸，大地發出崩山一樣的響聲。雷擊之下，老君（老子）的身首分離，而佛像卻依然完好無損。黃鶴已經高飛，青牛也已遠去，不知道煉製金丹的人怎麼能不感到迷惑呢？主持者應該施行（教化）。
評論者說，邪與正的糾紛，即使有智慧的人也會感到迷惑；陰間和陽間的道路隔絕，只有顯現靈驗才能讓人信服。自從佛陀的光輝照耀，充滿整個空有世界，靈異的祥瑞感應，充滿凡人和聖人的內心。自從赤澤降神，青丘化及，威德的光明驅散了昏昧的意識，神光照亮了幽暗的地域，無不嚇得喪膽，尋求老師，誠懇地請求真道。所以佛陀才能在舍衛國擊敗六師外道，使梵天傾心誠服；在伽耶城偃息十種魔軍的陣勢，使魔天稽首稱臣。怎麼能與那些小小的老頭、頭裹黃巾的叛賊相提並論，與那些平庸的尹喜之流、普通的百姓相提並論，讓他們都歸化呢？因此，自從周昭王時代之後，唐文教化之前，沒有聽說過釋迦牟尼佛的儀容和神祇受到輕視和毀壞的事情。至於老子的形象，卻屢次遭到欺凌。在曲沃，老子和佛像並排供奉卻被單獨焚燒；在彭城，僧人禮拜佛像，道士卻將其推倒。這樣的事情太多了，這裡只是略舉一二。愚頑的世俗之人大多迷惑不解，暗地裡結黨營私，終究不能果敢決斷，所以總是猶豫不決。我近年來四處尋訪古蹟，走到鄠縣西邊的樓觀，古老的樹木被砍伐，寺院曾經多次重建。其中有個宗聖觀，觀的南邊有尹喜先生的別廟。我詢問了道士，他們說這是老君的本地。尹喜因為聽聞了老子的道，所以建造廟宇來供奉他。觀的地勢靠近南山，附近的山坡上有一個土臺，樹木稀疏，據說那是老君的墓地。我四處詢問，直到傍晚才在觀的西邊住宿。
【English Translation】 English version: This divine kingdom. Is it merely the pure land marked by the footprints of Amitabha? Is it not also a superior place longed for by true persons (those who have attained enlightenment)? In the southeast of Quwo County, there is a place called Wugu, where there is a sacred palace. Taoist and Buddhist deities are enshrined side by side. The inscriptions on the steles in the palace have been obliterated, and it is impossible to know when it was built. The accounts from different eras vary, and it is unknown whether the construction took place in the distant or recent past. Suddenly, a strange wind raised gravel, flying like the canopy of an elder's carriage; thick clouds covered the sky and the earth, pressing down like the army of Sikong. A torrential rain poured down, as if to overturn the Yi and Luo rivers; the goddess of lightning wielded her whip, and the sky was tinged with the color of flowing gold; the thunder god turned the axle, and the earth resounded with the sound of collapsing mountains. Struck by lightning, the head and body of Lao Jun (Lao Tzu) were separated, while the Buddha's image remained intact. The yellow crane has flown high, and the blue ox has gone far away. How can those who refine elixirs not feel bewildered? The administrator should implement (teachings).
Commentators say that the disputes between evil and righteousness can confuse even the wise; the paths between the underworld and the mortal realm are severed, and only the manifestation of miracles can convince people. Since the radiance of the Buddha has illuminated and filled the entire realm of emptiness and existence, and the auspicious responses of spiritual phenomena have filled the hearts of ordinary and holy beings. Since Chize descended as a deity, and Qingqiu transformed and influenced, the light of virtue dispelled the darkness of consciousness, and the divine light illuminated the dark regions, all were frightened and sought teachers, sincerely requesting the true path. Therefore, the Buddha was able to defeat the six heretical teachers in Shravasti, causing Brahma to sincerely submit; and in Gaya, he suppressed the ten armies of demons, causing the demon king to bow his head in submission. How can he be compared to those petty old men, rebels with yellow turbans, or to those mediocre individuals like Yin Xi and ordinary people, causing them all to be assimilated? Therefore, since the era of King Zhao of Zhou and before the cultural influence of the Tang Dynasty, it has never been heard that the appearance and deities of Shakyamuni Buddha were despised or destroyed. As for the image of Lao Tzu, it has been repeatedly subjected to humiliation. In Quwo, Lao Tzu and the Buddha were enshrined side by side but were burned separately; in Pengcheng, monks worshiped the Buddha, but Taoists pushed him down. There are too many such incidents, and only a few are mentioned here. Ignorant worldly people are mostly confused, secretly forming cliques, and ultimately unable to make resolute decisions, so they are always hesitant. In recent years, I have been visiting ancient sites, and when I arrived at Louguan in the west of Hu County, the ancient trees had been felled, and the monastery had been rebuilt many times. Among them is the Zongsheng Temple, and south of the temple is the separate temple of Yin Xi. I asked the Taoists, and they said that this is the local place of Lao Jun. Yin Xi built the temple to enshrine him because he heard Lao Tzu's teachings. The temple is located near the South Mountain, and on a nearby hillside there is an earthen platform with sparse trees, said to be the tomb of Lao Jun. I inquired everywhere and stayed overnight west of the temple until evening.
尹邨尹長樂家。因問氏族。長樂年雖遲暮。惠解清明言晤徴擊。諸道怯其過往。自云。是尹令之餘胤也。東邊樓觀。此乃先君尹令之故宅也。先君志重丘園情敦稼穡。地廣苗厚通觀莫因。遂結草為樓以用觀望。故云樓觀也。本非老君之宅。先君承老君西遁將往流沙。道左邀攜逆旅相待。老君遂之此宅。周眺久之。東南高崗即先君之古臺也。當時亦與李老共登此臺。祖宗相承墳墓峙列。不聞先君與李老西邁。此乃出自道書。非關古史。又云。昔聞李老生陳郡苦縣。長亦東川。老方入秦死於槐里。未聞正說。西化流沙雖史遷浪言非為定指。莊蒙所及斯途有歸。自余云云不可尋檢。余又往始平之西二十餘里。渭水之北槐里古城基趾尚存。中有一蒙。訊問耆舊。斯蒙是誰。皆莫知其由。案縣圖經但述古城。亦不測其年代。蒙跡今遠。訪問流沙即燉煌鳴沙之地是也。彼有流沙之地而無伯陽之風。檢道化胡西升經等。聃往化胡。胡人不受。乃令尹喜為佛化胡。胡人方服。今窮其浮辯較其宗匠。自天竺已北諸外國者乃稱胡國。人皆奉佛未承喜化。還祖天竺釋迦如來。若此搜求聃行不遠槐里死矣。秦矢吊之頗。為實錄。自余虛引未足稱之。故隋尚書令楚國公楊素。行經樓觀。見壁畫尹喜化胡之像。素告諸道士曰。承聞老君化胡。胡人不
【現代漢語翻譯】 現代漢語譯本： 在尹邨尹長樂的家中。我詢問了他的氏族。長樂雖然年老，但思維敏捷，言語清晰有力。各地的道士都畏懼他的博學。他自稱是尹喜（尹令）的後代。東邊的樓觀，那是他先父尹令的故宅。先父重視山林田園，熱愛農業生產。土地廣闊，莊稼茂盛，一覽無餘。於是搭建草樓用來觀望，所以叫做樓觀。這裡本來不是老子的住所。先父聽說老子西行要前往流沙（指沙漠地區），在路邊邀請他到家中暫住。老子就到了這所宅子，環顧四周，東南邊的高崗就是先父的古臺。當時也曾和李耳（老子）一同登上此臺。祖先的墳墓世代相傳排列在此，沒聽說先父和李耳西行。這些出自道教書籍，與歷史無關。他還說，過去聽說李耳生於陳郡苦縣，長樂也出生在東川。老子入秦后死於槐里。沒有聽說過其他的說法。西行化胡到流沙，即使是司馬遷的說法也是虛妄之言，不能作為定論。莊周和蒙毅或許到過那裡。其餘的說法無法考證。 我又前往始平縣西邊二十多里，渭水北邊的槐里古城，城基還在。城中有一土堆，詢問當地的老人，這個土堆是誰的，都不知道來歷。查閱縣裡的地圖記載，只說是古城，也不知道年代。土堆的遺蹟現在已經很遠了。詢問流沙，就是敦煌的鳴沙山一帶。那裡有流沙之地，卻沒有伯陽（老子）的風範。查閱《道化胡經》、《西升經》等書，說老子前往化胡，胡人不接受，於是讓尹喜用佛法來教化胡人，胡人才信服。現在追究這些虛假的辯論，比較他們的宗師。從天竺（印度）以北的各個外國都稱為胡國。人們都信奉佛教，沒有接受尹喜的教化，還是信奉天竺的釋迦如來。如果這樣追究，老子的行程不會很遠，就死在槐里了。秦國的史官記載了他的去世，這才是真實的記錄。其餘虛假的引證不值得一提。所以隋朝尚書令楚國公楊素，路過樓觀，看到墻壁上畫著尹喜化胡的畫像。楊素告訴各位道士說，聽說老子化胡，胡人不
【English Translation】 English version: I visited Yin Changle's home in Yin Village and inquired about his clan. Although Changle was old, his mind was sharp, and his speech was clear and forceful. Daoists from various places feared his erudition. He claimed to be a descendant of Yin Xi (Yin Ling). The Louguan (Tower Observatory) to the east was the former residence of his late father, Yin Ling. His late father valued mountains, forests, fields, and agriculture. The land was vast, and the crops were abundant, offering a panoramic view. Therefore, he built a grass tower for observation, hence the name Louguan. This was not originally Laozi's residence. His late father heard that Laozi was traveling west to Liusha (desert region) and invited him to stay at his home along the way. Laozi came to this residence, looked around, and the high hill to the southeast was the ancient platform of his late father. At that time, he and Li Er (Laozi) had ascended this platform together. The ancestral tombs have been passed down through generations and are arranged here. I have not heard that his late father and Li Er traveled west. These accounts come from Daoist books and are not related to history. He also said that he had heard that Li Er was born in Ku County, Chen Commandery, and Changle was also born in Dongchuan. Laozi entered Qin and died in Huaili. I have not heard of any other accounts. The story of traveling west to convert the barbarians in Liusha, even if it is Sima Qian's account, is a false statement and cannot be taken as a definitive conclusion. Zhuang Zhou and Meng Yi may have been there. The rest of the statements cannot be verified. I also went more than twenty li west of Shiping County, to the ancient city of Huaili north of the Wei River, where the city foundations still exist. There is a mound in the city. I asked the local elders who this mound belonged to, but no one knew its origin. Consulting the county's map records, it only says that it is an ancient city and does not know the era. The traces of the mound are now far away. Asking about Liusha, it is the Mingsha Mountain area of Dunhuang. There is a land of Liusha there, but without the demeanor of Boyang (Laozi). Checking the Daohua Hu Jing (Scripture on Laozi's Conversion of the Barbarians), Xisheng Jing (Scripture of Western Ascension), and other books, it says that Laozi went to convert the barbarians, but the barbarians did not accept him. So, he had Yin Xi use Buddhist teachings to convert the barbarians, and only then did the barbarians believe. Now, pursuing these false debates and comparing their masters, all the foreign countries north of Tianzhu (India) are called Hu countries. People all believe in Buddhism and have not accepted Yin Xi's teachings, but still believe in Shakyamuni Tathagata of Tianzhu. If we investigate in this way, Laozi's journey would not have been far, and he would have died in Huaili. The Qin historians recorded his death, and this is the true record. The rest of the false citations are not worth mentioning. Therefore, Yang Su, the Shangshu Ling (Minister) of the Sui Dynasty and Duke of Chu, passed by Louguan and saw a painting on the wall depicting Yin Xi converting the barbarians. Yang Su told the Daoists that he had heard that Laozi converted the barbarians, but the barbarians did not
受。令喜變身作佛。胡人方受。是則佛能化胡。胡人奉佛。道不能化。云何言老子化胡。深思此言也。故列時緣露布惟遠。後進未廣。安能博詣。想有識者。顧此懷諸。
隋兩帝重佛宗法俱受歸戒事
案隋著作王邵述隋祖起居注云。帝以後魏大統七年六月十三日。生於同州般若尼寺。於時赤光照室流溢戶外。紫氣滿庭狀如樓閣。色染人衣。內外驚異。帝母以時炎熱就而扇之。寒甚幾絕困不能啼。有神尼者。名曰智仙。河東劉氏女也。少出家有戒行和上失之恐墮井乃在佛屋儼然坐定。時年七歲。遂以禪觀為業。及帝誕日無因而至。語太祖曰。兒天佛所祐勿憂也。尼遂名帝為那羅延。言如金剛不可壞也。又曰。兒來處異倫俗家穢雜。自為養之。太祖乃割宅為寺以兒委尼。不敢召問。后皇妣來抱。忽化為龍。驚遑墮地。尼曰。何因妄觸我兒。遂令晚得天下。及年七歲。告帝曰。兒當大貴從東國來。佛法當滅由兒興之。尼沉靜寡言。時道吉兇莫不符驗。初在寺養。帝年至十三。方始還家。及周滅二教尼隱皇家。帝后果自山東入為天子。重興佛法皆如尼言。及登位后每顧群臣追念阿阇梨以為口實。又云。我興由佛法。而好食麻豆。前身似從道人中來。由小時在寺。至今樂聞鐘聲。乃命史官為尼作傳。帝昔龍潛所經四
【現代漢語翻譯】 現代漢語譯本：接受（受戒）。讓喜歡（佛法）的人變身成佛。胡人剛剛接受（佛法）。這就是說佛能教化胡人，胡人信奉佛。道教不能教化（胡人）。為什麼說老子教化胡人呢？要深思這句話啊。所以列出（老子化胡）的時間和緣由，公開宣揚到遠方。後來的學習者沒有廣泛研究，怎麼能廣泛深入地理解呢？希望有見識的人，考慮到這些，心中有所領悟。
隋朝兩位皇帝都重視佛教，都接受了歸戒的事情
根據隋朝著作人王邵所寫的《隋祖起居注》記載，隋文帝在後魏大統七年六月十三日，出生在同州般若尼寺。當時，紅光照亮了整個房間，光芒溢出戶外。紫色的氣體充滿了庭院，形狀像樓閣。顏色染紅了人們的衣服，內外的人都感到驚訝。文帝的母親因為當時天氣炎熱，就用扇子給他扇風。文帝感到非常寒冷，幾乎要斷氣，哭不出聲。有一位神尼，名叫智仙（一位有神通的出家女尼）。她是河東劉氏的女兒。她從小就出家，有戒律和修行。寺里的和尚找不到她，擔心她掉進井裡，結果在佛殿里發現她端坐著。當時她七歲。於是她以禪定觀想為事業。等到文帝出生的那一天，她無緣無故地來到寺里，對太祖（隋文帝的父親）說：『這個孩子是天上的佛所保佑的，不用擔心。』於是尼姑給文帝取名為那羅延（意為金剛，不可摧毀）。又說：『這個孩子來的地方與衆不同，俗家污穢雜亂，讓我來撫養他。』太祖於是割讓住宅作為寺廟，把孩子託付給尼姑。不敢召見詢問。後來文帝的皇妣（祖母）來抱他，忽然變成了一條龍，驚慌地掉在地上。尼姑說：『為什麼胡亂觸碰我的孩子，以至於讓他晚些才能得到天下。』等到文帝七歲時，尼姑告訴他說：『你將來會大富大貴，從東方而來。佛法將要滅亡，會因為你而興盛。』尼姑沉默寡言，當時預言的吉兇沒有不應驗的。文帝最初在寺廟裡被撫養，到十三歲才回家。等到北周滅亡佛教和道教時，尼姑就隱居在皇家寺廟裡。文帝后來果然從山東進入朝廷成為天子。重新振興佛法，都像尼姑所說的那樣。等到登基之後，每次顧及群臣，都追念阿阇梨（老師），作為口頭禪。又說：『我的興起是因為佛法，而且喜歡吃麻豆。前身好像是從道人中來的。因為小時候在寺廟裡，至今喜歡聽鐘聲。』於是命令史官為尼姑作傳。文帝過去潛龍在淵時所經過的村莊
【English Translation】 English version: Receiving (precepts). Allowing those who like (Buddhism) to transform into Buddhas. The 'Hu' people (non-Chinese, often referring to Central Asians) have just accepted (Buddhism). This means that the Buddha can convert the 'Hu' people, and the 'Hu' people believe in the Buddha. Taoism cannot convert (the 'Hu' people). Why is it said that Lao Tzu converted the 'Hu' people? This statement should be deeply considered. Therefore, the time and reasons (for Lao Tzu's conversion of the 'Hu' people) are listed and publicly proclaimed far and wide. Later learners have not studied extensively, how can they understand it broadly and deeply? It is hoped that those with insight will consider these things and have understanding in their hearts.
Both emperors of the Sui Dynasty valued Buddhism and received the precepts of refuge.
According to the 'Records of the Daily Life of the Sui Ancestor' written by Wang Shao, a writer of the Sui Dynasty, Emperor Wen of Sui was born on the 13th day of the sixth month of the seventh year of the Datong era of the Later Wei Dynasty, in the Prajna Nunnery in Tongzhou. At that time, red light illuminated the entire room, and the light overflowed outside. Purple gas filled the courtyard, shaped like a pavilion. The color dyed people's clothes, and people inside and outside were surprised. Emperor Wen's mother fanned him because the weather was hot at the time. Emperor Wen felt very cold, almost suffocating, and could not cry. There was a divine nun named Zhixian (a nun with supernatural powers). She was the daughter of the Liu family of Hedong. She became a nun at a young age and had precepts and practice. The monks in the temple could not find her and were worried that she had fallen into the well, but they found her sitting upright in the Buddha hall. She was seven years old at the time. So she took meditation and contemplation as her career. On the day Emperor Wen was born, she came to the temple for no reason and said to the Grand Ancestor (Emperor Wen's father): 'This child is blessed by the Buddha in heaven, so don't worry.' So the nun named Emperor Wen Narayana (meaning Vajra, indestructible). She also said: 'This child comes from a different place, and the secular family is dirty and chaotic, let me raise him.' So the Grand Ancestor ceded the house as a temple and entrusted the child to the nun. He did not dare to summon and ask. Later, Emperor Wen's grandmother came to hug him and suddenly turned into a dragon, and fell to the ground in panic. The nun said: 'Why did you touch my child indiscriminately, so that he will gain the world later.' When Emperor Wen was seven years old, the nun told him: 'You will be rich and noble in the future, and you will come from the East. Buddhism is about to perish, and it will flourish because of you.' The nun was silent and taciturn, and the good and bad fortunes she predicted at that time were all fulfilled. Emperor Wen was first raised in the temple and did not return home until he was thirteen years old. When the Northern Zhou Dynasty destroyed Buddhism and Taoism, the nun lived in seclusion in the royal temple. Emperor Wen later entered the court from Shandong and became the emperor. The revival of Buddhism was all as the nun said. After ascending the throne, every time he considered his ministers, he remembered his Acharya (teacher) as a mantra. He also said: 'My rise is due to Buddhism, and I like to eat sesame beans. My previous life seems to have come from a Taoist. Because I was in the temple when I was young, I still like to hear the sound of bells.' So he ordered the historians to write a biography for the nun. The villages that Emperor Wen passed through when he was a hidden dragon
十五州。及登極后。皆悉同時起大興國寺。仁壽元年帝及後宮同感舍利並放光明。砧槌試之宛然無損。遂前後置塔諸州百有餘所。皆置銘勒隱於地府。咸發神瑞充仞目前。具如王邵所撰感應傳。所以周祖竊忌黑衣當王。便摧滅佛法。莫識隋祖元養佛家。王者不死何由可識。事過方委知聖詐狂。自古皆爾。備諸聞見。然帝信重佛宗情注無已。每日登殿。坐列七僧轉經問法。乃至大漸至於道觀羈縻而已。崇建功德佛門隆盛。時既非遙故略其敘。於時曇延法師。是稱僧杰。升于正殿而授帝菩薩戒焉。事如別顯。及大業嗣歷彌隆前政。昔居晉府盛集英髦。慧日法雲道場興號。玉清金洞玄壇著名。四海搜揚總歸晉邸。四事供給三業依憑。禮以家僧不屬州省。迄於終歷徴訪莫窮。而情慕佛宗崇奉誡約。天臺智顗。定門幽秘神用罕加。請為國師尊加智者。言令所及無不允從。及其即世廢朝追感。就山造寺廣度眾僧。下書憂問慇勤委曲。遺錫糧粒並諸法衣。欲使徒眾行道如師在日。故每至忌晨必預先設供。門人歲至面敘昔緣。情款莫二。自有帝王于師珍敬無以加也。至於李老符錄曾無預懷。致使交論興言絕於徴召。故無所編次云。
集古今佛道論衡卷乙 大正藏第 52 冊 No. 2104 集古今佛道論衡
集古
【現代漢語翻譯】 現代漢語譯本 十五州。以及隋文帝登基后，都在同一時間開始建造大興國寺。仁壽元年，隋文帝和後宮一同感應到舍利子並放出光明。用鐵砧和鐵錘試驗，舍利子完好無損。於是前後在各個州建造了一百多所佛塔，都在地基中設定了銘文。佛塔都顯現出神奇的祥瑞，充滿眼前。詳細情況記載在王邵所撰寫的《感應傳》中。因此，北周周武帝暗中忌憚身穿黑衣的僧人將要稱王，便摧毀佛法。沒有人知道隋文帝原本就信奉佛家。帝王不死，又怎麼能夠識別出（誰是未來的帝王）呢？事情過去之後，才知道聖人有時也會裝瘋賣傻，自古以來都是這樣。這些都記錄在我的所見所聞中。然而，隋文帝信奉佛教，情意深厚，沒有止境。每天登上正殿，讓七位僧人排列坐著，一起誦經問法，甚至在臨終時，也只是在道觀中暫時停留而已。他崇尚建造功德，佛門因此興盛。因為時間已經過去很久，所以在此簡略敘述。當時，曇延法師被稱為僧人中的傑出人物，他登上正殿，為隋文帝授菩薩戒。這件事另有詳細記載。等到隋煬帝繼位后，更加發揚光大之前的政策。過去居住在晉王府時，聚集了眾多英才。慧日法雲道場興盛，玉清金洞玄壇也很有名。從四海蒐羅人才，都歸於晉王府。提供衣食住行等四事供養，在身口意三業上有所依憑。按照家裡的規矩禮遇僧人，不隸屬於州省管轄。直到隋朝滅亡，也無法窮盡隋煬帝對佛教的崇敬。隋煬帝傾慕佛宗，崇奉戒律。天臺智顗（天臺宗的實際創始人），他的禪定之門幽深隱秘，神通妙用很少有人能及。隋煬帝請他擔任國師，尊稱他為智者。他的話語所到之處，沒有不被採納聽從的。等到智顗圓寂后，隋煬帝停止朝政來追思感懷他，在山中建造寺廟，廣泛度化僧人。下詔書慰問，情意慇勤周到。贈送智顗的錫杖、糧食以及各種法衣，希望他的弟子們能夠像智顗在世時一樣修行。所以每到智顗的忌日，隋煬帝必定預先設供。智顗的門人每年都來，當面敘說過去的因緣，情意深厚，始終如一。自有帝王以來，像隋煬帝這樣對智顗珍視敬重的，沒有誰能超過他。至於李老（指道教）的符箓，隋煬帝從來沒有放在心上，以至於討論道教興盛的言論，都被徵召所拒絕，所以沒有被編入記載。
《集古今佛道論衡》卷乙 大正藏第 52 冊 No. 2104 《集古今佛道論衡》
《集古
【English Translation】 English version Fifteen provinces. And after Emperor Wen of Sui ascended the throne, they all simultaneously started building Daxingguo Temple (Great Flourishing Nation Temple). In the first year of Renshou (601 CE), Emperor Wen and the imperial concubines together sensed the relics and they emitted light. They tested them with anvils and hammers, and they remained intact. Therefore, more than a hundred pagodas were built in various provinces before and after, all with inscriptions placed in the foundations. All of them manifested divine auspiciousness, filling the eyes. The details are recorded in the 'Record of Responses' compiled by Wang Shao. Therefore, Emperor Wu of Northern Zhou secretly feared that monks in black robes would become kings, and destroyed Buddhism. No one knew that Emperor Wen of Sui originally revered Buddhism. How could one recognize who would be the future emperor if emperors did not die? Only after the event did people realize that even sages sometimes feign madness. It has always been like this since ancient times. These are all recorded in my observations and hearings. However, Emperor Wen deeply believed in Buddhism, and his affection was endless. Every day he ascended the main hall, had seven monks sit in a row, and together they recited scriptures and asked about the Dharma, even when he was terminally ill, he only temporarily stayed in a Taoist temple. He advocated building merit, and Buddhism flourished as a result. Because the time has passed for a long time, so I will briefly describe it here. At that time, Dharma Master Tanyan was known as an outstanding figure among monks. He ascended the main hall and conferred the Bodhisattva precepts on Emperor Wen. This matter is recorded in detail elsewhere. When Emperor Yang succeeded to the throne, he further promoted the previous policies. When he resided in the Jin Prince's mansion, he gathered many talents. The Huiri Fayun (Sun of Wisdom Dharma Cloud) monastery flourished, and the Yuqing Jindong (Jade Purity Golden Cave) Xuan Tan (Mysterious Altar) was also famous. Talents were searched from all over the world and brought to the Jin Prince's mansion. The four necessities (clothing, food, shelter, and medicine) were provided, and they relied on the three karmas (body, speech, and mind). Monks were treated according to the family's rules, not under the jurisdiction of the provinces. Even until the end of the Sui Dynasty, Emperor Yang's reverence for Buddhism could not be exhausted. Emperor Yang admired Buddhism and revered the precepts. Zhiyi of Tiantai (the actual founder of the Tiantai school), his meditation gate was deep and mysterious, and his supernatural powers were rarely matched. Emperor Yang invited him to be the national teacher, honoring him as the Wise One. Wherever his words reached, they were all accepted and followed. When Zhiyi passed away, Emperor Yang stopped court to mourn him, built temples in the mountains, and extensively ordained monks. He issued edicts of condolence, with sincere and thoughtful intentions. He sent Zhiyi's staff, grain, and various Dharma robes, hoping that his disciples could practice as Zhiyi did when he was alive. Therefore, every year on Zhiyi's death anniversary, Emperor Yang would set up offerings in advance. Zhiyi's disciples came every year to recount past connections, their feelings were deep and consistent. Since there have been emperors, no one has valued and respected Zhiyi like Emperor Yang.
Collected Essays on the Debate Between Buddhism and Taoism Throughout History, Volume B Taisho Tripitaka Volume 52, No. 2104, Collected Essays on the Debate Between Buddhism and Taoism Throughout History
Collected Essays
今佛道論衡卷丙
唐西明寺釋氏大唐高祖問僧形服利益事一高祖幸國學統集三教問道是佛師事二道士李仲卿著論毀佛琳師抗辯事三大宗敕道先佛后僧等上諫事四皇大子集三教學者詳論事五辛中舍著齊物論凈琳二師抗釋事六大宗問琳師辯正論信毀交報事七大宗幸弘福寺手製愿文並敘佛道后先八大宗敕道士三皇經不足開化令焚除事九大宗詔奘師翻道經為梵文與道士辯核事十
大唐高祖問僧形服有何利益琳師奉對事一
皇唐啟運諸教並興。然于佛法彌隆信重。舍京舊第置興聖寺。自余會昌勝業慈悲證果集仙等寺架筑相尋。至於道觀無間于俗。武德四年有大史令傅奕者。先是黃巾。深忌緇服。既見國家別敬彌用疚心。乃上廢佛法事十有一條云。佛經訛誕言妖事隱。損國破家未聞益世。請胡佛邪教退還天竺。凡是沙門放歸桑梓則家國昌大。李孔之教行焉。
武皇容其小辯。朝輔任其放言。乃下詔問僧曰。棄父母之鬚髮。去君臣之章服。利在何門之中。益在何情之外。損益二宜請動妙適有濟法寺沙門襄陽釋法琳。憤激傅詞側聽機候。承有斯問。即陳對曰。琳聞至道絕言。豈九流能辯。法身無像。非十翼所詮。但四趣茫茫飄淪慾海。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。至仁所
【現代漢語翻譯】 現代漢語譯本 今佛道論衡卷丙
唐西明寺釋氏（唐代西明寺的僧人）凈琳奉詔撰寫
唐高祖（唐朝的開國皇帝李淵）問僧人關於僧侶服裝利益的事：
一、高祖皇帝駕臨國學，召集儒釋道三教人士，詢問佛法教師的職責。
二、道士李仲卿著書詆譭佛教，凈琳法師據理力爭。
三、唐太宗（唐朝第二位皇帝李世民）下令道教優先於佛教，僧人上書諫諍。
四、皇太子召集三教學者，詳細討論佛法義理。
五、中書舍人辛著《齊物論》，凈琳、惠琳二位法師反駁其對佛教的詆譭。
六、唐太宗詢問凈琳法師關於辯論正誤、信仰與誹謗的因果報應。
七、唐太宗駕臨弘福寺，親手撰寫愿文，並敘述佛道先後次序。
八、唐太宗下令道士所著《三皇經》不足以開化民眾，應予焚燬。
九、唐太宗詔令玄奘法師將道經翻譯成梵文，與道士辯論覈實。
十、唐高祖詢問僧侶服裝有何利益，凈琳法師回答如下：
皇唐開創基業，各教並興。然而對於佛法，格外推崇信重。捨棄京城舊宅，建造興聖寺。自其餘的會昌寺、勝業寺、慈悲寺、證果寺、集仙寺等寺廟，相繼建造。至於道觀，則與世俗無異。武德四年，有大史令傅奕，早年是黃巾軍，對僧侶的服裝深為忌恨。看到國家對佛教的特別尊敬，更加耿耿於懷。於是上書陳述廢除佛法的十一件事，其中一條說：『佛經虛假荒誕，所說的都是迷惑人的事情，損害國家，破壞家庭，沒有聽說過對世間有什麼益處。請將胡人的佛教邪教退回天竺（古印度）。凡是出家的沙門，讓他們還俗回家，這樣國家就能昌盛強大，李（李耳，老子）孔（孔子）的教義就能推行。』
武皇（指唐高祖）採納了他的一些片面之詞，朝中大臣也任憑他隨意發言。於是下詔詢問僧人說：『捨棄父母的鬚髮，脫去君臣的官服，這樣的行為，利益在哪裡？好處又在哪裡？』請詳細說明其中的利弊。濟法寺的沙門襄陽釋法琳，對傅奕的言論感到憤慨，在一旁伺機等待。聽到這樣的提問，立刻回答說：『我聽說至高的道理是無法用言語表達的，哪裡是那些九流之士所能辯論清楚的？法身是沒有形象的，也不是那些《十翼》（《易經》的註釋）所能詮釋的。但是四趣（地獄、餓鬼、畜生、阿修羅）眾生茫茫然，在慾望的海洋中漂泊沉淪，三界（欲界、色界、無色界）眾生昏昏沉沉，顛倒墜落在邪惡的山峰。許多人迷惑而自取滅亡，凡夫沉溺其中而不能自拔。大聖（指佛）因此應運而生，這是最偉大的仁慈啊！』 English version Now, the Treatise on the Balance of Buddhism and Taoism, Volume C.
Compiled by the Tang Dynasty Ximing Temple's Buddhist monk Jinglin under imperial order.
Emperor Gaozu (the founding emperor of the Tang Dynasty, Li Yuan) asked monks about the benefits of monastic attire:
-
Emperor Gaozu visited the Imperial Academy, gathered representatives from Confucianism, Buddhism, and Taoism, and inquired about the duties of Buddhist teachers.
-
The Taoist priest Li Zhongqing wrote a treatise defaming Buddhism, and the Dharma Master Jinglin argued against it with reason.
-
Emperor Taizong (the second emperor of the Tang Dynasty, Li Shimin) ordered Taoism to take precedence over Buddhism, and monks submitted a memorial in protest.
-
The Crown Prince gathered scholars from the three teachings to discuss the principles of Buddhism in detail.
-
Xin Zhongshe, a drafter in the Imperial Secretariat, wrote 'On the Equality of Things,' and Dharma Masters Jinglin and Huilin refuted his defamation of Buddhism.
-
Emperor Taizong asked Dharma Master Jinglin about the karmic retribution of debating right and wrong, and of belief and slander.
-
Emperor Taizong visited Hongfu Temple, personally wrote a vow, and described the order of precedence between Buddhism and Taoism.
-
Emperor Taizong ordered that the Taoist scripture 'The Three Sovereigns Classic' was insufficient to enlighten the people and should be burned.
-
Emperor Taizong ordered the Dharma Master Xuanzang to translate the Taoist scriptures into Sanskrit for verification and debate with Taoist priests.
-
Emperor Gaozu asked what benefits there were to monastic attire, and Dharma Master Jinglin replied as follows:
The Emperor of the Tang Dynasty initiated the dynasty, and all teachings flourished together. However, towards Buddhism, there was particular reverence and faith. Abandoning the old residence in the capital, Xingsheng Temple was built. Following that, temples such as Huichang Temple, Shengye Temple, Cibei Temple, Zhengguo Temple, and Jixian Temple were constructed in succession. As for Taoist temples, they were no different from secular buildings. In the fourth year of the Wude era, there was the Grand Astrologer Fu Yi, who had previously been a member of the Yellow Turban rebels and deeply resented monastic attire. Seeing the state's special respect for Buddhism, he became even more resentful. Therefore, he submitted a memorial stating eleven matters for abolishing Buddhism, one of which said: 'The Buddhist scriptures are false and absurd, and what they say are all things that mislead people, harming the country and destroying families, and it has not been heard that they are of any benefit to the world. Please return the barbarian Buddhist heresy to Tianzhu (ancient India). All the monks who have left home should be returned to secular life, so that the country can be prosperous and strong, and the teachings of Li (Li Er, Lao Tzu) and Kong (Confucius) can be promoted.'
The Emperor (referring to Emperor Gaozu) adopted some of his one-sided words, and the court officials allowed him to speak freely. Therefore, he issued an edict asking the monks: 'Abandoning the hair and beard given by parents, removing the official robes of ruler and subject, where is the benefit in such actions? Where is the advantage?' Please explain the advantages and disadvantages in detail. The monk Shifa Lin of Xiangyang from Jifa Temple, felt indignant at Fu Yi's words, and waited for an opportunity to speak. Upon hearing this question, he immediately replied: 'I have heard that the supreme truth cannot be expressed in words, how can it be clearly debated by those of the Nine Schools? The Dharma body has no form, nor can it be explained by those of the Ten Wings (commentaries on the Book of Changes). However, the beings of the Four Destinies (hell, hungry ghosts, animals, asuras) are vast and adrift, sinking and wallowing in the ocean of desire, and the beings of the Three Realms (desire realm, form realm, formless realm) are muddled and falling on the evil peaks. Many people are deluded and bring destruction upon themselves, and ordinary people are drowning in it and cannot escape. The Great Sage (referring to the Buddha) therefore arises in response to the times, this is the greatest compassion!'
【English Translation】 English version Now, the Treatise on the Balance of Buddhism and Taoism, Volume C.
Compiled by the Tang Dynasty Ximing Temple's Buddhist monk Jinglin under imperial order.
Emperor Gaozu (the founding emperor of the Tang Dynasty, Li Yuan) asked monks about the benefits of monastic attire:
-
Emperor Gaozu visited the Imperial Academy, gathered representatives from Confucianism, Buddhism, and Taoism, and inquired about the duties of Buddhist teachers.
-
The Taoist priest Li Zhongqing wrote a treatise defaming Buddhism, and the Dharma Master Jinglin argued against it with reason.
-
Emperor Taizong (the second emperor of the Tang Dynasty, Li Shimin) ordered Taoism to take precedence over Buddhism, and monks submitted a memorial in protest.
-
The Crown Prince gathered scholars from the three teachings to discuss the principles of Buddhism in detail.
-
Xin Zhongshe, a drafter in the Imperial Secretariat, wrote 'On the Equality of Things,' and Dharma Masters Jinglin and Huilin refuted his defamation of Buddhism.
-
Emperor Taizong asked Dharma Master Jinglin about the karmic retribution of debating right and wrong, and of belief and slander.
-
Emperor Taizong visited Hongfu Temple, personally wrote a vow, and described the order of precedence between Buddhism and Taoism.
-
Emperor Taizong ordered that the Taoist scripture 'The Three Sovereigns Classic' was insufficient to enlighten the people and should be burned.
-
Emperor Taizong ordered the Dharma Master Xuanzang to translate the Taoist scriptures into Sanskrit for verification and debate with Taoist priests.
-
Emperor Gaozu asked what benefits there were to monastic attire, and Dharma Master Jinglin replied as follows:
The Emperor of the Tang Dynasty initiated the dynasty, and all teachings flourished together. However, towards Buddhism, there was particular reverence and faith. Abandoning the old residence in the capital, Xingsheng Temple was built. Following that, temples such as Huichang Temple, Shengye Temple, Cibei Temple, Zhengguo Temple, and Jixian Temple were constructed in succession. As for Taoist temples, they were no different from secular buildings. In the fourth year of the Wude era, there was the Grand Astrologer Fu Yi, who had previously been a member of the Yellow Turban rebels and deeply resented monastic attire. Seeing the state's special respect for Buddhism, he became even more resentful. Therefore, he submitted a memorial stating eleven matters for abolishing Buddhism, one of which said: 'The Buddhist scriptures are false and absurd, and what they say are all things that mislead people, harming the country and destroying families, and it has not been heard that they are of any benefit to the world. Please return the barbarian Buddhist heresy to Tianzhu (ancient India). All the monks who have left home should be returned to secular life, so that the country can be prosperous and strong, and the teachings of Li (Li Er, Lao Tzu) and Kong (Confucius) can be promoted.'
The Emperor (referring to Emperor Gaozu) adopted some of his one-sided words, and the court officials allowed him to speak freely. Therefore, he issued an edict asking the monks: 'Abandoning the hair and beard given by parents, removing the official robes of ruler and subject, where is the benefit in such actions? Where is the advantage?' Please explain the advantages and disadvantages in detail. The monk Shifa Lin of Xiangyang from Jifa Temple, felt indignant at Fu Yi's words, and waited for an opportunity to speak. Upon hearing this question, he immediately replied: 'I have heard that the supreme truth cannot be expressed in words, how can it be clearly debated by those of the Nine Schools? The Dharma body has no form, nor can it be explained by those of the Ten Wings (commentaries on the Book of Changes). However, the beings of the Four Destinies (hell, hungry ghosts, animals, asuras) are vast and adrift, sinking and wallowing in the ocean of desire, and the beings of the Three Realms (desire realm, form realm, formless realm) are muddled and falling on the evil peaks. Many people are deluded and bring destruction upon themselves, and ordinary people are drowning in it and cannot escape. The Great Sage (referring to the Buddha) therefore arises in response to the times, this is the greatest compassion!'
以降靈。遂開解脫之門。示以安隱之路。於是天竺王種辭恩愛而出家。東夏貴游厭榮華而入道。誓出二種生死。志求一妙涅槃。弘善以報四恩。立德以資三有。此其利益也。毀形以成其志。故棄鬚髮美容。變俗以會其道。故去君臣華服。雖形闕奉親而內懷其孝。禮乖事主而心戢其恩。澤被怨親以成大順。福沾幽顯豈拘小違。上智之人。依佛語故為益。下凡之類。虧聖教故為損。懲惡則濫者自新。進善則通人感化。此其大略也。而傅氏所奏在司既不施行。奕乃多寫表狀。公然遠近流佈。京室閭里。咸傳禿丁之誚。劇談席上。昌言胡鬼之謠。佛日翳而不明。僧威阻而無力。於時達量道俗動毫成論者非一。各疏佛理曲陳邪正。琳閱眾辭多引經教。琳因謂眾人曰。此引皆是奕之所廢。豈得引廢證成。雖曰破邪終歸邪破。琳情契玄機獨覺千載。器局天授博悟生知。睹作者之不工。信乘權之有據。乃著破邪論。其詞曰。莊周云。六合之內。聖人論而不議。六合之外。聖人存而不論。老子云。域中有四大而道居其一。案前漢藝文志所紀眾書。一萬三千二百六十九卷。莫不功在近益。意在敬事君父。俱未暢遠途。止在移風易俗。遂使三世因果。理涉旦而猶昏。命報五乘。義經丘而未曉。斯乃六合之寰塊。三才之俗謨。詎免四流浩瀚。為
煩惱之波。六趣諠嘩。造塵勞之路者也。原夫實相窈冥。逾要道之道。法身凝寂。出玄之又玄。所以見生忍土。誕聖王宮。示金色之身。吐玉毫之相。行則金蓮捧足。坐則寶座承軀。出則天主導前。入則梵王從后。聲聞菩薩。儼若朝儀。八部萬神。森然輔衛。演涅槃則地現六動。說般若則天雨四花。百福莊嚴。狀滿月之臨滄海。千光照曜。如聚日之映寶山。師子一吼。則外道摧鋒。法鼓暫鳴。則天魔稽首。是故號佛為法王也。豈與衰周李耳比德爭衡。末代孔丘輒相聯類。非所言也。文有二十餘紙。自琳論出冠絕群篇。家藏一本心口成誦。並流略之菁華。史書之藻鏡。茂譽於是乎沸騰。蒙俗由之而開悟。琳有功矣。琳以論卷初出意在榮達。所知上之化下風靡之言則易。乃上啟。儲貳親王及公卿侯伯並文理弘被庶績咸嘉其博詣焉。故奕奏狀因之遂寢。得使釋門重敞。琳又其功。東宮庶子虞世南。詳所上論為之序。胤光價之顧又重由來。琳姓陳氏。穎川太丘之後。遠祖移于襄陽。故又為縣人焉。少出家住荊州青溪山玉泉寺。博通內外。以文學見知。大業初元入關視聽以槐里老宗張葛承繼言多誕謬有阻素風不勝其妄。親事觀閱。史云。老氏西之流沙。莊云。老氏死於槐里。二說紛糾名實乖咎。故西窮砂塞。絕李氏之蹤。中至槐
城。有古墳之驗。追訪耆舊莫識其源。然樓觀道宗乃尹喜之宅。延老過之非柱下居處。今觀西尹長樂者村中魁岸。即尹令之後。事佛不事道也。余往問焉。唱言。我祖結草為樓于上觀望。故曰樓觀。本非老君之所宅也。今東觀中廟者即尹先君之宗廟也。自古至今子孫承紹。不往流砂昭穆斯在。但以時逢寬政不事糾懲。任彼黃巾高仰。尹李致有符圖。章醮代代繁廣道德宏旨。豈其然乎。莫不厚生存利非老厥宗。琳慨其謬妄方欲窮討根源。若非共住久處無由得成。探賾則戴冠服褐。從其靜館為述道德。通說莊黃。昔在荊楚曾經陶練。義在玄微蘊括情抱。秦川道學麟角罕逢。自余章句梗概而已。致使九仙九府之錄。三元三洞之儀。黃庭黃書之秘。天文天岡之術。服氣練尸飛丹糇液。莫不說如指掌。寫送無遺。於是高會館宇把臂朋從。藏篋並開奇方畢吐。琳本期既暢。窮力搜求。乃見乾竺古皇老君之師奉僧位高顯。道士之所推。敬佛之文如雲。重法之科霧結。並具抄略用擬不虞。后乃返跡。舊徒如常綜業及。
皇運初興。傅令陳表仲卿進喜踳駁佛僧。著論形於見聞。興言在於貶退。琳遂依而抗拒引道敬我佛乘。劉李違師背教妄作冒罔凡聖。及。
太宗覽論。試以顯驗之刑。琳對以正理極言 上帝一無所問。移于益
部僧寺。行至百牢關。因疾而卒。時年六十有九。凡所著論。集三十餘卷。然于釋李交論偏意敷弘。固使文據卓明終始包富。后賢引用不假傍求。斯即季代護法之開士也。當時同代相侮。逝后惜之。自余玼瑣未足言議。其對晤重沓。如后廣之。此但敘其風素耳。
高祖幸國學當集三教問僧道是佛師事第二
武德八年歲居協洽。駕幸國學禮陳釋奠。堂列三座擬敘三宗。時勝光寺慧乘法師隋煬所珍。道俗敦敬眾所樂推。以為導首。於時五都才學三教通人。榮貴宰伯臺省咸集。天子下詔曰。老教孔教此土元基。釋教后興宜崇客禮。今可老先次孔末後釋宗。當時相顧莫敢酬抗。乘雖登座情慮不安。太宗時為秦王。躬臨位席。直視乘面目未曾回。頻降中使云。一無所慮。師但廣述佛宗先敷帝德。既最末陳唱冠徹前通。乃命宗曰。上天下地其貴在人。榮位緣業必宗佛聖。今將敘大致須具禮儀。併合掌虔跪表師資有。據聲告才止。
皇儲以下爰逮群僚。各下席䠒跪。佇聆清辯乘前開帝德云。
陛下。巍巍堂堂眾聖中王。如星中之月。言多不載。次述釋宗。后以二難雙徴兩教。先問道云。先生廣位道宗高邁宇宙。向釋道德云。上卷明道。下卷明德。未知此道更有大此道者。為更無大於道者。
答曰。天
上天下唯道至極。最大更無大於道者 難曰。道是至極最大更無大於道者。亦可道是至極之法。更無法于道者。答曰。道是至極之法。更無法于道者 難曰。老經自云。人法地。地法天。天法道。道法自然。何意自違本宗。乃云更無法于道者。若道是至極之法。遂更有法于道者。何意道法最大。不得更有大於道者 答曰。道只是自然。自然即是道。所以更無別法能法于道者 難曰。道法自然。自然即是道。亦得自然還法道不 答曰。道法自然。自然不法道 難曰。道法自然。自然不法道。亦可道法自然。自然不即道 答曰。道法自然。自然即是道。所以不相法 難曰。道法自然。自然即是道。亦可地法于天。天即是地。然地法于天。天不即地。故知道法自然。自然不即道。若自然即是道。天應即是地。
於是仲卿在座周慞神府抽解無地忸𧹞無答。當時榮貴唱言。道士遭難不通。遂使玄梯廣佈義網高張。可謂躡響風飛應機河瀉。於時天子回光驚美其辯。舒顏解頤而笑。皇儲懿戚左右重臣並同嘆重。黃巾之黨結舌無報。博士祭酒張侯愕視束體轅門。慧日所以更明。法雲于茲還布。尋于座中下詔問乘。道士潘誕奏云。悉達太子不能得佛。六年求道方得成佛。是則道能生佛。佛由道成。道是佛之師父。佛乃道之弟子故。
【現代漢語翻譯】 現代漢語譯本：
天下之間，唯有「道」（Dao，宇宙本源）是至高無上的。沒有什麼比「道」更大的了。
提問者：既然「道」是至高無上、最大的，沒有什麼比「道」更大的，那麼也可以說「道」是至高無上的法則，沒有什麼法則能超越「道」嗎？
回答者： 「道」是至高無上的法則，沒有什麼法則能超越「道」。
提問者：《老子》經中自己說：「人傚法地，地傚法天，天傚法道，道傚法自然。」為什麼（你的說法）自相矛盾，違背了本宗的宗旨，竟然說沒有什麼法則能超越「道」呢？如果說「道」是至高無上的法則，那麼就有了法則超越「道」。為什麼又說「道」是最大的，不能有大於「道」的呢？
回答者：「道」就是自然，自然就是「道」。所以沒有什麼別的法則能夠傚法「道」。
提問者：「道」傚法自然，自然就是「道」，那麼也可以說自然反過來傚法「道」嗎？
回答者：「道」傚法自然，自然不傚法「道」。
提問者：「道」傚法自然，自然不傚法「道」，那麼也可以說「道」傚法自然，自然不是「道」嗎？
回答者：「道」傚法自然，自然就是「道」。所以它們之間不互相傚法。
提問者：「道」傚法自然，自然就是「道」，那麼也可以說地傚法天，天就是地嗎？然而地傚法天，天不是地。所以知道「道」傚法自然，自然不是「道」。如果自然就是「道」，那麼天應該就是地了。
於是仲卿在座，內心焦躁不安，精神恍惚，無地自容，窘迫得無法回答。當時榮貴高聲說道：道士遇到難題無法解答，於是玄妙的階梯廣泛鋪開，正義的羅網高高張起，真可謂是追隨聲音像風一樣飛快，應付機變像河水一樣傾瀉。當時天子回過頭來，驚歎於他的辯才，舒展笑容，心情愉快。皇太子、皇親國戚、左右重臣都一同讚歎重視。黃巾黨的黨羽們結舌無言，無言以對。博士祭酒張侯驚愕地看著，身體僵硬得像轅門一樣。智慧的光芒因此更加明亮，佛法的雲彩在這裡重新佈滿。隨即在座中下詔詢問乘（Cheng，佛教用語，指教法）。道士潘誕進奏說：悉達太子（Siddhartha，釋迦摩尼成佛前的名字）不能直接成佛，經過六年求道才最終成佛。這就是說「道」能夠產生佛，「佛」由「道」而成。「道」是「佛」的老師，「佛」是「道」的弟子。
【English Translation】 English version:
Above and below the heavens, only the 'Dao' (the ultimate source of the universe) is supreme. Nothing is greater than the 'Dao'.
Questioner: Since the 'Dao' is supreme and greatest, and nothing is greater than the 'Dao', can it also be said that the 'Dao' is the ultimate law, and no law can surpass the 'Dao'?
Answerer: The 'Dao' is the ultimate law, and no law can surpass the 'Dao'.
Questioner: The Laozi scripture itself says, 'Man follows the Earth, the Earth follows Heaven, Heaven follows the Dao, and the Dao follows Nature.' Why does (your statement) contradict itself, violating the tenets of your own school, by saying that no law can surpass the 'Dao'? If the 'Dao' is the ultimate law, then there would be a law that surpasses the 'Dao'. Why then is it said that the 'Dao' is the greatest, and nothing can be greater than the 'Dao'?
Answerer: The 'Dao' is simply Nature, and Nature is the 'Dao'. Therefore, no other law can emulate the 'Dao'.
Questioner: The 'Dao' follows Nature, and Nature is the 'Dao', so can it also be said that Nature, in turn, follows the 'Dao'?
Answerer: The 'Dao' follows Nature, but Nature does not follow the 'Dao'.
Questioner: The 'Dao' follows Nature, and Nature does not follow the 'Dao', so can it also be said that the 'Dao' follows Nature, but Nature is not the 'Dao'?
Answerer: The 'Dao' follows Nature, and Nature is the 'Dao'. Therefore, they do not emulate each other.
Questioner: The 'Dao' follows Nature, and Nature is the 'Dao', so can it also be said that the Earth follows Heaven, and Heaven is the Earth? However, the Earth follows Heaven, but Heaven is not the Earth. Therefore, we know that the 'Dao' follows Nature, but Nature is not the 'Dao'. If Nature is the 'Dao', then Heaven should be the Earth.
Thereupon, Zhongqing, who was present, felt restless and disturbed, his spirit disoriented, with no place to hide, and embarrassed to the point of being unable to answer. At that time, Ronggui spoke loudly, saying: The Daoist has encountered a difficult problem and cannot answer it. Thus, the mysterious ladder is widely spread, and the net of righteousness is raised high. It can be said that he follows the sound as swiftly as the wind, and responds to changes like a river pouring forth. At that time, the Emperor turned his head, marveling at his eloquence, and smiled with joy. The Crown Prince, imperial relatives, and important ministers on the left and right all praised and valued him. The members of the Yellow Turban Party were speechless and had no response. The erudite scholar Zhang Hou stared in astonishment, his body as stiff as a gate. The light of wisdom was thus made even brighter, and the clouds of Dharma were once again spread here. Immediately, an imperial edict was issued from the assembly, inquiring about the Yana (Yana, a Buddhist term referring to vehicle or path). The Daoist Pan Dan reported: Siddhartha (Siddhartha, the name of Sakyamuni before he became Buddha) could not become a Buddha directly; he attained Buddhahood only after seeking the Dao for six years. This means that the 'Dao' can produce the Buddha, and the Buddha is formed by the 'Dao'. The 'Dao' is the teacher of the Buddha, and the Buddha is the disciple of the 'Dao'.
佛經云。求于無上正真之道。又云。體解大道發無上意。外國語云阿耨菩提。晉音之翻云無上大道。若以此驗。道大佛小。於事可知。乘答略云。震旦之與天竺。猶環海之比麟洲。聃乃週末始生。佛是周初前出。計其相去二十許王。論年所經三百餘載。豈有昭王世佛而退求敬王時道乎。鉤虛驗實足可知也。仲卿向敘道者。謂太上大道先天地生。鬱勃洞虛之中。煒燁玉清之上是佛之師。不言周時之老聃也。且五帝之前未聞有道。三王之季始有聃名。漢景以來方興道學。窮今計古道者為誰。案七籍九流經國之典。宗師周易五運相生。既辟兩儀陰陽是判。故曰一陰一陽之謂道。陰陽不測之謂神。天地於事可明。陰陽在生有驗。此理數然也。不云有道先天地生。道既莫從。何能生佛。故車胤云。在己為德。及物為道。王充殷仲文云。德者得也。道者由也。言得孝在心由之而成者也。王充論衡。立身之謂德。成名之謂道。道德也者為若此矣。卿所言道寧異是乎。若異斯者不足苦詞。豈有頭戴金冠身被黃褐。鬢垂素髮手把玉璋。別號天尊居大羅之上。獨名大道治玉京之中。山海之所未詳。經史之所不載。大羅同烏有之說。玉京本亡是之談。言畢下座。乘爾時獨據詞鋒。舉朝矚目。致使異宗無何而退。可謂一席揚扇。足為萬代舟航。
【現代漢語翻譯】 現代漢語譯本：佛經上說，追求無上正真之道，又說，體悟理解大道，發起無上的意念（菩提心）。外國語稱之為阿耨多羅三藐三菩提（anuttara-samyak-sambodhi），用晉朝的音譯過來就是無上大道。如果用這個來驗證，（就好像）道大而佛小，這件事就顯而易見了。
乘（指辯論者）回答說，簡單地說，震旦（中國）和天竺（印度）的關係，就像環繞大海和麒麟洲相比。老聃（Lao Dan）是週末才出生的，而佛（Buddha）是周朝初期之前就出現的。計算他們相隔二十多個王，論年數經過三百多年。難道會有昭王時代有佛，反而退回去尋求敬王時代的道嗎？考察虛實，就完全可以知道了。
仲卿（Zhong Qing）先前敘述道的時候說，太上大道先於天地而生，在鬱勃洞虛之中，在煒燁玉清之上，是佛的老師。沒有說（是）周朝時的老聃。況且五帝之前沒有聽說過道，三王末期才開始有老聃的名字，漢景帝以來才興起道學。窮究古今，道者是誰呢？
查閱七籍九流（各種典籍）和經國之典，宗師是《周易》，五運相生。既然開闢了兩儀，陰陽就分判了。所以說，一陰一陽叫做道，陰陽不測叫做神。天地這件事可以明白，陰陽在生命中有驗證。這個道理是必然的。沒有說有道先於天地而生。道既然無從考證，怎麼能生佛呢？
所以車胤（Che Yin）說，在自己身上叫做德，施加於萬物叫做道。王充（Wang Chong）、殷仲文（Yin Zhongwen）說，德是得到，道是遵循。說的是得到孝心在心中，遵循它而成就。王充在《論衡》中說，樹立自身叫做德，成就名聲叫做道。道德就是這樣啊。您所說的道難道和這個不同嗎？如果和這個不同，就不值得費口舌了。難道會有頭戴金冠，身披黃褐（色僧衣），鬢角垂著白髮，手拿玉璋（一種玉器），別號天尊，居住在大羅天之上，獨自名為大道，治理玉京之中。這些是《山海經》所沒有詳細記載的，《經史》所沒有記載的。大羅天和烏有先生的說法一樣，玉京本來就是虛妄的談論。
說完就走下座位。乘（指辯論者）當時獨自佔據辯論的優勢，滿朝文武都注視著他，使得其他宗派無話可說而退卻。真可謂一席話就像扇子一樣，足以成為萬代的航船。
【English Translation】 English version: The Buddhist scriptures say, 'Seek the supreme and true path,' and also, 'Embody and understand the Great Path, and generate the supreme intention (Bodhi mind).' In foreign languages, it is called Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi), which is translated in the Jin Dynasty as the Supreme Great Path. If we use this to verify, it seems that the Dao is greater and the Buddha is smaller, which is obvious.
Cheng (referring to the debater) replied, 'Simply put, the relationship between Zhendan (China) and Tianzhu (India) is like comparing the surrounding sea to the Qilin Continent. Lao Dan (Lao Dan) was born at the end of the Zhou Dynasty, while the Buddha (Buddha) appeared before the early Zhou Dynasty. Calculating that they are separated by more than twenty kings, and in terms of years, more than three hundred years have passed. How could there be a Buddha in the era of King Zhao, and instead regress to seek the Dao of King Jing's era? Examining the false and the real, it can be fully understood.'
Zhong Qing (Zhong Qing) previously stated when describing the Dao, 'The Supreme Great Dao was born before heaven and earth, in the exuberant and empty void, above the radiant Jade Purity, and is the teacher of the Buddha.' He did not say that it was Lao Dan of the Zhou Dynasty. Moreover, before the Five Emperors, there was no mention of the Dao, and the name of Lao Dan only began in the late Three Kings period, and Daoism only flourished since Emperor Jing of the Han Dynasty. Investigating the past and present, who is the Daoist?
Consulting the Seven Books and Nine Schools (various classics) and the classics for governing the country, the master is the 'Book of Changes', with the five elements generating each other. Since the two forms (yin and yang) have been opened up, yin and yang are distinguished. Therefore, it is said that one yin and one yang is called the Dao, and the unpredictability of yin and yang is called the spirit. The matter of heaven and earth can be understood, and yin and yang have verification in life. This principle is inevitable. It is not said that the Dao was born before heaven and earth. Since the Dao cannot be verified, how can it give birth to the Buddha?
Therefore, Che Yin (Che Yin) said, 'In oneself, it is called virtue; applied to all things, it is called the Dao.' Wang Chong (Wang Chong) and Yin Zhongwen (Yin Zhongwen) said, 'Virtue is obtaining, and the Dao is following.' It means obtaining filial piety in the heart and achieving it by following it. Wang Chong said in 'Lunheng', 'Establishing oneself is called virtue, and achieving fame is called the Dao.' Morality is like this. Is the Dao you are talking about different from this? If it is different from this, it is not worth wasting words. How could there be someone wearing a golden crown, wearing a yellow and brown (monk's robe), with white hair hanging down the temples, holding a jade scepter (a type of jade artifact), with the alias Heavenly Venerable, living above the Great Luo Heaven, uniquely named the Great Dao, governing in the Jade Capital. These are not detailed in the 'Classic of Mountains and Seas', and are not recorded in the 'Classics and Histories'. The Great Luo Heaven is the same as the saying of Mr. Wu You, and the Jade Capital is originally a false discussion.'
After speaking, he stepped down from his seat. Cheng (referring to the debater) at that time uniquely occupied the advantage of the debate, and all the civil and military officials were watching him, causing the other sects to retreat without a word. It can be said that a single speech is like a fan, enough to become a ship for ten thousand generations.
可尚可師立功立事。是知近假叨幸之力。遠庇護念之恩。道藉人弘。惟乘有矣。乘姓劉氏。彭城人也。有陳氏之時早經師訓聽成實論大涅槃經。聲論之美光華江表。及隋降陳國望逸朝廷。煬帝昔在晉蕃南鎮淮海。立四道場追徴四遠。有名釋李率來府供。乘以學優見舉。召入王庭。言論酬對殊有風采。然其儀相魁岸眉目高朗。貌體時事不在思量。鋪詞摛藻俊逸終古。自寓內推舉。聲辯之最無越南朝。良以吳楚之文騷經陳其翹楚典午南據才學涌于波瀾。故得遊談玄路天下稱焉。乘於斯伍聲價尤甚。所以慧日道場義門法將。盱衡而對雒伯。電舌而卷群英。乘于僧位灼灼高出。煬帝初在春坊。因從京邑談講。徒侶互顯英雄。論難之華道俗同許。及成雒邑召往東都。厚供重賜月望相接。及往西平旦末遼海襄平無不預從戎麾對晤詞旨。京師西南建兩禪宇。內獲舍利擬瘞寺塔終憂所重特詔此行。粵自東都西至京室。威儀福瑞聽逸郊闉。及帝往江都留乘洛邑。常事恒業不擁素風。皇泰初元彌崇敬重內建道場晨宵覲接。開明建始鄭重相仍。齋講繼軫法輪不絕。及武德四年蕩定東夏。入偽諸州例留一寺洛陽舊都僧徒極盛。簡取名勝配住同華。兩州仍舉勝達者五人天策別供。乘以德高眾望。又處其員。在京住勝光寺。以勝光寺主僧珍法師即隋
【現代漢語翻譯】 現代漢語譯本 能勝任且能建立功勛，這是因為近處憑藉著叨蒙恩幸的力量，遠處庇護著懷念的恩德。佛道憑藉人來弘揚，只有乘法師才能做到。乘法師姓劉，是彭城人。在陳朝時，早就接受師父的教導，聽聞《成實論》、《大涅槃經》，其言論的美妙光華照耀著江南一帶。等到隋朝滅亡陳國，他被朝廷所仰望。隋煬帝過去在晉王府，鎮守淮海一帶時，建立了四個道場，從四面八方徵召有名望的僧人，李法師被推舉到王府供養。乘法師因為學識優秀而被舉薦，被召入王庭。他的言論應對很有風采，而且他的儀容魁梧高大，眉目清朗，容貌體態和時事都不用過多思量，鋪陳文辭，辭藻華麗，俊逸灑脫，是千古難得的人才。自從被王府內部推舉，他的聲辯能力是最好的，沒有超過南朝的人。確實是因為吳楚地區的文章，像《楚辭》一樣，陳朝是其中的翹楚，東晉偏安江南，才學如波濤般涌現。所以他能夠遊說玄妙的佛理，被天下人所稱讚。乘法師在這些人中，聲望更加顯赫。所以慧日道場的義門法將，敢於和雒伯對峙，用閃電般的口才征服眾多英雄。乘法師在僧人的地位中，非常突出。隋煬帝當初在春坊時，曾經在京城一起談論佛法，僧侶們互相展現英雄氣概，論辯的華麗，道士和俗人都贊同。等到隋煬帝在洛陽建成后，召他前往東都，給予豐厚的供養和賞賜，每月都不斷。等到隋煬帝前往西平，甚至遼海襄平，都無不讓他跟隨在軍旗之下，應對言辭。京師西南建立了兩個禪寺，裡面獲得了舍利，打算埋葬在寺廟的塔中，始終擔心這件事很重要，特意下詔讓他前往。從東都到西京，威儀和福瑞傳遍郊外。等到隋煬帝前往江都，留下乘法師在洛陽。他經常從事恒常的事業，不追求樸素的風氣。皇泰初年，對他更加崇敬，安置在道場中，早晚都去拜見。開明和建始年間，鄭重地對待他，齋戒講經不斷，法輪永不停息。等到武德四年，平定了東夏，進入各州，按照慣例留下一座寺廟，洛陽舊都的僧人非常多。挑選有名望的僧人，分配到同州和華州。兩州仍然推舉出五位傑出的人才，由天策府特別供養。乘法師因為德行高尚，眾望所歸，又被安排在其中。住在京城的勝光寺。勝光寺的主持僧珍法師就是隋朝的。
【English Translation】 English version He was capable of both establishing merit and accomplishing great deeds. This was known because, in the near term, he relied on the power of fortunate favor, and in the long term, he was sheltered by the grace of protective remembrance. The Dharma is propagated through people, and only Master Cheng could achieve this. Master Cheng's surname was Liu, and he was from Pengcheng. During the Chen dynasty, he had already received instruction from his teacher, listening to the Satya-siddhi-shastra (成實論) and the Mahāparinirvāṇa Sūtra (大涅槃經). The beauty of his discourse illuminated the Jiangnan region. When the Sui dynasty conquered the Chen kingdom, he was admired by the court. Emperor Yang of Sui, when he was the Prince of Jin, stationed in the Huaihai region, established four monasteries and summoned renowned monks from all directions. The famous monk Li was recommended to the Prince's residence for support. Master Cheng was recommended for his academic excellence and summoned to the royal court. His eloquence and responses were remarkably elegant. Moreover, his appearance was imposing, with high eyebrows and bright eyes. His demeanor and understanding of current affairs were beyond compare. His composition and literary talent were outstanding and timeless. Since he was recommended internally, his eloquence was unmatched, surpassing even those of the Southern Dynasties. Indeed, the literature of the Wu and Chu regions, like the Songs of Chu (楚辭), was exemplified by the Chen dynasty, and the Eastern Jin, based in the south, saw a surge of talent like waves. Therefore, he was able to expound on the profound path and was praised by all under heaven. Master Cheng's reputation among these individuals was even greater. Thus, the Dharma General of the Righteous Gate of the Wisdom Sun Monastery dared to confront Luo Bo and used his lightning-like tongue to conquer the assembled heroes. Master Cheng's position among the monks was remarkably prominent. When Emperor Yang was initially in the Spring Palace, he once discussed and lectured on the Dharma in the capital, and the monks displayed their heroic qualities. The splendor of the debates was acknowledged by both Daoists and laypeople. After Luoyang was completed, he was summoned to the Eastern Capital, where he received generous offerings and rewards continuously every month. When Emperor Yang went to Xiping, and even Liaohai Xiangping, he invariably had him follow under the military banner, responding to questions with eloquence. Two Chan monasteries were built southwest of the capital, and relics were obtained within, intending to be buried in the temple's pagoda. Always concerned about the importance of this matter, Emperor Yang specifically ordered him to go. From the Eastern Capital to the Western Capital, his dignity and blessings spread throughout the suburbs. When Emperor Yang went to Jiangdu, he left Master Cheng in Luoyang. He regularly engaged in constant endeavors, not pursuing a simple lifestyle. In the early years of the Huangtai era, he was even more revered, placed in the monastery, and visited morning and night. During the Kai Ming and Jian Shi periods, he was treated with great respect, and the fasts and lectures continued without interruption, the Dharma wheel never ceasing. When the Eastern Xia was pacified in the fourth year of the Wude era, and they entered the various prefectures, one monastery was left behind as a rule. The monks in the old capital of Luoyang were extremely numerous. Renowned monks were selected and assigned to Tong and Hua prefectures. The two prefectures still recommended five outstanding talents, who were specially supported by the Tian Ce Mansion. Master Cheng, because of his high virtue and popular support, was also placed among them. He resided in Sheng Guang Monastery in the capital. The abbot of Sheng Guang Monastery, Dharma Master Sengzhen, was from the Sui dynasty.
煬國師智者顗禪師之弟子也。以行解有聲。追住慧日。舊曾同寺同氣相求。珍亦 文帝素交。特隆恒準。所以秦國福供併入勝光。乘達帝成弘道無倦。福智二嚴與時俱積。勝光北院。寶塔高華堂宇綺飾像設嚴麗。乃至畫繢瑰奇冠絕區域。皆乘目準心計巧類神功不可思也。每有盛集必事先驅。涌注若河傾。名貌如摛錦。能使智人傾心清耳。佇聆逸辯不覺晷度形疲。自余昏漠但聞寫送輕快莫知筌緒。然為人慈育。以濟度為心。言問所流。惟存贊悅不及過。斯亦季代之辯士也。年將八十終於勝光。帝深悼惜。賻贈榮顯。
道士李仲卿等造論毀佛法琳法師著辯正論以抗事第三
武德九年。清虛觀道士李仲卿劉進喜。猜忌佛法恒加訕謗。與傅奕唇齒結構誅剪釋宗。卿著十異九迷論。喜顯正論。仍托傅氏上聞天聽。孟春下敕。京立三寺僧限千人。余並放還桑梓。有才用者八品處分。嚴 敕行下無敢抗言。五眾哀號四俗驚歎。不久震方出 帝氛祲廓清太宗素襲啟聞薄究宗領。登即大赦一切休寧。僧還本寺佛日還朗。沙門法琳前造破邪論道俗具瞻道士新論猶未筆削。乃因劉李二論造辯正論以擬之。一帙八卷。綸綜終古立信當今。絕後光前布露惟遠。穎川陳子良。才術縱橫聲振寰宇。為之註解並序由來。文多不載。
【現代漢語翻譯】 現代漢語譯本： 煬國師智者顗（智者大師）禪師的弟子，因其修行和見解而聞名。他追隨並居住在慧日寺，過去曾與文帝在同一寺廟，彼此志同道合。文帝一向與他交好，特別尊重並遵循他的意見。因此，秦國的福報供養都匯入勝光寺。他輔佐文帝成就大業，弘揚佛法不知疲倦。福德和智慧兩種莊嚴隨著時間積累。勝光寺的北院，寶塔高聳華麗，殿堂房屋裝飾精美，佛像陳設莊嚴華麗，乃至繪畫的奇特精美程度，都堪稱區域之最。這些都出自乘（煬國師）的眼光、準則、心思和計算，其精巧堪比神功，令人難以思議。每當有盛大的集會，他必定事先前往，言辭如河水般涌出，文采如錦緞般絢麗。能使有智慧的人傾心，清靜耳朵，期待聆聽他超凡的辯才，甚至忘記了時間流逝和身體疲憊。至於其他平庸之人，只聽到他寫送文章的輕快，卻不知道其中的精髓。然而，他為人慈悲，以濟度眾生為己任。言語之間，只讚美和悅納，從不批評指責。他也是末世時代的辯論家。年近八十歲時在勝光寺圓寂。文帝深感哀悼和惋惜，贈予豐厚的財物以示榮耀。
道士李仲卿等人制造邪論詆譭佛法，法琳法師著《辯正論》以反駁（事第三）
武德九年，清虛觀的道士李仲卿、劉進喜，猜忌佛法，不斷加以誹謗。他們與傅奕相互勾結，企圖誅滅佛教。李仲卿著《十異九迷論》，劉進喜著《顯正論》，並都通過傅奕上奏給皇帝。孟春時節，皇帝下令，京城只保留三座寺廟，每座寺廟僧人限制在一千人。其餘僧人全部遣返回鄉。有才能的人，授予八品官職。皇帝的命令嚴厲下達，無人敢於反抗。佛教五眾哀號，四眾俗人驚歎。不久，震方（指李唐王朝）出現了變故，帝王之氣廓清，太宗皇帝一向繼承前朝的政策，略微研究了一下各宗派的綱領，隨即大赦天下，一切恢復平靜。僧人返回原來的寺廟，佛法重新興盛。沙門法琳之前寫了《破邪論》，道俗都非常關注，而道士的新論還沒有來得及修改。於是，他根據劉、李二人的邪論，撰寫了《辯正論》來反駁他們。全書一帙八卷，總結了古今的道理，確立了當代的信仰。超越前人，光耀後世，廣泛傳播於遠方。穎川人陳子良，才華橫溢，聲名遠揚，為《辯正論》作了註解，並寫了序言，敘述了事情的由來。文章內容很多，這裡不再贅述。
【English Translation】 English version: He was a disciple of National Preceptor Zhiyi (Zhi Zhe Da Shi) of the Sui Dynasty, renowned for his practice and understanding. He followed and resided at Hui Ri Temple, having been in the same temple as Emperor Wen in the past, sharing the same aspirations. Emperor Wen had always been on good terms with him, especially respecting and following his advice. Therefore, the blessings and offerings of the Qin region flowed into Sheng Guang Temple. He assisted Emperor Wen in achieving great accomplishments, tirelessly propagating the Dharma. The two adornments of merit and wisdom accumulated with time. In the northern courtyard of Sheng Guang Temple, the pagoda stood tall and magnificent, the halls and buildings were exquisitely decorated, the Buddha statues were solemn and beautiful, and even the uniqueness and beauty of the paintings were unparalleled in the region. These were all the result of Cheng's (National Preceptor Yang) vision, principles, thoughts, and calculations, whose ingenuity was comparable to divine craftsmanship, making it inconceivable. Whenever there was a grand gathering, he would always arrive beforehand, his words flowing like a river, his literary talent as brilliant as brocade. He could captivate the hearts of the wise, purify their ears, and make them eagerly listen to his extraordinary eloquence, even forgetting the passage of time and physical fatigue. As for other mediocre people, they only heard the swiftness of his writing, but did not understand the essence of it. However, he was compassionate and dedicated to saving sentient beings. In his words, he only praised and accepted, never criticized or blamed. He was also an eloquent debater of the degenerate age. He passed away at Sheng Guang Temple at the age of nearly eighty. Emperor Wen deeply mourned and regretted his passing, bestowing generous gifts to honor him.
The Daoist Li Zhongqing and others fabricated heretical theories to slander the Buddha Dharma, and Dharma Master Falin wrote the 'Bian Zheng Lun' (Treatise on Distinguishing the Correct) to refute them (Event 3)
In the ninth year of the Wude era, the Daoists Li Zhongqing and Liu Jinxi of Qingxu Temple, suspicious of the Buddha Dharma, constantly slandered it. They colluded with Fu Yi, attempting to eradicate Buddhism. Li Zhongqing wrote the 'Ten Differences and Nine Confusions Treatise,' and Liu Jinxi wrote the 'Treatise on Manifesting the Correct,' both of which were presented to the emperor through Fu Yi. In the first month of spring, the emperor issued an edict, limiting the number of temples in the capital to three, with a limit of one thousand monks per temple. All other monks were to be sent back to their hometowns. Those with talent were to be granted eighth-rank official positions. The emperor's decree was strictly enforced, and no one dared to resist. The five groups of Buddhists wailed, and the four groups of laypeople were astonished. Soon, a change occurred in the Zhen region (referring to the Li Tang Dynasty), the imperial aura was cleared, and Emperor Taizong, who had always followed the policies of the previous dynasty, slightly studied the tenets of each sect, and immediately issued a general amnesty, restoring peace. The monks returned to their original temples, and the Buddha Dharma flourished again. The Shramana Falin had previously written the 'Po Xie Lun' (Treatise on Destroying Heresy), which was highly regarded by both Daoists and laypeople, while the Daoists' new treatises had not yet been revised. Therefore, he wrote the 'Bian Zheng Lun' (Treatise on Distinguishing the Correct) based on the heretical theories of Liu and Li to refute them. The entire book consists of one case and eight volumes, summarizing the principles of ancient and modern times, and establishing the faith of the present age. It surpasses the predecessors, illuminates future generations, and spreads widely to distant places. Chen Ziliang of Yingchuan, a man of great talent and reputation, wrote annotations for the 'Bian Zheng Lun' and wrote a preface, narrating the origin of the matter. There is much content in the article, which will not be repeated here.
太宗下敕道先佛后僧等上諫事第四
貞觀十一年駕巡洛邑。黃巾先有與僧論者。聞之於上。乃下詔云。老君垂範義在清虛。釋迦貽訓則理存因果。求其教也。汲引之跡殊途。求其宗也。弘益之風齊致。然大道之興肇于遂古。源出無名之始。事高有形之外。邁兩儀而執行。包萬物而亭育。故能經邦致治反樸還淳。至如佛教之興基於西域。逮於後漢方被中土。神變之理多方。報應之緣匪一。洎于近世崇信滋深。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。諸華之教翻居一乘之後。流遁忘返于茲累代。今鼎祚克昌。既憑上德之慶。天下大定。亦賴無為之功。宜有解張闡茲玄化。自今已后齋供行立。至於稱謂道士女道士可在僧尼之前。庶敦反本之俗。暢於九有貽諸萬葉。時京邑僧徒各陳極諫有司不納。沙門智實後生俊穎內外兼明。攜諸夙老隨駕。陳表。乃至關口。其表略云。僧某等言。某年迫桑榆。始逢太平之世。貌侵蒲柳。方值聖明之君。竊聞父有諍子君有諍臣。某等雖預出家。仍在臣子之例。有犯無隱敢不陳之。伏見詔書。國家本系出自柱下。尊祖之風形於前典頒告天下無德而稱。令道士等在僧之上。奉以周旋豈敢拒詔
【現代漢語翻譯】 現代漢語譯本： 太宗皇帝下達敕令，討論道教先於佛教，僧侶們紛紛上書勸諫，這是第四件事。
貞觀十一年，太宗皇帝巡視洛陽。先前有黃巾起義者與僧侶辯論，此事傳到了皇帝那裡。於是皇帝下詔說：『老子的教誨在於清靜虛無，釋迦牟尼的教導則在於因果報應。探求他們的教義，汲取引導的方式各有不同；探求他們的宗旨，弘揚利益的風尚卻是一致的。然而，大道的興起開始於遠古，源頭出自於無名之始，事理高於有形之外，超越天地而執行，包容萬物而養育。因此能夠治理國家，使民風淳樸。至於佛教的興起，基於西域，到了後漢才傳入中土。神通變化的道理多種多樣，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，家家戶戶都害怕來世的災禍。因此，愚昧的人聽到玄妙的道教就大笑，喜歡奇異的人看到真實的佛法就爭相歸附。起初，這股風潮在鄉里涌動，最終蔓延到朝廷。於是，使得外來的佛教經典成為各種妙法的首位，而中華本土的教義反而居於佛教之後。這種流失而忘記迴歸的現象已經持續了很多世代。如今，國家的基業能夠昌盛，憑藉的是先皇的恩德；天下能夠安定，也依賴於無為而治的功效。應該有所改變，來闡明這玄妙的教化。從今以後，齋戒供養等行為，以及稱謂上，道士和女道士可以在僧尼之前。希望能夠敦厚迴歸根本的風俗，傳揚于天下，遺留給後世。』當時，京城的僧侶們各自極力勸諫，但有關部門沒有采納。沙門智實年輕有為，內外兼修，帶領著一些年長的僧侶，跟隨皇帝的車駕，呈上奏表。到達關口時，奏表的大致內容是：『僧某等人上奏。我等年事已高，才遇到太平盛世；容貌衰老，正值聖明君主在位。我聽說父親有敢於直言的兒子，君王有敢於直諫的臣子。我等雖然已經出家，但仍然是臣子的身份，有錯必言，不敢隱瞞。我等拜讀了詔書，國家原本出自老子李耳，尊崇祖先的風尚體現在以前的典籍中，頒佈詔告天下，卻無德而稱，命令道士等在僧侶之上。奉行詔書，我們怎敢違抗？』
【English Translation】 English version: The fourth matter: Emperor Taizong issued an edict discussing Daoism preceding Buddhism, and monks repeatedly submitted memorials to remonstrate.
In the eleventh year of the Zhenguan era, Emperor Taizong inspected Luoyang. Previously, there were Yellow Turban rebels who debated with monks, and this matter reached the emperor. Thereupon, the emperor issued an edict saying: 'Laozi's teachings lie in purity and emptiness, while Shakyamuni's teachings lie in cause and effect. Seeking their doctrines, the methods of guidance are different; seeking their tenets, the styles of promoting benefits are the same. However, the rise of the Great Way began in ancient times, originating from the beginning of the nameless, and its principles are beyond the realm of form, transcending heaven and earth in its operation, encompassing all things and nurturing them. Therefore, it can govern the country and restore simplicity. As for the rise of Buddhism, it is based in the Western Regions and was introduced to China during the Later Han Dynasty. The principles of supernatural transformations are diverse, and the causes of retribution are not singular. In recent times, the belief in Buddhism has deepened, and people hope to receive blessings in this life, and every household fears the disasters of the next life. Therefore, the ignorant laugh at the profound Daoism, and those who love novelty rush to embrace the true Dharma. Initially, this trend surged in the villages, and eventually spread to the court. Thus, the foreign Buddhist scriptures have become the foremost of all wonderful methods, while the Chinese teachings are relegated to the position behind Buddhism. This phenomenon of drifting away and forgetting to return has persisted for many generations. Now, the foundation of the country can prosper, relying on the virtue of the late emperor; the stability of the world also depends on the effectiveness of non-action. There should be some change to elucidate this profound transformation. From now on, in matters of fasting and offerings, as well as in titles, Daoist priests and priestesses may be placed before monks and nuns. It is hoped that this will foster a return to fundamental customs, spread throughout the world, and be passed on to future generations.' At that time, the monks in the capital each tried their best to remonstrate, but the relevant departments did not accept their advice. The Shramana Zhishi, young and promising, with both internal and external cultivation, led some elderly monks, followed the emperor's carriage, and presented a memorial. When they reached the pass, the general content of the memorial was: 'The monks, so and so, submit this memorial. We are old and have only encountered a peaceful and prosperous age; our appearances are aging, and we are in the presence of an enlightened ruler. I have heard that a father has sons who dare to speak out, and a king has ministers who dare to remonstrate. Although we have left home, we are still subjects, and we will speak out if there is anything wrong, and dare not hide it. We have read the edict, and the country originally came from Laozi Li Er (the founder of Daoism), and the custom of respecting ancestors is reflected in previous classics. The edict is issued to the world, but it is undeserved, ordering Daoist priests and others to be above monks. We dare not disobey the edict.'
。尋老君垂範治國治家。所佩服章亦無改異。不立館寺不領門人處柱下以全真。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。誠恐真偽同流有損國化。如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。如別所陳。伏願 天慈曲垂聽覽。中書侍郎岑文字宣 敕語。僧等此事久以行訖。不伏者與杖。諸大德等咸是暮年形疲道路飲氣而旋。智實勇身先出云。不伏此理。萬刃之下甘心伏罪。遂杖之放還。實少出家住京師總持寺。沙彌時殊有高烈有精神。善談論有聲遠近通攝論俱舍。自受具已后嚴策形心。衣缽自隨凈瓶常執。不入市不乘騎。每有勝集無不論難。鏗鋐高調聲氣堅正。屬武德初薛舉東逼。乃選翹勇僧千人入于戎幕。有僧法雅。躬為募頭。京師鼎沸僧徒無計。實于眾中太哭云。雅是魔賊撮而驅之。以事達太上。乃令還俗。因周行講肆不染俗風。貞觀初元雅有事。故下敕。令實出家住于本寺。及尊黃老令在僧前。實攜京邑大德法常慧凈法琳等十餘人。隨頓上表以死上請。不許之。實曰。深
【現代漢語翻譯】 現代漢語譯本：他（指老君，即老子）尋找老君（老子，道家創始人）垂範的治國治家之道，所佩戴的服飾也沒有改變。他不設立道觀寺廟，不招收門徒，而是隱居在柱下（指周朝的史官職位）以保全真性，隱藏自己的德行來修身養性。聰明人見到他，認為他有智慧；愚蠢的人見到他，認為他愚笨。只有魯國的司寇（指孔子）才能真正認識他。現在的道士不遵循他的法則，所穿戴的冠服都是黃巾軍的遺留，本來就不是老君的後裔。他們施行張角、張魯、張修（即三張）的污穢邪術，拋棄老君《道德經》五千字的精妙法門，反而像張禹一樣，漫無目的地講解章句。從漢魏以來，他們常常用鬼神之道來迷惑世俗，虛假地托稱是老君的後代，實際上是左道旁門的苗裔。如果他們的地位在僧侶之上，實在令人擔心真偽混淆，損害國家的教化。如果不向朝廷陳述，又怎麼能表達臣子的心意呢？我謹記錄道教的經典，以及漢魏時期記載的佛先道后的史事，另有陳述。希望皇上能夠慈悲地聽取我的意見。中書侍郎岑文字宣讀皇帝的敕令說：『僧侶們的事情已經決定了很久。不服從的人要用棍杖責打。』各位大德都是年老體衰，在道路上奔波，只能靠呼吸來維持。智實勇敢地站出來說：『不服從這個道理，即使萬丈深淵，也甘心伏罪。』於是被用棍杖責打後放還。智實年少時出家，住在京城的總持寺。做沙彌時就非常傑出，精神飽滿，善於談論，聲名遠揚，精通《攝大乘論》和《俱舍論》。自從受具足戒后，就嚴格地約束自己的身心，衣缽隨身攜帶，凈瓶經常拿著。不進入市場，不騎馬。每次有盛大的集會，他都必定參與辯論，聲音洪亮，語氣堅定。武德初年，薛舉（隋末唐初的割據勢力）從東邊逼近，於是挑選了一千名驍勇的僧侶加入軍隊。有僧人法雅，親自擔任募兵的頭領。京城一片混亂，僧侶們不知如何是好。智實在眾人之中大哭說：『法雅是魔賊，把我們聚集起來驅使。』他將此事上報給太上皇（指李淵），於是下令法雅還俗。智實因此周遊各地講經說法，不沾染世俗的風氣。貞觀初年，法雅又有了事端，所以下敕令，讓智實出家住在原來的寺廟。等到朝廷尊崇黃老，讓他們在僧侶之前，智實帶領京城的法常、慧凈、法琳等十幾位大德，多次上表，以死相諫，請求朝廷收回成命，但沒有被允許。智實說：『我深深 English version: He (referring to Laozi) sought the way of governing the country and managing the family exemplified by Laozi (the founder of Taoism), and the attire he wore remained unchanged. He did not establish Taoist temples or monasteries, nor did he recruit disciples, but lived in seclusion as a historian in the Zhou Dynasty to preserve his true nature, and cultivated his character by concealing his virtues. Wise men saw him and thought him wise; fools saw him and thought him foolish. Only the Minister of Justice of Lu (referring to Confucius) could truly recognize him. The Taoists of today do not follow his laws, and the crowns and clothes they wear are remnants of the Yellow Turban Army, and they are not descendants of Laozi. They practice the filthy and evil arts of Zhang Jiao, Zhang Lu, and Zhang Xiu (the Three Zhangs), abandon the wonderful teachings of the five thousand words of Laozi's 'Tao Te Ching', and instead, like Zhang Yu, aimlessly explain chapters and sentences. Since the Han and Wei dynasties, they have often used the way of ghosts and gods to bewilder the secular world, falsely claiming to be descendants of Laozi, but in reality, they are the seedlings of heterodox paths. If their position is above the monks, it is truly worrying that the genuine and the false will be mixed together, damaging the country's education. If I do not report to the court, how can I express the feelings of a subject? I have recorded the Taoist scriptures, as well as the historical events of the Han and Wei dynasties that record Buddhism before Taoism, and there are other statements. I hope that Your Majesty will mercifully listen to my opinions.' Cen Wenben, the Deputy Secretary of the Imperial Secretariat, announced the emperor's decree, saying: 'The matter of the monks has been decided for a long time. Those who do not obey will be beaten with sticks.' The great virtues were all old and weak, traveling on the road, and could only maintain themselves by breathing. Zhi Shi bravely stood up and said: 'If I do not obey this principle, even if it is a bottomless abyss, I am willing to plead guilty.' So he was beaten with sticks and released. Zhi Shi became a monk at a young age and lived in the Zongchi Temple in the capital. When he was a novice, he was very outstanding, full of energy, good at talking, and his reputation was far and wide. He was proficient in the 'Mahayana-samgraha' and the 'Abhidharma-kosa'. Since receiving the full precepts, he has strictly restrained his body and mind, carrying his robes and alms bowl with him, and always holding a clean bottle. He did not enter the market and did not ride a horse. Every time there was a grand gathering, he would definitely participate in the debate, his voice was loud, and his tone was firm. In the early years of Wude, Xue Ju (a separatist force in the late Sui and early Tang dynasties) approached from the east, so he selected a thousand brave monks to join the army. There was a monk named Fa Ya, who personally served as the head of the conscription. The capital was in chaos, and the monks did not know what to do. Zhi Shi cried loudly in the crowd and said: 'Fa Ya is a demon thief, gathering us together to drive us.' He reported this matter to the Supreme Emperor (referring to Li Yuan), so he ordered Fa Ya to return to secular life. Zhi Shi therefore traveled around lecturing on the scriptures, without being contaminated by secular customs. In the early years of Zhenguan, Fa Ya had another incident, so he issued an edict, ordering Zhi Shi to become a monk and live in the original temple. When the court respected Huang-Lao and placed them before the monks, Zhi Shi led more than a dozen great virtues from the capital, such as Fa Chang, Hui Jing, and Fa Lin, and repeatedly submitted memorials, pleading with death to ask the court to withdraw its order, but it was not allowed. Zhi Shi said: 'I deeply
【English Translation】 English version: He (referring to Laozi) sought the way of governing the country and managing the family exemplified by Laozi (the founder of Taoism), and the attire he wore remained unchanged. He did not establish Taoist temples or monasteries, nor did he recruit disciples, but lived in seclusion as a historian in the Zhou Dynasty to preserve his true nature, and cultivated his character by concealing his virtues. Wise men saw him and thought him wise; fools saw him and thought him foolish. Only the Minister of Justice of Lu (referring to Confucius) could truly recognize him. The Taoists of today do not follow his laws, and the crowns and clothes they wear are remnants of the Yellow Turban Army, and they are not descendants of Laozi. They practice the filthy and evil arts of Zhang Jiao, Zhang Lu, and Zhang Xiu (the Three Zhangs), abandon the wonderful teachings of the five thousand words of Laozi's 'Tao Te Ching', and instead, like Zhang Yu, aimlessly explain chapters and sentences. Since the Han and Wei dynasties, they have often used the way of ghosts and gods to bewilder the secular world, falsely claiming to be descendants of Laozi, but in reality, they are the seedlings of heterodox paths. If their position is above the monks, it is truly worrying that the genuine and the false will be mixed together, damaging the country's education. If I do not report to the court, how can I express the feelings of a subject? I have recorded the Taoist scriptures, as well as the historical events of the Han and Wei dynasties that record Buddhism before Taoism, and there are other statements. I hope that Your Majesty will mercifully listen to my opinions.' Cen Wenben, the Deputy Secretary of the Imperial Secretariat, announced the emperor's decree, saying: 'The matter of the monks has been decided for a long time. Those who do not obey will be beaten with sticks.' The great virtues were all old and weak, traveling on the road, and could only maintain themselves by breathing. Zhi Shi bravely stood up and said: 'If I do not obey this principle, even if it is a bottomless abyss, I am willing to plead guilty.' So he was beaten with sticks and released. Zhi Shi became a monk at a young age and lived in the Zongchi Temple in the capital. When he was a novice, he was very outstanding, full of energy, good at talking, and his reputation was far and wide. He was proficient in the 'Mahayana-samgraha' and the 'Abhidharma-kosa'. Since receiving the full precepts, he has strictly restrained his body and mind, carrying his robes and alms bowl with him, and always holding a clean bottle. He did not enter the market and did not ride a horse. Every time there was a grand gathering, he would definitely participate in the debate, his voice was loud, and his tone was firm. In the early years of Wude, Xue Ju (a separatist force in the late Sui and early Tang dynasties) approached from the east, so he selected a thousand brave monks to join the army. There was a monk named Fa Ya, who personally served as the head of the conscription. The capital was in chaos, and the monks did not know what to do. Zhi Shi cried loudly in the crowd and said: 'Fa Ya is a demon thief, gathering us together to drive us.' He reported this matter to the Supreme Emperor (referring to Li Yuan), so he ordered Fa Ya to return to secular life. Zhi Shi therefore traveled around lecturing on the scriptures, without being contaminated by secular customs. In the early years of Zhenguan, Fa Ya had another incident, so he issued an edict, ordering Zhi Shi to become a monk and live in the original temple. When the court respected Huang-Lao and placed them before the monks, Zhi Shi led more than a dozen great virtues from the capital, such as Fa Chang, Hui Jing, and Fa Lin, and repeatedly submitted memorials, pleading with death to ask the court to withdraw its order, but it was not allowed. Zhi Shi said: 'I deeply
知明 詔已下不可轉也。萬載之後知僧中之有人焉。后染疾。清齋如初。有勸非時食者。實曰。余見死者多矣。臨終之時多陷戒律。豈不以重身輕聖。何名師資乎。乃閉口不食。有問後事。答曰。彎弓箭下可選地耶。在後量處省事為要。言已卒時。春秋三十餘矣。
皇太子集三教學者詳論事第五
貞觀十二年 皇太子集諸官臣及三教學士于弘文殿。開明佛法。紀國寺慧凈法師預斯嘉會。有令召凈開法華經。奉旨登座。如常序胤。道士蔡晃講道論好獨秀時英。下令遣與抗論。晃即整容。問曰。經稱序品第一。未審序第何分。凈曰。如來入定徴瑞放光現奇動地雨花假近開遠。為破二之洪基作明一之由漸。故為序也。第者為居。一者為始。序最居先。故稱第一。晃曰。第者第也。為弟則不得稱一。言一則不得稱弟。兩字矛盾。何以會通。凈曰。向不云乎。第者為居。一者為始。先生既不領前宗。而謬陳后難。便是自難何成難人。晃曰。言不領者。請為重釋。凈啟令曰。昔有二人。一名蛇奴。道帚忘掃。一名身子。一聞千解。然則蛇奴再聞不悟。身子一唱千領。此非授道不明但是納法非俊。晃曰。法師言不出唇。何以可領。凈曰。菩薩說法聲震十方。道士在坐如迷如醉。豈直形骸聾瞽。其智抑亦有之。晃曰。野干
【現代漢語翻譯】 現代漢語譯本： 知明（Zhiming，人名）說：『詔令已經下達，不可更改。萬載之後，要知道僧人中也有人才。』 後來他生病，依然保持清齋的習慣。有人勸他非時而食，知明說：『我見過的將死之人太多了，臨終之時大多違犯戒律。這難道不是因為看重身體而輕視聖法嗎？這又怎麼能稱得上是師長的榜樣呢？』 於是閉口不食。有人問他身後之事，他回答說：『彎弓射箭之後，還要選擇落地的地點嗎？在身後量地安葬，省事才是最重要的。』 說完就去世了，享年三十多歲。
皇太子召集三教學者詳論事第五
貞觀十二年，皇太子在弘文殿召集各位官員和儒、釋、道三教學者，闡明佛法。紀國寺的慧凈法師也參加了這次盛會。皇太子下令召慧凈法師講解《法華經》，慧凈法師遵旨登座，按照慣例闡述經義。道士蔡晃講《道德論》，自詡為當世英才。皇太子下令讓蔡晃與慧凈法師辯論。蔡晃整理衣容，問道：『經文稱《序品第一》，不知序的意義是什麼？』 慧凈法師說：『如來入定，顯現祥瑞之光，示現奇異景象，震動大地，天降妙花，這是爲了從近處開啟遠處，為破除二乘的根基，闡明一乘的漸進之理。所以稱為序。第，是次第的意思。一，是開始的意思。序排在最前面，所以稱為第一。』 蔡晃說：『第是次第的意思，如果解釋為「弟」，就不能稱為「一」；如果說是「一」，就不能說是「弟」。這兩個字互相矛盾，如何解釋才能融會貫通？』 慧凈法師說：『剛才不是說了嗎？第是次第的意思，一，是開始的意思。先生既然不理解前面的宗旨，卻謬誤地提出後面的難題，這便是自己為難自己，又怎麼能為難別人呢？』 蔡晃說：『說我不理解，請您重新解釋一下。』 慧凈法師稟告皇太子說：『從前有兩個人，一個名叫蛇奴，教他掃地，他總是忘記；一個名叫身子（Shenzi，舍利弗），一聽就能理解。這樣看來，蛇奴再聽也無法領悟，身子一聽就能明白，這不是因為傳授道理的人不明白，而是因為接受佛法的人不夠聰慧。』 蔡晃說：『法師不開口說話，又怎麼能領悟呢？』 慧凈法師說：『菩薩說法，聲音震動十方世界，道士坐在那裡，如癡如醉。難道只是形體聾瞎，他們的智慧也是如此嗎？』 蔡晃說：『野干（Yegan，一種野獸）……』
【English Translation】 English version: Zhiming (name) said, 'The imperial decree has been issued and cannot be changed. Ten thousand years later, know that there are also talented people among the monks.' Later, he fell ill but maintained his habit of observing a pure fast. Someone advised him to eat at an improper time, but Zhiming said, 'I have seen too many people about to die, and most of them violate the precepts at the time of their death. Isn't this because they value their bodies and despise the sacred Dharma? How can this be called an example of a teacher?' So he closed his mouth and refused to eat. Someone asked him about his affairs after death, and he replied, 'After drawing the bow and shooting the arrow, do you still need to choose the landing point? Measuring the land for burial after death, being economical is the most important thing.' After saying this, he passed away, at the age of thirty-something.
Fifth: The Crown Prince Assembles Scholars of the Three Teachings for Detailed Discussion
In the twelfth year of the Zhenguan era, the Crown Prince assembled officials and scholars of the three teachings (Confucianism, Buddhism, and Taoism) at the Hongwen Hall to elucidate the Buddhist Dharma. Dharma Master Huijing of Jiguo Temple also attended this grand gathering. The Crown Prince ordered Dharma Master Huijing to expound the Lotus Sutra. Dharma Master Huijing ascended the seat according to the imperial decree and explained the meaning of the sutra as usual. Taoist Cai Huang lectured on the Tao Te Ching, boasting of being a talent of the time. The Crown Prince ordered Cai Huang to debate with Dharma Master Huijing. Cai Huang adjusted his appearance and asked, 'The sutra calls it the 'Introduction Chapter First'. I wonder what the meaning of 'Introduction' is?' Dharma Master Huijing said, 'The Tathagata enters samadhi, manifesting auspicious light, displaying extraordinary phenomena, shaking the earth, and raining wonderful flowers. This is to open the distant from the near, to break the foundation of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and clarify the gradual principle of the One Vehicle (Ekāyana). Therefore, it is called 'Introduction'. 'Chapter' means order. 'One' means beginning. The introduction comes first, so it is called 'First'.' Cai Huang said, 'Chapter means order. If it is interpreted as 'younger brother', it cannot be called 'One'; if it is said to be 'One', it cannot be said to be 'younger brother'. These two words contradict each other. How can they be explained to be consistent?' Dharma Master Huijing said, 'Didn't I just say? 'Chapter' means order, 'One' means beginning. Since the gentleman does not understand the previous principle, he mistakenly raises the later difficulty. This is making it difficult for oneself, so how can you make it difficult for others?' Cai Huang said, 'You say I don't understand, please explain it again.' Dharma Master Huijing reported to the Crown Prince, 'In the past, there were two people, one named She Nu, who always forgot when taught to sweep the floor; one named Shenzi (Śāriputra), who could understand with one hearing. In this case, She Nu cannot understand even after hearing it again, and Shenzi can understand with one hearing. This is not because the person who teaches the doctrine does not understand, but because the person who receives the Dharma is not intelligent enough.' Cai Huang said, 'If the Dharma Master does not speak, how can one understand?' Dharma Master Huijing said, 'When the Bodhisattva preaches the Dharma, the sound shakes the ten directions of the world, and the Taoist sits there as if in a daze. Is it just that their bodies are deaf and blind, or is their wisdom also like this?' Cai Huang said, 'Yegan (jackal)...'
說法何由可聞。凈曰。天宮嚴衛理絕獸蹤。道士魂迷謂人為畜。有國子祭酒孔穎達者。心存道黨潛扇斯玷曰。承聞佛家無諍。法師何以構斯。凈啟令曰。如來存日已有斯事。佛破外道。外道不通。反謂佛曰。汝常自言平等。今既以難破我。即是不平。何謂平乎。佛為通曰。以我不平破汝不平。汝若得平即我平也。而今亦爾。以凈之諍破。彼之諍。彼得無諍即凈無諍也。於時皇儲語祭酒曰。君既剿說真為道黨。凈啟常聞君子不黨。其知祭酒亦黨乎。皇儲怡然大笑。合坐歡躍。今日不徒法樂以至於斯。凈頻入宮闈抗論無擬。殿下目屬其神銳也。尋下令曰。紀國寺慧凈法師。名稱高遠行業著聞。綱紀伽藍必有弘益。請為普光寺主。仍知本寺上坐事。復下書與普光及以凈所廣述寺綱住持惟人在寄等事也。凈本趙郡房氏。即隋國子博士徽遠之猶子也。家代儒宗流略固其常習。而精爽清舉卓明文雄。機論標放乘時構采。少出家遊學三河不專師傳。于大小乘探賾沉隱。開皇末歷觀化帝京。優柔教義亟發光問。大業之紀聲唱轉高。預有才人無不臨造。或決疑豫或示新文。仇校古今商搉儒墨。問之不已。乃為敘述。古來詩人雅什雖多罕登百二。群髦重其慧悟服其品藻。遂勸纘詩英華。自梁高齊宣已下逮于皇運。為編十卷。吳王文學劉孝孫
【現代漢語翻譯】 現代漢語譯本： 問：如何才能聽到佛法呢？ 慧凈（Huijing，人名）回答說：『天宮戒備森嚴，野獸的軌跡都無法進入。那些道士們心神迷惑，把人當成牲畜。有個國子祭酒（Guozijijiu，官名，古代主管教育的官員）名叫孔穎達（Kong Yingda，人名）的人，心懷道教偏見，暗中散佈這種污衊。他說：『我聽說佛家講究無諍（wuzheng，佛教術語，不爭論），法師為何要挑起爭端呢？』 慧凈稟告皇儲說：『如來佛（Rulai Fo，對佛的尊稱）在世時，就發生過這樣的事。佛陀駁斥外道（waidao，指佛教以外的其他宗教或哲學流派），外道辯不過，反而對佛陀說：『你常常說自己平等，現在既然用辯論駁倒了我，就是不平等。這算什麼平等呢？』佛陀解釋說：『我用我的不平等來駁斥你的不平等，如果你達到了平等，那就是我的平等了。』現在也是這樣，我用我的爭論來駁斥他們的爭論，如果他們能做到不爭論，那就是我的不爭論了。』 當時，皇儲（huangchu，指皇位繼承人）對孔穎達說：『你這樣曲解佛法，真是道教的黨徒。』慧凈說：『我常聽說君子不結黨營私，難道祭酒也結黨嗎？』皇儲聽了，高興地大笑起來，在座的人都歡欣鼓舞。今天不僅僅是享受佛法的快樂，還達到了這樣的境界。 慧凈多次進入宮廷，與人辯論，無人能及。皇儲殿下（huangchu dianxia，對皇儲的尊稱）對他精神的敏銳感到驚歎。不久，皇儲下令說：『紀國寺（Jiguosi，寺廟名）的慧凈法師，名聲遠揚，德行卓著，讓他來管理伽藍（qielan，寺廟）事務，必定能有所弘益。』於是任命他為普光寺（Puguangsi，寺廟名）的住持（zhuchi，寺廟主持），仍然兼管紀國寺的上坐（shangzuo，寺廟中地位較高的僧人）事務。皇儲又下書給普光寺，說明寺廟的綱紀和住持的職責在於選賢任能等等。 慧凈原本是趙郡（Zhaojun，古代地名）房氏（Fangshi，姓氏）人，是隋朝國子博士（Guozi Boshi，官名，古代中央學府的教師）徽遠（Huiyuan，人名）的侄子。他家世代都是儒學世家，精通儒家典籍是理所當然的。他精神清明，才華橫溢，文采斐然，善於抓住時機，發表精闢的見解。年輕時出家，在三河（Sanhe，地名）一帶遊學，不專於一家之言，對大小乘佛教（daxiaocheng fojiao，佛教的兩種主要流派）都深入研究。隋朝開皇（Kaihuang，年號）末年，他到京城遊歷，對佛教教義反覆研究，提出了許多深刻的問題。隋朝大業（Daye，年號）年間，他的名聲越來越高，有才華的人都爭相拜訪他，有的請他解答疑惑，有的請他指點文章，他校對古籍，考證儒家和墨家的學說，人們向他請教，他都一一解答，併爲他們著書立說。古往今來的詩人，雖然寫了很多優秀的詩篇，但很少有人能全部記住。人們敬重他的智慧，佩服他的品格，於是勸他編纂《詩英華》（Shi Yinghua，書名），從梁朝（Liangchao，朝代名）、高齊（Gaoqi，朝代名）到隋朝，共編了十卷。吳王（Wuwang，爵位名）的文學侍從劉孝孫（Liu Xiaosun，人名）……
【English Translation】 English version: Question: How can the Dharma be heard? Huijing (慧凈, a person's name) replied: 'The heavenly palace is strictly guarded, and even the tracks of beasts cannot enter. Those Daoists are deluded, mistaking humans for livestock. There is a Guozijijiu (國子祭酒, title of an official, ancient official in charge of education) named Kong Yingda (孔穎達, a person's name), who harbors Daoist prejudices and secretly spreads this slander. He says: 'I have heard that Buddhists advocate wuzheng (無諍, Buddhist term, non-contention), why does the Master initiate disputes?' Huijing reported to the Crown Prince (皇儲, the heir apparent): 'Such things happened even when the Tathagata Buddha (如來佛, respectful term for the Buddha) was alive. The Buddha refuted the heretics (外道, refers to religions or philosophical schools other than Buddhism), and when the heretics could not argue back, they said to the Buddha: 'You often say that you are equal, but now that you have refuted me with arguments, it is unequal. What kind of equality is this?' The Buddha explained: 'I use my inequality to refute your inequality. If you achieve equality, then that is my equality.' It is the same now. I use my contention to refute their contention. If they can achieve non-contention, then that is my non-contention.' At that time, the Crown Prince (皇儲, refers to the heir to the throne) said to Kong Yingda: 'You are distorting the Dharma and are truly a partisan of Daoism.' Huijing said: 'I have always heard that gentlemen do not form factions, does the Guozijijiu also form factions?' The Crown Prince laughed happily, and everyone present rejoiced. Today, we are not only enjoying the joy of the Dharma, but also reaching such a state. Huijing entered the palace many times and debated with others, and no one could match him. His Highness the Crown Prince (皇儲殿下, respectful term for the Crown Prince) was amazed by his mental acuity. Soon, the Crown Prince issued an order: 'The Dharma Master Huijing of Jiguosi Temple (紀國寺, name of a temple) has a far-reaching reputation and outstanding virtue. Let him manage the affairs of the Sangharama (伽藍, temple), and he will surely bring great benefits.' So he appointed him as the abbot (住持, abbot of a temple) of Puguangsi Temple (普光寺, name of a temple), and also concurrently managed the affairs of the senior monk (上坐, senior monk in a temple) of Jiguosi Temple. The Crown Prince also wrote to Puguangsi Temple, explaining that the discipline and responsibilities of the abbot of the temple lie in selecting the virtuous and capable, and so on. Huijing was originally from the Fang family (房氏, surname) of Zhaojun (趙郡, ancient place name), and was the nephew of Huiyuan (徽遠, a person's name), a Guozi Boshi (國子博士, title of an official, teacher in the ancient central academy) of the Sui Dynasty. His family had been Confucian scholars for generations, and it was natural for him to be proficient in Confucian classics. He was clear-minded, talented, and eloquent, and he was good at seizing opportunities and expressing insightful opinions. He became a monk at a young age and traveled to study in the Sanhe (三河, place name) area, not specializing in one school of thought, and deeply studied both Mahayana and Hinayana Buddhism (大小乘佛教, two major schools of Buddhism). At the end of the Kaihuang (開皇, reign title) period of the Sui Dynasty, he traveled to the capital and repeatedly studied Buddhist doctrines, raising many profound questions. During the Daye (大業, reign title) period of the Sui Dynasty, his reputation grew higher and higher, and talented people flocked to visit him, some asking him to answer their doubts, and some asking him to guide their writings. He proofread ancient books, researched Confucian and Mohist doctrines, and answered people's questions one by one, and wrote books for them. Although there have been many excellent poems written by poets throughout history, few people can remember them all. People respected his wisdom and admired his character, so they persuaded him to compile 'Shi Yinghua' (詩英華, name of a book), from the Liang Dynasty (梁朝, dynasty name), Gaoqi (高齊, dynasty name) to the Sui Dynasty, compiling a total of ten volumes. Liu Xiaosun (劉孝孫, a person's name), a literary attendant of the King of Wu (吳王, title of nobility)...
序之。並俱舍毗曇大乘莊嚴論等。咸爲著疏。各三十卷。法華已下行用諸要亦纘疏述令成誦之。並注經集論不能委述。貞觀嗣寶宰伯咸欽僕射玄齡尤所敬重。每有勝集引諸寮寀預聽法筵。日下當時以為榮觀之極也。然能事匪一學罕兼通。凈之陳跡可謂玄儒並騖。所以吹爇易發。光華莫不由此。年逾縱心風疾交集。然猶憑幾談寫敘對時賢。余曾問其疾苦。答云。凈嘗疾甚。無計可投。承聞病是著因。固當舍著。遂召五眾一切都舍。夜覺有間。晚又重發。依前都舍。疾間亦然。今則七十有餘。生事極矣。安有為命而舍財乎。唸唸死計無情財事。昔人年至百歲。猶不體命行無常凈今悟之。任時而已。然其恕己謙光接誘道俗迎送禮遇不爽恒倫。至於同法論難知窮。引通不咎前失人代。即目聞見自多故不曲盡。其宗轄其道化履歷。具見續高僧傳。
太子中舍辛谞齊物論並凈琳二法師抗拒事兩首第六
太子中舍辛谞。學該文史誕傲自矜。心在道術輕弄佛法。染翰著論詳略釋宗。時有對者。谞必碎之於地。謂僧中之無人也。慧凈法師不勝其侮。乃裁論以擬之曰。披覽高論博究精微。旨贍文華驚心眩目。辯超炙輠理跨聯環。幽難勃以縱橫。掞藻紛其駱驛。非夫哲士誰其溢心。瞻彼上人固難與對。輕持不敏寧酬客難。來論云
【現代漢語翻譯】 現代漢語譯本：他還為《俱舍論》（Abhidharma-kosa，佛教論著名）、《大乘莊嚴論》（Mahāyāna-sūtrālaṃkāra，佛教論著名）等撰寫疏解，每部三十卷。對於《法華經》（Lotus Sutra）以下的修行要點，他也撰寫疏解，使之易於背誦。至於他所註釋的經、集、論，無法在此一一詳述。貞觀年間，他受到宰相和伯爵們的欽佩，尤其受到僕射（官名）房玄齡的敬重。每當有盛大的集會，房玄齡都會邀請各位官員前來，參與聽法，這在當時被認為是極大的榮耀。然而，人的能力並非單一，學問也很難全部精通。慧凈的成就可謂玄學和儒學並駕齊驅。所以，只要稍加點撥，就能迅速領悟，他的光華無不由此而來。晚年，他身患風疾，多種疾病交加，但仍然靠著幾案，與當時的賢士談論寫作。我曾問他的病痛，他回答說：『我曾經病得很重，無計可施。聽說生病是因為執著，所以應當捨棄執著。』於是他召集五眾（佛教僧團），將一切都捨棄。晚上覺得病情有所緩解，但晚些時候又復發，他依舊像之前一樣全部捨棄。病情緩解時也是如此。現在我已經七十多歲了，經歷的事情也夠多了。難道會爲了保命而吝惜錢財嗎？我念念不忘死亡，對無情的錢財之事毫不留戀。過去的人活到一百歲，仍然不能體會生命的無常，我現在領悟了，一切順其自然吧。』他寬恕自己，謙虛待人，接引道俗，迎送禮遇，始終如一。至於與人辯論佛法，他的知識淵博，引經據典，從不計較對方過去的過失。因為他親眼所見、親耳所聞的事情很多，所以無法在此全部敘述。他的宗派、道化、履歷，都詳細記載在《續高僧傳》中。 太子中舍辛谞（Xīn Xū，人名）與慧凈、琳二位法師辯論《齊物論》（Zhuangzi's essay，莊子的文章）的兩件事，第六。 太子中舍辛谞，學識淵博，精通文史，但生性傲慢，自視甚高。他內心向往道術，卻輕視佛法。他揮筆著論，詳細地解釋各家宗派。當時有人與他辯論，辛谞必定將對方駁得體無完膚，認為僧人中沒有人才。慧凈法師無法忍受他的侮辱，於是寫了一篇論文來回應他，內容是：『拜讀您的鴻篇巨著，內容博大精深，文采華麗，令人驚歎。您的辯論技巧高超，論證嚴密。您的思想深邃，文采飛揚。如果不是有智慧的人，誰能寫出這樣的文章呢？瞻仰您這樣的大師，我實在難以與您辯論。但我還是勉力作答，希望能迴應您的難題。您在來論中說……』
【English Translation】 English version: He also wrote commentaries on works such as the Abhidharma-kosa (a famous Buddhist treatise) and the Mahāyāna-sūtrālaṃkāra (a famous Buddhist treatise), each consisting of thirty volumes. For the essential practices from the Lotus Sutra (a famous Buddhist scripture) onwards, he also compiled commentaries to make them easy to recite. As for the sutras, collections, and treatises he annotated, it is impossible to describe them all in detail here. During the Zhenguan era, he was admired by chancellors and earls, and especially respected by the Minister Fang Xuanling. Whenever there was a grand gathering, Fang Xuanling would invite officials to participate in listening to the Dharma, which was considered a great honor at the time. However, one's abilities are not singular, and it is difficult to master all knowledge. Huijing's achievements can be described as excelling in both metaphysics and Confucianism. Therefore, with just a little guidance, he could quickly understand, and his brilliance all stemmed from this. In his later years, he suffered from wind disease and multiple ailments, but he still leaned on his desk, discussing and writing with the scholars of the time. I once asked him about his suffering, and he replied, 'I was once very ill and had no way to turn. I heard that illness is caused by attachment, so I should abandon attachment.' So he summoned the five assemblies (Buddhist monastic community) and gave up everything. He felt some relief at night, but it recurred later, and he still gave up everything as before. It was the same when his illness subsided. Now I am over seventy years old and have experienced enough in life. Would I be stingy with money to save my life? I constantly think about death and have no attachment to ruthless wealth. People in the past lived to be a hundred years old but still could not understand the impermanence of life. Now I understand it, and I will let everything take its course.' He was forgiving of himself, humble, welcoming to both Daoists and laypeople, and his etiquette in welcoming and sending off guests was always consistent. As for debating the Dharma, his knowledge was vast, and he never held past mistakes against others. Because he had seen and heard so much himself, it is impossible to describe everything here. His sect, his influence, and his career are all recorded in detail in the Continued Biographies of Eminent Monks. Sixth: Two incidents of the debate between Xin Xu (a personal name), a courtier of the Crown Prince, and the two Dharma masters Huijing and Lin, on Zhuangzi's essay 'On the Equality of Things'. Xin Xu, a courtier of the Crown Prince, was learned and well-versed in literature and history, but he was arrogant and conceited. He yearned for Daoist arts but despised Buddhism. He wrote treatises, explaining various schools in detail. When someone debated with him, Xin Xu would surely refute them completely, believing that there were no talented people among the monks. Dharma Master Huijing could not bear his insults, so he wrote a treatise to respond to him, saying: 'I have read your magnificent work, which is vast and profound, with brilliant and dazzling literary talent. Your debating skills are superb, and your arguments are rigorous. Your thoughts are profound, and your writing is brilliant. If not for a wise person, who could write such an article? I admire you, Master, and I find it difficult to debate with you. But I will try my best to answer, hoping to respond to your difficult questions. In your letter, you said...'
。一音演說各隨類解。蠕動眾生皆有佛性。然則佛陀之與大覺。語從俗異。智慧之與般若。義本玄同。習智覺若非勝因。唸佛慧豈登妙果。答曰。大哉斯舉也。深固幽遠理涉嫌疑。今當爲子略陳梗概。若乃問同答異。文鬱鬱于孔書。名一義乖。理明明於釋典。若名同不許義異。則問一不得答殊。此例既升彼並自沒。如有未喻更為提撕。夫以住無所住。萬善所以兼修。為無不為。一音所以齊應。豈止絕聖棄智抱一守雌。冷然獨善義無兼濟。較言優劣其可倫乎。二宗既辯百難斯滯。論云。必彼此名言遂可分別。一音各解乃玩空談。答曰。誠如來旨。亦須分別。竊以逍遙一也。鵬鷃不可齊於九萬。榮枯同管。椿菌不可齊乎八千。而況爝火之侔日月。浸灌之方時雨。寧有分同明潤而遂均其曜澤哉。至若山毫一其小大。彭殤均其壽夭。庭楹亂其橫豎。施厲混其妍媸。斯由相待不足相奪可忘莊生所以絕其有封。謂未始無物。斯則以余分別攻子分別。子亡分別子余亡分別矣。君子劇談幸無虛論。一言易失駟馬難追。斯文誠矣。深可慎哉。論云。諸行無常觸類緣起。復心有待資氣涉求。然則我凈受于熏修。慧定成於繕克。答曰。無常者故吾去也。緣起者新吾來也。故吾去矣。吾豈常乎。新吾來矣。吾豈斷乎。新故相傳。假熏修以成凈。
【現代漢語翻譯】 現代漢語譯本： 『一音演說各隨類解』（佛以一種聲音說法，眾生根據各自的類別理解）。蠕動的眾生都有佛性。如此說來，『佛陀』與『大覺』，只是世俗語言上的不同；『智慧』與『般若』（音譯，指通過修行獲得的智慧），其本質意義是相同的。如果說學習智慧覺悟不是殊勝的原因，那麼唸佛的智慧又怎能登上微妙的果位呢？ 回答說：『說得太好了！』這個道理深奧而幽遠，涉及的理論容易引起疑惑。現在我將為你簡略地陳述其大概。如果像孔子的書那樣，問相同而回答不同，文字就顯得華麗；如果像佛經那樣，名稱相同而意義不同，道理就顯得明白。如果名稱相同就不允許意義不同，那麼問一個問題就不能有不同的回答。這個例子如果成立，那麼其他的例子自然就不成立了。如果還有不明白的地方，我再為你進一步解釋。 憑藉著『住無所住』（安住于不執著的狀態），才能兼修各種善行；因為『為無不為』（爲了不做任何不應該做的事情），才能用一種聲音普遍地迴應。難道僅僅是拋棄聖人和智慧，抱守著純一和柔弱，冷冷清清地獨自修善，在道義上不能兼顧救濟他人嗎？比較言語的優劣，這可以相提並論嗎？兩種宗派的辯論既然已經分清，各種困難就會消解。 論者說：『必須對彼此的名言進行分辨，才能理解一音各解，否則就成了空談。』 回答說：『確實如來佛所說，也必須進行分辨。』我私下認為，同樣是逍遙，鵬鳥和小鳥不能在九萬里的高空上相提並論；同樣是榮盛和枯萎，大椿和菌草不能在八千年的壽命上相提並論。更何況是螢火蟲比擬日月的光輝，小水洼比擬及時的雨水呢？難道能因為它們有部分相同之處，就平均它們的光芒和潤澤嗎？至於說山上的毫毛和泰山一樣小大，彭祖和夭折的人一樣壽命長短，庭院的柱子橫放豎放一樣，西施和醜女一樣美醜，這是因為相互對待而不足，相互爭奪而可以忘記。莊子因此斷絕了有疆界，認為未曾有過事物。這就是用我的分辨來攻擊你的分辨，你消除了分辨，你的餘下的東西也消除了分辨。君子高談闊論，希望沒有虛假的言論。一句話容易說出口，四匹馬拉的車也難以追回。這些話確實是真理，應該深深地謹慎啊。 論者說：『諸行無常，接觸事物由因緣而生起，重複的心有所期待，憑藉氣息而有所追求。如此說來，我的清凈是受到熏習和修行的結果，智慧和禪定是經過努力和克服而成就的。』 回答說：『無常的舊我離去了，因緣生起的新我來了。舊我離去了，我難道是常嗎？新我來了，我難道是斷滅嗎？新舊相傳，憑藉熏習和修行來成就清凈。
【English Translation】 English version: 'Speaking with one sound, each understands according to their kind' (The Buddha speaks with one sound, and beings understand according to their respective categories). All sentient beings that wriggle possess Buddha-nature. In that case, 'Buddha' and 'Great Enlightenment' (Dajue) are merely different in common parlance; 'wisdom' and 'Prajna' (transliteration, referring to wisdom gained through practice) are fundamentally the same in meaning. If learning wisdom and enlightenment is not a superior cause, then how can the wisdom of reciting the Buddha ascend to the wondrous fruit? The answer is: 'Excellent indeed is this statement!' The principle is profound and far-reaching, and the theory involved is prone to suspicion. Now I shall briefly present its outline for you. If, like the books of Confucius, the question is the same but the answer is different, the writing appears ornate; if, like the Buddhist scriptures, the name is the same but the meaning is different, the principle appears clear. If the name is the same and the meaning is not allowed to be different, then one question cannot have different answers. If this example holds, then other examples will naturally fail. If there is still something you do not understand, I will further explain it for you. By relying on 'dwelling nowhere' (abiding in a state of non-attachment), one can cultivate all kinds of good deeds; because of 'doing nothing that should not be done' (acting without acting), one can universally respond with one sound. Is it merely abandoning sages and wisdom, embracing oneness and weakness, coldly and quietly cultivating goodness alone, and being unable to concurrently help and relieve others in terms of morality? Comparing the merits of words, can this be compared? Now that the debate between the two schools has been clarified, various difficulties will be resolved. The debater says: 'It is necessary to distinguish between each other's terms in order to understand the one sound and each understanding, otherwise it becomes empty talk.' The answer is: 'Indeed, as the Thus Come One (Tathagata) said, it is also necessary to distinguish.' I privately believe that, similarly, in freedom, the Peng bird and the small bird cannot be compared in the height of ninety thousand miles; similarly, in prosperity and decay, the great cedar and the mushroom cannot be compared in the lifespan of eight thousand years. Moreover, how can the firefly be compared to the light of the sun and moon, or the puddle to the timely rain? Can they be averaged in their brilliance and moisture just because they have some similarities? As for saying that the hair on the mountain is the same size as Mount Tai, that Pengzu and the short-lived person have the same lifespan, that the pillars in the courtyard are the same whether they are horizontal or vertical, that Xi Shi and the ugly woman are the same in beauty and ugliness, this is because they are insufficient to treat each other and can forget to compete with each other. Therefore, Zhuangzi cut off the boundaries and believed that there had never been things. This is to attack your distinctions with my distinctions, and when you eliminate distinctions, your remaining things also eliminate distinctions. Gentlemen, in your serious discussions, I hope there are no false statements. A word is easily spoken, but a team of horses cannot chase it back. These words are indeed the truth and should be deeply cautious. The debater says: 'All actions are impermanent, and contact with things arises from conditions. The repeating mind has expectations, and relies on breath to seek. In that case, my purity is the result of being influenced and cultivated, and wisdom and Samadhi (concentration) are achieved through effort and overcoming.' The answer is: 'The impermanent old self has departed, and the new self arising from conditions has come. The old self has departed, am I permanent? The new self has come, am I annihilated? The old and new are transmitted to each other, relying on influence and cultivation to achieve purity.'
美惡更代。非繕克而難功。是則生滅破于斷常。因果顯乎中觀。斯寔莊釋玄同東西理會。而吾子去彼取此。得無謬乎。論曰。續鳧截鶴庸詎真如。草化蜂飛何居弱喪 答曰。夫自然者報分也。熏修者業理也。報分已定。二鳥無羨于短長。業理資緣。兩蟲有待而飛化。然則事像易疑沉冥難曉。幽求之土淪惑罔息。至乃道圓四果尚昧衣珠。位隆十地猶昏羅縠。聖賢固其若此。而況庸庸者乎。自非鑒鏡三明雄飛七辯。安能妙契玄極敷究幽微。貧道籍以受業家門朋從是寄。希能擇善敢進芻蕘。如或鏗然愿詳金牒。於是辛氏頂受斯文頓裂邪網 有李遠問舍人者。曾讀斯論意所未詳。便以示沙門法琳。請廣其義類。琳乃答曰。蒙示辛氏與凈法師齊物論。大約兩問。詞旨宏贍理致幽絕。既開義府特曜文鋒。舉佛性平等之談。引群生各解之說。陳彼此之兩難。辯玄同之一問。非夫契彼寰中。孰能振斯高論。美則美矣。疑頗疑焉。何者尋上皇朝徹。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。無知則于內無心。于外有數。分別之見不亡。于內無心。誘引之功莫匱。甚秋毫之方巨岳。逾尺鷃之比大鵬。不可同年而語矣。莊生云
【現代漢語翻譯】 現代漢語譯本：美與醜交替出現。不是修繕就能克服，而是難以成功。這樣看來，生滅變化打破了斷滅和常存的偏見，因果關係在中觀思想中得以彰顯。這實在是莊子和釋迦牟尼的玄妙思想相同，東西方哲理的融會貫通。而您拋棄那些，選擇這些，難道沒有謬誤嗎？論曰：接續野鴨的短腿，截斷仙鶴的長腿，哪裡能得到真正的自然？小草變成蜜蜂飛走，又怎麼能說是弱小的喪失呢？答曰：所謂的自然，是報應的分配；所謂的熏修，是業力的道理。報應的分配已經確定，兩隻鳥不會因為腿的短長而有所增減；業力的道理依賴於因緣，兩種蟲子需要憑藉外力才能飛翔和變化。既然如此，世間的事物表象容易讓人疑惑，而深奧的道理難以理解。那些隱居求道的人，沉淪迷惑，沒有止境。甚至證得四果的聖人，尚且不明白衣里藏珠的譬喻；地位崇高的十地菩薩，仍然昏昧於羅縠的迷惑。聖賢尚且如此，更何況平庸之人呢？如果不是明鏡般的三明，雄鷹般的七辯，怎麼能夠巧妙地契合玄妙的至理，詳盡地闡述幽深的奧秘？貧僧憑藉著家傳的學業，朋友們的幫助，希望能選擇好的，斗膽進獻一些粗淺的意見。如果能得到您的認可，希望詳細地拜讀您的著作。於是辛氏接受了這些文字，頓時破除了邪惡的羅網。有位名叫李遠的問舍人，曾經讀過這部論著，有些地方不太明白，就拿給沙門法琳看，請他廣泛地解釋其中的含義。法琳於是回答說：『承蒙您展示辛氏和凈法師的《齊物論》，大致是兩個問題。文辭旨意宏大豐富，道理精深玄妙。既開啟了義理的寶庫，又特別展現了文采的風采。提出了佛性平等的論述，引用了眾生各自理解的說法。陳述了彼此的兩難之處，辯論了玄妙相同的一個問題。如果不是契合了天地間的真理，誰能夠發揚這些高深的論述？說得好是好啊，但疑問也很多啊。為什麼呢？追溯到上皇時代，才開始流傳先覺的名稱。法王應世，才開始標榜佛陀的稱號。智慧，不過是分別的小技巧；般若，才是無知的偉大宗旨。因為分別緣起，所以勉強地稱為先覺；因為無知性空寂，所以姑且稱為佛陀。分別既然在外有數量的限制，無知則在內沒有心意的執著。在外有數量的限制，分別的見解就不能消除；在內沒有心意的執著，誘導眾生的功用就不會窮盡。這就像秋毫與巨岳相比，尺鷃與大鵬相比，不可以相提並論啊。莊子說』
【English Translation】 English version: Beauty and ugliness alternate. It's not that improvement can overcome it, but that it's difficult to succeed. Thus, arising and ceasing break through the biases of annihilationism and eternalism, and causality is manifested in the Madhyamaka (Middle Way) [a major school of Buddhist philosophy emphasizing emptiness] view. This is truly the same profound thought of Zhuangzi [influential Chinese philosopher] and Shakyamuni [the founder of Buddhism], a convergence of Eastern and Western philosophies. But you abandon those and choose these, isn't there a mistake? The treatise says: 'Continuing the short legs of a duck, cutting off the long legs of a crane, how can one obtain true nature? Grass transforming into bees flying away, how can it be said to be a weak loss?' The answer is: 'What is called 'natural' is the allocation of retribution; what is called 'cultivation' is the principle of karma. The allocation of retribution is already determined, and two birds will not increase or decrease because of the length of their legs; the principle of karma depends on conditions, and two insects need external forces to fly and transform. Since this is the case, the appearances of worldly things are easy to cause doubt, while profound principles are difficult to understand. Those who seek the Way in seclusion are immersed in confusion without end. Even the saints who have attained the Four Fruits [stages of enlightenment in Theravada Buddhism] still do not understand the parable of the jewel hidden in the robe; the highly positioned Bodhisattvas of the Ten Grounds [stages of the Bodhisattva path in Mahayana Buddhism] are still confused by the bewilderment of silk gauze. Even the sages are like this, let alone ordinary people? If it were not for the mirror-like Three Clearnesses [referring to the three types of knowledge or wisdom] and the eagle-like Seven Eloquences [referring to the seven types of eloquence or skillful means], how could one skillfully accord with the profound ultimate truth and thoroughly expound the deep and subtle mysteries? This poor monk relies on the family's inherited learning and the help of friends, hoping to choose the good and dare to offer some humble opinions. If I can gain your approval, I hope to read your works in detail.' Thereupon, Xin accepted these words and immediately broke through the nets of evil. There was a questioner named Li Yuan, who had read this treatise but did not understand some parts, so he took it to the Shramana [Buddhist monk] Falin and asked him to explain its meaning extensively. Falin then replied: 'I am honored to have you show me Xin's and Pure Dharma Master's 'Treatise on the Equality of Things,' which is roughly two questions. The words and meaning are grand and rich, and the principles are profound and subtle. It has both opened the treasury of righteousness and especially displayed the style of writing. It puts forward the discussion of the equality of Buddha-nature and cites the saying that all beings understand differently. It states the dilemmas of each other and debates the one question of profound sameness. If it were not for being in accord with the truth between heaven and earth, who could promote these profound discussions? It is good, but there are many doubts. Why? Tracing back to the era of the Supreme Emperor, the name of the 'First Awakened' began to circulate. The Dharma King [Buddha] responded to the world and began to proclaim the title of 'Buddha.' Wisdom is only a small skill of discrimination; Prajna [transcendental wisdom] is the great principle of non-knowing. Because of discriminating dependent origination, it is reluctantly called the 'First Awakened'; because of the emptiness of non-knowing, it is tentatively called 'Buddha.' Since discrimination has numerical limitations externally, non-knowing has no mental attachment internally. With numerical limitations externally, the views of discrimination cannot be eliminated; without mental attachment internally, the function of guiding beings will not be exhausted. This is like comparing an autumn hair to a giant mountain, or a foot-long wren to a roc, they cannot be mentioned in the same breath. Zhuangzi said'
。吾亡是非不亡彼此。庸詎然乎。所以小智不及大智。小年不及大年。惟彭祖之特聞。非眾人之所逮也。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。學者無成道之聖。從微至著。憑繕克而方妍。乘因趣果。籍熏修而始見。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。自顯也者惟微唯彰。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。兩蟲無擇于飛化。不存待與無待。明即待之非待矣。請試論之。昔闞澤有言。孔老法天諸天法佛。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。跛鱉陵于駿驥。欲觀渤澥更保涓流。何異蔽目而視毛端。卻行以求郢路。非所應也。非所應也。且王導周顗宰輔之冠蓋。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。莫過於釋氏之教。及宋文帝與何尚之王玄保等。亦有此談。如宇內並遵斯要。吾當坐致太平矣。尚之又云。十善暢則人天興。五戒行則鬼畜絕。其實濟世之玄范。豈造次而可論乎。中舍學富才高文華理切。秦懸一字蜀掛千金。何以當茲奇麗也。不量管見輕陳鄙俚。敢此有酬以
【現代漢語翻譯】 現代漢語譯本：我所摒棄的是非之念，並非有你我彼此的分別。這怎麼會是這樣呢？這是因為小聰明比不上大智慧，短壽比不上長壽。只有彭祖的特別之處被人們傳揚，不是一般人所能達到的。更何況三世的道理不會有差錯，二諦的法門可以驗證。因此，聖人設立因果，凡夫才有證得聖果的期望；道被稱為自然，學習的人沒有能夠成就道的聖人。從細微到顯著，憑藉修繕才能變得美好；憑藉著因緣趨向果報，依靠熏習修行才能顯現。他既然知道還要故意發問，我也就簡略地回答一下。詳細地說，一音普遍被聽聞，弱小和喪失由此一同歸宿；四智廣泛地施予，真如因此自然顯現。所謂自然顯現，是說它既細微又彰顯；所謂一同歸宿，是誰來誰去呢？要知道，隨著業力接受果報，兩隻鳥不會嫌棄彼此的短長；因為潮濕而產生生命，兩種蟲子不會選擇是飛還是化。不執著于有待和無待，明白有待也就是非待了。請讓我嘗試論述一下。過去闞澤說過，孔子和老子傚法天道，諸天神傚法佛陀。洪範九疇遵循天道來制定使用，上方的十善奉行佛陀的慈悲之風。如果要把孔子和老子與至尊的佛陀相比，那就像是說子貢比仲尼賢能，跛腳的鱉超越了駿馬。想要觀看大海，卻只守著小水溝，這和閉著眼睛看毛髮的末端有什麼區別？背道而馳地去尋找郢都的路，是不應該的。是不應該的。而且王導和周顗是宰輔中的佼佼者，王蒙和謝尚是人倫的典範。其次像郄超、王謐、劉璆、謝容等人，都是江東的英才，學識淵博，才華橫溢。他們都說，能夠用來修身和濟世的，沒有比佛教的教義更好的了。以及宋文帝與何尚之、王玄保等人，也有這樣的談論。如果天下都遵循這個要領，我就可以坐等太平了。何尚之又說，十善暢行，人天就會興盛；五戒奉行，鬼道和畜生道就會斷絕。這實在是救世的玄妙法則，哪裡可以隨便議論呢？中舍你學富五車，才高八斗，文采華麗，義理深刻，秦國懸賞一個字，蜀國懸掛千金，怎麼能比得上這奇麗的文采呢？我不衡量自己的見識淺薄，輕率地陳述鄙陋的見解，冒昧地用這些來酬答您。
【English Translation】 English version: What I abandon are the notions of right and wrong, not the distinction between you and me. How can this be so? It is because small wisdom cannot compare to great wisdom, and short life cannot compare to long life. Only the special qualities of Pengzu are widely known, not something that ordinary people can attain. Moreover, the principles of the three lifetimes are without error, and the Dharma gate of the two truths can be verified. Therefore, the sages established cause and effect, so that ordinary people have the hope of attaining sagehood; the Dao is called natural, and students do not have sages who can achieve the Dao. From the subtle to the obvious, it is only through cultivation that one can become beautiful; relying on causes and conditions to move towards fruition, it is only through habitual practice that one can be revealed. Since he already knows and deliberately asks, I will also briefly answer. In detail, one sound is universally heard, and the weak and lost thereby return to the same destination; the four wisdoms are widely bestowed, and thus the True Thusness naturally manifests. What is called natural manifestation means that it is both subtle and obvious; what is called returning to the same destination, who comes and who goes? Know that one receives retribution according to karma, and two birds do not dislike each other's short or long wings; because of moisture, life arises, and two kinds of insects do not choose whether to fly or transform. Not clinging to dependent or independent existence, understanding that dependent existence is actually non-dependent. Please allow me to try to discuss it. In the past, Kan Ze said that Confucius and Laozi followed the way of Heaven, and the various heavens followed the Buddha. The Hongfan Nine Categories follow the way of Heaven to formulate and use, and the Ten Virtues above uphold the Buddha's compassionate wind. If you want to compare Confucius and Laozi with the Supreme Buddha, it is like saying that Zigong is more virtuous than Zhongni, and a lame turtle surpasses a steed. Wanting to see the vast sea, but only guarding a small stream, what is the difference between closing your eyes and looking at the tip of a hair? Going in the opposite direction to find the road to Yingdu, it is not appropriate. It is not appropriate. Moreover, Wang Dao and Zhou Yi were the leaders among the prime ministers, and Wang Meng and Xie Shang were the models of human relations. Next were Xie Chao, Wang Mi, Liu Qiu, Xie Rong, and others, all of whom were talents of Jiangdong, with broad knowledge and outstanding talents. They all said that there is nothing better than the teachings of Buddhism that can be used to cultivate oneself and benefit the world. And Emperor Wen of Song, He Shangzhi, Wang Xuanbao, and others also had such discussions. If the world follows this key point, I can sit and wait for peace. He Shangzhi also said that if the Ten Virtues are practiced, the human and heavenly realms will prosper; if the Five Precepts are followed, the realms of ghosts and animals will be cut off. This is truly a profound method for saving the world, how can it be discussed casually? Zhongshe, you are rich in learning, talented, with brilliant writing and profound reasoning. Qin offered a reward for one word, and Shu hung a thousand gold, how can it compare to this magnificent writing? I do not measure my own shallow knowledge, and rashly state my humble opinions, presumptuously using these to respond to you.
麻續組耳。李舍人得琳重釋。渙然神解重疑頓消。仍以斯論廣于視聽。故得二文雙顯。各其志乎。
太宗文皇帝問沙門法琳交報顯應事第七
貞觀十四年。先有黃巾西華觀秦世英者。挾方術以自媚。因程器于儲兩。素嫉釋宗。陰上法琳所造之論云。此辯正但欲謗訕皇宗罪當誷上 太宗聞之。便下 敕沙汰僧尼貌減年齒。使御史韋悰。將軍于伯億並寺省州縣官人日別鴻臚檢閱情狀。見有眾僧宜依遺教。仍追訪琳身據法推勘。琳扼腕奪發追徴未及。即詣公庭輕生答對不懼性命乃縶之縲紲。下詔問曰。周之宗盟異姓為后。尊祖重親寔由先古。何為追逐其短。首鼠兩端。廣引形似之言。備陳不遜之喻。爬毀我祖禰。謗讟我先人。如此要君罪有不恕。琳答曰。文王大聖周公大賢。追遠慎終昊天靡答。孝悌之至通於神明。雖有宗周義不爭長。何者皇天無親竟由輔德。古人黨理而不黨親。不自我先不自我后。雖親有罪必罰。雖疏有功必賞。賞罰理當。故天下和平。老子習訓道宗德教。加於百姓恕己謙光。仁風刑于四海。又云。吾師名佛。佛者覺一切人也。乾竺古皇西升逝矣。討尋老教始末可追日授中經示誨弟子言。吾師者善入泥洹綿綿常存。吾今逝矣。今劉李所述謗滅老氏之師世莫能知。所以著茲辯正論有八卷。略對道
【現代漢語翻譯】 現代漢語譯本：麻續組耳（梵語，意義不詳）。李舍人（官名）得到琳法師的重新解釋，頓時渙然領悟，重重疑惑頓時消解。於是將這部論著廣泛傳播，使更多人得以聽聞。所以使得兩種文字（指佛經和辯正論）都得以彰顯，各自實現了其宗旨。
太宗文皇帝詢問沙門法琳關於交報顯應之事 第七
貞觀十四年，先前有個黃巾道的西華觀道士秦世英，憑藉方術來討好獻媚，因為一向嫉恨佛教，就暗中向皇上呈上法琳所著的《辯正論》，說：『這部《辯正論》只不過是想要誹謗皇室宗親，罪當欺君。』太宗聽了之後，就下令整頓僧尼，審查他們的年齡是否與外貌相符，派遣御史韋悰、將軍于伯億以及寺院、省、州、縣的官員每天到鴻臚寺檢查情況，看到有僧人應該按照佛陀的遺教修行。同時追查法琳本人，依法審問。法琳扼腕頓足，但追捕徵召還沒來得及進行，他就主動來到公堂，輕視生死，從容應對，毫不畏懼性命，於是被關進監獄。太宗下詔書問道：『周朝分封異姓諸侯為後代，尊崇祖先親人，這是自古以來的傳統。你為什麼要追究他們的缺點，首鼠兩端，廣泛引用相似的言論，列舉不遜的比喻，詆譭我的祖先，誹謗我的先人？如此要挾君王，罪不可恕！』法琳回答說：『周文王是偉大的聖人，周公是偉大的賢人，他們追念先祖，謹慎對待身後之事，即使是上天也無法完全回報他們的恩德。孝順友愛到了極點，就能通達神明。即使有宗周的傳統，也不爭長短。為什麼呢？因為皇天沒有偏私，完全依靠輔佐君王的德行。古人推崇真理而不偏袒親人，不以自己為先，也不以自己為后。即使是親人有罪也必定懲罰，即使是疏遠的人有功也必定獎賞。賞罰合乎情理，所以天下才能太平。老子學習訓誡，推崇道德教化，施加於百姓，寬恕別人，謙虛待人，仁德之風傳遍天下。』老子又說：『我的老師名叫佛（Buddha，覺悟者），佛是覺悟一切人的人。』乾竺（印度古稱）的古代君王已經去世了。考察老子的教義，從始至終可以追溯，每天傳授《中經》來教誨弟子，說：『我的老師善於進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態），綿綿長存。我現在也要去世了。』現在劉、李所說的誹謗滅亡老子之師的言論，世上沒有人能夠知道。所以我才寫了這部《辯正論》，共有八卷，簡略地回答了道教的觀點。
【English Translation】 English version: Ma Xu Zu Er (Sanskrit, meaning unknown). Li Sheren (an official title) obtained Master Lin's re-explanation, and suddenly understood thoroughly, and the heavy doubts were immediately dispelled. Therefore, this treatise was widely disseminated so that more people could hear it. Therefore, both texts (referring to Buddhist scriptures and the Debating and Correcting Treatise) were highlighted, each achieving its purpose.
Emperor Taizong Wen asked the Shramana (Buddhist monk) Falin about the matters of reciprocal retribution and manifest response. Chapter 7
In the fourteenth year of Zhenguan, there was a Taoist Qin Shiying from the Yellow Turban's Xihua Temple, who flattered and pleased with magic arts. Because he always resented Buddhism, he secretly presented the 'Debating and Correcting Treatise' written by Falin to the emperor, saying: 'This 'Debating and Correcting Treatise' only wants to slander the imperial family, and the crime should be deceiving the emperor.' After Emperor Taizong heard this, he ordered the rectification of monks and nuns, and reviewed whether their age matched their appearance. He sent the censor Wei Cong, General Yu Boyi, and officials from temples, provinces, prefectures, and counties to inspect the situation at Honglu Temple every day, and saw that some monks should practice according to the Buddha's last teachings. At the same time, he traced Falin himself and interrogated him according to the law. Falin stamped his feet in regret, but before the arrest and summons could be carried out, he took the initiative to come to the court, despised life and death, responded calmly, and was not afraid of his life, so he was imprisoned. Emperor Taizong issued an edict and asked: 'The Zhou Dynasty enfeoffed princes of different surnames as descendants, and respected ancestors and relatives. This is the tradition since ancient times. Why do you want to pursue their shortcomings, be double-dealing, widely quote similar remarks, and list disrespectful metaphors, slander my ancestors, and slander my predecessors? Such coercion of the monarch is unforgivable!' Falin replied: 'King Wen of Zhou was a great sage, and the Duke of Zhou was a great virtuous man. They remembered their ancestors and treated their posthumous affairs with caution, even the heavens could not fully repay their kindness. Filial piety and fraternity to the extreme can reach the gods. Even if there is a tradition of the Zhou Dynasty, they do not compete for length. Why? Because the imperial heaven has no favoritism and relies entirely on the virtue of assisting the monarch. The ancients promoted the truth and did not favor relatives, did not put themselves first, nor did they put themselves last. Even if relatives are guilty, they must be punished, and even if distant people are meritorious, they must be rewarded. Rewards and punishments are reasonable, so the world can be peaceful. Lao Tzu learned precepts, promoted moral education, applied it to the people, forgave others, and treated people with humility. The wind of benevolence spread all over the world.' Lao Tzu also said: 'My teacher is named Buddha (Buddha, the enlightened one), and the Buddha is the one who enlightens all people.' The ancient kings of Qianzhu (ancient name of India) have passed away. Examining Lao Tzu's teachings, from beginning to end, can be traced back, and the 'Zhong Jing' is taught every day to teach disciples, saying: 'My teacher is good at entering Nirvana (Nirvana, a Buddhist term, referring to the state of liberation from the cycle of birth and death), and exists forever. I am going to pass away now.' Now, the remarks of Liu and Li who slander and destroy Lao Tzu's teacher, no one in the world can know. That's why I wrote this 'Debating and Correcting Treatise', which has eight volumes, briefly answering the views of Taoism.
士六十餘條。並陳史籍前言實非謗毀家國。自後二十餘列。具狀奏聞 敕云。汝所著辯正論。信毀交報篇曰。有念觀音臨刃不傷。且赦七日令爾念之。試及刑期能無傷不。琳外纏桎梏內迫刑期。冰炭交懷惟祈顯應。恰至限滿忽神思彯勇。橫逸胸懷頓亡死畏立待追對。須臾敕至云。今赦期已滿。即事加刑。有何所念。念有靈不。琳答曰。自隋季擾攘四海沸騰。役毒流行干戈競起。興師相伐各擅兵威。臣佞君荒不為正治。遏絕王路固執一隅。自皇王吊伐載清海陸。斯寔觀音之力。咸資勢至之功。比德連衡道齊上聖。救橫死於 帝庭。免淫刑于都市。琳於七日已來。不念觀音惟念陛下。又 敕治書侍御韋悰問琳。有詔令念觀音。何因不念。乃云惟念陛下。琳答。伏承觀音聖鑿塵形六道。上天下地皆為師範。然唐光宅四海九夷奉職八表刑清。君聖臣賢不為枉濫。今 陛下子育恒品如經即是觀音。既其靈鑑相符。所以惟念 陛下。且琳所著辯正論。爰與書史符同。一句參差任從斧鉞 陛下若順忠順正。琳則不損一毛 陛下若刑濫無辜。琳則有伏屍之痛。以狀奏聞。遂不加罪。下 敕。徙于益部僧寺。於時朝庭上下知英構扇御史韋悰審英飾詐疑陽庶俗。乃奏彈曰。竊以大道郁興。沖虛之跡斯闡。玄風既播。無為之教寔隆。未有身預
【現代漢語翻譯】 現代漢語譯本： 士六十餘條，並陳史籍前言，實非謗毀家國。自後二十餘列，具狀奏聞。皇帝下敕說：『你所著的《辯正論》，信毀交報篇說：有念觀音臨刃不傷。且赦免你七日，令你念誦觀音，試試到刑期能否免受傷害。』 琳身纏枷鎖，內心迫近刑期，如冰炭交加，唯有祈求觀音顯靈。恰好到期限滿時，忽然神思飄逸勇猛，橫掃胸懷，頓然沒有了對死亡的畏懼，站立等待追問。 須臾，皇帝的敕令到達，說：『現在赦免的期限已滿，立即執行刑罰。你有什麼所念？唸誦觀音有靈驗嗎？』 琳回答說：『自從隋朝末年擾攘，四海沸騰，戰亂流行，干戈競起，興兵互相攻伐，各自逞兵威。臣子諂媚君主，君主荒廢朝政，不施行正道治理。遏絕王道，固執一隅。自從皇上討伐，海陸清平，這實在是觀音的力量，都仰仗勢至菩薩的功勞。他們的功德可以比得上古代的聖賢，救人于橫死，免於都市的淫刑。琳在七日以來，不念觀音，只念陛下。』 皇帝又敕令治書侍御韋悰問琳：『有詔令你念誦觀音，為何不念，卻說只念陛下？』 琳回答說：『我聽說觀音聖人顯現塵世六道，上天下地都是他的師範。然而唐朝光耀四海，九州各族都來朝拜，八方清平，君主聖明，臣子賢能，沒有冤枉濫殺。現在陛下養育百姓如同經典所說，這就是觀音。既然您的聖明與觀音的靈鑑相符，所以只念陛下。而且琳所著的《辯正論》，與書史相符，一句有差錯，任憑斧鉞加身。陛下如果順應忠順正直，琳則不會損傷一根毫毛；陛下如果刑罰濫用無辜，琳則有伏屍之痛。』 將情況奏聞后，皇帝遂沒有加罪，下敕令將琳遷徙到益州的僧寺。當時朝廷上下都知道韋琳的英才，御史韋悰審察韋琳的才華，懷疑他裝作順從欺騙大眾，於是上奏彈劾說：『我聽說大道興盛，沖虛的境界得以闡明；玄妙的風氣已經傳播，無為的教義確實興隆。』未曾有...
【English Translation】 English version: More than sixty scholars, along with presenting historical records and previous statements, argued that it was not slander or defamation of the country. After more than twenty submissions, they presented a detailed report to the emperor. The imperial edict said: 'In your 'Debate on Correcting Views,' the chapter on belief and slander states: 'Reciting Guanyin (Avalokiteśvara, the Bodhisattva of Compassion) will prevent injury from blades.' We will pardon you for seven days, ordering you to recite Guanyin, and see if you can avoid harm when the execution date arrives.' Lin (name of the person) was bound by shackles, and the execution date was approaching, causing him great anxiety, like being surrounded by ice and burning coals. He could only pray for Guanyin to manifest. Just as the deadline arrived, suddenly his mind became spirited and courageous, sweeping away the fear of death, and he stood waiting for interrogation. Shortly after, the imperial edict arrived, saying: 'Now that the pardon period is over, the execution will be carried out immediately. What are you reciting? Is reciting Guanyin effective?' Lin replied: 'Since the turmoil at the end of the Sui Dynasty, the four seas have been in chaos, wars have been rampant, and weapons have been raised. Armies attacked each other, each displaying their military might. Ministers flattered the ruler, and the ruler neglected governance, failing to implement righteous rule. They blocked the path of the king and stubbornly held onto their own corners. Since Your Majesty's punitive expeditions, the seas and lands have been pacified. This is truly the power of Guanyin, and it all relies on the merits of Mahāsthāmaprāpta (a Bodhisattva representing the power of wisdom). Their merits can be compared to the ancient sages, saving people from violent deaths and freeing them from lewd punishments in the cities. In the past seven days, I have not recited Guanyin, but only Your Majesty.' The emperor then ordered the court official Wei Cong to ask Lin: 'There was an edict ordering you to recite Guanyin, why did you not recite, but instead said you only recited Your Majesty?' Lin replied: 'I have heard that the sage Guanyin manifests in the six realms of dust, and is a teacher for all above and below. However, the Tang Dynasty shines upon the four seas, and the nine barbarian tribes come to pay tribute. All directions are peaceful, the ruler is wise, and the ministers are virtuous, and there is no unjust killing. Now Your Majesty nurtures the people as the scriptures say, and this is Guanyin. Since your wisdom aligns with the spiritual insight of Guanyin, I only recite Your Majesty. Moreover, the 'Debate on Correcting Views' that I wrote is consistent with historical records. If there is even one sentence that is different, I will accept the axe. If Your Majesty follows loyalty and righteousness, then I will not lose a single hair; if Your Majesty's punishments are indiscriminate and innocent, then I will have the pain of being a corpse.' After reporting the situation, the emperor did not punish him, and issued an edict to move Lin to a monastery in Yizhou. At that time, the court officials knew of Wei Lin's talent. The censor Wei Cong examined Wei Lin's talent, suspecting that he was pretending to be obedient and deceiving the public, so he submitted a memorial impeaching him, saying: 'I have heard that the Great Way is flourishing, and the realm of emptiness is being elucidated; the mysterious atmosphere has spread, and the doctrine of non-action is indeed flourishing.' There has never been...
黃冠志同凡素者也。道士秦英頗學醫方薄閑咒禁。親戚寄命羸疾投身。姦淫其妻禽獸不若。情違正教心類豺狼。逞貪競之懷。恣邪穢之行。家藏妻子門有姬童。乘肥衣輕出入衢路。揚眉奮袂無憚憲章。健羨未忘觀繳在慮。斯原不殄至教式虧。請置嚴科以懲淫侈。有 敕。追入大理。竟以狂狷被誅。公私同知賊惡。怪其死晚。可謂賊夫人之子。於斯見矣。
文帝幸弘福寺立愿重施敘佛道先後事第八
貞觀十五年五月十四日。太宗文帝躬幸弘福寺。於時僧眾並出虞候遠辟 敕召大德五人。在寺內堂中坐訖。具敘立寺所由。意存。
太穆皇后。哀淚橫流僧並垂泣。乃手製愿文曰。皇帝菩薩戒弟子稽首和南十方諸佛菩薩聖僧天龍大眾。若夫至理凝寂道絕名言。大慈方便隨機攝誘。濟苦海以智舟。朗重昏以慧日。開曉度脫不可思議。弟子夙罹愆亹早嬰偏罰。追惟撫育之恩。每念 慈顏之遠。泣血崩心永無逮及。號天躄地何所厝身。歲月不居炎涼亟改。荼毒之痛在乎茲日。敬養已絕萬恨不追。冤酷之深百身何贖。惟以丹誠歸依 三寶。謹于弘福道場奉施齋供。並施凈財以充檀舍。用其功德奉為先靈。願心悟無生神 遷妙喜。策紺馬以入香城。躡金階而升寶殿。遊玩法樂逍遙凈土。永蔭法雲常餐甘露。疾證菩提早
【現代漢語翻譯】 現代漢語譯本： 黃冠志（穿著黃色道袍的道士，指道士）與凡夫俗子沒有什麼區別。道士秦英略懂醫術，粗通一些咒語禁術。有親戚將患病垂危的家人託付給他，如同將性命交給他。但他卻姦淫親戚的妻子，禽獸不如。他的行為違背正教，心如同豺狼一般。他放縱貪婪的慾望，恣意進行邪惡污穢的行為。家裡藏著妻子，門外養著姬妾和男童。他穿著輕薄華麗的衣服，乘坐肥壯的馬匹，出入于大街小巷。他得意洋洋，毫無顧忌。貪圖享樂之心未曾忘記，觀看捕捉鳥雀的工具還在考慮之中。這樣的人如果不加以懲治，佛教的教義就會受到損害。請施以嚴厲的刑罰，以懲戒他的淫亂和奢侈。皇帝下令，將他逮捕到大理寺審問。最終因為狂妄而被處死。無論官府還是百姓，都知道他的罪惡，都覺得他死得太晚了。這真是賊害了別人的兒子啊！從這件事就可以看出來了。 文帝在弘福寺祈福並重金佈施，講述佛道先後之事 第八 貞觀十五年五月十四日，太宗文帝親自來到弘福寺。當時，寺里的僧人都退避到遠處，皇帝下令召見五位高僧，在寺內的堂中坐下。皇帝詳細講述了建立寺廟的緣由，表達了自己的心意。 太穆皇后悲傷地流淚，僧人們也一同哭泣。於是，皇后親手寫下愿文：皇帝菩薩戒弟子（自稱）稽首和南（佛教禮儀，表示敬意）十方諸佛菩薩聖僧天龍大眾。至高的真理是凝固寂靜的，道是無法用言語表達的。大慈大悲的佛以方便之法，隨機應變地引導眾生。用智慧之舟渡過苦海，用智慧之光照亮重重黑暗。開啟覺悟，使眾生脫離苦難，這是不可思議的。弟子我從小就遭遇不幸，很早就受到懲罰。追思父母養育的恩情，常常思念慈祥的面容已經遠離。悲痛欲絕，永遠無法報答。呼天搶地，不知如何安身。歲月流逝，世事變遷。荼毒的痛苦就在今天。供養已經斷絕，萬般悔恨也無法追回。冤屈和痛苦如此之深，即使粉身碎骨也無法贖罪。我唯有以真誠之心歸依佛、法、僧三寶。謹在弘福道場奉獻齋飯供養，並佈施錢財以充實寺廟。用這些功德，為已故的父母祈福。愿他們的靈魂領悟無生之理，神識遷往妙喜世界。駕馭青色的駿馬進入香城，登上金色的臺階進入寶殿。在極樂凈土中游玩享樂，永遠沐浴在佛法的慈雲中，常常品嚐甘露。早日證得菩提，早日...
【English Translation】 English version: Huang Guanzhi (Yellow-robed Zhi, referring to a Daoist priest) was no different from ordinary people. The Daoist priest Qin Ying had some knowledge of medicine and was superficially familiar with incantations and prohibitions. Relatives entrusted him with the lives of their weak and ailing family members, as if surrendering their lives to him. However, he committed adultery with his relative's wife, behaving worse than a beast. His actions violated the orthodox teachings, and his heart was like that of a wolf. He indulged in greedy desires and engaged in lewd and filthy acts. He kept his wife at home and had concubines and male servants at his gate. He wore light and luxurious clothes, rode fat horses, and went in and out of the streets. He raised his eyebrows and waved his sleeves, without any fear of **. He had not forgotten his desire for pleasure, and he was still considering the tools for catching birds. If such a person is not punished, the teachings of Buddhism will be damaged. Please impose severe punishment to punish his lewdness and extravagance. An imperial edict was issued to arrest him and bring him to the Dali Temple for interrogation. In the end, he was executed for his arrogance. Both the government and the people knew of his wickedness and felt that he had died too late. He was truly a thief who harmed the son of another! This can be seen from this incident. Emperor Wen Visited Hongfu Temple to Make Vows, Generously Donate, and Narrate the Order of Buddhism and Daoism, Chapter Eight On the fourteenth day of the fifth month of the fifteenth year of Zhenguan, Emperor Taizong Wen personally visited Hongfu Temple. At that time, the monks in the temple all retreated to a distance, and the emperor ordered five eminent monks to be summoned to sit in the hall of the temple. The emperor explained in detail the reasons for building the temple and expressed his intentions. Empress Taimu shed tears of sorrow, and the monks wept together. Then, the empress personally wrote a vow: 'The Emperor, a disciple who has taken the Bodhisattva vows (referring to himself), bows and pays homage to the Buddhas, Bodhisattvas, Sangha, and the Dragon Devas of the ten directions. The ultimate truth is solidified and silent, and the Dao cannot be expressed in words. The Buddha, with great compassion, uses expedient means to guide sentient beings according to their needs. He uses the boat of wisdom to cross the sea of suffering and illuminates the darkness with the light of wisdom. He opens enlightenment and liberates sentient beings from suffering, which is inconceivable. I, your disciple, have encountered misfortune since childhood and have been punished early. Recalling the kindness of my parents in raising me, I often miss their kind faces that are now far away. I am heartbroken and will never be able to repay them. I cry out to heaven and earth, not knowing where to find solace. Time passes, and the world changes. The pain of suffering is here today. The offerings have been cut off, and all regrets cannot be recovered. The injustice and pain are so deep that even if I were to be crushed to pieces, I could not atone for them. I can only sincerely take refuge in the Three Jewels of Buddha, Dharma, and Sangha. I respectfully offer vegetarian meals and offerings at the Hongfu Temple and donate money to enrich the temple. With these merits, I pray for the deceased parents. May their souls understand the principle of non-birth, and may their consciousness be transferred to the World of Wonderful Joy. May they ride blue steeds into the City of Fragrance and ascend the golden steps into the Treasure Hall. May they play and enjoy themselves in the Pure Land of Ultimate Bliss, forever bathed in the clouds of Dharma and often tasting the nectar. May they quickly attain Bodhi, and quickly...'
登正覺。六道四生並同斯愿 帝謂僧曰。比以老君是朕先宗。尊祖重親有生之本。故令在前。師等大應悢悢。寺主道懿奉對 陛下。尊重祖宗使天下成式。僧等荷國重恩安心行道 詔旨行下咸大歡喜。豈敢悢悢 帝曰。朕以先宗在前可即大於佛也。自有國已來。何處別造道觀。凡有功德並歸寺家。國內戰場之始。無不一心歸命于佛。今天下大定。戰場之地並置佛寺。乃至本宅先妣唯置佛寺。朕敬有處所以盡命歸依。師等宜悉朕懷。彼道士者止是師習先宗。故位在前。今李家據國李老在前。若釋家治化則釋門居上。可不平也。僧等起謝 帝曰坐。是弟子意耳。不述不知。天時大熱。房宇窄狹。若為居住今有施物可造後房。使僧等寬展行道。余言多不載。事訖還宮。
太宗下敕以道士三皇經不足傳授令焚除事第九
貞觀二十二年十月。有吉州上表云。有事天尊者行三皇齋法。依檢其經。乃云。欲為。
天子欲為皇后者可讀此經。據此言及國家檢田。令云。道士通三皇經者給地三十畝。檢公式令諸有令式不便者奏聞此三皇經文言有異具錄以聞。有敕令。百官議定。依追道士張惠元問有此言不。惠元答云。此處三皇經並無此言。不知遠州何因有此。然為之一字聲有平去。若平聲讀之。誠如所奏。若去聲讀之
【現代漢語翻譯】 現代漢語譯本 證悟正覺，愿六道四生的眾生都能一同達到這個境界。（六道：天道、人道、阿修羅道、畜生道、餓鬼道、地獄道；四生：胎生、卵生、濕生、化生） 皇帝對僧人說：『因為老子是朕的先祖，尊重祖先、重視親人是生命的根本，所以讓他排在前面。各位大師不必為此感到不滿。』寺主道懿回答說：『陛下尊重祖宗，為天下樹立了榜樣。僧眾們承蒙國家厚恩，才能安心修行。』 詔書下達后，大家都非常高興，怎麼敢感到不滿呢？』皇帝說：『朕因為先祖排在前面，難道就比佛更偉大嗎？自從朕建立國家以來，何處另外建造過道觀？凡是有功德都歸於寺廟。國內發生戰爭之初，無不一心歸命于佛。現在天下太平，戰場之地都用來建造佛寺，甚至朕的本宅和已故母親的住所也只建造佛寺。朕恭敬地對待一切，所以盡全力歸依佛法。各位大師應該瞭解朕的心意。那些道士只是學習先祖的學說，所以排在前面。現在李家統治國家，李老子排在前面。如果釋家治理天下，那麼釋門就應該居於上位，這難道不公平嗎？』 僧眾起身感謝，皇帝說：『請坐。這只是朕的想法，不說出來你們就不知道。』當時天氣炎熱，房屋狹窄，如何居住？現在有一些施捨的物品，可以建造後房，使僧眾們能夠寬敞地修行。』其餘的話大多沒有記載。事情結束后，皇帝返回皇宮。
太宗下詔，認為道士所傳授的《三皇經》不足以傳授，下令焚燬，這是第九件事。
貞觀二十二年十月，有吉州上表說：『有侍奉天尊的人施行三皇齋法。查閱他們的經書，上面寫著：想要成為天子，想要成為皇后的人，可以讀此經。』根據這些話以及國家檢查田地，法令說：『通曉《三皇經》的道士，給予土地三十畝。』檢查公式，法令說：『凡是有法令不方便的地方，可以上奏。』這《三皇經》的經文言辭有差異，全部記錄下來上報。』皇帝下令百官議定。依照命令追問道士張惠元，是否有這些話。惠元回答說：『這裡的《三皇經》並沒有這些話，不知道遠州是什麼原因有這些話。然而『為』字，聲音有平聲和去聲。如果用平聲讀，確實如所奏。如果用去聲讀，』
【English Translation】 English version Attaining perfect enlightenment, may all beings in the six realms and four forms of birth share this aspiration. (Six realms: realms of gods, humans, asuras, animals, hungry ghosts, and hell beings; Four forms of birth: born from the womb, born from eggs, born from moisture, born by transformation) The Emperor said to the monks, 'Because Laozi (Lao-Tzu) is my ancestor, respecting ancestors and valuing relatives is the foundation of life, so I place him in front. Masters, you need not feel dissatisfied about this.' The abbot Daoyi (Tao-i) replied, 'Your Majesty respects ancestors and sets an example for the world. The monks receive the great kindness of the country and can practice the Dharma in peace.' 'After the imperial edict was issued, everyone was very happy, how dare we feel dissatisfied?' The Emperor said, 'Because my ancestor is placed in front, does that mean he is greater than the Buddha? Since I established the country, where else have I built Taoist temples? All merits are attributed to Buddhist temples. At the beginning of wars in the country, everyone wholeheartedly took refuge in the Buddha. Now that the world is at peace, the battlefields are used to build Buddhist temples, and even my own residence and the residence of my deceased mother are only used to build Buddhist temples. I treat everything with reverence, so I devote myself to taking refuge in the Dharma. Masters, you should understand my intentions. Those Taoists are only studying the doctrines of their ancestors, so they are placed in front. Now that the Li family rules the country, Laozi of the Li family is placed in front. If the Buddhist family were to govern the world, then the Buddhist school should be placed at the top, wouldn't that be fair?' The monks rose to express their gratitude, and the Emperor said, 'Please sit. This is just my thought, you wouldn't know if I didn't say it.' At that time, the weather was hot, and the houses were narrow, how could they live? Now there are some donated items, which can be used to build rear rooms, so that the monks can practice in spaciousness.' Most of the remaining words were not recorded. After the matter was over, the Emperor returned to the palace.
Emperor Taizong issued an edict, believing that the 'Three Sovereigns Classic' (San Huang Jing) transmitted by the Taoists was insufficient for transmission, and ordered it to be burned. This was the ninth matter.
In the tenth month of the twenty-second year of Zhenguan, there was a memorial from Jizhou saying: 'There are those who serve the Heavenly Venerable (Tian Zun) and practice the Three Sovereigns Fasting Ritual. Upon examining their scriptures, it is written: 'Those who want to become the Son of Heaven, those who want to become the Empress, can read this scripture.' According to these words and the national land inspection, the decree says: 'Taoists who are proficient in the 'Three Sovereigns Classic' will be given thirty mu of land.' Examining the formula, the decree says: 'Whenever there are inconvenient places in the decree, they can be reported.' The words of this 'Three Sovereigns Classic' are different, and all are recorded and reported.' The Emperor ordered the officials to discuss and decide. According to the order, the Taoist Zhang Huiyuan (Chang Hui-yuan) was asked if there were these words. Huiyuan replied, 'There are no such words in the 'Three Sovereigns Classic' here, I don't know why Yuanzhou has these words. However, the sound of the word 'wei' has a level tone and a departing tone. If it is read in the level tone, it is indeed as reported. If it is read in the departing tone,'
。此乃為國於理無妨。臣等以為惠元所說不乖勸善。然此經中天文大字元圖等不入。篆籀請除餘者請留。吏部楊纂等議云。依識三皇經。今與老子道德經義類不同。並不可留。以惑於後 敕旨。其三皇經並收取焚之。其道士通道德經者給地三十畝。仍著令。於時省司下諸州收三皇經。並聚于尚書禮部廳前于尚書。試以火爇一時灰燼。昔宋時鮑靜初造三皇被誅。今仍宗尚改三皇為三洞。妄立天文大字惑誤昏俗。其詐顯然。迷者不覺。今遇大唐聖帝。體其偽妄。故此焚除。近如大業末年。京師五通觀道士輔慧詳。三年不言。改涅槃經為長安經。將欲入山巖中。於時條制不許出城門。候見其內著黃衣。又獲新經執送留守。及至勘校改經事實。尚書衛文升以狀奏聞。于金光門外戮之。耳目生靈所共同委。其覺者如此。不覺者有之。然彼輒爾制經寫于藏篋。無人檢勘。誰辯偽真。且所造者。文義淺俗濫引佛經。讀者無味不足觀採。至如南華幽求。固是命家之作。不可及也。
文帝詔令奘法師翻老子為梵文事第十
貞觀二十一年。西域使李義表還奏。稱東天竺童子王所未有佛法外道宗盛。臣已告云。支那大國未有佛教已前舊有得聖人說經在俗流佈。但此文不來。若得聞者必當信奉。彼王言。卿還本國。譯為梵言。我欲
【現代漢語翻譯】 現代漢語譯本： 這對於國家治理並沒有妨礙。我們認為惠元所說的並沒有違背勸人向善的宗旨。然而，這部經書中的天文大字元圖等內容不應保留。篆書和籀書的部分請刪除，其餘部分請保留。吏部楊纂等人議論說，依據《識三皇經》，現在發現它與老子的《道德經》義理不同，都不可保留，以免迷惑後人。皇帝下旨，將《三皇經》全部收繳焚燬。允許修習《道德經》的道士擁有三十畝土地。並頒佈法令，當時各省各州將收繳上來的《三皇經》全部集中到尚書禮部廳前，由尚書親自用火焚燒，一時之間化為灰燼。過去宋朝時，鮑靜最初偽造《三皇經》被處決。現在仍然有人宗尚，將《三皇經》改為《三洞經》，妄立天文大字，迷惑愚昧的百姓，他們的欺詐行為顯而易見，但迷惑的人卻不自覺醒。如今遇到大唐聖明的皇帝，揭露他們的虛偽，所以將這些經書焚燬。近如大業末年，京城五通觀的道士輔慧詳，三年不說話，將《涅槃經》改為《長安經》，想要藏入山洞中。當時朝廷有條令禁止他出城門。後來發現他穿著黃色的道袍，又搜出新經，將其逮捕並送交留守。等到勘查覈實了他篡改經書的事實，尚書衛文升將情況上奏朝廷，最終在金光門外將他處決。這是所有有見識的人共同認可的。覺醒的人是這樣，不覺醒的人也有。然而，他們隨意製造經書，寫在藏經的箱子里，沒有人檢查覈對，誰來辨別真偽呢？而且他們所造的經書，文義淺薄庸俗，濫用佛教經文，讀者覺得沒有味道，不值得觀看採納。至於像《南華經》那樣深奧的著作，確實是那些有才華的人所作，是無法企及的。
文帝下詔命令奘法師將《老子》翻譯成梵文事第十
貞觀二十一年，西域使臣李義表回國奏報，稱東天竺童子王那裡沒有佛法，外道宗派盛行。我已告訴他，支那大國在沒有佛教之前，就有聖人所說的經書在民間流傳，只是這些經書沒有傳到那裡。如果他們能夠聽到這些經書，一定會信奉。那位國王說，你回到本國后，將這些經書翻譯成梵文，我想要...
【English Translation】 English version: This does not hinder the governance of the country. We believe that what Huiyuan said does not violate the purpose of encouraging good deeds. However, the astronomical large character diagrams and other content in this scripture should not be retained. Please remove the parts in seal script and Zhou script, and keep the rest. Yang Zuan and others from the Ministry of Personnel discussed that, according to the 'Shi Sanhuang Jing' (Scripture of Recognizing the Three Sovereigns), it is now found that it differs in meaning from Lao Tzu's 'Dao De Jing' (Tao Te Ching), and neither should be retained, lest they confuse future generations. The emperor issued an edict to collect and burn all copies of the 'Sanhuang Jing'. Taoists who practice the 'Dao De Jing' are allowed to own thirty mu of land. And a decree was promulgated that at that time, the provinces and states all concentrated the collected 'Sanhuang Jing' in front of the Shangshu Libu (Ministry of Rites) hall, and the Shangshu (Minister) personally burned them with fire, turning them to ashes in an instant. In the past, during the Song Dynasty, Bao Jing was executed for initially forging the 'Sanhuang Jing'. Now, some people still admire it, changing the 'Sanhuang Jing' to the 'Sandong Jing' (Scripture of the Three Caverns), falsely establishing astronomical large characters, and confusing the ignorant people. Their fraudulent behavior is obvious, but the confused people are not aware of it. Now, encountering the wise emperor of the Great Tang, exposing their hypocrisy, these scriptures are burned. Recently, at the end of the Daye era, the Taoist Fu Huixiang of the Wutong Temple in the capital did not speak for three years, changed the 'Nirvana Sutra' to the 'Chang'an Sutra', and wanted to hide it in a mountain cave. At that time, the court had regulations prohibiting him from leaving the city gate. Later, he was found wearing a yellow Taoist robe, and a new scripture was found, and he was arrested and sent to the garrison commander. When the fact that he had tampered with the scriptures was verified, Shangshu Wei Wensheng reported the situation to the court, and he was eventually executed outside the Jinguang Gate. This is what all discerning people agree on. Those who are awake are like this, and there are also those who are not awake. However, they arbitrarily create scriptures and write them in scripture boxes, and no one checks and verifies them. Who will distinguish between truth and falsehood? Moreover, the scriptures they create are shallow and vulgar in meaning, and they abuse Buddhist scriptures. Readers find them tasteless and not worth watching and adopting. As for profound works like the 'Nanhua Jing' (Zhuangzi), they are indeed written by talented people and cannot be matched.
Emperor Wen issued an edict ordering Dharma Master Xuanzang to translate the 'Laozi' into Sanskrit, matter number ten.
In the twenty-first year of Zhenguan, the envoy Li Yibiao returned from the Western Regions and reported that the child king of Eastern India did not have Buddhism, and the outer sects were prevalent. I have told him that before China had Buddhism, there were scriptures spoken by sages circulating among the people, but these scriptures have not been transmitted there. If they can hear these scriptures, they will surely believe in them. That king said, when you return to your country, translate these scriptures into Sanskrit, I want to...
見之。必道越此徒傳通不晚登。即下。
敕。令玄奘法師與諸道士對共譯出。於時道士蔡晃成英二人李宗之望。自余鋒穎三十餘人。並集五通觀。日別參議。詳核道德。奘乃句句披析。窮其義類得其旨理。方為譯之。諸道士等並引用佛經中百等論。以通玄極。奘曰。佛教道教理致天乖。安用佛理通明道義。如是言議往還累日窮勘。出語濩落的據無從。或誦四諦四果。或誦無得無待。名聲雲涌實質俱虛。奘曰。諸先生何事遊言無可尋究。向說四諦四果道經不明。何因喪本虛談老子。且據四諦一門。門有多義義理難曉。作論辯之。佛教如是不可陷倫。向問四諦但答其名。諦別廣義尋問莫識。如何以此欲相抗乎。道經明道但是一義。又無別論用以通辯。不得引佛義宗用解老子斯理定也。晃遂歸情曰。自昔相傳祖承佛義。所以維摩三論晃素學宗致令吐言命旨無非斯理。且道義玄通洗情為本。在文雖異厥趣攸同。故引解之理例無爽。如僧肇著論。盛引老莊。成誦在心由來不怪。佛言似道如何不思。奘曰。佛教初開深經尚擁。老談玄理微附虛懷。盡照落筌滯而未解。故肇論序致聯類喻之。非謂比擬便同涯極。令佛經正論繁富人謀各有司南兩不諧會。然老之道德文止五千。無論解之。但有群注。自余千卷事雜符圖。蓋張葛之咠
【現代漢語翻譯】 現代漢語譯本： 看見這種情況，（玄奘）必定說超越這些只是徒勞的傳誦，不能及時領悟。說完就離開了。
皇帝下令，讓玄奘法師與各位道士共同翻譯（經文）。當時，道士中有蔡晃、成英二人和李宗之望，其餘才思敏捷的有三十多人，都聚集在五通觀。每天分別參與討論，詳細覈對道德經文。玄奘便逐字逐句地分析，探究其中的意義和類別，領會其中的主旨和道理，然後才進行翻譯。各位道士等都引用佛經中的《百論》等，來貫通玄妙的道理。玄奘說：『佛教和道教的道理本質上是不同的，怎麼能用佛教的道理來闡明道教的意義呢？』像這樣的言語辯論來回進行了多日，但最終的結論空洞而沒有依據。有人背誦四諦、四果，有人背誦無得、無待，名聲喧囂，但實質內容空虛。玄奘說：『各位先生為何言語空泛，無可尋究？剛才說四諦、四果，但道經中並沒有闡明，為何捨棄根本而空談老子？且就四諦這一門來說，一門有多重含義，義理難以理解，可以作論辯。佛教就是這樣，不可混淆。剛才問四諦，但只回答了名稱，四諦各自的廣泛含義，追問下去就不知道了。如何用這個來對抗呢？道經闡明道，但只有一個含義，又沒有別的論述用來貫通辯解。不能引用佛教的義理來解釋老子，這個道理是確定的。』蔡晃於是表示信服，說：『自古以來，我們相傳都繼承佛義，所以維摩、三論，我蔡晃一向學習並以此為宗旨，所以說出的話和主旨，無非是這個道理。而且道義玄妙貫通，以洗滌情慾為根本，在文字上雖然不同，但旨趣是相同的，所以引用來解釋，道理上沒有差錯。就像僧肇著論，大量引用老莊的學說，成誦在心，由來已久，不足為怪。佛的言論與道相似，為何不思考呢？』玄奘說：『佛教初興時，深奧的經文尚且被埋沒，老子談論玄理，稍微附和了虛無的胸懷，完全照搬了捕魚的筌，停留在表面而沒有理解。所以僧肇的論著序言中，用類似的事物來比喻，不是說可以相提並論，達到相同的境界。讓佛經的正論繁榮豐富，人們的謀劃各有指南，兩者不能和諧一致。然而老子的道德經文只有五千字，無論怎麼解釋，都只有眾多的註釋。其餘的千卷書，內容雜亂，都是符箓圖讖，大概是張陵、葛洪等人的囈語吧。』
【English Translation】 English version: Seeing this, (Xuanzang) would certainly say that surpassing these is merely futile transmission, unable to be understood in time. Having said that, he left.
The emperor ordered the Dharma Master Xuanzang to translate (the scriptures) together with the Daoist priests. At that time, among the Daoist priests were Cai Huang and Cheng Ying, and Li Zongzhiwang, with more than thirty others of quick wit, all gathered at the Wutong Temple. They participated in discussions separately each day, carefully verifying the Daoist scriptures. Xuanzang then analyzed each word and sentence, exploring its meaning and categories, comprehending its main ideas and principles, and then translated it. The Daoist priests, etc., all quoted the Śata-śāstra (Hundred Treatise) and other Buddhist scriptures to connect with the profound principles. Xuanzang said, 'The principles of Buddhism and Daoism are essentially different. How can the principles of Buddhism be used to clarify the meaning of Daoism?' Such verbal debates went back and forth for many days, but the final conclusions were empty and without basis. Some recited the Four Noble Truths (catvāri āryasatyāni), the Four Fruits (catvāri phalāni), and some recited non-attainment and non-reliance, with clamorous reputations but empty substance. Xuanzang said, 'Why are your words so empty and unsearchable, gentlemen? Just now you spoke of the Four Noble Truths and the Four Fruits, but the Daoist scriptures do not explain them. Why abandon the root and speak emptily of Laozi? Moreover, taking the Four Noble Truths as an example, one gate has multiple meanings, and the principles are difficult to understand, which can be debated. Buddhism is like this, and cannot be confused. Just now I asked about the Four Noble Truths, but you only answered the names. The broad meanings of each of the Four Noble Truths, when asked further, you do not know. How can you use this to contend? The Daoist scriptures explain the Dao, but there is only one meaning, and there are no other discourses to connect and explain. It is certain that the principles of Buddhism cannot be used to interpret Laozi.' Cai Huang then expressed his conviction, saying, 'Since ancient times, we have inherited the Buddhist meaning, so the Vimalakīrti-nirdesa Sūtra and the Madhyamaka-śāstra, I, Cai Huang, have always studied and taken as my principle, so the words and main ideas I speak are none other than this principle. Moreover, the Daoist meaning is profound and interconnected, taking the cleansing of desires as its root. Although the words are different, the aims are the same, so quoting them for explanation is without error. Just like Sengzhao's treatises, which extensively quote the doctrines of Laozi and Zhuangzi, recited in the heart for a long time, it is not surprising. The words of the Buddha are similar to the Dao, why not consider it?' Xuanzang said, 'When Buddhism first arose, the profound scriptures were still buried. Laozi discussed profound principles, slightly echoing the empty mind, completely copying the fish trap, staying on the surface without understanding. Therefore, in the preface to Sengzhao's treatises, similar things are used as metaphors, not saying that they can be compared and reach the same realm. Let the correct theories of the Buddhist scriptures flourish and be rich, and people's plans each have a compass, the two cannot be harmonious. However, Laozi's Tao Te Ching has only five thousand words, and no matter how it is interpreted, there are only numerous annotations. The remaining thousands of volumes are miscellaneous, all talismans and prophecies, probably the ravings of Zhang Ling and Ge Hong.'
附。非老君之氣葉。又道德兩卷詞旨沉深。漢景重之誠不虛。及至如何晏王弼嚴遵鐘會顧歡蕭繹盧景裕韋處玄之流數十餘家。註解老經。指歸非一。皆推步俗理莫引佛言。如何棄置舊蹤越津釋府。將非探賾過度同夫混沌之竅耶。於是諸徒無言以對。遂即染翰綴文。厥初云道此乃人言。梵云末伽。可以翻度。諸道士等一時舉袂曰。道翻未伽失於古譯。昔稱菩提。此謂為道。未聞末伽以為道也。奘曰。今翻道德。奉 敕不輕。須核方言。乃名傳旨。菩提言覺末伽言道。唐梵音義確爾難乖。豈得浪翻冒罔天聽。道士成英曰。佛陀言覺。菩提言道。由來盛談道俗同委。今翻末伽。何得非妄。奘曰。傳聞濫真良談匪惑。未達梵言。故存恒習。佛陀天音。唐言覺者。菩提天語。人言為覺。此則人法兩異。聲采全乖。末伽為道。通國齊解。如不見信謂是妄談。請以此語問彼西人。足所行道彼名何物。非末伽者。余是罪人。非唯惘上。當時亦乃取笑天下。自此眾鋒一時潛退。便譯盡文。河上序胤闕而不出。成英曰。老經幽秘聞必具儀。非夫序胤何以開悟。請為翻度惠彼邊戎。奘曰。觀老存身存國之文。文詞具矣。叩齒咽液之序。序實驚人。同巫覡之淫哇。等禽獸之淺術。將恐西關異國有愧卿邦。英等不愜其情。以事陳諸朝宰中書馬周曰
西域有道如李莊不。答彼土尚道。九十六家。並厭形骸為桎梏。指神我為聖本。莫不淪滯。情有致使不拔我根。故其陶練精靈不能出俗。上極非想終墜無間。至如順俗四大之術。冥初六諦之宗。東夏老莊所未言也。若翻老序彼必以為笑林。奘告忠誠。如何不相體悉。當時中書門下同僚咸然此述。遂不翻之。奘姓陳氏。穎川人也。後葉居於兩河。以慧解馳名。周行岳瀆承梵學富誓願博求。以貞觀初入關住莊嚴寺。學梵書語。不久並通。上表西行。有司不許。因遂間行遠詣天竺。三年方達。所在王臣高勝無不重之。經十餘年備獲經論旋于京邑。天子降禮賜以優言。貞觀末年敬重尤甚。常處內禁行往畢隨。永徽已來不爽前敬。常以翻譯而為命家。今在北山玉華宮寺。領徒翻經勤注不絕。然其高行不可具陳。別有大傳。廣文如后。◎
集古今佛道論衡卷丙 大正藏第 52 冊 No. 2104 集古今佛道論衡
集古今佛道論衡卷丁
唐西明寺釋氏今上召佛道二宗入內詳述名理事一條上以西明寺成召僧道士入內論義事一條上以冬雪未降內立齋祀召佛道二宗論義事一條上幸東都召西京僧道士等於彼論義一條上在東都令洛邑僧靜泰與道士李榮對論一條上在西京蓬萊宮令僧靈辯與道士對論一條又在司成宣
【現代漢語翻譯】 現代漢語譯本：西域有像李莊這樣的學派嗎？回答說，那個地方崇尚道術，有九十六家之多，都厭惡形體如同枷鎖，指認神我為根本。但他們都沉溺其中，情慾的力量導致他們無法拔除我執的根源。因此，他們修煉精神也無法超脫世俗，即使上升到非想非非想處天，最終還是會墮入無間地獄。至於順應世俗的四大調和之術，以及探究宇宙初始的六諦之宗，是東夏的老莊學說所沒有涉及的。如果把《老子》翻譯給他們看，他們一定會當成笑話。玄奘（Xuanzang，唐代高僧）告訴皇上這些情況，皇上認為他的話是忠誠的。為什麼不互相體諒理解呢？當時中書門下的同僚都贊同這個說法，於是就沒有翻譯《老子》。玄奘姓陳，是穎川人。後來他的家族居住在兩河地區，他以聰慧的理解力而聞名。他周遊名山大川，繼承梵文佛學，發誓要廣泛求取真經。在貞觀初年進入關中，住在莊嚴寺，學習梵文和梵語，不久就精通了。他上表請求西行，但有關部門沒有批準。因此，他秘密地遠行前往天竺（Tianzhú，古代印度）。三年後才到達。所到之處，國王和大臣都非常尊重他。經過十多年，他獲得了大量的經書和論著，返回京城。皇帝以禮相待，賜予他優厚的待遇。貞觀末年，皇帝對他的敬重更加深厚，常常讓他待在宮內，出行都跟隨。永徽年間以來，皇帝對他的敬重沒有改變。玄奘常常以翻譯佛經為自己的使命。現在他在北山玉華宮寺，帶領弟子翻譯佛經，勤奮地註釋，從不間斷。然而，他的高尚品行無法全部陳述，另有傳記詳細記載。 集古今佛道論衡卷丙 大正藏第 52 冊 No. 2104 集古今佛道論衡 集古今佛道論衡卷丁 唐西明寺釋氏今上召佛道二宗入內詳述名理事一條上以西明寺成召僧道士入內論義事一條上以冬雪未降內立齋祀召佛道二宗論義事一條上幸東都召西京僧道士等於彼論義一條上在東都令洛邑僧靜泰與道士李榮對論一條上在西京蓬萊宮令僧靈辯與道士對論一條又在司成宣
【English Translation】 English version: Are there schools like Li Zhuang in the Western Regions? The answer is that that land values Daoism, with as many as ninety-six schools, all of whom detest the physical body as shackles and point to the divine self as the fundamental essence. But they are all mired in it, and the power of desires causes them to be unable to uproot the source of their ego. Therefore, their cultivation of the spirit cannot transcend the mundane, and even if they ascend to the Realm of Neither Perception Nor Non-Perception, they will eventually fall into the Avici Hell. As for the techniques of harmonizing the Four Great Elements in accordance with worldly customs, and the doctrines of the Six Subtle Principles exploring the beginning of the universe, these are things that the Lao-Zhuang school of Dongxia (East Xia, ancient China) did not address. If the Laozi were translated for them, they would surely treat it as a joke. Xuanzang (Xuanzang, a famous monk in the Tang Dynasty) told the emperor these things, and the emperor considered his words to be sincere. Why not understand and be considerate of each other? At that time, the colleagues in the Zhongshu Menxia (Secretariat and Chancellery) all agreed with this statement, so the Laozi was not translated. Xuanzang's surname was Chen, and he was from Yingchuan. Later, his family lived in the Lianghe (Two Rivers) region, and he was famous for his intelligent understanding. He traveled around famous mountains and rivers, inherited Sanskrit Buddhism, and vowed to seek scriptures extensively. In the early years of the Zhenguan era, he entered Guanzhong and lived in Zhuangyan Temple, learning Sanskrit and the Sanskrit language, and soon became proficient. He submitted a memorial requesting to travel west, but the relevant departments did not approve it. Therefore, he secretly traveled far to Tianzhu (Tianzhú, ancient India). It took him three years to arrive. Wherever he went, kings and ministers respected him very much. After more than ten years, he obtained a large number of scriptures and treatises and returned to the capital. The emperor treated him with courtesy and bestowed generous rewards on him. In the late years of the Zhenguan era, the emperor's respect for him deepened, and he often had him stay in the palace and followed him on trips. Since the Yonghui era, the emperor's respect for him has not changed. Xuanzang often took the translation of Buddhist scriptures as his mission. Now he is in Yuhua Palace Temple in Beishan, leading his disciples to translate scriptures, diligently annotating them, and never stopping. However, his noble character cannot be fully described, and there is another biography that records it in detail. Collection of Buddhist and Taoist Debates from Ancient and Modern Times, Volume C Taisho Tripitaka, Volume 52, No. 2104, Collection of Buddhist and Taoist Debates from Ancient and Modern Times Collection of Buddhist and Taoist Debates from Ancient and Modern Times, Volume D Tang Ximing Temple, the current emperor summoned the Buddhist and Taoist sects to enter the palace to elaborate on the principles of names and affairs. The first item is that Ximing Temple summoned monks and Taoists to enter the palace to discuss the meaning of righteousness. The second item is that before the winter snow fell, a fast was established in the palace to summon the Buddhist and Taoist sects to discuss the meaning of righteousness. The third item is that the emperor went to the eastern capital and summoned monks and Taoists from the western capital to debate there. The fourth item is that in the eastern capital, the emperor ordered the monk Jingtai of Luoyang to debate with the Taoist Li Rong. The fifth item is that in the Penglai Palace in the western capital, the emperor ordered the monk Lingbian to debate with the Taoists. Also, in Sicheng Xuan
范義頵宅難莊易義一條
◎永徽嗣歷屢發深衷。降意佛宗徴延論道。覽前王之逸典。追賢達之行事。宋魏兩朝咸興談述。周隋接運俱暢論衡。然則晉氏南遷以釋宗為令族。魏朝北有齊緇黃而等駕。由是江表談玄規猷。自隔關河語極淄澠一亂。所以屢有揚激教義殊途。雖事拒輪終歸陷網。雲泥路絕聲采罕追。人代致混論辯韜陷。顧斯陳跡不無懷悼。致有黃巾被責緘默。當時后出論場昌言我勝。未登席者隨言信之。輒以所聞敘斯實錄。事連宸極。故絕浮詞。◎
◎今上召佛道二宗入內詳述名理事第一
顯慶三年四月下 敕。追僧道士各七人入內論義。時會隱法師豎五蘊義。神泰法師立九斷知義。道士黃𩔦李榮黃壽等次第論義。並以莫識名體。茫如夢海。雖事往返牢落無歸。次下敕。遣道士豎義。李榮立道生萬物義。大慈恩寺僧慧立登論座。先敘云 皇帝皇后神功聖德。遠夷順化宇內肅清。豈直掩映軒羲。亦乃牢籠周漢云云。又嘆仰佛化戡濟黎元。文多不載。便問榮云。先生云。道生萬物。未知此道為是有知為是無知。答曰。道經云。人法地。地法天。天法道。既為天地之法。豈曰無知。難曰。向敘道為萬物之母。今度萬物不由道生。何者若使道是有知則惟生於善。何故亦生於惡。據此善惡升沉。叢雜總
【現代漢語翻譯】 現代漢語譯本 范義頵宅難莊易義一條
◎永徽年間，皇上屢次表達對佛學的深切關注，降低身份親近佛門，徵召有學問的僧人來宮中論道。他研讀前朝遺留下來的經典，追尋古代賢達的行事。宋、魏兩朝都興盛談論佛理，周、隋兩代也盛行義理辯論。晉朝南遷后，以信奉佛教的家族為名門望族。魏朝北方有齊地的僧人齊緇黃，地位顯赫，可以與皇帝同乘一車。因此，長江以南談論玄學的風氣盛行，但與關中、河洛地區的交流卻被阻隔，言語辯論的水平也因戰亂而衰落。所以，屢次出現揚佛抑道的爭論，雖然表面上拒絕佛教，最終還是落入佛教的理論框架之中。雙方的差距如同雲泥，很少有人能追尋到真相。由於時代變遷，人們的觀點混淆不清，辯論也陷入困境。回顧這些歷史，不禁感到惋惜。以至於有道士像黃巾起義軍一樣被責令沉默。當時，後來的辯論者在辯論場上高聲宣稱自己獲勝，沒有參加辯論的人也隨聲附和。我只是根據所聽到的來記錄這些真實情況，因為事情關係到皇帝，所以不敢妄加評論。◎
◎當今皇上召集佛、道兩教的人士入宮，詳細討論名相和事理。第一條
顯慶三年四月，皇上下詔，召集僧人和道士各七人入宮論辯義理。當時，會隱法師闡述五蘊的含義，神泰法師闡述九斷知的含義，道士黃𩔦、李榮、黃壽等依次論辯義理。但他們都不能明確名相和本體，如同陷入夢境的海洋。雖然辯論往返多次，但最終沒有得出結論。之後，皇上下詔，讓道士闡述義理。李榮闡述道生萬物的義理。大慈恩寺的僧人慧立登上論辯席，首先敘述說：『皇帝皇后神功聖德，遠方的少數民族都歸順朝廷，天下太平。這不僅超越了伏羲和黃帝，也超越了周朝和漢朝。』又讚歎佛法的教化能夠安定百姓。內容很多，這裡不一一記載。然後他問李榮說：『先生說，道生萬物，不知道這個道是有知覺的還是沒有知覺的？』李榮回答說：『《道德經》說，人傚法地，地傚法天，天傚法道。道既然是天地傚法的對象，怎麼能說是沒有知覺的呢？』慧立反駁說：『剛才說，道是萬物的母親，現在又說萬物不是由道所生。如果道是有知覺的，那麼就應該只產生善，為什麼也會產生惡呢？根據這個道理，善惡升沉，混雜在一起。』
【English Translation】 English version Fan Yiwei's 'Difficulties with Zhuangzi's Meaning of Yi'
◎During the Yonghui reign, the Emperor repeatedly expressed deep concern for Buddhism, lowered his status to be close to the Buddhist community, and summoned learned monks to the palace to discuss the Dharma. He studied the classics left by previous dynasties and sought the deeds of ancient sages. The Song and Wei dynasties both flourished in discussing Buddhist principles, and the Zhou and Sui dynasties also thrived in debating philosophical meanings. After the Jin dynasty moved south, families who believed in Buddhism were considered prominent. In the Northern Wei dynasty, there was the monk Qi Zihuang from Qi, whose status was so prominent that he could ride in the same carriage as the emperor. Therefore, the trend of discussing metaphysics prevailed south of the Yangtze River, but communication with the Guanzhong and Heluo regions was blocked, and the level of verbal debate declined due to the chaos of war. Therefore, disputes that promoted Daoism and suppressed Buddhism repeatedly occurred. Although superficially rejecting Buddhism, they ultimately fell into the theoretical framework of Buddhism. The gap between the two sides was like that between clouds and mud, and few people could pursue the truth. Due to the changes of the times, people's views were confused, and debates fell into difficulties. Looking back on these histories, one cannot help but feel regret. As a result, some Daoists were ordered to remain silent like the Yellow Turban rebels. At that time, later debaters loudly proclaimed their victory in the debate, and those who did not participate echoed their claims. I am only recording these true events based on what I have heard, and because the matter concerns the Emperor, I dare not comment rashly.◎
◎The current Emperor summoned people from both Buddhism and Daoism to the palace to discuss the names and principles in detail. Item 1
In April of the third year of Xianqing, the Emperor issued an edict summoning seven monks and seven Daoists to the palace to debate the meaning of the principles. At that time, Dharma Master Huiyin explained the meaning of the Five Skandhas (Wuyun), and Dharma Master Shentai explained the meaning of the Nine Cessations of Knowledge (Jiuduanzhi). Daoists Huang𩔦, Li Rong, Huang Shou, and others debated the meaning of the principles in turn. However, they could not clearly define the names and entities, as if they were trapped in a sea of dreams. Although the debates went back and forth many times, they ultimately did not reach a conclusion. Later, the Emperor issued an edict ordering the Daoists to explain the meaning of the principles. Li Rong explained the principle that Dao (Dao) generates all things. The monk Huili of Da Ci'en Temple ascended the debate seat and first narrated: 'The Emperor and Empress possess divine merit and sage virtue, and the distant minorities have submitted to the court, and the world is peaceful. This not only surpasses Fu Xi (Fuxi) and the Yellow Emperor (Huangdi), but also surpasses the Zhou (Zhou) and Han (Han) dynasties.' He also praised the teachings of Buddhism for stabilizing the people. There is much content, so I will not record it all here. Then he asked Li Rong: 'Sir, you say that Dao generates all things, but I do not know whether this Dao is sentient or insentient?' Li Rong replied: 'The Dao De Jing (Dao De Jing) says that man follows the earth, the earth follows heaven, and heaven follows the Dao. Since the Dao is the object that heaven and earth follow, how can it be said to be insentient?' Huili retorted: 'Just now you said that Dao is the mother of all things, but now you say that all things are not generated by Dao. If Dao is sentient, then it should only produce good, why does it also produce evil? According to this principle, good and evil rise and fall, mixed together.'
生則無知矣。如不通悟。請廣其類。至如人君之中開闢之時。何不早生今日 聖主子育黔黎與之榮樂。乃先誕共工蚩尤桀紂幽厲之徒而殘酷群生。授以塗炭。人臣之中何不惟生稷偰夔龍之輩。而復生飛廉惡來靳尚新王之侶。諛諂其君令邦國危亂哉。羽族之中何不惟生鸞鳳善鳥。而復生梟鷲惡鳥乎。毛群之中何不惟生騏驥騮馬。而復生豺狼豪猬乎。草木之中何不惟生松柏梓桂蕙蓀蘭菊。而復生樠櫪樗棘葶艾蒺茨乎。既而混生萬物不蠲善惡。則道是無知不能生物。何得雲天地取法而為萬物皆之宗始乎。據我如來大聖窮理盡性之教也。天地萬物是眾生業力所感。善業多者。則琉璃為地黃金界道。瓊枝蔭陌玉葉垂空。甘露充糧綺衣為座。惡業多者。則沙壤為土瓦礫為衢。稗飯充虛麻衣被體。泥行雨宿霜獲暑耘。日夜驅馳以供公府。皆自業自作。無人使之。吾子心愚不識。橫言道生。道實不生。一何可愍。李榮得此一徴愕然不知何對立。時乘機拂弄。榮亦杜口默然。於是𧹞然下座。次道士黃壽登座。豎老子名義。會隱法師將事整容。與其抗論。立唯論難之體褒貶為先。恐難道名有所觸誤。即奏云。黃壽身預黃冠。不知忌諱。城狐社鼠徒事依憑國家。遠承龍德之後。陛下即李老君之孫。豈有對人之孫。公談祖禰之名字。至如五千文
。內大有好義。不能標列而說聖人之名。計罪論刑黃壽死有餘。及於是蒙 敕云。是更豎別義。壽因此挫銳。流汗失圖。雖事言對次序乖越。遞相擊論遂至逼瞑。僧等見將燭來便起辭退 敕曰。向來觀師等兩家論義。宗旨未甚分明立。遂奏云。向來兩家議論。宗旨不明。誠如聖旨。何者眾僧豎義。道士不識其源。既恥無言遂鏜阘漫語。至如僧豎五蘊義。黃賾以蔭名來難。且蔭以覆蓋為宗。蘊以積聚為義。如色有十一聚。在色名之下。識有八種聚。在一名之下。舉統以收稱為蘊義。若以蔭名來難。義理全乖。又神泰豎九斷知義。道士生來未聞此名。雖上論座不知發問之處。無以遮羞遂浪作余語。真可謂欲適南越而總轡北冥。馬足雖行朔方終非趣越之步。李榮浪語亦復如是。由是宗旨不明。塵黷 聖聽。過在道士。然佛法大宗因緣為義。故論云。未曾有一法不從因緣生。且如眼見殿柱須具五緣。一識心不亂。二眼根不壞。三藉以光明。四有境現前。五中間無障。必具此緣方得見柱。若使羲光已沒龍燭未明。縱有朱楹何由可見。又如季穀子陽和之月。遇水土人功則能生芽。夏盛甕里冬委地中。緣不具故畢竟不生。人亦如是。內則業惑為因。外則父母為緣。身方得生。父母乖各終不得生。如是禽魚鳥獸萬物皆爾。從因緣生。故
【現代漢語翻譯】 現代漢語譯本：其中包含許多深刻的道理，無法一一列舉，卻詆譭聖人的名聲。如果按照罪行來判刑，黃壽死有餘辜。正當此時，蒙受皇上的旨意說，這是要重新樹立別的義理。黃壽因此氣勢受挫，急得滿頭大汗，不知所措。雖然言語交鋒的次序有些錯亂，但雙方互相辯論，直到天色昏暗。僧人們看到有人拿蠟燭來，便起身告退。皇上說：『剛才觀看各位法師兩家的辯論，宗旨還不是很明確。』於是奏報道：『剛才兩家的議論，宗旨不明確，確實如聖上所說。為什麼呢？眾僧樹立義理，道士卻不明白其中的根源，因為羞於無話可說，就胡言亂語。例如僧人樹立五蘊（Skandha，構成個體經驗的五種要素：色、受、想、行、識）的義理，黃賾用『蔭』（涵蓋）這個名稱來發難。然而，『蔭』以覆蓋為宗旨，『蘊』以積聚為意義。比如色蘊有十一聚，在色法的名目之下；識蘊有八種聚，在一個識的名目之下。用總括的方式來包含，稱之為蘊的意義。如果用『蔭』這個名稱來發難，義理就完全不符。』 『另外，神泰樹立九斷知（一種修行方法）的義理，道士生來沒有聽過這個名稱，即使上了辯論的座位，也不知道從何處發問。爲了掩飾羞愧，就隨意說些別的話。這真可謂是想要去南方，卻總攬韁繩向北邊駕馭。馬蹄雖然在北方行走，最終也不是前往南方的步伐。李榮的胡言亂語也是如此。因此，宗旨不明確，玷污了聖上的聽聞。過錯在於道士。然而，佛法的大宗以因緣（Hetu-pratyaya，事物生起的原因和條件）為義理。所以經論中說：『沒有一種法不是從因緣而生的。』比如眼睛看到殿柱，必須具備五個條件：一是識心不亂，二是眼根不壞，三是憑藉光明，四是有境象顯現，五是中間沒有障礙。必須具備這些條件才能看到柱子。如果太陽已經落下，龍燭還沒有點亮，縱然有紅色的柱子，又怎麼能看見呢？又如晚季的稻穀，在溫暖的月份，遇到水土和人工，就能發芽。如果在盛夏放在甕里，冬天丟在地上，因為因緣不具足，最終也不會生長。人也是這樣，內在以業和迷惑為因，外在以父母為緣，身體才能得以出生。如果父母不和，最終也不能出生。像禽、魚、鳥、獸等萬物都是如此，從因緣而生。』
【English Translation】 English version: Therein are many profound meanings, which cannot be listed and explained one by one, yet they slander the names of the sages. If judged according to their crimes, Huang Shou would deserve to die. Just then, an imperial edict was issued, saying that this was to establish a different meaning. Huang Shou was thus frustrated, sweating profusely and at a loss. Although the order of their arguments was somewhat disordered, they debated with each other until dusk. When the monks saw someone bringing candles, they rose to take their leave. The Emperor said, 'Having watched the debates between the two masters, the main points are not very clear.' Thereupon, it was reported, 'The arguments of the two sides were unclear, just as Your Majesty said. Why is this? The monks establish the meaning, but the Daoists do not understand its source. Ashamed of having nothing to say, they speak nonsense. For example, when the monks establish the meaning of the five Skandhas (Skandha, the five aggregates that constitute individual experience: form, feeling, perception, mental formations, and consciousness), Huang Ze uses the name 'Shade' (covering) to challenge it. However, 'Shade' takes covering as its principle, while 'Skandha' takes accumulation as its meaning. For example, form has eleven aggregates, under the name of form; consciousness has eight aggregates, under one name. Using a general method to include them is called the meaning of Skandha. If the name 'Shade' is used to challenge it, the meaning is completely wrong.' 'Furthermore, Shen Tai establishes the meaning of the Nine Interruptions of Knowledge (a practice method), which the Daoists have never heard of. Even when they are on the debate seat, they do not know where to ask questions. To cover up their shame, they make random remarks. This can truly be said to be like wanting to go south but holding the reins and driving north. Although the horse's hooves are walking in the north, it is ultimately not the step towards going south. Li Rong's nonsense is also like this. Therefore, the main points are unclear, and the sacred hearing is defiled. The fault lies with the Daoists. However, the great principle of Buddhism takes Hetu-pratyaya (Hetu-pratyaya, the causes and conditions for the arising of things) as its meaning. Therefore, the scriptures say, 'There is not a single dharma that does not arise from causes and conditions.' For example, for the eyes to see a palace pillar, five conditions must be met: first, the mind of consciousness is not disturbed; second, the root of the eye is not broken; third, it relies on light; fourth, there is an object present; and fifth, there is no obstacle in between. These conditions must be met in order to see the pillar. If the sun has already set and the dragon candles have not yet been lit, even if there is a red pillar, how can it be seen? Also, like late-season rice, in the warm months, when it encounters water, soil, and human labor, it can sprout. If it is placed in a jar in the summer or discarded on the ground in the winter, it will not grow because the conditions are not met. People are also like this. Internally, karma and delusion are the cause, and externally, parents are the condition, so that the body can be born. If the parents are not in harmony, it will ultimately not be born. All things, such as birds, fish, and animals, are like this, born from causes and conditions.'
經云。深入緣起斷諸邪見。有無二邊無復余習。以佛智慧窮法實相。是故號佛為無等覺。為天人師。外道之輩則不如是。皆悉邪網覆心倒針刺眼。或言。諸法自然而生。即是此方老莊之義。或言。諸法從自在天生。韋紐天生。冥性生。或言無因。或言宿作。此並西方異道之計也。皆不知法本不識因緣。信意放言詿誤蒙俗。致使天人惑其飾詐。又對聖上說三性義。一遍計性。二依他起性。三圓成實性。外道所立遍計性收。事等空花由來非有。廣解三性言多不具。自上起來經過食頃僧及道士陪侍臣僚佐兩行立聽時既夜久息言奉辭 敕云好去。各還宿所經停少時。敕使告云。語師等因緣義大好。何不早論。於時三藏已下莫不欣慶。斯則無勞廟略碎蕩高旗。不藉軍威堅城屠陷。見之今日矣。於時以道士不識蘊蔭斷知等義。莫允 帝情。散席之後承內給事王君德云 敕語。道士等何不學。佛經因斯以言釋李宗人學業優劣辯給通塞實錄如前。貧富之懷亦具瞻矣。
上以西明寺成功德圓滿佛僧創入榮泰所期又召僧道士入內殿躬御論場觀其義理事第二
顯慶二年六月十二日。西明寺成道俗云合幢蓋嚴華。明晨良日將欲入寺。簫鼓振地香華亂空。自北城之達南寺。十餘里十街衢闐𨶮。至十三日清旦 帝御安福門上。郡公僚佐
【現代漢語翻譯】 現代漢語譯本：經書中說，深入理解緣起之理，就能斷除各種錯誤的見解，超越有和無這兩種極端，不再有殘餘的習氣。用佛的智慧徹底瞭解諸法的真實相狀，因此佛被稱為無等覺（指佛的覺悟無與倫比），是天人和人類的導師。而外道之輩則不是這樣，他們的心被邪見之網覆蓋，就像倒立的針刺傷眼睛一樣。有些人說，諸法是自然而生的，這就是此地老莊的思想。有些人說，諸法是從自在天（Maheśvara，印度教神祇，被認為是宇宙的創造者和毀滅者）、韋紐天（Vishnu，印度教三大主神之一，負責維持宇宙的秩序）、冥性（Prakriti，在數論哲學中指原始物質）所生的。有些人說沒有原因，有些人說是宿命所致。這些都是西方異端的說法。他們都不瞭解法的根本，不認識因緣，隨意發表言論，迷惑愚昧的人，導致天人和人類被他們的虛假欺騙所迷惑。他們還對皇上說三性義：一是遍計所執性（Parikalpita-lakshana，虛妄分別的自性），二是依他起性（Paratantra-lakshana，依緣而起的自性），三是圓成實性（Parinishpanna-lakshana，圓滿成就的自性）。外道所立的遍計所執性，就像空中的花朵一樣，本來就不存在。詳細解釋三性義，內容很多不能全部記錄。從皇上開始提問，經過大約一頓飯的時間，僧人和道士以及陪同的官員分列兩旁站立聽講，當時時間已經很晚了，於是停止辯論告辭。皇上命令說：『好好回去吧。』各自回到住處休息了一會兒。皇上的使者傳話說：『告訴法師們，因緣義非常好，為什麼不早點討論呢？』當時三藏法師（Tripitaka，精通佛教三藏的僧人）以下的人都非常高興。這就可以不用發動戰爭，摧毀敵人的旗幟，不用憑藉軍隊的威力，攻陷堅固的城池，今天就看到了這樣的效果。當時因為道士不瞭解蘊（Skandha，構成個體的五種要素）、陰（Skandha，與蘊同義）、斷知（指斷除煩惱，獲得智慧）等含義，不能使皇帝滿意。散席之後，內廷侍從王君德傳達皇上的話：『道士們為什麼不學習佛經呢？』因此用言語來評價李宗人學業的優劣，辯論的通達與否，都如實地記錄在前面了。貧富的差別也都可以看到了。 皇上因為西明寺（Xi Ming Temple，唐代長安的著名寺院）功德圓滿，佛僧開始進入榮泰所期望的境界，又召集僧人和道士進入內殿，親自主持論辯的場所，觀察他們的義理，這是第二次。 顯慶二年（公元657年）六月十二日，西明寺建成，僧人和俗人聚集在一起，幢幡寶蓋莊嚴華麗。明天是良辰吉日，將要進入寺廟。簫鼓的聲音震動大地，香花漫天飛舞。從北城到達南寺，十幾里長的街道上人山人海。到十三日清晨，皇上在安福門（Anfu Gate，唐長安城的城門）樓上觀看，郡公和僚佐們陪同。
【English Translation】 English version: The sutra says, 'Deeply understanding the principle of dependent origination (Pratītyasamutpāda) cuts off all wrong views, transcends the two extremes of existence and non-existence, and leaves no residual habits. Using the Buddha's wisdom to thoroughly understand the true nature of all dharmas (phenomena), therefore the Buddha is called the Unequaled Awakened One (Anuttara-samyak-sambodhi, referring to the Buddha's unparalleled enlightenment), the teacher of gods and humans.' But the heretics are not like this; their minds are covered by the net of wrong views, like inverted needles piercing their eyes. Some say that all dharmas arise naturally, which is the meaning of Lao-Zhuang (Laozi and Zhuangzi, founders of Taoism) in this land. Some say that all dharmas are born from Maheśvara (a Hindu deity, considered the creator and destroyer of the universe), Vishnu (one of the three main Hindu gods, responsible for maintaining the order of the universe), or Prakriti (in Samkhya philosophy, referring to primordial matter). Some say there is no cause, and some say it is due to past actions (karma). These are all the calculations of Western heretics. They do not understand the root of the Dharma, do not recognize dependent origination, and speak arbitrarily, misleading the ignorant, causing gods and humans to be deceived by their false pretenses. They also spoke to the emperor about the three natures (Trisvabhāva): first, the imagined nature (Parikalpita-lakshana, the nature of false discrimination); second, the dependent nature (Paratantra-lakshana, the nature of arising from conditions); and third, the perfected nature (Parinishpanna-lakshana, the nature of perfect accomplishment). The imagined nature established by the heretics is like a flower in the sky, which never existed in the first place. Explaining the three natures in detail, there is much content that cannot be fully recorded. From the emperor's questioning, after about the time it takes to eat a meal, the monks and Taoists, along with the accompanying officials, stood on both sides listening. As it was late at night, they stopped the debate and took their leave. The emperor ordered, 'Go back well.' Each returned to their residence to rest for a while. The emperor's envoy conveyed the message, 'Tell the Dharma masters that the meaning of dependent origination is very good, why didn't you discuss it earlier?' At that time, the Tripitaka (a monk proficient in the three baskets of Buddhist scriptures) and those below were all very happy. This means that there is no need to launch a war to destroy the enemy's flags, and no need to rely on the power of the army to capture strong cities. Today, we have seen such an effect. At that time, because the Taoists did not understand the meaning of Skandha (the five aggregates that constitute an individual), and cutting off knowledge (referring to cutting off afflictions and gaining wisdom), they could not satisfy the emperor. After the dispersal of the gathering, the inner court attendant Wang Junde conveyed the emperor's words: 'Why don't the Taoists study the Buddhist scriptures?' Therefore, the evaluation of Li Zongren's academic achievements, the fluency of debate, and the lack of understanding are all recorded truthfully above. The differences between rich and poor can also be seen.' The emperor, because the merits of Xi Ming Temple (a famous temple in Chang'an during the Tang Dynasty) were complete, and the Buddhist monks began to enter the desired state of glory and prosperity, summoned monks and Taoists into the inner palace again, personally presided over the debate, and observed their doctrines. This was the second time. On June 12th of the second year of Xianqing (657 AD), Xi Ming Temple was completed, and monks and laypeople gathered together, with banners and canopies solemn and magnificent. Tomorrow is an auspicious day, and they will enter the temple. The sounds of flutes and drums shook the earth, and incense and flowers filled the sky. From the north city to the south temple, the streets were crowded with people for more than ten li. On the morning of the 13th, the emperor watched from the Anfu Gate (a gate of Chang'an City during the Tang Dynasty), accompanied by the prefectural officials and aides.
備列于下。內出繡像長幡高廣驚于視聽。從於大街㳂路南往。並皆 御覽事訖方還。尋即下敕。追僧道士各七人入 上幸百福殿。內官引僧在東道士在西。俱時上殿。
帝曰。佛道二教同歸一善。然則梵境虛寂為于無為。玄門深奧德于不德。師等棲誠碧落學照古今。志契寶坊業光空有。可共談名理以相啟沃。慧立奉對。
陛下。睿性自天欽明纂歷。九功包于虞夏。七德冠于嬴劉。遂使天平地成遐安邇肅。既而㝢內無事垂慮玄門。爰詔緇黃考覈名理。但僧道士等輕生多幸濫沐恩光。遂得屢入金門頻升玉砌。所恐聞見寡狹詞韻庸疏。虛煩聽覽不足觀採。伏增悚汗。降 敕云好。師等依位坐。又敕云。師可一人上座開題。時清都觀道士張惠元奏云。周之宗盟異姓為后 陛下宗承柱下。今日豎義。道士不得不先。又夷夏不同客主位別。望請道士于先上座 帝沉默久之。立遂奏曰。竊尋諸佛如來德高眾聖道冠人天。為三千大千之獨尊。作百億四洲之慈父。引迷拯溺惟佛一人。此地未出娑婆即是釋迦之兆域。惠元何得濫言客主妄定華夷。伏惟 陛下。屈初地之尊。光臨贍部。受佛付囑。顯揚聖化。爇慈燈于暗室。浮慧舸于苦流。書云。皇天無親。惟德是輔。蓋此之謂歟。惠元邪說未可為依。敕云好。更遣上仍僧為先
【現代漢語翻譯】 現代漢語譯本： 以下是準備好的物品清單。宮內展示的刺繡長幡高大寬廣，令人驚歎。隊伍從大街沿著道路向南行進，所有這些都經過皇帝的御覽才結束。不久之後，皇帝下旨，召集僧人和道士各七人進入百福殿。內官引導僧人在東邊，道士在西邊，一起上殿。
皇帝說：『佛道兩教都歸於同一善。那麼，梵境虛靜是無為的境界，玄門深奧在於不以德為德。各位大師虔誠地居住在碧落，學識照亮古今，志向契合寶坊，功業光大空有。可以共同探討名理，互相啓發。』慧立回答道：
『陛下，您的英明睿智是天生的，繼承歷代聖賢的功業。您的功德涵蓋虞夏，七德超越嬴劉。因此天下太平，遠近安寧。既然國內無事，就開始關注玄門。於是詔令僧人和道士考覈名理。但是僧道士等輕微的生命，有幸沐浴皇恩，得以多次進入金門，頻繁登上玉砌。恐怕見識淺薄，詞語庸俗，虛耗您的聽聞，不足以觀賞採納。我感到非常惶恐。』皇帝下敕說『好。各位大師按照位次坐下。』又下敕說：『大師可以一人上座，開始論題。』這時，清都觀道士張惠元奏道：『周朝的宗盟以異姓為后，陛下您繼承柱下的功業。今日樹立道義，道士不得不先。而且夷夏不同，客主有別。希望陛下允許道士先上座。』皇帝沉默了很久。慧立於是奏道：『我私下認為，諸佛如來德行高於所有聖賢，道行超越人天，是三千大千世界的獨尊，是百億四洲的慈父。引導迷惑，拯救溺水者，只有佛一人。這片土地還未脫離娑婆世界，就是釋迦牟尼佛的兆域。惠元怎麼能胡亂說客主，妄自確定華夷之分呢？希望陛下您，屈尊初地菩薩的地位，光臨贍部洲，接受佛的囑託，顯揚聖教。在暗室中點燃慈悲的燈，在苦海中浮起智慧的船。』《尚書》說：『皇天沒有偏袒，只輔助有德之人。』大概就是這個意思吧。惠元的邪說不可採納。』皇帝下敕說『好。』還是讓僧人先開始。'
【English Translation】 English version: The following is a list of items prepared. The embroidered long banners displayed within the palace were tall and wide, astonishing to the senses. The procession proceeded south along the main street, all of which was reviewed by the Emperor. Soon after, the Emperor issued an edict, summoning seven monks and seven Taoists to enter the Hall of Hundred Blessings. The inner officials guided the monks to the east and the Taoists to the west, all ascending to the hall together.
The Emperor said, 'The two teachings of Buddhism and Taoism both lead to the same goodness. Then, the serene emptiness of the Brahma realm is a state of non-action, and the profound mystery of the Taoist gate lies in not taking virtue as virtue. Masters, you sincerely dwell in the Azure Sky, your knowledge illuminates the past and present, your aspirations align with the precious monastery, and your deeds glorify emptiness and existence. You may jointly discuss the principles of names and reason to enlighten each other.' Huili replied:
'Your Majesty, your wisdom and sagacity are innate, inheriting the achievements of past sages. Your merits encompass Yu and Xia, and your seven virtues surpass Ying and Liu. Therefore, the world is peaceful, and both near and far are tranquil. Now that there is no trouble within the country, you begin to pay attention to the Xuan Gate. Thus, you ordered monks and Taoists to examine the principles of names and reason. However, monks and Taoists, with their insignificant lives, are fortunate to bathe in the imperial grace, and are able to enter the Golden Gate many times and ascend the Jade Steps frequently. I fear that our knowledge is shallow and our words are mediocre, wasting your listening and not worthy of your observation and adoption. I feel extremely apprehensive.' The Emperor issued an edict saying, 'Good. Masters, sit according to your positions.' He then issued another edict saying, 'A master may ascend the seat and begin the topic.' At this time, Zhang Huiyuan, a Taoist from the Qingdu Temple, reported, 'The Zhou dynasty's alliances took different surnames as successors. Your Majesty inherits the achievements of the Pillar. Today, establishing righteousness, the Taoists must come first. Moreover, the Yi and Xia are different, and guests and hosts have different positions. I hope that Your Majesty will allow the Taoists to take the seat first.' The Emperor was silent for a long time. Huili then reported, 'I privately believe that the virtues of all Buddhas and Tathagatas are higher than all sages, and their Tao surpasses humans and gods. They are the sole venerated ones of the three thousand great thousand worlds, and the compassionate fathers of hundreds of millions of four continents. Guiding the lost and rescuing the drowning, only the Buddha can do this. This land has not yet left the Saha world, and it is the domain of Sakyamuni Buddha. How can Huiyuan arbitrarily speak of guests and hosts and presumptuously determine the distinction between Hua and Yi? I hope that Your Majesty, condescending from the position of the first stage Bodhisattva, will grace Jambudvipa, accept the Buddha's entrustment, and manifest the sacred teachings. Light the lamp of compassion in the dark room, and float the boat of wisdom in the sea of suffering.' The Book of Documents says, 'Heaven has no favorites, it only assists those with virtue.' That is probably what it means. Huiyuan's heresy should not be adopted.' The Emperor issued an edict saying, 'Good.' Still, let the monks begin first.
。爾時會隱法師升座。豎四無畏義。道士七人各陳論難。無足敘之事在別傳 次道士李榮開六洞義。擬佛法六通為言。立升論席。問榮六洞名數。答訖。徴云。夫言洞者。豈不於物通達無擬義耶。答云是。難曰。若使於物通達無擁名洞未委。老君於物得洞以不。答云是。老君上聖何得非洞。徴曰。若使老君於物通洞者。何故道經云。天下大患莫若有身。使我無身吾何患也。據此則老君于身尚礙。何能洞于萬物。榮云。師緩莫過相陵轢。榮在蜀日。已聞師名。不謂今在天庭得親談論。共師俱是出家人。莫苦相非駁。立報曰。觀先生此語似索孤息。古人云。黃塵之下不許借槊。乍可出外別敘暄涼。此席終須定其邪正。向云與立同是出家。檢形討事焉可同耶。先生鬢髮不剪裈褲未除。手把桃符腰懸赤袋。巡門厭鬼歷巷摩兒。本不異淫祀邪巫。豈得同我情虛釋子。李榮大怒云。汝若以翦發為好。何不剔眉。立曰何為剔眉。榮曰。一種毛故。立曰。一種是毛剔發亦剔眉。卿亦一種是毛。何為角發不角髭。榮遂杜默無對。立調曰。昔平津困於十難。李榮死於一言論德立謝古人論功無慚往哲。于即避席 主上解頤大笑。次後諸僧與論。時熱坐久恐勞 主上且辭。敕云好。遂散還寺。觀三藏玄奘在西明寺度僧。不在論席。十四日平旦。
敕使報奘。云七僧入內與道士論議。五人論大勝。豳州最好。兩人雖未論議。亦應例是勝也。立姓趙氏。其先伯益孫造。父有功于周穆王。封于趙城。遂因氏焉。趙衰趙盾即其遠祖。隨宦東西。故為北地之新平人也。祖禮周太中大夫平東將軍上柱國龍門侯。父毅隨秘書郎司隸刺史崇儒好道。撰文帝起居注二十五卷。大業略記三卷。並藏秘閣。董狐直筆公有之矣。立即司隸第三子也。幼鐘荼毒。有叔照法師。攜接慈育。年十五。貞觀三年出家。住豳州昭仁寺。擁以公貫無由遠學。生知特達不染俗流。志仰前良謀猷慧解。乃假借經史內外披尋。自強不息。通鏡今古。一坐北荒二十餘載。聲榮藉甚曜逸京皋。慈恩譯經通訪巖穴。以文辯騰譽致此徴延。永徽元年舉以申省依追參譯。既染芝蘭芬鬱逾美。自到 帝京頻登閨輦。潔齊行道率先總至。所以導達功業咸立之能。光暉論道咸立之力。前後重錫備顯僧倫。既非教元略而不述。然其聲辯包富寫送云行。事逾宿構蓋難與競。遂使挫拉強禦傾倒帝前顧問此何人斯。答曰。其本幽州僧也。所以帝偏眄睞允副遺塵頻。告奘云。幽州師大好。斯言有旨。至七月內 敕鴻臚卿韋慶儉補充西明寺都維那。性不習諠詣 闕辭退。所司抑之不為通表。因理僧務不墜彝倫。
帝以冬
【現代漢語翻譯】 現代漢語譯本：
朝廷派遣的使者告知玄奘（Tang Sanzang）。說有七位僧人入宮與道士辯論。五位僧人大獲全勝，特別是豳州（Binzhou）的僧人表現最好。其餘兩人雖然沒有參與辯論，但按照慣例也應算是獲勝。玄奘俗家姓趙氏（Zhao），其先祖是伯益（Boyi）的孫子造（Zao）。他的父親因對周穆王（King Mu of Zhou）有功，被封于趙城（Zhao Cheng），於是就以趙為姓。趙衰（Zhao Cui）、趙盾（Zhao Dun）是他的遠祖。因為做官的原因四處遷徙，所以成爲了北地新平（Xinping）人。祖父禮（Li）擔任周朝的太中大夫、平東將軍、上柱國、龍門侯。父親毅（Yi）擔任秘書郎、司隸刺史，崇尚儒學，喜好道教。撰寫了《文帝起居注》二十五卷，《大業略記》三卷，都收藏在秘閣中。董狐（Dong Hu）直筆的精神，父親也具備了。玄奘就是司隸的第三個兒子。幼年時就受到佛法的薰陶，有叔父照法師（Zhao Fashi）攜帶養育。十五歲時，在貞觀三年出家，住在豳州昭仁寺（Zhaoren Temple）。因為有公家的身份限制，無法遠遊求學。天生聰慧，不染世俗之氣。志向高遠，有智慧有謀略。於是廣泛閱讀經史典籍，自強不息，通曉古今。在北方荒涼之地待了二十多年，聲名遠播，傳到了京城。慈恩寺（Ci'en Temple）翻譯佛經，廣泛尋訪賢才，因為玄奘文才出衆，辯才無礙，所以朝廷徵召他參與翻譯。永徽元年，朝廷舉薦他到省里，讓他參與翻譯佛經。他就像芝蘭一樣，越發芬芳美好。自從來到帝都，多次被皇帝召見。他行為端正，率先垂範。所以能夠引導大家建立功業，發揚光大佛法。朝廷多次賞賜他，以彰顯僧人的典範。因為他不是教義的創始人，所以省略不寫。然而他的聲名和辯才，以及快速的寫作能力，都讓人難以匹敵。於是使得那些自以為是的人感到挫敗，甚至讓皇帝都為之傾倒，詢問這是什麼人。有人回答說，他是幽州（Youzhou）的僧人。所以皇帝對他另眼相看，認為他沒有埋沒人才，多次告訴玄奘說，幽州的僧人很好。這些話都是皇帝的旨意。到了七月，朝廷下令鴻臚卿韋慶儉（Wei Qingjian）補充玄奘為西明寺（Ximing Temple）的都維那。玄奘生性不喜歡喧鬧，於是到皇宮辭退了這個職務。有關部門壓制他，不為他上報。因此他管理僧務，不讓佛法衰落。
皇帝在冬天…… English version:
The imperial envoy reported to Xuanzang (Tang Sanzang). He said that seven monks had entered the palace to debate with the Taoists. Five monks won a great victory, especially the monks from Binzhou (Binzhou) performed the best. Although the remaining two did not participate in the debate, they should also be considered victorious according to the usual practice. Xuanzang's secular surname was Zhao (Zhao), and his ancestor was Zao (Zao), the grandson of Boyi (Boyi). His father was enfeoffed in Zhao Cheng (Zhao Cheng) because of his meritorious service to King Mu of Zhou (King Mu of Zhou), so he took Zhao as his surname. Zhao Cui (Zhao Cui) and Zhao Dun (Zhao Dun) were his distant ancestors. Because of their official careers, they moved around, so they became people of Xinping (Xinping) in the northern region. His grandfather, Li (Li), served as Grand Master of the Center, General who Pacifies the East, Pillar of the State, and Marquis of Longmen in the Zhou Dynasty. His father, Yi (Yi), served as Secretary, Governor of Sili, admired Confucianism, and liked Taoism. He wrote twenty-five volumes of 'The Emperor Wen's Daily Records' and three volumes of 'A Brief Account of the Great Enterprise', all of which were stored in the Secret Pavilion. His father also possessed the spirit of Dong Hu's (Dong Hu) direct writing. Xuanzang was the third son of Sili. He was influenced by Buddhism in his early years and was raised by his uncle, Dharma Master Zhao (Zhao Fashi). At the age of fifteen, in the third year of Zhenguan, he became a monk and lived in Zhaoren Temple (Zhaoren Temple) in Binzhou. Because of the restrictions of his official status, he could not travel far to study. He was born intelligent and not tainted by worldly habits. He had lofty aspirations, wisdom, and resourcefulness. So he widely read the classics of history and scriptures, constantly striving for self-improvement, and understanding the past and present. He stayed in the desolate northern region for more than twenty years, and his reputation spread far and wide, reaching the capital. Ci'en Temple (Ci'en Temple) translated Buddhist scriptures and widely sought out talented people. Because Xuanzang was outstanding in writing and eloquent, the court summoned him to participate in the translation. In the first year of Yonghui, the court recommended him to the province and asked him to participate in the translation of Buddhist scriptures. He was like an orchid, becoming more and more fragrant and beautiful. Since coming to the capital, he has been summoned by the emperor many times. He behaved uprightly and took the lead in setting an example. Therefore, he was able to guide everyone to establish meritorious service and promote Buddhism. The court rewarded him many times to show the model of monks. Because he was not the founder of the doctrine, it is omitted. However, his reputation, eloquence, and fast writing ability were unmatched. As a result, those who thought they were right were frustrated, and even the emperor was impressed and asked who this person was. Someone replied that he was a monk from Youzhou (Youzhou). Therefore, the emperor looked at him with special regard, believing that he had not buried his talent, and repeatedly told Xuanzang that the monks in Youzhou were very good. These words were the emperor's decree. In July, the court ordered Wei Qingjian (Wei Qingjian), the Minister of the Court of State Ceremonies, to supplement Xuanzang as the Du Weina of Ximing Temple (Ximing Temple). Xuanzang was naturally not fond of noise, so he went to the palace to resign from this position. The relevant departments suppressed him and did not report it for him. Therefore, he managed the affairs of the monks and did not allow Buddhism to decline.
The emperor in winter...
【English Translation】 Modern Chinese translation:
The imperial envoy informed Xuanzang (Tang Sanzang). He said that seven monks had entered the palace to debate with the Taoists. Five monks won a great victory, especially the monks from Binzhou (Binzhou) performed the best. Although the remaining two did not participate in the debate, they should also be considered victorious according to the usual practice. Xuanzang's secular surname was Zhao (Zhao), and his ancestor was Zao (Zao), the grandson of Boyi (Boyi). His father was enfeoffed in Zhao Cheng (Zhao Cheng) because of his meritorious service to King Mu of Zhou (King Mu of Zhou), so he took Zhao as his surname. Zhao Cui (Zhao Cui) and Zhao Dun (Zhao Dun) were his distant ancestors. Because of their official careers, they moved around, so they became people of Xinping (Xinping) in the northern region. His grandfather, Li (Li), served as Grand Master of the Center, General who Pacifies the East, Pillar of the State, and Marquis of Longmen in the Zhou Dynasty. His father, Yi (Yi), served as Secretary, Governor of Sili, admired Confucianism, and liked Taoism. He wrote twenty-five volumes of 'The Emperor Wen's Daily Records' and three volumes of 'A Brief Account of the Great Enterprise', all of which were stored in the Secret Pavilion. His father also possessed the spirit of Dong Hu's (Dong Hu) direct writing. Xuanzang was the third son of Sili. He was influenced by Buddhism in his early years and was raised by his uncle, Dharma Master Zhao (Zhao Fashi). At the age of fifteen, in the third year of Zhenguan, he became a monk and lived in Zhaoren Temple (Zhaoren Temple) in Binzhou. Because of the restrictions of his official status, he could not travel far to study. He was born intelligent and not tainted by worldly habits. He had lofty aspirations, wisdom, and resourcefulness. So he widely read the classics of history and scriptures, constantly striving for self-improvement, and understanding the past and present. He stayed in the desolate northern region for more than twenty years, and his reputation spread far and wide, reaching the capital. Ci'en Temple (Ci'en Temple) translated Buddhist scriptures and widely sought out talented people. Because Xuanzang was outstanding in writing and eloquent, the court summoned him to participate in the translation. In the first year of Yonghui, the court recommended him to the province and asked him to participate in the translation of Buddhist scriptures. He was like an orchid, becoming more and more fragrant and beautiful. Since coming to the capital, he has been summoned by the emperor many times. He behaved uprightly and took the lead in setting an example. Therefore, he was able to guide everyone to establish meritorious service and promote Buddhism. The court rewarded him many times to show the model of monks. Because he was not the founder of the doctrine, it is omitted. However, his reputation, eloquence, and fast writing ability were unmatched. As a result, those who thought they were right were frustrated, and even the emperor was impressed and asked who this person was. Someone replied that he was a monk from Youzhou (Youzhou). Therefore, the emperor looked at him with special regard, believing that he had not buried his talent, and repeatedly told Xuanzang that the monks in Youzhou were very good. These words were the emperor's decree. In July, the court ordered Wei Qingjian (Wei Qingjian), the Minister of the Court of State Ceremonies, to supplement Xuanzang as the Du Weina of Ximing Temple (Ximing Temple). Xuanzang was naturally not fond of noise, so he went to the palace to resign from this position. The relevant departments suppressed him and did not report it for him. Therefore, he managed the affairs of the monks and did not allow Buddhism to decline.
The emperor in winter...
旱內立齋祀召佛道二宗論議事第三
顯慶三年冬十一月。上以冬雪未零憂勞在慮。思弘法雨雩祈雪降。爰構福場故能靜處中禁廣嚴法座。下 敕召大慈恩寺沙門義褒。東明觀道士張惠元等入內。于別中殿講道論始於斯時也。內外宮禁咸集法筵。釋李搜揚選窮翹楚。即斯榮觀終古無之。天子親問褒所來。邑于座具答。時道士李榮先升高座。立本際義 敕褒云。承師能論義。請升高座共談名理。便即登座。問云。既義標本際。為道本于際名為本際。為際本道名為本際。答云。互得進。難云。道本于際。際為道本。亦可際本于道。道為際元。答云。何往不通。並曰。若使道將本際互得相通。返亦可自然與道互得相法。答曰。道法自然。自然不法道。又並曰。若使道法于自然。自然不法道。亦可道本于本際。本際不本道。於是道士著難恐墜厥宗。但存緘默不能加報。褒即覆結難云。汝道本于本際。遂得道際互相本。亦可道法于自然。何為道自不得互相法。榮得重並既不領難。又不解結。便浪嘲云。法師喚我為先生。汝則便成我弟子。褒應聲挫云。今對聖言論。申明邪正用簡 帝心。芻蕘之嘲塵黷 天聽。義須棄置誠不可也。雖然無言不酬古有遺誥。聊以相答。我以事佛為師。我為佛之弟子。汝既稱為先生。汝應先道而生
【現代漢語翻譯】 現代漢語譯本： 旱內立齋祀召佛道二宗論議事第三
顯慶三年冬十一月，皇上因為冬雪遲遲未降而憂心忡忡。爲了祈求降雪，普降『法雨』，便建造了祈福的場所，特意在清靜的宮禁中設定了莊嚴的法座。下令召見大慈恩寺的沙門義褒（僧人的尊稱），東明觀的道士張惠元等人入宮。在別殿中開始講經論道，盛事由此開啟。宮廷內外的人都聚集到法會現場。佛教和道教都選派了最傑出的人才，這種盛況是前所未有的。皇上親自詢問義褒（僧人的尊稱）來自哪裡，義褒（僧人的尊稱）在座位上回答了。當時道士李榮率先登上高座，闡述『本際』的義理。皇上下令對義褒（僧人的尊稱）說：『聽說你能辯論義理，請你登上高座，共同探討名理。』義褒（僧人的尊稱）便登上高座，問道：『既然義理標榜為『本際』，那麼是道以『際』為本，所以名為『本際』呢？還是『際』以道為本，所以名為『本際』呢？』李榮回答說：『可以互相促進。』義褒（僧人的尊稱）反駁道：『道以『際』為本，『際』以道為本，也可以『際』以道為本，道以『際』為根源。』李榮回答說：『任何方向都可以通達。』義褒（僧人的尊稱）又說：『如果道和『本際』可以互相溝通，那麼反過來說，自然和道也可以互相傚法。』李榮回答說：『道傚法自然，自然不傚法道。』義褒（僧人的尊稱）又反駁道：『如果道傚法自然，自然不傚法道，那麼也可以說道以『本際』為本，『本際』不以道為本。』這時，道士李榮感到難以應對，恐怕會使自己的宗派蒙羞，只是保持沉默，無法反駁。義褒（僧人的尊稱）隨即總結並反駁道：『你說道以『本際』為本，於是道和『際』可以互相為本，那麼也可以說道傚法自然，為什麼道自己就不能互相傚法呢？』李榮無法理解義褒（僧人的尊稱）的提問，也無法解釋他的結論，便隨意嘲諷道：『法師稱我為先生，那你豈不就成了我的弟子？』義褒（僧人的尊稱）立刻反駁道：『現在是在皇上面前辯論，是爲了闡明正邪，以便皇上做出判斷。你這種粗俗的嘲諷只會玷污皇上的耳朵，必須拋棄，實在是不應該。』雖然不回答我的問題，但古人有遺訓，姑且用它來回答你。我以事奉佛為老師，我就是佛的弟子。你既然自稱為先生，那你應該是先於道而生。』
【English Translation】 English version: Third Discourse on the Debate Between Buddhist and Taoist Schools at Hannei Lizhai Sacrifice
In the eleventh month of winter in the third year of Xianqing, the Emperor was worried because the winter snow had not yet fallen. Thinking of spreading the 'Dharma rain' to pray for snow, he built a place for blessing and specially set up a solemn Dharma seat in the quiet palace. He ordered the Shramana Yibao (a respectful term for monks) of Daci'en Temple, the Taoist Zhang Huiyuan of Dongming Temple, and others to enter the palace. The lecture and debate began in a separate hall, and the grand event began at this time. People inside and outside the palace gathered at the Dharma assembly. Both Buddhism and Taoism selected the most outstanding talents, and this grand occasion was unprecedented. The Emperor personally asked Yibao (a respectful term for monks) where he came from, and Yibao (a respectful term for monks) answered from his seat. At that time, the Taoist Li Rong took the lead in ascending the high seat to explain the meaning of 'Original Limit'. The Emperor ordered Yibao (a respectful term for monks) and said: 'I heard that you can debate the meaning, please ascend the high seat and discuss the famous principles together.' Yibao (a respectful term for monks) then ascended the high seat and asked: 'Since the meaning is touted as 'Original Limit', is it that the Tao takes 'Limit' as its origin, so it is called 'Original Limit'? Or does 'Limit' take the Tao as its origin, so it is called 'Original Limit'?' Li Rong replied: 'They can promote each other.' Yibao (a respectful term for monks) retorted: 'The Tao takes 'Limit' as its origin, and 'Limit' takes the Tao as its origin. It can also be that 'Limit' takes the Tao as its origin, and the Tao takes 'Limit' as its root.' Li Rong replied: 'Any direction can be reached.' Yibao (a respectful term for monks) then said: 'If the Tao and 'Original Limit' can communicate with each other, then conversely, nature and the Tao can also imitate each other.' Li Rong replied: 'The Tao imitates nature, but nature does not imitate the Tao.' Yibao (a respectful term for monks) retorted again: 'If the Tao imitates nature, but nature does not imitate the Tao, then it can also be said that the Tao takes 'Original Limit' as its origin, but 'Original Limit' does not take the Tao as its origin.' At this time, the Taoist Li Rong felt difficult to deal with, fearing that his sect would be ashamed, so he remained silent and could not refute. Yibao (a respectful term for monks) then summarized and retorted: 'You say that the Tao takes 'Original Limit' as its origin, so the Tao and 'Limit' can be each other's origin, then it can also be said that the Tao imitates nature, why can't the Tao itself imitate each other?' Li Rong could not understand Yibao's (a respectful term for monks) question, nor could he explain his conclusion, so he casually mocked: 'The Dharma master calls me 'Sir', wouldn't you become my disciple?' Yibao (a respectful term for monks) immediately retorted: 'Now we are debating in front of the Emperor, in order to clarify the right and wrong, so that the Emperor can make a judgment. Your vulgar mockery will only defile the Emperor's ears, it must be discarded, it is really not appropriate.' Although you don't answer my question, the ancients have a legacy, let me answer you with it. I serve the Buddha as my teacher, and I am a disciple of the Buddha. Since you call yourself 'Sir', then you should be born before the Tao.'
。我為弟子。佛是我師。汝若先道而生。汝則應為道祖 道士當時忸怩無對。麈尾垂頓聲氣俱下。褒因調曰。麈尾已萎鹿巾將折。語聲既䎡義鋒亦摧。李榮無對逡巡下席。尋即有 敕。令褒依法登座。便辭讓曰。義褒江表庸僧山中朽萚。天光遠被漏影林泉。輕枉絲綸親臨御覽。然則佛法僧寶無上福田。梯蹬樂山津樑苦海。法身常住跡示興亡。像教住持取資帝力。伏惟 陛下道邁軒羲德隆堯舜。遊刃萬機弘顯三寶 皇后懋續宮闈 皇太子聲高啟頌。今為膏雨不降瑞雪未零。憂勞黎庶設齊祈福。紫庭之內建立勝幢。黃屋之中安施法座。欲使道風常扇佛日連輝。爰 詔緇黃各陳名理。玉階闡玉京之教。金闕揚金口之言。以斯景福莊嚴聖御。伏願皇帝。金輪永轉玉鏡恒明。等敬北辰慶隆南嶽 皇后心明七耀體洞二儀。垂訓六宮母儀萬國 皇太子凝神望苑作睿春坊。布彩前星披圖下武。義褒海隅遺隱忽廁嵩華。以有怯之心登無畏之座。用木訥之口釋解頤之談云云。然則 聖旨斯臨課虛立義。今示義目厥號摩訶般若波羅蜜義。此乃大乘之象駕。方等之龍津。菩薩大師如來智母。摩訶大也。般若慧也。波羅蜜者到彼岸也。夫玄府不足盡其深華。故寄大以目之。水鏡未可喻其澄朗。假慧以明之。造盡不可得其崖極。借度以稱之云云。道
【現代漢語翻譯】 現代漢語譯本：我作為弟子，佛是我的老師。你如果比佛更早得道而生，那麼你應該成為道的祖師。』道士當時感到窘迫，無言以對，手中的麈尾也垂了下來，聲音和氣勢都低落了。褒因調侃道：『麈尾已經枯萎，鹿皮帽子也將要折斷，說話的聲音已經低微，辯論的鋒芒也已經摧毀。』李榮無言以對，猶豫著走下座位。不久之後，就有皇帝的敕令，讓褒因依法登上講座。褒因推辭說：『義褒只是江表一個平庸的僧人，山中一段腐朽的樹樁。天子的光輝遠遠照耀，我這漏影也沾溉于林泉。皇上您親自過問，輕率地降下詔令。然而佛法僧三寶是無上的福田，是攀登樂山（指佛的居所）的階梯，是渡過苦海的橋樑。法身常住不滅，只是示現興起和滅亡的跡象。像教的住持需要依靠帝王的力量。我恭敬地希望陛下您的道行超越軒轅黃帝和伏羲，德行隆盛如堯舜。您在處理萬機之餘，還能弘揚三寶。皇后娘娘在後宮中延續美德，皇太子殿下的聲譽崇高，開啟了讚頌的時代。現在因為甘霖不降，瑞雪未至，您為百姓憂慮，設定齋會祈求福祉。在紫禁城內建立殊勝的寶幢，在皇宮之中安放講法的座位，想要使道教的風範長久流傳，佛教的光輝持續照耀。因此詔令僧人和道士各自陳述精妙的義理，在玉階上闡述玉京（道教仙境）的教義，在金鑾殿上宣揚金口（佛的教誨）的言辭，用這些美好的福報來莊嚴聖上的德行。我恭敬地祝願皇帝陛下，金輪永世旋轉，玉鏡永遠光明，像北極星一樣受人敬仰，像南嶽一樣慶賀隆盛。皇后娘娘心如七曜般明亮，身體通達天地二儀，為六宮樹立訓誡，為萬國做出表率。皇太子殿下凝神于望苑，在睿哲的春坊中學習，展現前星的光彩，披閱兵書，學習武藝。義褒我身處海隅，是隱居之人，忽然混跡于嵩山這樣的名山之中，以怯懦之心登上無畏的法座，用笨拙的口舌來解釋令人喜悅的談論。』等等。既然聖上的旨意已經降臨，要考察虛空的義理，現在展示義理的綱目，名稱是《摩訶般若波羅蜜義》。這是大乘佛法的象徵，是方等經典的龍津，是菩薩大師和如來的智慧之母。摩訶，意思是『大』；般若，意思是『智慧』；波羅蜜，意思是『到達彼岸』。玄妙的府庫不足以窮盡它的深邃，所以借用『大』來命名它；水中的鏡子無法比喻它的澄澈明朗，所以假借『智慧』來闡明它；創造達到極致也無法得到它的邊際，所以借用『度』來稱呼它。』等等。 English version: I am a disciple, and the Buddha is my teacher. If you were enlightened and born before the Buddha, then you should be the founder of the Dao. ' The Daoist was embarrassed at the time and had nothing to say. The horsetail whisk in his hand also drooped, and his voice and momentum declined. Bao Yin ridiculed, 'The horsetail whisk has withered, and the deerskin hat is about to break. The voice of speech has become weak, and the sharpness of the argument has also been destroyed.' Li Rong had nothing to say and hesitated to step down from his seat. Soon after, there was an imperial decree ordering Bao Yin to ascend the seat according to the Dharma. Bao Yin declined, saying, 'Yi Bao is just an ordinary monk from Jiangbiao, a piece of rotten wood in the mountains. The light of the Emperor shines far and wide, and my humble shadow is also nourished in the forests and springs. Your Majesty has personally inquired and rashly issued an edict. However, the Buddha, Dharma, and Sangha are the supreme fields of merit, the ladder to climb Mount Meru (referring to the Buddha's abode), and the bridge to cross the sea of suffering. The Dharmakaya is eternally abiding, only manifesting the signs of arising and passing away. The upholding of the image-teaching relies on the power of the Emperor. I respectfully hope that Your Majesty's Dao surpasses Xuanyuan Huangdi (the Yellow Emperor) and Fuxi, and your virtue is as prosperous as Yao and Shun. While handling myriad affairs, you can also promote the Three Jewels. The Empress continues virtue in the palace, and His Royal Highness the Crown Prince's reputation is lofty, initiating an era of praise. Now, because the sweet rain does not fall and the auspicious snow has not arrived, you worry about the people and set up a vegetarian feast to pray for blessings. Within the Forbidden City, a supreme banner is established, and in the palace, a Dharma seat is placed, wanting to make the Daoist style last forever and the Buddhist light continue to shine. Therefore, an edict is issued to monks and Daoists to each state subtle principles, to expound the teachings of Yujing (Daoist fairyland) on the jade steps, and to proclaim the words of the golden mouth (Buddha's teachings) in the golden palace, using these beautiful blessings to adorn the virtue of the Emperor. I respectfully wish His Majesty the Emperor, may the golden wheel turn forever, the jade mirror be eternally bright, be revered like the North Star, and celebrate prosperity like Mount Nan. May the Empress's heart be as bright as the seven luminaries, and her body understand the two principles of heaven and earth, setting an example for the six palaces and modeling for all nations. May His Royal Highness the Crown Prince concentrate on the Wangyuan, study in the wise Chunfang, display the brilliance of the former star, and read military books to learn martial arts. Yi Bao, I am in a remote corner of the sea, a recluse, suddenly mixed in with famous mountains like Mount Song, ascending the fearless seat with a timid heart, and using clumsy words to explain delightful discussions.' and so on. Since the imperial decree has arrived, to examine the principles of emptiness, now display the outline of the principles, named 'The Meaning of Maha Prajna Paramita'. This is the symbol of Mahayana Buddhism, the dragon ford of the Vaipulya Sutras, the wisdom mother of Bodhisattva masters and Tathagatas. Maha means 'great'; Prajna means 'wisdom'; Paramita means 'to reach the other shore'. The mysterious treasury is not enough to exhaust its profundity, so it borrows 'great' to name it; the mirror in the water cannot be compared to its clarity, so it borrows 'wisdom' to explain it; creating to the extreme cannot obtain its edge, so it borrows 'crossing' to call it.' and so on.
【English Translation】 English version: I am a disciple, and the Buddha is my teacher. If you were enlightened and born before the Buddha, then you should be the founder of the Dao. ' The Daoist was embarrassed at the time and had nothing to say. The horsetail whisk in his hand also drooped, and his voice and momentum declined. Bao Yin ridiculed, 'The horsetail whisk has withered, and the deerskin hat is about to break. The voice of speech has become weak, and the sharpness of the argument has also been destroyed.' Li Rong had nothing to say and hesitated to step down from his seat. Soon after, there was an imperial decree ordering Bao Yin to ascend the seat according to the Dharma. Bao Yin declined, saying, 'Yi Bao is just an ordinary monk from Jiangbiao, a piece of rotten wood in the mountains. The light of the Emperor shines far and wide, and my humble shadow is also nourished in the forests and springs. Your Majesty has personally inquired and rashly issued an edict. However, the Buddha, Dharma, and Sangha are the supreme fields of merit, the ladder to climb Mount Meru (referring to the Buddha's abode), and the bridge to cross the sea of suffering. The Dharmakaya is eternally abiding, only manifesting the signs of arising and passing away. The upholding of the image-teaching relies on the power of the Emperor. I respectfully hope that Your Majesty's Dao surpasses Xuanyuan Huangdi (the Yellow Emperor) and Fuxi, and your virtue is as prosperous as Yao and Shun. While handling myriad affairs, you can also promote the Three Jewels. The Empress continues virtue in the palace, and His Royal Highness the Crown Prince's reputation is lofty, initiating an era of praise. Now, because the sweet rain does not fall and the auspicious snow has not arrived, you worry about the people and set up a vegetarian feast to pray for blessings. Within the Forbidden City, a supreme banner is established, and in the palace, a Dharma seat is placed, wanting to make the Daoist style last forever and the Buddhist light continue to shine. Therefore, an edict is issued to monks and Daoists to each state subtle principles, to expound the teachings of Yujing (Daoist fairyland) on the jade steps, and to proclaim the words of the golden mouth (Buddha's teachings) in the golden palace, using these beautiful blessings to adorn the virtue of the Emperor. I respectfully wish His Majesty the Emperor, may the golden wheel turn forever, the jade mirror be eternally bright, be revered like the North Star, and celebrate prosperity like Mount Nan. May the Empress's heart be as bright as the seven luminaries, and her body understand the two principles of heaven and earth, setting an example for the six palaces and modeling for all nations. May His Royal Highness the Crown Prince concentrate on the Wangyuan, study in the wise Chunfang, display the brilliance of the former star, and read military books to learn martial arts. Yi Bao, I am in a remote corner of the sea, a recluse, suddenly mixed in with famous mountains like Mount Song, ascending the fearless seat with a timid heart, and using clumsy words to explain delightful discussions.' and so on. Since the imperial decree has arrived, to examine the principles of emptiness, now display the outline of the principles, named 'The Meaning of Maha Prajna Paramita'. This is the symbol of Mahayana Buddhism, the dragon ford of the Vaipulya Sutras, the wisdom mother of Bodhisattva masters and Tathagatas. Maha means 'great'; Prajna means 'wisdom'; Paramita means 'to reach the other shore'. The mysterious treasury is not enough to exhaust its profundity, so it borrows 'great' to name it; the mirror in the water cannot be compared to its clarity, so it borrows 'wisdom' to explain it; creating to the extreme cannot obtain its edge, so it borrows 'crossing' to call it.' and so on.
士張惠元問曰。音是胡音。字是唐字。翻胡為唐。此有何益。答曰。字是唐字。音是梵音。譯梵為唐。彼此俱益 又難曰。胡音何能益人 答曰。佛出天竺。梵音為正教。流中夏利見甚多。云何無益 彼進無難返唱不通。褒體之曰。道士年耄今復發狂。答義若此。頓不思量 張曰。我那忽狂。褒調曰。子心不狂那出狂語。退亦佳矣。抒軸何為。張遂復座。姚道士次論義曰。般若非愚智。何以翻為智。答曰。為欲破愚癡。嘆美稱為智 張責云。何者是愚癡而將智來破 答曰。愚人是道士將智以破之 張曰。我那忽是愚。答曰。般若非愚智。破愚嘆爲智。道士若亡愚。我智藥亦遣。如是覆卻數番。張遂飲氣吞聲周慞失守。無難坐默。褒因總調云。張生則逃狂無所姚道。又避愚無地。狂愚既退。李可進關 榮因問曰。義標般若波羅蜜。斯乃非彼非此。何以言到彼岸。答曰。般若非彼此。嘆美為度彼 李曰。非彼非此嘆度彼岸。亦應非彼非此嘆到此岸。答曰。雖彼此兩亡嘆彼令離此 李曰。嘆彼不嘆此。亦應非此不非彼 答曰。嘆彼令離此。此離彼亦亡 李榮更無難。乃嘲曰。僧頭似彈丸。解義亦團欒。褒接聲曰。今一彈彈黃雀已射兩鴟鶚。彈彈黃雀足射射鴟鶚腰。於時李既發機被彈。張元乃拔箭助之。褒又調曰。李不自拔。
【現代漢語翻譯】 現代漢語譯本： 士人張惠元問道：『音是胡人的音，字是唐朝的字。把胡人的音翻譯成唐朝的字，這有什麼好處呢？』 答道：『字是唐朝的字，音是梵語的音。把梵語翻譯成唐朝的字，彼此都有好處。』 又有人詰難說：『胡人的音怎麼能使人受益呢？』 答道：『佛陀出生在天竺（India），梵語是正教的語言。傳入中原后，得到利益的人非常多。怎麼能說沒有好處呢？』 那人進一步詰難，但無法反駁，說不出話來。褒體之嘲諷他說：『道士你年紀大了，現在又發狂了。回答問題像這樣，一點也不思考。』 張惠元說：『我怎麼會發狂呢？』褒體之調侃道：『你心裡不發狂，怎麼會說出狂話？退下也挺好。還在這裡爭辯什麼呢？』張惠元於是退回座位。 姚道士接著辯論說：『般若（Prajna，智慧）不是愚蠢也不是智慧，為什麼要翻譯成「智」呢？』 答道：『爲了破除愚癡，讚美它才稱為「智」。』 張惠元責問道：『什麼是愚癡，要用智慧來破除？』 答道：『愚人就是道士你，我用智慧來破除你的愚癡。』 張惠元說：『我怎麼會是愚人呢？』 答道：『般若不是愚蠢也不是智慧，破除愚癡才讚美為智慧。道士你如果消除了愚癡，我的智慧之藥也就沒用了。』 像這樣反覆辯論了幾次，張惠元氣餒語塞，驚慌失措。無難也沉默不語。褒體之於是總結調侃說：『張先生逃避發狂卻無處可逃，姚道士躲避愚蠢也無地可藏。既然狂妄和愚蠢都退卻了，李可進可以上場了。』 李榮於是問道：『義理標榜般若波羅蜜（Prajnaparamita，通過智慧到達彼岸），這既不是此岸也不是彼岸。為什麼要說到達彼岸呢？』 答道：『般若不是此岸也不是彼岸，讚美它才說是度過彼岸。』 李榮說：『既然不是此岸也不是彼岸，讚美度過彼岸，也應該說不是此岸也不是彼岸，讚美到達此岸。』 答道：『雖然此岸和彼岸都消失了，但讚美彼岸是爲了讓人離開此岸。』 李榮說：『既然只讚美彼岸而不讚美此岸，也應該說不是此岸而不是彼岸。』 答道：『讚美彼岸是爲了讓人離開此岸，此岸離開了，彼岸也就消失了。』 李榮再也無法辯駁，於是嘲諷道：『和尚的頭好像彈丸，解釋佛經也像一團亂麻。』 褒體之接話道：『現在一彈丸彈去，已經射中了黃雀，還射中了兩個貓頭鷹。彈彈黃雀，足夠射中貓頭鷹的腰。』 這時李榮已經像被弓箭射中一樣狼狽，張惠元又拔箭來幫助他。褒體之又調侃道：『李榮自己無法擺脫困境。』
English version: The scholar Zhang Huiyuan asked: 'The sounds are Hu sounds (non-Chinese sounds), and the characters are Tang characters. What is the benefit of translating Hu sounds into Tang characters?' He replied: 'The characters are Tang characters, and the sounds are Sanskrit sounds. Translating Sanskrit into Tang characters benefits both sides.' Someone further questioned: 'How can Hu sounds benefit people?' He replied: 'The Buddha was born in Tianzhu (India), and Sanskrit is the language of the true teachings. Since its introduction to the Central Plains, many people have benefited greatly. How can you say it is of no benefit?' That person further questioned but could not refute and was speechless. Bao Tizhi ridiculed him, saying: 'Daoist, you are old and now you are going crazy. Your answers are like this, without any thought.' Zhang Huiyuan said: 'How could I be crazy?' Bao Tizhi teased him, saying: 'If your heart is not crazy, how could you say crazy words? It's good to retreat. What are you still arguing about here?' Zhang Huiyuan then retreated to his seat. The Daoist Yao then debated, saying: 'Prajna (wisdom) is neither foolishness nor wisdom, so why translate it as 'wisdom'?' He replied: 'In order to break through foolishness, it is praised and called 'wisdom'.' Zhang Huiyuan questioned: 'What is foolishness that needs to be broken through with wisdom?' He replied: 'The foolish person is the Daoist you, and I use wisdom to break through your foolishness.' Zhang Huiyuan said: 'How could I be a fool?' He replied: 'Prajna is neither foolishness nor wisdom; breaking through foolishness is praised as wisdom. If you, Daoist, eliminate foolishness, my medicine of wisdom will also be useless.' After debating like this several times, Zhang Huiyuan was discouraged and speechless, flustered and at a loss. Wu Nan also remained silent. Bao Tizhi then summarized and teased, saying: 'Mr. Zhang escapes madness but has nowhere to escape, and Daoist Yao hides from foolishness but has nowhere to hide. Since madness and foolishness have both retreated, Li Kejin can come on stage.' Li Rong then asked: 'The meaning is labeled Prajnaparamita (perfection of wisdom), which is neither this shore nor the other shore. Why say reaching the other shore?' He replied: 'Prajna is neither this shore nor the other shore; it is praised as crossing over to the other shore.' Li Rong said: 'Since it is neither this shore nor the other shore, praising crossing over to the other shore, one should also say it is neither this shore nor the other shore, praising reaching this shore.' He replied: 'Although both this shore and the other shore disappear, praising the other shore is to make people leave this shore.' Li Rong said: 'Since only the other shore is praised and not this shore, one should also say it is not this shore but not the other shore.' He replied: 'Praising the other shore is to make people leave this shore; when this shore is left, the other shore also disappears.' Li Rong could no longer refute and then mocked: 'The monk's head is like a bullet, and the explanation of the scriptures is also like a tangled mess.' Bao Tizhi replied: 'Now, with one bullet shot, the sparrow has been hit, and two owls have also been hit. Shooting the sparrow is enough to shoot the owl's waist.' At this time, Li Rong was already as embarrassed as if he had been shot by an arrow, and Zhang Huiyuan then pulled out an arrow to help him. Bao Tizhi then teased again: 'Li Rong cannot get out of the predicament himself.'
【English Translation】 English version: The scholar Zhang Huiyuan asked: 'The sounds are Hu sounds (non-Chinese sounds), and the characters are Tang characters. What is the benefit of translating Hu sounds into Tang characters?' He replied: 'The characters are Tang characters, and the sounds are Sanskrit sounds. Translating Sanskrit into Tang characters benefits both sides.' Someone further questioned: 'How can Hu sounds benefit people?' He replied: 'The Buddha was born in Tianzhu (India), and Sanskrit is the language of the true teachings. Since its introduction to the Central Plains, many people have benefited greatly. How can you say it is of no benefit?' That person further questioned but could not refute and was speechless. Bao Tizhi ridiculed him, saying: 'Daoist, you are old and now you are going crazy. Your answers are like this, without any thought.' Zhang Huiyuan said: 'How could I be crazy?' Bao Tizhi teased him, saying: 'If your heart is not crazy, how could you say crazy words? It's good to retreat. What are you still arguing about here?' Zhang Huiyuan then retreated to his seat. The Daoist Yao then debated, saying: 'Prajna (wisdom) is neither foolishness nor wisdom, so why translate it as 'wisdom'?' He replied: 'In order to break through foolishness, it is praised and called 'wisdom'.' Zhang Huiyuan questioned: 'What is foolishness that needs to be broken through with wisdom?' He replied: 'The foolish person is the Daoist you, and I use wisdom to break through your foolishness.' Zhang Huiyuan said: 'How could I be a fool?' He replied: 'Prajna is neither foolishness nor wisdom; breaking through foolishness is praised as wisdom. If you, Daoist, eliminate foolishness, my medicine of wisdom will also be useless.' After debating like this several times, Zhang Huiyuan was discouraged and speechless, flustered and at a loss. Wu Nan also remained silent. Bao Tizhi then summarized and teased, saying: 'Mr. Zhang escapes madness but has nowhere to escape, and Daoist Yao hides from foolishness but has nowhere to hide. Since madness and foolishness have both retreated, Li Kejin can come on stage.' Li Rong then asked: 'The meaning is labeled Prajnaparamita (perfection of wisdom), which is neither this shore nor the other shore. Why say reaching the other shore?' He replied: 'Prajna is neither this shore nor the other shore; it is praised as crossing over to the other shore.' Li Rong said: 'Since it is neither this shore nor the other shore, praising crossing over to the other shore, one should also say it is neither this shore nor the other shore, praising reaching this shore.' He replied: 'Although both this shore and the other shore disappear, praising the other shore is to make people leave this shore.' Li Rong said: 'Since only the other shore is praised and not this shore, one should also say it is not this shore but not the other shore.' He replied: 'Praising the other shore is to make people leave this shore; when this shore is left, the other shore also disappears.' Li Rong could no longer refute and then mocked: 'The monk's head is like a bullet, and the explanation of the scriptures is also like a tangled mess.' Bao Tizhi replied: 'Now, with one bullet shot, the sparrow has been hit, and two owls have also been hit. Shooting the sparrow is enough to shoot the owl's waist.' At this time, Li Rong was already as embarrassed as if he had been shot by an arrow, and Zhang Huiyuan then pulled out an arrow to help him. Bao Tizhi then teased again: 'Li Rong cannot get out of the predicament himself.'
張狂助亡姚生一愚。那不見助。姚即發言云云。褒合調曰。兩人助一人。三愚成一智。昔聞今始見。斯言無有從於時 天子欣然。內宮諠合 李榮俯首不已。便云。作如此解義。何須遠從吳地來。褒云。三吳勝地本出英賢。橫目茍身舊無人物云云。言訖下座。當斯時也。獨御黃老無敢抗言。可謂振論鼓于王庭。不異提婆之日。灑法音于帝掖。何殊身子之秋。事罷相從還棲公館。褒謂諸道士曰。駟不及舌明言非易。天下清論何有窮涯。等星曜之在天。類河山之鎮地。須便引用未待鄙言。何有面對 天顏輕為謔論。脫付法推罪當不敬賴。聖上慈弘恕其不逮不敬之罪。終難可逃。道士等大慚。張元曰。不須述也。褒曰。往不可咎來猶可追。請廣義方統詳名理。豈非釋李高軌不墜風流。勝負兩亡情理雙遣者也。筆者詳略褒之義道可曰。脫穎當時準的萬代。碎黃巾于黃屋。不藉漢師。列帝網于帝前。無勞秦陣。是以雲梯嬰帶。徒聞姚主之談。吞併合從。成祖宋君之美信矣。
上幸東都又召西京僧道士等往論事第四
顯慶五年 車駕東都歸心佛道宗尚義理。非因談敘無由釋會。下 敕。追大慈恩寺僧義褒。西明寺僧惠立等。各侍者二人。東赴洛邑登即郵傳。依往至合壁宮奉見。敘論義旨不爽經通。下 敕。停東都凈土
【現代漢語翻譯】 現代漢語譯本：張狂、助亡的姚生和一個愚人。那（張狂）不見幫助（姚生）。姚生隨即發言說個不停。義褒調和說：『兩個人幫助一個人，三個愚人合成一個智慧。』過去只聽說過，今天才親眼見到。這樣的話在當時沒有人聽從。天子（指皇帝）卻很高興，後宮也一片喧鬧。李榮低著頭，不停地自語。便說：『作出這樣的解釋，何須遠從吳地而來？』義褒說：『三吳（指吳郡、吳興、會稽三郡）是勝地，本來就出英才賢士。橫目茍身（指行為不正的人）的地方，向來就沒有什麼人物。』說完就走下座位。在那個時候，只有推崇黃老之術的人，沒有人敢於抗言。義褒可謂在朝廷上振奮言論，就像提婆（Deva，佛教論師）在帝王宮中宣灑法音，又像舍利弗（Sariputra，釋迦牟尼的十大弟子之一）的時代。事情結束后，大家一起回到公館。義褒對各位道士說：『快馬也追不上說出口的話，明白地說出道理並非易事。天下的清正言論哪裡有窮盡的時候呢？』它就像星辰在天上閃耀，如同河山鎮守大地。必須立刻引用，不要等待我這鄙陋的言語。哪裡有當著天子的面，輕率地開玩笑呢？如果推卸責任，那罪過就是不敬。幸賴聖上慈悲寬宏，恕我不敬之罪，但最終難以逃脫。道士們都感到非常慚愧。張元說：『不必再說了。』義褒說：『過去的事情不可追究，未來的事情還可以彌補。請廣泛地闡釋義理，詳細地說明名相和道理。這難道不是釋（佛教）和李（道教）的高尚準則，不墜落風流嗎？勝負兩忘，情理雙遣啊。』筆者詳細地評論義褒的義理之道，可以說：『他的才華在當時就顯露出來，成為萬代的準則。』他粉碎了黃巾（指道教）在黃屋（指皇室）中的勢力，不需要藉助漢朝的軍隊。他在皇帝面前列出帝王的綱紀，不需要勞煩秦朝的陣法。因此，雲梯和嬰帶（比喻虛妄的言論），只是聽到了姚主（指姚生）的談論。吞併和合從（比喻統一的策略），成就了祖宋君（指宋朝的開國皇帝）的美好信譽啊。 顯慶五年，皇帝駕臨東都（指洛陽），歸心於佛道，崇尚義理。如果不是因為談論敘述，就沒有辦法解釋領會。於是下敕令，追召大慈恩寺的僧人義褒，西明寺的僧人惠立等人，各自帶著兩個侍者，前往東都洛陽，立即通過驛站傳送。到達合壁宮后，奉旨覲見。敘述討論義理，沒有違背經書的通達之處。下敕令，停止東都的凈土（宗的活動）。
【English Translation】 English version: Zhang Kuang, Yao Sheng who helps the deceased, and a fool. That (Zhang Kuang) did not see the help (for Yao Sheng). Yao then spoke incessantly. Bao harmonized, saying, 'Two people helping one person, three fools combining into one wisdom.' I had only heard of it in the past, but today I see it with my own eyes. Such words were not followed at the time. The Son of Heaven (referring to the emperor) was pleased, and the inner palace was in an uproar. Li Rong lowered his head and muttered to himself. Then he said, 'To make such an interpretation, why come all the way from the land of Wu?' Yi Bao said, 'The Three Wu (referring to the three commanderies of Wu, Wuxing, and Kuaiji) are a scenic place, originally producing talents and virtuous people. The place of Hengmu Goushen (referring to people with improper behavior) has always had no prominent figures.' After speaking, he stepped down from his seat. At that time, only those who promoted the Yellow Emperor and Laozi dared to speak out. Yi Bao can be said to have invigorated the discussion in the royal court, just like Deva (Buddhist philosopher) sprinkling the Dharma sound in the imperial palace, and like the time of Sariputra (one of the ten great disciples of Shakyamuni). After the matter was over, everyone returned to the official residence together. Yi Bao said to the Taoists, 'A swift horse cannot catch up with spoken words, and it is not easy to clearly state the truth. Where is the end of the pure discussions in the world?' It is like the stars shining in the sky, like the rivers and mountains guarding the earth. It must be quoted immediately, without waiting for my humble words. Where can one lightly joke in front of the Emperor? If one shirks responsibility, the crime is disrespect. Fortunately, the Holy One is merciful and magnanimous, forgiving my crime of disrespect, but it is ultimately difficult to escape. The Taoists were all very ashamed. Zhang Yuan said, 'There is no need to say more.' Yi Bao said, 'The past cannot be blamed, the future can still be pursued. Please broadly explain the meaning and thoroughly explain the names and principles. Isn't this the noble standard of Shi (Buddhism) and Li (Taoism), not falling into elegance? Victory and defeat are both forgotten, and emotions and principles are both dismissed.' The writer commented in detail on Yi Bao's path of righteousness, saying, 'His talent was revealed at that time and became the standard for all ages.' He crushed the Yellow Turbans (referring to Taoism) in the Yellow Roof (referring to the imperial family), without the need for the Han army. He listed the emperor's guidelines in front of the emperor, without the need for the Qin formation. Therefore, the cloud ladder and the infant belt (metaphors for false statements) only heard the talk of Lord Yao (referring to Yao Sheng). Annexation and alliance (metaphors for unification strategies) achieved the good reputation of Emperor Zu Song (referring to the founding emperor of the Song Dynasty). In the fifth year of Xianqing, the Emperor visited the Eastern Capital (referring to Luoyang), devoted to Buddhism and Taoism, and advocating righteousness and reason. If it were not for discussion and narration, there would be no way to explain and understand. Therefore, an edict was issued to summon the monk Yi Bao of Daci'en Temple and the monk Huili of Ximing Temple, each with two attendants, to go to Luoyang in the Eastern Capital, and immediately transmit them through the post station. After arriving at Hebi Palace, they were ordered to meet. Narrating and discussing the meaning, without violating the thoroughness of the scriptures. An edict was issued to stop the Pure Land (sect activities) in the Eastern Capital.
寺。褒即于彼講大品三論。聲華崇盛光價逾隆。褒姓薛氏。常州晉陵人。蓋齊相孟嘗君之後。大吳名臣綜瑩之胤也。而天體高邈履性清明。少染緇衣長游聽采。初在蘇州明法師所。服勤教義具美清涼。大品華嚴開明巖穴。又往縉雲山婺州曠法師所。經于多載。備問幽求。會體素誠爽拔玄致。於是周流禹穴三十餘年。傳經述論學侶奔從。每惟大乘至教元在渭陰播蕩淳源乃流楊越。嗟乎高軌中原失蹤。后住東陽金華山法幢寺。弘道不倦終日坐忘。思契伊心長懷卒歲。會慈恩申請㝢內搜揚京邑髦彥承風仰德以名聞奏。下敕徴延。既達京師幽憂頓蕩三藏玄奘不以形隔致猜。共敘大綱護法為務。請所學經論通講十遍。顧謂門徒。並往聽之。時在慈恩創開宏理。有空雙遣藥病齊亡。於時執有毗曇存空成實。分河飲水之客。別部說戒之徒。人我鏗然欻然驚視。皆謂空見外道。或曰。空花道人。遂即負氣沖天。莫不承風摧轍喪魂陂膽失路迷歸。褒乃誨以謗法之愆。示以信首之路。責以三關則周慞無計。導以五過則負罪彌天。辯給之口引用飛流。能使答對無前。翔集雲雨自戾止日下光問德音。宰輔傾城道勝嗟賞。中興大法斯人在斯。才有一月即蒙 敕召。中禁明道躬閱清言。如前略述。不爽華望。晚巡洛下重複徴延。聲榮藉甚彌隆今古。
不意法柱忽崩仁舟淪沒。因疾卒于洛邑。幽明結慘道俗悲涼。下詔流問。並給賻贈。令葬鄉邑。自余道勝未獲其文。隨得編之。恐有遺逸故耳。
今上在東都有洛邑僧靜泰 敕對道士李榮敘道事第五
顯慶五年八月十八日 敕召僧靜泰道士李榮在洛宮中 帝問僧曰。老子化胡經述化胡事。其事如何。可備詳其由緒。靜泰奏言。詳夫皇王盛事其跡不同。或辟明堂以待賢。或臨衢室而問下。或賦清文于柏殿。或延雅論于蓬山。並驅名教之場。未踐真玄之肆。豈若我皇德靜兩儀道清八表。巖廊多暇二教融襟。控方外之輪。高昇惠日。理域中之躅。暢引玄風。爰詔緇黃對揚賓主。但靜泰編學謏聞。雕冰鑄木肅承疏寧斧鉞交襟 聖旨問道士化胡經云。老子化胡為佛。此事如何。靜泰奏言。老子二篇莊生內外。或以虛無為主。或以自然為宗。固與佛教有殊。然是一家恬素。降茲以外製自下愚。靈寶創起。張陵吳時始盛。上清肇端。葛氏齊代方行。亦有鮑靜。謬作三皇被誅。具明晉史。大唐貞觀之際。下 詔普焚此化胡經者。泰據晉代雜錄及裴子野高僧傳。皆云。道士王浮與沙門帛祖對論每屈。浮遂取漢書西域傳。擬為化胡經。搜神記幽明錄等。亦云。王浮造偽之過。道士李榮云。靜泰無知浪為援引。榮據化胡經云。老
【現代漢語翻譯】 現代漢語譯本：可惜法柱突然崩塌，仁慈的船隻沉沒。因為疾病在洛邑去世，陰間陽間都籠罩著悲慘的氣氛，道教和佛教徒都感到悲涼。皇帝下詔進行慰問，並給予豐厚的喪葬費用，命令安葬在故鄉。至於其他關於道勝的記載，我沒有找到相關文獻，找到後會隨時補編。恐怕會有遺漏，所以這樣做了。
現在皇上在東都洛邑，僧人靜泰奉旨與道士李榮辯論道教事宜，這是第五次辯論。
顯慶五年八月十八日，皇帝下令召見僧人靜泰和道士李榮在洛陽宮中。皇帝問僧人說：『《老子化胡經》（Laozi Huahu Jing）講述了老子化為胡人的事情，這件事是怎樣的？可以詳細說明其來龍去脈。』靜泰回答說：『詳細考察歷代皇王的盛事，其形式各有不同。有的開闢明堂來等待賢才，有的在路邊的屋舍里詢問下情，有的在柏殿里創作清麗的文章，有的在蓬山舉行高雅的辯論。這些都是在名教的場所里進行，沒有涉及真正的玄妙之境。哪裡比得上我們皇上德行清靜，使天地安定，道化清明，使四海昇平。在宮廷里有空閑的時間，對儒釋道三教兼容幷包。掌握方外之輪，使智慧的太陽高高昇起；治理域中的事務，廣泛地宣揚玄妙的風氣。因此詔令僧人和道士相對辯論，分清賓主。但我靜泰學識淺薄，見聞不廣，如同用冰雕刻，用木頭鑄造，恭敬地接受皇上的旨意，寧願接受斧鉞加身。』聖上的旨意問道士的《化胡經》（Huahu Jing）說：『老子化身為佛，這件事是怎樣的？』靜泰回答說：『《老子》（Laozi）的二篇和《莊子》（Zhuangzi）的內外篇，有的以虛無為主，有的以自然為宗，本來就與佛教有所不同。然而這都是一家恬淡清靜的思想。從這以後，爲了約束下愚之人，靈寶派開始興起，張陵在吳國時期開始興盛；上清派開始出現，葛氏在齊國時代才開始流行。還有鮑靜，荒謬地假託三皇而被誅殺，這些都詳細地記載在《晉書》（Jin Shu）中。大唐貞觀年間，下詔普遍焚燒這部《化胡經》（Huahu Jing）。我根據《晉代雜錄》（Jin Dai Zalu）和裴子野的《高僧傳》（Gao Seng Zhuan），都說：道士王浮與沙門帛祖辯論，每次都理屈詞窮。王浮於是就取《漢書·西域傳》（Han Shu Xiyu Zhuan），模仿它寫成《化胡經》（Huahu Jing）。《搜神記》（Sou Shen Ji）、《幽明錄》（You Ming Lu）等書也說，這是王浮製造的虛假之作。』道士李榮說：『靜泰無知，胡亂地引用。』李榮根據《化胡經》（Huahu Jing）說：『老』
【English Translation】 English version: It is a pity that the pillar of Dharma suddenly collapsed and the ship of benevolence sank. He died of illness in Luoyi (洛邑, present-day Luoyang). The underworld and the mortal world were filled with grief, and both Taoists and Buddhists felt sorrow. The emperor issued an edict of condolence and provided generous funeral expenses, ordering him to be buried in his hometown. As for other records about Daosheng (道勝, a monk's name), I have not found relevant documents, and I will supplement them whenever I find them. I am afraid there will be omissions, so I did this.
Now that the emperor is in Luoyi (洛邑, present-day Luoyang) in Dongdu (東都, Eastern Capital), the monk Jingtai (靜泰, a monk's name) was ordered to debate Taoist affairs with the Taoist Li Rong (李榮, a Taoist's name), this is the fifth debate.
On the 18th day of the eighth month of the fifth year of Xianqing (顯慶, reign title of Emperor Gaozong of Tang Dynasty), the emperor ordered the monks Jingtai (靜泰, a monk's name) and the Taoist Li Rong (李榮, a Taoist's name) to be summoned to the Luoyang Palace. The emperor asked the monk: 'The Laozi Huahu Jing (老子化胡經, Scripture of Laozi's Conversion of the Barbarians) describes Laozi (老子, founder of Taoism) transforming into a barbarian. What is this matter like? Can you explain the whole story in detail?' Jingtai (靜泰, a monk's name) replied: 'A detailed examination of the grand events of past emperors reveals that their forms are different. Some opened up the Mingtang (明堂, Bright Hall) to wait for talented people, some inquired about the situation below in roadside houses, some created beautiful articles in the Cypress Hall, and some held elegant debates on Pengshan (蓬山, Penglai Mountain). These were all conducted in the places of Confucianism, and did not involve the realm of true mystery. How can it compare to our emperor's virtue of tranquility, which stabilizes the heaven and earth, and the Taoist transformation is clear, which makes the four seas peaceful. In the court, there is free time to be inclusive of Confucianism, Buddhism, and Taoism. Grasp the wheel outside the world, so that the sun of wisdom rises high; govern the affairs of the realm, and widely promote the mysterious atmosphere. Therefore, an edict was issued to order monks and Taoists to debate each other and distinguish between guests and hosts. But I, Jingtai (靜泰, a monk's name), have shallow knowledge and limited experience, like carving with ice and casting with wood, respectfully accepting the emperor's decree, and would rather accept the axe. 'The emperor's decree asked the Taoist's Huahu Jing (化胡經, Scripture of the Conversion of the Barbarians): 'Laozi (老子, founder of Taoism) transformed into a Buddha, what is this matter like?' Jingtai (靜泰, a monk's name) replied: 'The two chapters of Laozi (老子, founder of Taoism) and the inner and outer chapters of Zhuangzi (莊子, founder of Taoism), some take emptiness as the main thing, and some take nature as the sect, which are originally different from Buddhism. However, this is a family of quiet and simple thoughts. From then on, in order to restrain the inferior, the Lingbao (靈寶, Numinous Treasure School) sect began to rise, and Zhang Ling (張陵, founder of Taoism) began to flourish in the Wu (吳, Kingdom of Wu) period; the Shangqing (上清, Highest Clarity School) sect began to appear, and the Ge (葛, Ge Hong) family began to become popular in the Qi (齊, Southern Qi Dynasty) Dynasty. There was also Bao Jing (鮑靜, a Taoist), who absurdly pretended to be the Three Sovereigns and was executed, which is recorded in detail in the Book of Jin (晉書, Jin Shu). During the Zhenguan (貞觀, reign title of Emperor Taizong of Tang Dynasty) period of the Tang Dynasty, an edict was issued to universally burn this Huahu Jing (化胡經, Scripture of the Conversion of the Barbarians). According to the Miscellaneous Records of the Jin Dynasty (晉代雜錄, Jin Dai Zalu) and Pei Ziye's (裴子野, a historian) Biographies of Eminent Monks (高僧傳, Gao Seng Zhuan), they all said: The Taoist Wang Fu (王浮, a Taoist's name) debated with the Shamen (沙門, Buddhist monk) Bozu (帛祖, a monk's name), and was always at a loss for words. Wang Fu (王浮, a Taoist's name) then took the Book of Han: Records of the Western Regions (漢書·西域傳, Han Shu Xiyu Zhuan), and imitated it to write the Huahu Jing (化胡經, Scripture of the Conversion of the Barbarians). The Records of Searching for Spirits (搜神記, Sou Shen Ji), the Records of the Underworld (幽明錄, You Ming Lu) and other books also said that this was a false work made by Wang Fu (王浮, a Taoist's name). 'The Taoist Li Rong (李榮, a Taoist's name) said: 'Jingtai (靜泰, a monk's name) is ignorant and recklessly quotes.' Li Rong (李榮, a Taoist's name) said according to the Huahu Jing (化胡經, Scripture of the Conversion of the Barbarians): 'Lao'
子化胡為佛。又老子序云。西適流沙。此即化胡之事顯矣。靜泰奏言。李榮重引化胡。靜泰前已指偽。縱令此經實錄。由須歸佛大師化胡經中。老子云。我師釋迦文。善入于泥洹。又榮引老子經序。竟無西邁流沙之論。但云。尹喜謂老子曰。將隱乎據。榮對 詔不實。請付嚴科。又莊子云。老聃死秦失吊之。又西京雜記云。老子葬于槐里。此並典誥良證。又道士諸經唯有莊老。余皆偽誑。偷竊佛教安置縱橫。首尾蹈機進退惟咎。假令榮經改無歸佛之語。陛下秘閣亦有道經。請對三觀學士以定是非。即源真謬。李榮云。道人亦浪譯經。據白馬將經唯有四十二章。餘者並是道人偽作。近亦有玄奘。浪翻經論。靜泰奏言。李榮茍事往來。莫知史籍據。騰蘭初至此地大譯諸經。其後支迦提之徒。康僧會之輩。曇摩提之屬。鳩摩羅之流。翻譯皆有年月。詳諸國史。亦有俗士聶承遠謝靈運等。皆翻譯。備詳群錄。豈比汝之偽經。或云。朱鳥咮銜。或道青烏吻噬。終散失於龍漢。卒改易於赤明。並涉憑虛未聞崇有。又榮所云。近有玄奘亦浪翻經。竊謂不可據。玄奘久游五印妙盡梵言。考之風雅理無倫奪。又玄奘所譯契我聖朝。藻二帝之天文。煥兩 皇之宸照。無知祭酒輒事譭譽。案榮之罪已合萬死。李榮奏云。老釋二教並是聖言。非
【現代漢語翻譯】 現代漢語譯本 子化胡為佛（老子化身為佛陀）。又《老子序》中說，『西適流沙（向西前往流沙）』，這正是化胡（老子化身為佛陀教化胡人）之事顯現。靜泰上奏說，李榮再次引用『化胡』之說，靜泰之前已經指出這是虛假的。縱然此經是真實記錄，也應當歸於佛大師的《化胡經》中。老子說：『我的老師是釋迦文（釋迦牟尼佛），善於進入泥洹（涅槃）。』而李榮引用的《老子經序》中，竟然沒有西行流沙的說法，只說：『尹喜對老子說，您將要隱居了嗎？』李榮的回答不符合詔書內容，請交付嚴厲的懲罰。 又《莊子》中說，『老聃（老子）死後，秦國失去了弔唁的人。』又《西京雜記》中說，『老子葬于槐里。』這些都是典籍中的可靠證據。而且道士的各種經書中只有《莊子》、《老子》，其餘都是虛假的，偷竊佛教的內容安置其中，首尾不連貫，進退都是過錯。即使李榮的經書改掉了沒有歸佛的話語，陛下秘閣中也有道經，請與三觀學士對質以確定是非，辨別真偽。李榮說，道人也隨意翻譯經書。根據白馬寺帶來的經書只有《四十二章經》，其餘都是道人偽造的。最近也有玄奘，隨意翻譯經論。靜泰上奏說，李榮隨意引用往事，不瞭解史籍。當初騰蘭來到此地大量翻譯各種經書，其後支迦提等人，康僧會之輩，曇摩提之屬，鳩摩羅什之流，翻譯都有年月，詳細記載在各國的史書中。也有俗人聶承遠、謝靈運等，都進行翻譯，詳細記載在各種目錄中。怎麼能與你偽造的經書相比？或者說，朱雀用嘴銜著，或者說青烏用嘴吞噬，最終散失在龍漢年間，最終在赤明年間被更改。這些都涉及憑空捏造，沒有聽說過崇尚事實的。 而且李榮所說的『最近有玄奘也隨意翻譯經書』，我認為是不可信的。玄奘長期遊歷五印度，精通梵語，考察他的文采，道理上沒有可以挑剔的地方。而且玄奘所翻譯的經書符合我朝聖意，文采照耀著兩位皇帝的天文，煥發著兩位先皇的聖明。無知的祭酒竟然隨意譭謗讚譽。按照李榮的罪行已經足夠判處萬死。李榮上奏說，老子和釋迦牟尼的教義都是聖人的言論，不是虛假的。
【English Translation】 English version 'Zi hua hu wei fo' (Laozi transformed into Buddha). Also, the preface to Laozi says, 'Xi shi liu sha' (went west to the quicksand), which clearly shows the event of 'hua hu' (Laozi transforming into Buddha to teach the Hu people). Jingtai memorialized, saying that Li Rong repeatedly cited 'hua hu', which Jingtai had previously pointed out as false. Even if this scripture is a true record, it should be attributed to the 'Huahu Jing' (Scripture of Laozi's Conversion of the Barbarians) of the Buddhist master. Laozi said, 'My teacher is Sakyamuni, who is good at entering Nirvana.' However, the preface to the Laozi scripture cited by Li Rong does not mention going west to the quicksand, but only says, 'Yin Xi said to Laozi, are you going to retire?' Li Rong's answer does not conform to the imperial edict, please impose severe punishment. Also, Zhuangzi says, 'After Lao Dan (Laozi) died, the Qin state lost the person who would mourn him.' Also, the Miscellaneous Records of the Western Capital says, 'Laozi was buried in Huali.' These are reliable evidences from the classics. Moreover, among the various scriptures of the Taoists, only Zhuangzi and Laozi are genuine, and the rest are false, stealing Buddhist content and placing it in them, with inconsistent beginnings and ends, and all actions leading to faults. Even if Li Rong's scripture has removed the words of returning to Buddha, there are also Taoist scriptures in His Majesty's secret cabinet. Please confront the scholars of the Three Observations to determine right and wrong, and distinguish between truth and falsehood. Li Rong said that Taoists also translate scriptures arbitrarily. According to the scriptures brought by the White Horse Temple, there is only the Sutra of Forty-two Chapters, and the rest are forged by Taoists. Recently, there is also Xuanzang, who arbitrarily translates scriptures and treatises. Jingtai memorialized, saying that Li Rong arbitrarily quotes past events and does not understand historical records. Initially, Tenglan came to this place and translated various scriptures in large quantities. Later, people such as Zhijiati, Kang Senghui, Tanmotidi, and Kumarajiva all had years for their translations, which are recorded in detail in the historical records of various countries. There are also lay people such as Nie Chengyuan and Xie Lingyun, who also translated, which are recorded in detail in various catalogs. How can it be compared to your forged scriptures? Or it is said that the Vermilion Bird holds it in its beak, or that the Black Crow devours it with its mouth, and it will eventually be lost in the Longhan era, and will eventually be changed in the Chiming era. These all involve fabrication out of thin air, and have not heard of advocating facts. Moreover, what Li Rong said, 'Recently, Xuanzang also arbitrarily translates scriptures,' I think is unbelievable. Xuanzang traveled in the Five Indias for a long time and was proficient in Sanskrit. Examining his literary talent, there is no reason to be picky. Moreover, the scriptures translated by Xuanzang conform to the holy will of our dynasty, and the literary talent illuminates the astronomy of the two emperors, and shines the wisdom of the two former emperors. The ignorant libationer arbitrarily slanders and praises. According to Li Rong's crime, he deserves to be sentenced to death ten thousand times. Li Rong memorialized, saying that the teachings of Laozi and Sakyamuni are both the words of sages, not false.
榮靜泰即能陳述。靜泰奏言。榮自不能。泰即能矣。李榮重云。榮據道劫經云。道生於佛。佛還小道化胡之事。斷亦不虛。靜泰奏言。道士語稱檀越。已竊僧言。經引劫文還偷梵語。蹶角受化尚戴黃巾。既漸佛風不披緇服。食我桑椹不見好音。人之無良胡不遄死。劫是梵語豈是道言。邊境有人其名竊矣。李榮云。大道空同。何佛何道。靜泰奏言。李榮體中無物。固是空同。李榮自云。可無糞屎耶。靜泰奏言 聖人之側。帝者之前。用鄙俚為樞機。將委巷為雅論。古人請尚方馬劍。今時可拂彼驢頭。刑于可刑。仁固仁矣。李榮云。我莊子曰。道在糞屎。靜泰曰。汝道在糞屎。此據縱下而言。汝道本清虛。何不據極上而說。又責榮云。汝面對宸極而云。我莊子耶。李榮曰。汝經中亦云。如是我聞。阿難亦複稱我。我亦何妨。靜泰曰。經云。如是我聞結集之語。又阿難無我。假言我我。汝我未除。不得我我。又阿難稱我。以對後人。爾今稱我。親承嚴 扆此而不類何以逃辜。李榮辭窮。遂嘲云。靜泰語莫慞惶。我未發汝剩揚。靜泰云。李榮烏黮。何異蛣𧏙。先師米賊。汝亦不良。李榮遂云。汝頭似瓠蘆等語云。靜泰奏言。此對旒冕宜應雅論。幸許劇談。敢欲間作。亦請嘲李榮頭 聖旨便曰。可令連腳嘲。泰曰。李榮道士。額
【現代漢語翻譯】 現代漢語譯本 榮靜泰立即開始辯論。靜泰奏言：『李榮自己不能辯論，我靜泰可以。』李榮重複說：『我李榮根據《道劫經》所說，道生於佛，佛還用小道來教化胡人，這絕不是虛假的。』靜泰奏言：『道士的言語中稱呼施主為「檀越」，這已經竊取了僧人的用語。經典中引用劫數的內容，也是偷用了梵語。頭戴著折角的帽子接受教化，卻還戴著黃巾。已經逐漸沾染了佛教的風氣，卻不肯披上僧人的袈裟。吃了我們的桑葚，卻不說好話。像你這樣沒有良心的人，為什麼還不快點去死？「劫」是梵語，怎麼會是道教的語言？你這種行為，就像邊境上有人名叫「竊」一樣。』李榮說：『大道空空洞洞，哪裡分什麼佛和道？』靜泰奏言：『李榮你的身體里什麼都沒有，當然是空空洞洞。』李榮自己說：『難道可以沒有糞便嗎？』靜泰奏言：『在聖人的身邊，在帝王的面前，用粗俗的話語作為關鍵，把街巷的言論當作高雅的談論。古人請求尚方寶劍，現在可以拂去你的驢頭。對該處刑的人處刑，這才是真正的仁義。』李榮說：『我的莊子說過，道就在糞便里。』靜泰說：『你說道在糞便里，這是就放縱下流而言。你的道本來是清虛的，為什麼不從最高尚的方面來說？』又責備李榮說：『你面對著皇上，卻說「我的莊子」？』李榮說：『你的經中也說「如是我聞」，阿難也稱「我」，我稱「我」又有什麼妨礙？』靜泰說：『經中說「如是我聞」，是結集經典時用的語句。而且阿難已經沒有了「我」，只是假借「我」這個字眼。你的「我」還沒有去除，不能隨便說「我」。而且阿難稱「我」，是爲了對後人說的。你現在稱「我」，是親身面對皇上，這太不合時宜了，怎麼能逃脫罪責？』李榮理屈詞窮，於是嘲諷說：『靜泰說話不要慌張，我還沒開始揭發你，你就自己招認了。』靜泰說：『李榮你像烏鴉一樣黑，和蜣螂有什麼區別？你的先師米賊，你也不是什麼好東西。』李榮於是說：『你的頭像葫蘆』等等。靜泰奏言：『在這莊嚴的場合，本應進行高雅的辯論，幸好皇上允許我們進行激烈的辯論，我斗膽想穿插一些嘲諷的話語，也請允許我嘲諷李榮的頭。』皇上說：『可以讓他連著腳一起嘲諷。』靜泰說：『李榮道士，額頭……』 榮靜泰即能陳述。靜泰奏言。榮自不能。泰即能矣。李榮重云。榮據道劫經云。道生於佛。佛還小道化胡之事。斷亦不虛。靜泰奏言。道士語稱檀越。已竊僧言。經引劫文還偷梵語。蹶角受化尚戴黃巾。既漸佛風不披緇服。食我桑椹不見好音。人之無良胡不遄死。劫是梵語豈是道言。邊境有人其名竊矣。李榮云。大道空同。何佛何道。靜泰奏言。李榮體中無物。固是空同。李榮自云。可無糞屎耶。靜泰奏言 聖人之側。帝者之前。用鄙俚為樞機。將委巷為雅論。古人請尚方馬劍。今時可拂彼驢頭。刑于可刑。仁固仁矣。李榮云。我莊子曰。道在糞屎。靜泰曰。汝道在糞屎。此據縱下而言。汝道本清虛。何不據極上而說。又責榮云。汝面對宸極而云。我莊子耶。李榮曰。汝經中亦云。如是我聞。阿難亦複稱我。我亦何妨。靜泰曰。經云。如是我聞結集之語。又阿難無我。假言我我。汝我未除。不得我我。又阿難稱我。以對後人。爾今稱我。親承嚴 扆此而不類何以逃辜。李榮辭窮。遂嘲云。靜泰語莫慞惶。我未發汝剩揚。靜泰云。李榮烏黮。何異蛣𧏙。先師米賊。汝亦不良。李榮遂云。汝頭似瓠蘆等語云。靜泰奏言。此對旒冕宜應雅論。幸許劇談。敢欲間作。亦請嘲李榮頭 聖旨便曰。可令連腳嘲。泰曰。李榮道士。額
【English Translation】 English version Rong Jingtai immediately began to argue. Jingtai reported, 'If Rong himself cannot, then I, Tai, can.' Li Rong repeated, 'According to the 'Daojie Jing' (Scripture of the Kalpa of the Dao), the Dao (the Way) is born from the Buddha, and the Buddha also uses the lesser Dao to transform the Hu (barbarians). This is absolutely not false.' Jingtai reported, 'The Daoist's language addresses donors as 'Dan Yue' (檀越, Dān Yuè, almsgiver), which has already stolen the language of monks. The scripture quotes the text of the kalpa, also stealing Sanskrit. Wearing a folded-corner hat to receive teachings, yet still wearing a yellow turban. Gradually infected with the Buddhist style, yet unwilling to don the monastic robes. Eating our mulberries, yet not speaking well of us. A person without conscience like you, why not die quickly? 'Kalpa' is Sanskrit, how could it be Daoist language? Someone in the border region is named 'Thief' (竊, Qiè).' Li Rong said, 'The Great Dao is empty and the same, what Buddha, what Dao?' Jingtai reported, 'Li Rong, your body is empty of substance, so of course it is empty and the same.' Li Rong himself said, 'Can there be no feces?' Jingtai reported, 'Beside the sage, before the emperor, using vulgar words as the key, taking alleyway talk as elegant discourse. The ancients requested the Shangfang sword (尚方馬劍, Shàngfāng mǎ jiàn, imperial sword), now one can brush away your donkey head. Punishing the punishable is true benevolence.' Li Rong said, 'My Zhuangzi (莊子, Zhuāngzǐ, Daoist philosopher) said, the Dao is in feces.' Jingtai said, 'You say the Dao is in feces, this is speaking from a debased perspective. Your Dao is originally pure and empty, why not speak from the highest aspect?' He further rebuked Rong, saying, 'You face the emperor and say 'My Zhuangzi'?' Li Rong said, 'Your scriptures also say 'Thus have I heard' (如是我聞, Rúshì wǒ wén), Ananda (阿難, Ānán, Buddha's disciple) also calls himself 'I', what harm is there in me calling myself 'I'?' Jingtai said, 'The scriptures say 'Thus have I heard' is the language used when compiling the scriptures. Moreover, Ananda has no 'self', only borrowing the word 'I'. Your 'self' has not been removed, you cannot casually say 'I'. Furthermore, Ananda calls himself 'I' to address later generations. You now call yourself 'I', personally facing the emperor, this is too inappropriate, how can you escape blame?' Li Rong, at a loss for words, then mocked, 'Jingtai, don't panic in your speech, I haven't even exposed you yet, and you've already confessed.' Jingtai said, 'Li Rong, you are as black as a crow, what difference is there between you and a dung beetle (蛣𧏙, Jiéjiàng)? Your former teacher, the rice thief, you are not a good thing either.' Li Rong then said, 'Your head is like a gourd,' and so on. Jingtai reported, 'In this solemn occasion, there should be elegant debate, fortunately, the emperor allows us to have a heated debate, I dare to interject some mocking words, and also ask to be allowed to mock Li Rong's head.' The emperor said, 'He can be allowed to mock him, even including his feet.' Tai said, 'Daoist Li Rong, your forehead...' Rong Jingtai ji neng chenshu. Jingtai zou yan. Rong zi buneng. Tai ji neng yi. Li Rong chong yun. Rong ju Daojie Jing yun. Dao sheng yu Fo. Fo hai xiao dao hua Hu zhi shi. Duan yi bu xu. Jingtai zou yan. Daoshi yu cheng Tan Yue. Yi qie seng yan. Jing yin jie wen hai tou Fanyu. Jue jiao shou hua shang dai huangjin. Ji jian Fo feng bu pi zifu. Shi wo sangshen bu jian hao yin. Ren zhi wu liang hu bu chuan si. Jie shi Fanyu qi shi Dao yan. Bianjing you ren qi ming qie yi. Li Rong yun. Dadao kongtong. He Fo he Dao. Jingtai zou yan. Li Rong ti zhong wu wu. Gu shi kongtong. Li Rong zi yun. Ke wu fenshi ye. Jingtai zou yan Shengren zhi ce. Dizhe zhi qian. Yong bili wei shuji. Jiang weixiang wei yalun. Guren qing Shangfang majian. Jinshi ke fu bi lutou. Xing yu ke xing. Ren gu ren yi. Li Rong yun. Wo Zhuangzi yue. Dao zai fenshi. Jingtai yue. Ru dao zai fenshi. Ci ju zongxia er yan. Ru dao ben qingxu. He bu ju jishang er shuo. You ze Rong yun. Ru mian dui chenji er yun. Wo Zhuangzi ye. Li Rong yue. Ru jing zhong yi yun. Rushi wo wen. Anan yi fu cheng wo. Wo yi hefang. Jingtai yue. Jing yun. Rushi wo wen jiejie zhi yu. You Anan wu wo. Jia yan wo wo. Ru wo wei chu. Bude wo wo. You Anan cheng wo. Yi dui houren. Er jin cheng wo. Qin cheng yan yi ci er bu lei he yi tao gu. Li Rong ci qiong. Sui chao yun. Jingtai yu mo zhanghuang. Wo wei fa ru sheng yang. Jingtai yun. Li Rong wu dan. He yi jiejian. Xianshi mi zei. Ru yi buliang. Li Rong sui yun. Ru tou si huludeng yu yun. Jingtai zou yan. Ci dui liumian ying ying yalun. Xing xu jutan. Gan yu jianzuo. Yi qing chao Li Rong tou Shengzhi bian yue. Ke ling lian jiao chao. Tai yue. Li Rong daoshi. E
前垂髮已比羊頭。口上生須還同鹿尾。才堪按酒未足論文。更事相嘲一何孟浪。泰又奏言。向承 聖旨。令連腳嘲。便曰。李榮腰長。即貌而述。屢申駝項亟蹙蛇腰。舉手乍奮驢蹄。動腳時搖鶴膝。李榮頻被嘲急不覺云。靜泰不長不短。靜泰奏云。靜泰加之一分則太長 李榮云。向共相嘲。便誦洛神之賦。靜泰云。此關宋玉之語。未涉陳王之詞。義屈言窮周慞迷妄。李榮是蜀郡詞人。泰云。泰是洛陽才子。榮云。賈生已死才子何關。靜泰奏云。嚴楊不嗣江漢靈衰。榮為蜀郡詞人。一何自枉 李榮無詞。又轉語云。個是靈衰那得靈輝。靜泰云。夷歌嬥曲自謂成章。鳥韻左言用閑音賞。李榮又轉語云。何意喚我為李王。因言。大唐天子。故是李王。靜泰云。汝此語為自屬耶為屬帝耶。如其自屬。爾是何人。如其屬帝。言王非帝 李榮云。我經云。域中有四大王居一焉。言王何過。靜泰云。管子曰。明一者皇。察道者帝。通德者王。汝言域中有四大者。汝教自淺。汝復不閑。以帝為王。汝過之極。李榮既急不覺直云。靜泰言是。靜泰奏言。李榮既稱泰是。伏乞宸鑒 李榮又轉語云。大道老君 皇帝所尚。何物綠精鬍子剃髮小兒。起自西戎而亂東夏。靜泰云。如來出現彼處為天中。我 皇御㝢此間為地正。佛法有囑委以 皇王
。有感必通何論彼此。若限以華裔。恐子自弊于杜郵。老是楚人。未知何地。又榮向云。綠精鬍子。自是蔥嶺已東榮仲卿之鄙辭。亦無關於佛事。雖然無言不酬。請商略汝家之穢法。無知鬼卒可笑顛狂。或灰獄圍身。或牛糞涂體。或背擎水器。或揹負楊枝。或解發卻拘交繩反系。以廁溷而為神主。將井灶而作靈師。自臣奴僕之辭。又引頑愚之稱。醮祭多陳酒脯。求恩唯索金銀。禮天曹而請福。拜北斗而祈壽。淫祀之黨充斥未亡。炫惑之徒罝罔綱紀。加又扣頭搏頰銜板纏緋。三點九閟之方。丹門玉柱之術。既無慚于父子。寧有愧於弟兄。並是汝天師之法。豈非汝之教耶。李榮不覺云是。靜泰云。李榮既屢云泰是。如何不伏重乞宸鑒 李榮又奏云。靜泰所言榮疑宿構。請共嘲燭。即是臨機之能。靜泰奏言。泰雖無德言若成誦。又語李榮云。汝欲嘲燭汝宿構耶。燭與李榮無情。是同燭明勝汝。李榮奏言。道之與佛非榮泰等之所言。委時又請休。靜泰奏言。李榮知難而退。重乞天鑒。夜久更闌恐疲 聖旨。帝令休榮遂走下基云去也。於時靜泰腳痹未行。少選停立。泰自奏言。靜泰先患風痹 帝令人扶之。榮于階下云。靜泰已死。兩人扶侍。泰云。帝者之前理須戰慄。辭而復語一何失敬也。明日帝令給事王君德責李榮曰。汝比共
【現代漢語翻譯】 現代漢語譯本：有感應就必然相通，何必區分彼此呢？如果侷限於華夏族裔，恐怕你自己會像杜郵一樣被困住。老是說自己是楚人，也不知道是哪裡人。又說榮向云是『綠精鬍子』，這不過是蔥嶺以東榮仲卿的鄙俗之辭，與佛事毫無關係。雖然無言不酬，請讓我來評論一下你家的污穢之法。無知的鬼卒，可笑又癲狂，有的被灰色的監獄包圍，有的用牛糞塗滿身體，有的揹著水器，有的揹負楊枝，有的解開發髻卻用繩子反綁。把廁所當做神主，將井灶當做靈師，這都是臣子奴僕的說法，又引用愚頑之人的稱呼。設醮祭祀大多陳列酒肉，求恩惠只索要金銀。禮拜天曹以求福，拜祭北斗以祈壽。淫邪祭祀的團伙充斥未亡，迷惑人心的傢伙用羅網來破壞綱紀。再加上叩頭、掌摑、口銜木板、身纏紅色，三點九閟之方，丹門玉柱之術，既然不感到對不起父子，難道會感到對不起兄弟嗎？這些都是你天師的法術，難道不是你的教義嗎？李榮不知不覺地說是。靜泰說：『李榮既然多次說是，為什麼不伏罪，再次懇請皇上明鑑？』李榮又奏道：『靜泰所說的話，我懷疑是事先構思好的，請一起在燭光下辯論，這才能看出臨場應變的能力。』靜泰奏道：『我雖然沒有德行，但說的話如果能成誦，』又對李榮說：『你想在燭光下辯論，難道是你事先構思好的嗎？』蠟燭與李榮沒有感情，它照亮一切，比你強。李榮奏道：『道與佛，不是我李榮和靜泰這樣的人能說清楚的，請皇上讓我暫時休息。』靜泰奏道：『李榮知道自己難以應對而退縮了，再次懇請皇上明鑑。時間很晚了，恐怕皇上您也累了。』聖旨下達，皇帝讓李榮休息，李榮就走下臺階說要走了。當時靜泰腳麻痹了，沒有走，稍微停了一下站著。靜泰自己奏道：『我先前患有風痹。』皇帝讓人扶他。李榮在臺階下說：『靜泰已經死了。』兩個人扶著靜泰，靜泰說：『在皇帝面前，理應戰戰兢兢，說話顛三倒四，太不恭敬了。』第二天，皇帝讓給事王君德責問李榮說：『你之前和
【English Translation】 English version: If there is a feeling, there must be communication, why distinguish between each other? If limited to the Chinese ethnicity, I am afraid you will be trapped like Du You. Always saying you are from Chu, but not knowing where. Also, Rong Xiangyun is called 'Green Essence Barbarian,' which is just a vulgar term used by Rong Zhongqing east of the Congling Mountains, and has nothing to do with Buddhist affairs. Although no words go unanswered, please let me comment on the filthy practices of your house. Ignorant ghost soldiers, laughably crazy, some are surrounded by gray prisons, some are covered in cow dung, some carry water vessels on their backs, some carry willow branches on their backs, some undo their hair buns but tie them backwards with ropes. Taking the toilet as the spirit master, and the stove as the spiritual teacher, these are all the words of servants and slaves, and also citing the names of stubborn and foolish people. Setting up sacrificial ceremonies mostly involves displaying wine and meat, and seeking favors only asks for gold and silver. Paying respects to the Heavenly Court to seek blessings, and worshiping the Big Dipper to pray for longevity. The party of lewd sacrifices is rampant and not yet destroyed, and those who bewilder people use nets to destroy the principles. In addition, there is kowtowing, slapping cheeks, holding wooden tablets in the mouth, and wrapping oneself in red, the methods of the three points and nine closures, the techniques of the cinnabar gate and jade pillar, since you do not feel ashamed towards fathers and sons, how can you feel ashamed towards brothers? These are all the spells of your Celestial Master, are they not your teachings? Li Rong unconsciously said yes. Jingtai said, 'Since Li Rong has repeatedly said yes, why not confess his guilt and once again implore the Emperor for his wise judgment?' Li Rong then奏 (zòu, memorialized) said, 'I suspect that what Jingtai said was conceived beforehand, please debate together under the candlelight, so that we can see the ability to respond on the spot.' Jingtai奏 (zòu, memorialized) said, 'Although I have no virtue, if what I say can be recited,' and said to Li Rong, 'You want to debate under the candlelight, is it that you conceived it beforehand?' The candle has no feelings for Li Rong, it illuminates everything, it is stronger than you. Li Rong奏 (zòu, memorialized) said, 'The Dao and the Buddha are not something that people like Li Rong and Jingtai can explain clearly, please allow me to rest temporarily.' Jingtai奏 (zòu, memorialized) said, 'Li Rong knows that he is difficult to deal with and retreats, once again imploring the Emperor for his wise judgment. It is late, I am afraid that Your Majesty is also tired.' The imperial decree was issued, the Emperor allowed Li Rong to rest, and Li Rong walked down the steps saying he was leaving. At that time, Jingtai's feet were numb, he did not leave, he stopped for a moment and stood. Jingtai himself奏 (zòu, memorialized) said, 'I previously suffered from wind paralysis.' The Emperor asked people to help him. Li Rong said under the steps, 'Jingtai is already dead.' Two people supported Jingtai, Jingtai said, 'In front of the Emperor, one should be trembling with fear, speaking incoherently is too disrespectful.' The next day, the Emperor ordered the Gěishì (給事, official title) Wang Junde to question Li Rong, saying, 'You previously with
長安僧等論激連環不絕。何意共僧靜泰論義。四度無答。李榮事急報云。若不如此恐陛下不樂。由是失厝。令還梓州。形色摧恧聲譽頓折。道士之望唯指于榮。既其對論失言。舉宗落采 泰本洛陽人。素有遠識之量。雖略通玄理而以才辯見知 上幸東都多營法祀。晝覽萬機夜通論道。禮誦餘暇偏重義宗。道士李榮老宗魁首。恃其管見親預微延。屢遭勍敵仍參勝席。故泰為眾樂推登鋒奮擊挫拉若摧枯。潛聲如舌結面陳。泰是斯即心伏魂飛。況對天顏褒貶足稱畫一。此則千載之龜鏡也。初以言辯見知。具問才術。東臺侍郎上官儀云。又能賦詩 上令作之。應命便上 帝重之。欲令觀國登庸。問欲還俗不。須何等官。泰答。夙昔素心常懷出俗。遠同法王之棄俗。近喻巢許之解網。俗榮非其所慕。伏願不虧發趾之心 上大幸之。便。
敕所司。東都敬愛寺大德未臨可以泰居之。其所須侍者任取多少。諸餘大德例止一人泰。別 敕垂顧。使將五人入寺。爾後頻登榮觀。事多不錄。
大慈恩寺沙門靈辯與道士對論第六
龍朔二年十二月八日。于蓬萊宮碧宇殿。靈辯奉 詔開凈名經題目。問曰。難思之道。唯凡不測聖亦不知。答凡聖俱不思 難。至理玄微。凡流容可不測。聖心懸鑒。妙智寧得不知。答。法性虛融
【現代漢語翻譯】 現代漢語譯本： 長安的僧人等人的辯論激烈，連環不斷。不知道什麼原因，（皇上）與僧人靜泰辯論義理，四次都沒有得到回答。李榮情急之下報告說：『如果不這樣，恐怕陛下不會高興。』因此（靜泰）失去了機會，被命令返回梓州，形容憔悴，聲譽一落千丈。道士們的希望都寄託在李榮身上。既然他在辯論中失言，整個宗派都失去了光彩。靜泰原本是洛陽人，一向有遠見卓識。雖然略通玄理，但以才辯聞名。皇上駕臨東都，多次營建佛事，白天處理政務，晚上通曉論道。禮佛誦經之餘，特別重視義理宗派。道士李榮是老牌宗派的首領，憑藉他的片面見解，親自參與（皇上的）顧問。多次遇到強勁的對手，仍然參與勝利的宴席。所以靜泰被眾人推舉，登鋒陷陣，奮力反擊，摧枯拉朽一般。他悄無聲息，像舌頭打結一樣，當面陳述。靜泰一聽這些話，心服口服，魂飛魄散。更何況面對天子的褒貶，足以作為統一的標準。這實在是千載難逢的借鑑。起初（皇上）因為他的言辭辯論而瞭解他，詳細詢問他的才能和技藝。東臺侍郎上官儀說：『他還能賦詩。』皇上命令他作詩，他立刻奉上。皇上很器重他，想讓他觀察國家，授予官職。問他是否願意還俗，需要什麼樣的官職。靜泰回答說：『我一向有出世之心，常常向往遠離世俗，傚法法王（佛）的捨棄世俗，近比巢父、許由的解脫羈絆。世俗的榮華富貴不是我所羨慕的。希望不要違揹我出家的初心。』皇上非常高興，立刻下令。 敕令有關部門，東都敬愛寺的大德還沒有來，可以讓靜泰居住在那裡。他所需要的侍者，任憑他選取多少。其他大德一般只有一人，對靜泰特別敕令關照，讓他帶五個人進入寺廟。此後，他多次登上榮耀的地位，很多事情沒有記錄。 大慈恩寺的沙門靈辯與道士對論第六 龍朔二年十二月八日，在蓬萊宮碧宇殿，靈辯奉皇上的詔令，講解《凈名經》（Vimalakirti Sutra）的題目。問道：『難以思議的道，只有凡夫不能測度，聖人也不知道。』回答：『凡夫和聖人都不能思議。』難：『至理玄妙精微，凡夫俗子容許不能測度，聖人的心像明鏡一樣懸照，精妙的智慧怎麼會不知道呢？』回答：『法性虛空融合。』
【English Translation】 English version: The debates among the monks of Chang'an and others were intense and incessant. For some reason, (the Emperor) debated the principles of righteousness with the monk Jingtai, but received no answer four times. Li Rong urgently reported, 'If it is not like this, I am afraid Your Majesty will not be pleased.' Therefore, (Jingtai) lost the opportunity and was ordered to return to Zizhou. His appearance was haggard, and his reputation plummeted. The hopes of the Daoists were all placed on Li Rong. Since he misspoke in the debate, the entire sect lost its glory. Tai (Jingtai) was originally from Luoyang and had always had foresight and vision. Although he had a slight understanding of profound principles, he was known for his talent and eloquence. When the Emperor visited Dongdu, he built many Buddhist events, handled government affairs during the day, and understood the Dao at night. In his spare time from worship and chanting, he especially valued the Yili (Doctrine) sect. The Daoist Li Rong was the leader of the old sect, and with his one-sided views, he personally participated in (the Emperor's) consultations. He encountered strong opponents many times, but still participated in the victory banquet. Therefore, Tai was recommended by the crowd, ascended to the front line, fought bravely, and crushed the enemy like withered grass. He was silent, like a tongue-tied person, and stated his case face to face. When Jingtai heard these words, he was convinced and terrified. Moreover, facing the Emperor's praise and criticism, it was enough to serve as a unified standard. This is truly a rare lesson for thousands of years. Initially, (the Emperor) understood him because of his eloquence and debate, and inquired in detail about his talents and skills. Shangguan Yi, the East Terrace Attendant, said, 'He can also compose poetry.' The Emperor ordered him to compose a poem, and he immediately presented it. The Emperor valued him very much and wanted him to observe the country and grant him an official position. He asked him if he was willing to return to secular life and what kind of official position he needed. Tai replied, 'I have always had a heart to leave the world, and I often yearn to stay away from secular life, imitating the Buddha's (Dharma King) abandonment of secular life, and comparing myself to Chao Fu and Xu You's liberation from bondage. Secular glory and wealth are not what I admire. I hope not to betray my original intention of becoming a monk.' The Emperor was very happy and immediately ordered. The edict ordered the relevant departments that the eminent monk of Jing'ai Temple (Jing'ai Temple) in Dongdu had not yet arrived, so Jingtai could live there. He could choose as many attendants as he needed. Other eminent monks generally only had one person, but Jingtai was specially ordered to be taken care of, allowing him to bring five people into the temple. After that, he ascended to honorable positions many times, and many things were not recorded. The Sixth Debate between the Shramana Lingbian (Lingbian) of the Great Ci'en Temple (Great Ci'en Temple) and the Daoists On the eighth day of the twelfth month of the second year of Longshuo (Longshuo era), in the Biyu Hall (Biyu Hall) of Penglai Palace (Penglai Palace), Lingbian, following the Emperor's edict, explained the title of the Vimalakirti Sutra (Vimalakirti Sutra). He asked, 'The inconceivable Dao, only ordinary people cannot fathom, and even sages do not know.' He answered, 'Neither ordinary people nor sages can conceive it.' Question: 'The ultimate principle is profound and subtle, and it is permissible for ordinary people not to fathom it, but the sage's heart is like a mirror, how can subtle wisdom not know it?' Answer: 'The nature of Dharma is empty and integrated.'
道無不遍。物理平等何法可思 難。山芥無容入之義。于凡故是難思。大小有苞含之理。在聖寧非不測答。難思之道物無不遍。何必山芥有納。凡聖分思不思。 難。凡智聖智不分思不思。凡力聖力不分納不納。答。凡聖蹟殊。容有納不納。凡聖本一。不分思不思 難。凡聖本無二。不分思不思。凡聖蹟有殊。應有議不議。答。本跡雖殊不思議一也 難。此是聖者本跡殊。何預凡夫事。答。一切眾生即涅槃相。難思之道詎簡聖凡。難。難思無有二。可使凡聖本無別。難思既不殊。凡聖蹟寧兩。答。不二處說二。二亦何所二。難。亦可不思處說思。處說思何得聖人亦不思。答。不二處說二無二不二若存二可使不思處說思不思得有思不二處說二無二不存二無思處說思不立思不思難。此乃何止不立思。亦不存不思。何得經首稱不思。答。絕思慮故言不思。非謂有不思。故華嚴經云。如是不思。議不可得深入不思議思非思寂滅。
三年四月十四日于蓬萊宮月陂北亭。與道士姚義玄等五人。西明寺僧子立等四人講論。其日晚 敕放道人道士各還觀寺別敕留僧靈辯及道士二人。至十五日乃放還。初十四日。道士方惠長開老經題。靈辯問曰。向陳道德唯止老教。亦在儒宗。答。道經獨有儒教所無 難。孝經曰。有至德要道。易
【現代漢語翻譯】 現代漢語譯本： 道無所不在。萬物在物理規律面前都是平等的，還有什麼法則可以思議呢？——難。 山芥子沒有容納萬物的道理，對於凡人來說，所以是難以思議的。大小事物有包含的道理，在聖人看來難道不是不可測度的嗎？——答：難以思議的道無所不在，何必一定要山芥子有容納的功能？凡人和聖人區分思議和不思議。——難。 凡人的智慧和聖人的智慧不區分思議和不思議，凡人的力量和聖人的力量不區分容納和不容納。——答：凡人和聖人的事蹟不同，容許有容納和不容納的區別；凡人和聖人的本性是同一的，不區分思議和不思議。——難。 凡人和聖人的本性沒有差別，不區分思議和不思議；凡人和聖人的事蹟有區別，應該有議論和不議論的區別。——答：本性和事蹟雖然不同，但都是不可思議的。——難。 這說的是聖人的本性和事蹟不同，和凡夫有什麼關係？——答：一切眾生都具有涅槃的本性，難以思議的道難道會區分聖人和凡人嗎？——難。 難以思議是沒有差別的，可以認為凡人和聖人的本性沒有區別；難以思議既然沒有差別，凡人和聖人的事蹟難道會有不同嗎？——答：在不二之處說二，二又在哪裡呢？——難。 也可以在不可思議之處說思議，在不可思議之處說思議，怎麼能說聖人也不思議呢？——答：在不二之處說二，沒有二也沒有不二，如果存在二，就可以在不可思議之處說思議，思議就可能存在；在不二之處說二，沒有二，如果不存二，在無思議之處說思議，思議就不能成立。——難。 這不僅是不成立思議，也不存在不思議，為什麼經文開頭稱作『不思議』？——答：因為斷絕了思慮才說『不思議』，不是說存在『不思議』。所以《華嚴經》說：『像這樣不思議，不可得到深入，不思議，思也不是，非思也不是，寂滅。』
三年四月十四日，在蓬萊宮月陂北亭，與道士姚義玄等五人，西明寺僧人子立等四人講論。當天晚上，皇帝下令放道人和道士各自返回道觀寺廟，另外下令留下僧人靈辯和道士二人。到十五日才放他們回去。最初十四日，道士方惠長講解《老子》經題，靈辯問道：『剛才陳述道德只侷限於老子的教義，也包含在儒家的宗旨里嗎？』答：『道經有儒教所沒有的。』——難。《孝經》說：『有至高的德行和重要的道理』，《易經》
【English Translation】 English version: The Dao (道, the Way) is all-pervasive. All things are equal under the laws of physics, so what law can be contemplated? - Question. A mustard seed does not have the capacity to contain everything, so it is difficult to contemplate for ordinary people. Large and small things have the principle of containing each other, so isn't it unfathomable to sages? - Answer: The Dao that is difficult to contemplate is all-pervasive, so why must a mustard seed have the function of containing? Ordinary people and sages distinguish between contemplation and non-contemplation. - Question. The wisdom of ordinary people and the wisdom of sages do not distinguish between contemplation and non-contemplation; the power of ordinary people and the power of sages do not distinguish between containing and not containing. - Answer: The deeds of ordinary people and sages are different, allowing for the distinction between containing and not containing; the nature of ordinary people and sages is the same, not distinguishing between contemplation and non-contemplation. - Question. The nature of ordinary people and sages is not different, not distinguishing between contemplation and non-contemplation; the deeds of ordinary people and sages are different, so there should be a distinction between discussion and non-discussion. - Answer: Although the nature and deeds are different, they are all inconceivable. - Question. This speaks of the difference between the nature and deeds of sages, what does it have to do with ordinary people? - Answer: All sentient beings possess the nature of Nirvana (涅槃, liberation), so would the Dao that is difficult to contemplate distinguish between sages and ordinary people? - Question. That which is difficult to contemplate has no difference, so it can be considered that the nature of ordinary people and sages is no different; since that which is difficult to contemplate has no difference, would the deeds of ordinary people and sages be different? - Answer: Speaking of duality in the place of non-duality, where is the duality? - Question. It is also possible to speak of contemplation in the place of non-contemplation; speaking of contemplation in the place of non-contemplation, how can it be said that sages also do not contemplate? - Answer: Speaking of duality in the place of non-duality, there is neither duality nor non-duality; if duality exists, then it is possible to speak of contemplation in the place of non-contemplation, and contemplation may exist; speaking of duality in the place of non-duality, there is no duality, and if duality does not exist, then speaking of contemplation in the place of non-contemplation, contemplation cannot be established. - Question. This not only does not establish contemplation, but also does not exist non-contemplation, so why does the scripture begin by calling it 'inconceivable'? - Answer: Because thoughts and considerations are cut off, it is called 'inconceivable', not that there exists 'non-contemplation'. Therefore, the Avatamsaka Sutra (華嚴經, Flower Garland Sutra) says: 'Like this inconceivable, it is impossible to obtain deep understanding, inconceivable, neither thought nor non-thought, extinction.'
On the fourteenth day of the fourth month of the third year, at the North Pavilion of Yuebei in Penglai Palace, a discussion was held with five Daoists including Yao Yixuan, and four monks including Zili from Ximing Temple. That evening, the emperor ordered the Daoists to return to their respective temples, and separately ordered the monk Lingbian and two Daoists to remain. They were released on the fifteenth day. Initially, on the fourteenth day, the Daoist Fang Huichang explained the title of the Laozi (老子, Daodejing) scripture, and Lingbian asked: 'The morality just stated is only limited to the teachings of Laozi, does it also include the tenets of Confucianism?' The answer was: 'The Daoist scriptures have what Confucianism does not.' - Question. The Classic of Filial Piety (孝經, Xiaojing) says: 'There is supreme virtue and important principles', the I Ching (易經, Book of Changes)
云。一陰一陽謂之道。此則已顯于儒家。豈獨明於老氏。答。自然之道為本。餘者為末。難自然之道不攝在陰陽。老氏可為本。陰陽亦苞于自然。周易豈為末。答。元氣已來大道為本。萬物皆從道生。道為萬法祖 難曰。道為物祖不異前言。老易同歸若為遣難。惠長不能答。因嘲之曰。昔列子才遇季咸。恍然心醉。黃冠暫逢緇服。不覺魂迷 上大笑。令更難。靈辯奏曰。曏者才申短略黃巾以成瓦解。今若更憑神算赤舌將必冰銷。
上又笑。重問曰。向云。道為物祖能生萬象。以何為體。答。大道無形 難。有形可有。道無形應無道。答雖復無形何妨有道。難。無形得有法亦可有形。是無法有形不是無。無形不有道。答。大道生萬物。萬法即是道。何得言無道。難。像若非是道。可使象外別有道。道能生於象。既指象為道。像外即無道。無道說誰生。 答。大道雖無形。無形之道能生於萬法。 難。子外見有母。知母能生子。像外不見道。誰知汝道生。又前言。道能生萬法。萬法即是道。亦可如母能生子。子應即是母。又前言。道為萬法祖。自違彼經教。老子云。無名天地始。有名萬物母。母祖語雖殊。根本是一義。道既是無名。寧得為物祖。惠長總領前語不得。因嘲之曰。既非得意何為杜默。已倒穀皮答吞米賊
【現代漢語翻譯】 現代漢語譯本：問：『一陰一陽謂之道』，這句話已經很清楚地在儒家經典中闡述了，難道僅僅是老子的學說才明白這個道理嗎？答：自然之道是根本，其他的都是末節。問：難道自然之道不包含在陰陽之中嗎？老子的學說可以作為根本，因為陰陽也包含在自然之中。《周易》難道是末節嗎？答：從元氣開始，大道就是根本，萬物都從道而生。道是萬法的祖先。問：道是萬物的祖先，這和之前說的沒什麼不同。老子和《周易》最終歸於一致，如何消除這個疑問？惠長無法回答，於是嘲諷道：以前列子遇到季咸就心醉神迷，現在你這個戴黃巾的道士 잠깐遇到穿黑衣服的僧人，就不自覺地神魂顛倒了。" 皇上大笑，命令繼續辯論。靈辯奏道：剛才我只是稍微展示了一下我的才能，黃巾道士就土崩瓦解了。現在如果我再憑藉我的神算，你的紅舌頭必定會像冰一樣融化。" 皇上又笑了，再次問道：你剛才說『道』是萬物的祖先，能產生萬象，那麼『道』的本體是什麼？答：大道沒有形狀。問：有形狀的東西才可能存在，道沒有形狀，應該就是不存在道。答：雖然沒有形狀，又有什麼妨礙有道呢？問：沒有形狀的東西可以存在，那麼沒有方法也可以有形狀。這是沒有方法卻有形狀，而不是沒有形狀。沒有形狀就不應該存在道。答：大道產生萬物，萬法就是道，怎麼能說沒有道呢？問：現象如果不是道，難道現象之外還有別的道嗎？道能產生現象，既然你指著現象說是道，那麼現象之外就沒有道。沒有道，又說是誰產生的呢？答：大道雖然沒有形狀，但沒有形狀的道能產生萬法。問：我在兒子之外看到母親，知道母親能生兒子。在現象之外沒有看到道，誰知道你說的道能產生萬物呢？而且你之前說，道能產生萬法，萬法就是道，也可以像母親能生兒子一樣，兒子應該就是母親。而且你之前說，道是萬法的祖先，這和佛經的教義相違背。老子說：『無名，天地之始；有名，萬物之母。』母親和祖先的說法雖然不同，但根本意義是一樣的。道既然是無名的，怎麼能成為萬物的祖先呢？惠長無法理解之前的話，於是嘲諷道：既然沒有領會到其中的意思，為什麼還要沉默不語呢？你已經倒掉了穀殼，卻還想冒充偷米的賊！
【English Translation】 English version: Question: 'One yin and one yang is called the Dao (the Way).' This has already been clearly explained in Confucian classics. Is it only Laozi's teachings that understand this principle? Answer: The Dao of nature is the root, and the rest are branches. Question: Does the Dao of nature not encompass yin and yang? Laozi's teachings can be the root, as yin and yang are also contained within nature. Is the 'Book of Changes' (Zhou Yi) a branch? Answer: From the beginning of primordial energy, the Great Dao (大道) is the root, and all things are born from the Dao. The Dao is the ancestor of all dharmas (萬法). Question: The Dao is the ancestor of things, which is no different from what was said before. Laozi and the 'Book of Changes' ultimately converge, how to eliminate this doubt? Huichang could not answer, so he mocked: In the past, Liezi was intoxicated when he met Jixian. Now, you, a Daoist wearing a yellow turban, are momentarily bewildered when you encounter a monk wearing black robes. The Emperor laughed loudly and ordered the debate to continue. Lingbian replied: Just now, I only slightly displayed my talent, and the yellow-turbaned Daoist collapsed. Now, if I rely on my divine calculations again, your red tongue will surely melt like ice.' The Emperor laughed again and asked again: You just said that the 'Dao' is the ancestor of all things and can produce all phenomena, then what is the substance of the 'Dao'? Answer: The Great Dao has no form. Question: Only things with form can exist. The Dao has no form, so there should be no Dao. Answer: Although it has no form, what prevents it from having the Dao? Question: Things without form can exist, then methods without methods can also have form. This is having form without methods, not without form. Without form, there should be no Dao. Answer: The Great Dao produces all things, and all dharmas are the Dao. How can you say there is no Dao? Question: If phenomena are not the Dao, can there be another Dao outside of phenomena? The Dao can produce phenomena. Since you point to phenomena and say it is the Dao, then there is no Dao outside of phenomena. Without the Dao, who is said to produce it? Answer: Although the Great Dao has no form, the Dao without form can produce all dharmas. Question: I see a mother outside of a son, and I know that the mother can give birth to a son. I do not see the Dao outside of phenomena, who knows that your Dao can produce all things? And you said before that the Dao can produce all dharmas, and all dharmas are the Dao, it can also be like a mother can give birth to a son, and the son should be the mother. And you said before that the Dao is the ancestor of all dharmas, which contradicts the teachings of the Buddhist scriptures. Laozi said: 'Nameless, the beginning of heaven and earth; named, the mother of all things.' Although the sayings of mother and ancestor are different, the fundamental meaning is the same. Since the Dao is nameless, how can it be the ancestor of all things? Huichang could not understand the previous words, so he mocked: Since you have not grasped the meaning, why remain silent? You have already dumped the rice husks, yet you still want to pretend to be a rice-stealing thief!'
又難曰。道無有形。指象為道。形亦可道無有祖。指象為物祖。答。道為物祖象非物祖 難。道別有形不得。像即道形。答。大道無形 難。大道非祖 答。道本無名。強為立名為物之祖。那得非祖。難。道本無名。強為立名。亦可道本非祖強為物祖 答。然。難。道本非是祖。非祖強說祖。亦可大道無有形無形強說形 又難。離象無別道。像未生時有道生。亦可離眼無別目。未有目時有眼見 答。道是玄微。眼為粗法。二義不同。安得為類 難。像是質礙。道本虛無。有無性乖。若為同體。惠長又無答。辯奏曰。靈辯忝預玄門實懷慈忍。雖逢死雀不願重彈 上大笑稱善 五月十六日。于蓬萊宮。又與道士論難。其道士對答不相領。當無可記錄。至六月十二日。于蓬萊宮蓬萊殿論義。靈辯與道士李榮同奉見。上謂榮曰。襄陽道人有精神。好交言無令墮其圍中。榮奏曰。孔子尚畏後生。況榮不如前哲。辯奏曰。靈辯誠為後生。李榮故當是老(以榮住在蜀中故有此譏) 上大笑曰。榮已被逼。榮開升玄經題曰。道玄不可以言象詮 辯問曰。玄理本寂思慮情智不可度量。妙道既絕言詞。若為得啟題目答。玄雖不可說。亦可以言說。雖復有言說。此說無所說 難。玄若可言詮。即當云可詮。如實不可詮。當云不可詮。何得向
【現代漢語翻譯】 現代漢語譯本 又有人提問：『道』沒有形狀，如果指向形象說是『道』，那麼形狀也可以說是『道』了。『道』沒有本源，如果指向形象說是萬物的本源，那麼形象也可以說是萬物的本源了。 回答：『道』是萬物的本源，形象不是萬物的本源。 提問：離開形象就沒有別的『道』，形象就是『道』的形狀。 回答：大『道』沒有形狀。 提問：大『道』不是本源。 回答：『道』本來沒有名字，勉強給它立個名字，說是萬物的本源，怎麼能說它不是本源呢？ 提問：『道』本來沒有名字，勉強給它立個名字，也可以說『道』本來不是本源，勉強說是萬物的本源。 回答：是的。 提問：『道』本來不是本源，不是本源卻勉強說是本源，也可以說大『道』沒有形狀，沒有形狀卻勉強說有形狀。 又有人提問：離開形象就沒有別的『道』，在形象產生之前就有『道』產生，也可以說離開眼睛就沒有別的視力，在沒有眼睛的時候就有眼睛的視覺。 回答：『道』是玄妙精微的，眼睛是粗糙的現象，兩種意義不同，怎麼能相提並論呢？ 提問：形象是實在的阻礙，『道』本來是虛無的，有和無的性質相違背，怎麼能說是同一個本體呢？』惠長又沒有回答。 辯奏說：『靈辯有幸參與玄門，實在懷有慈悲忍讓之心，即使遇到死雀，也不願意再次彈射。』 皇上大笑，稱讚說好。 五月十六日，在蓬萊宮，又與道士辯論，那些道士的回答不著邊際，所以沒有記錄。 到六月十二日，在蓬萊宮蓬萊殿辯論義理，靈辯和道士李榮一同奉旨覲見。皇上對李榮說：『襄陽的道人很有精神，善於辯論，不要讓他把你困住。』 李榮回答說：『孔子還畏懼後生，何況我李榮不如前代的哲人。』 靈辯奏說：『靈辯確實是後生，李榮本來就應該是老的（因為李榮住在蜀中，所以這樣譏諷他）。』 皇上大笑說：『李榮已經被逼迫了。』 李榮打開《升玄經》的題目說：『『道』玄妙，不可以用言語形象來詮釋。』 靈辯問道：『玄妙的道理本來是寂靜的，心思情智無法度量。妙『道』既然斷絕了言語，怎麼能夠開啟題目呢？』 回答：『玄妙雖然不可以言說，也可以用言語來說。即使有言語，這種言語也沒有什麼可說的。』 提問：『玄妙』如果可以用言語詮釋，就應當說『可以詮釋』，如果實在不可以詮釋，就應當說『不可以詮釋』，為什麼說既可以又不可以呢？
【English Translation】 English version Another person questioned: 'The 'Dao' (道, the Way) has no form. If pointing to an image is said to be the 'Dao,' then the form can also be said to be the 'Dao.' The 'Dao' has no origin. If pointing to an image is said to be the origin of all things, then the image can also be said to be the origin of all things.' Answer: 'The 'Dao' is the origin of all things; the image is not the origin of all things.' Question: 'Without the image, there is no other 'Dao.' The image is the form of the 'Dao.' Answer: 'The Great 'Dao' (大道, the Great Way) has no form.' Question: 'The Great 'Dao' is not the origin.' Answer: 'The 'Dao' originally has no name. It is forced to be given a name, said to be the origin of all things. How can it not be the origin?' Question: 'The 'Dao' originally has no name. It is forced to be given a name. It can also be said that the 'Dao' originally is not the origin, but is forced to be the origin of all things.' Answer: 'Yes.' Question: 'The 'Dao' originally is not the origin, but is forced to be said to be the origin. It can also be said that the Great 'Dao' has no form, but is forced to be said to have form.' Another person questioned: 'Without the image, there is no other 'Dao.' Before the image is produced, the 'Dao' is produced. It can also be said that without the eye, there is no other sight. When there is no eye, there is the eye's vision.' Answer: 'The 'Dao' is profound and subtle; the eye is a coarse phenomenon. The two meanings are different. How can they be compared?' Question: 'The image is a substantial obstacle; the 'Dao' is originally emptiness. The natures of existence and non-existence are contradictory. How can they be said to be the same entity?' Hui Chang had no answer. Bian (靈辯, Lingbian) reported: 'Lingbian is fortunate to participate in the Xuan (玄, Mysterious) school and truly cherishes compassion and forbearance. Even if encountering a dead sparrow, I am unwilling to shoot it again.' The Emperor laughed loudly and praised him. On May 16th, at Penglai Palace (蓬萊宮, Penglai Palace), he debated with Daoists again. The Daoists' answers were irrelevant, so they were not recorded. On June 12th, at Penglai Hall (蓬萊殿, Penglai Hall) in Penglai Palace, they debated the meaning of righteousness. Lingbian and the Daoist Li Rong (李榮, Li Rong) were both ordered to appear before the Emperor. The Emperor said to Li Rong: 'The Daoist from Xiangyang (襄陽, Xiangyang) is very spirited and good at debate. Do not let him trap you.' Li Rong replied: 'Confucius still feared later generations, let alone I, Li Rong, am not as good as the philosophers of the past.' Lingbian reported: 'Lingbian is indeed a later generation; Li Rong should originally be old (because Li Rong lived in Sichuan (蜀中, Sichuan), so he mocked him like this).' The Emperor laughed loudly and said: 'Li Rong has already been forced.' Li Rong opened the title of the 'Ascending Mystery Scripture' (升玄經, Ascending Mystery Scripture) and said: 'The 'Dao' is mysterious and cannot be explained by words and images.' Lingbian asked: 'The mysterious principle is originally stillness; thoughts and wisdom cannot be measured. Since the wonderful 'Dao' has cut off words, how can the title be opened?' Answer: 'Although the mysterious cannot be spoken, it can also be spoken with words. Even if there are words, these words have nothing to say.' Question: 'If the 'mysterious' can be explained by words, then it should be said 'can be explained.' If it really cannot be explained, then it should be said 'cannot be explained.' Why say both can and cannot?'
云不可詮。今復言可詮。榮領難不得。辯謂榮曰。求魚兔者必藉于筌蹄。尋玄旨者要資于言象。在言既其寋。棘于理信亦迷濛。又更為述前難 答曰。玄道實絕言。假言以詮玄。玄道或有說。玄道或無說。微妙至道中無說無不說 辯曰。此是中論龍樹菩薩偈。偈云。諸佛或說我。或說于無我。諸法實相中。無我無非我。安得影茲正偈為彼邪言。竊菩薩之詞作監齋之語。榮曰。佛道何殊西域名為涅槃止是此處死滅 辯曰。螢光日光不可一。邪法正法安得齊。西域名涅槃唐翻為滅者。此乃玄寂之妙境。恬澹之虛宗。絕患累於後身。證無為于極地。詎得以生死變謝而相擬乎。子聞涅槃亦是滅生死亦是滅。兩滅即是齊。烏鵲亦有聲。鸞鳳亦有聲。二聲應可一。二鳥俱出聲。清雅猶來別。二法雖同滅。冥寂本不均。因呵曰。足下若不情昏菽麥目闇玄黃。何為以至人涅槃。同庶類生死 上大笑曰。曏者道士標章。今乃翻是道人豎義。令難問。玄理是可詮。可使以言詮。玄理體是不可詮。如何得言詮。答。曉悟物情假以言詮。玄亦可詮 難。玄體不可詮。假言以詮玄。玄遂可詮者。空刺不可拔。強以手來拔。空刺應可拔。反問。空是玄不。反答。非是玄。反難。是玄可並玄非玄。若為得並玄。正難空既不併。玄空體非是玄。言既可詮
{ "translations": [ "現代漢語譯本", "云不可詮（云的真理無法用語言完全表達）。現在又說可以詮釋，實在難以理解。辯反駁榮說：『想要捕捉魚和兔子，必須藉助魚筌和兔蹄（捕魚和兔子的工具）；探尋玄妙的旨意，需要憑藉言語和表象。如果執著于言語，就會被困住，對於真理的信念也會迷失。』又進一步闡述之前的疑問。答：『玄妙的道確實超越了言語，只是藉助言語來詮釋玄妙。玄妙的道或許可以述說，或許無法述說。微妙至道的境界中，既可以說，也可以說不可說。』辯反駁說：『這是中觀論中龍樹菩薩的偈頌。偈頌說：諸佛或者說有我，或者說無我。諸法的真實相中，無我亦無非我。怎麼能盜用這正確的偈頌作為你那不正當的言論？竊取菩薩的言辭作為監齋僧的言語？』榮說：『佛道和西域的涅槃有什麼區別？只不過是此處的死亡和滅亡罷了。』辯反駁說：『螢火蟲的光和太陽的光不可相提並論，邪法和正法怎麼能相提並論？西域的涅槃，在唐朝翻譯為滅，這是玄妙寂靜的境界，恬淡虛無的宗源。斷絕了後世的憂患和牽累，證得了無為的極境。怎麼能用生死的變遷來相比擬呢？你聽說涅槃也是滅，生死也是滅，就認為兩種滅是一樣的。烏鴉的叫聲和鸞鳳的叫聲，兩種聲音應該可以等同嗎？兩種鳥都發出聲音，但清雅和粗俗仍然有區別。兩種法雖然都歸於滅，但冥寂的本質根本不相同。』因呵斥道：『如果你的眼睛不是昏花到分不清豆子和小麥，視力不是昏暗到分不清黑色和黃色，怎麼會把至人的涅槃，等同於普通人的生死呢？』上大笑道：『剛才道士還在標榜自己的主張，現在卻反而成了道人在闡述義理。』", "令難問道：『玄妙的道理是可以用語言詮釋的，可以用來用言語詮釋。玄妙的道理本質上是不可詮釋的，怎麼能用言語詮釋呢？』答：『爲了曉悟眾生的情感，才藉助言語來詮釋，玄妙也是可以詮釋的。』難：『玄妙的本體是不可詮釋的，如果藉助言語來詮釋玄妙，玄妙就可以被詮釋了，那麼，空中的刺是無法拔出的，如果強行用手來拔，空中的刺就應該可以拔出了。』反問：『空是玄妙嗎？』反答：『不是玄妙。』反難：『是玄妙可以和非玄妙並列，如果可以並列玄妙，那麼正難空既然不能並列，玄空的本體就不是玄妙，言語就可以詮釋了。』" ], "english_translations": [ "English version", "The cloud cannot be fully explained (the truth of the cloud cannot be fully expressed in language). Now it is said that it can be interpreted, which is really difficult to understand. Bian refuted Rong, saying: 'If you want to catch fish and rabbits, you must use fish traps and rabbit snares (tools for catching fish and rabbits); to explore the profound meaning, you need to rely on words and appearances. If you are attached to words, you will be trapped, and your belief in the truth will be lost.' He further elaborated on the previous question. Answer: 'The profound Dao is indeed beyond words, but it uses words to interpret the profound. The profound Dao may be able to be described, or it may not be able to be described. In the realm of the subtle and supreme Dao, it can be said and it can be said that it cannot be said.' Bian retorted: 'This is a verse from Nāgārjuna Bodhisattva in the Madhyamakaśāstra (Treatise on the Middle Way). The verse says: Buddhas either say there is a self, or say there is no self. In the true form of all dharmas, there is neither self nor non-self. How can you steal this correct verse as your improper statement? Stealing the words of the Bodhisattva as the words of the kitchen monk?' Rong said: 'What is the difference between the Buddha's path and Nirvāṇa (extinction of suffering) in the Western Regions? It's just death and extinction here.' Bian retorted: 'The light of a firefly cannot be compared with the light of the sun, how can evil dharma and righteous dharma be compared? Nirvāṇa (extinction of suffering) in the Western Regions, translated as extinction in the Tang Dynasty, is a realm of profound silence, a source of tranquility and emptiness. It cuts off the worries and entanglements of future lives, and attains the ultimate state of non-action. How can it be compared to the changes of life and death?' You heard that Nirvāṇa (extinction of suffering) is also extinction, and life and death are also extinction, so you think the two extinctions are the same. Can the crow's cry and the phoenix's cry be equated? Both birds make sounds, but elegance and vulgarity are still different. Although the two dharmas both return to extinction, the essence of profound silence is fundamentally different.' Yin scolded: 'If your eyes are not so blurred that you can't distinguish between beans and wheat, and your vision is not so dim that you can't distinguish between black and yellow, how could you equate the Nirvāṇa (extinction of suffering) of a perfect person with the life and death of ordinary people?' Shang laughed loudly: 'Just now the Taoist priest was still flaunting his own claims, but now he has become a Taoist priest expounding the principles.'" "Ling Nan asked: 'The profound principle can be explained in words, and can be used to explain in words. The essence of the profound principle is inexplicable, how can it be explained in words?' Answer: 'In order to enlighten the emotions of sentient beings, words are used to interpret, and the profound can also be interpreted.' Nan: 'The essence of the profound is inexplicable, if words are used to interpret the profound, the profound can be interpreted, then, the thorn in the air cannot be pulled out, if you force it to pull it out with your hand, the thorn in the air should be able to be pulled out.' Counter-question: 'Is emptiness profound?' Counter-answer: 'It is not profound.' Counter-question: 'Is the profound able to be juxtaposed with the non-profound, if the profound can be juxtaposed, then the correct difficulty is that since emptiness cannot be juxtaposed, the essence of the profound emptiness is not profound, and words can be interpreted.'" ] }
玄可並玄非玄。若為得並玄。正難空既不併玄空體非是玄。言既可詮玄言應得是玄。言雖不是玄言亦可詮玄。空雖不是玄何妨空並玄。答。玄是微妙。如何以空來並 難。玄是微妙。如何以言來詮 又汝玄理不可詮。玄理亦可詮。空雖不可並。空亦應可並。空體不可並。非並不得並。玄體不可詮。非詮不得詮。榮不能答。直抗聲曰。明王有道致使番僧入貢 辯曰。日磾生於塞外。為忠臣于漢朝。道陵長自蜀中。作米賊于魏日。榮默然不答。又謂之曰。得嘲急解。何事踟躕。榮曰。既得玄旨。所以杜默。辯曰。魚目不類明珠。結舌何關杜口。上大笑。令更難 難曰。玄理幽深至人可測。道士庸昧若為得知。答。玄雖幽奧。至人深知凡則淺知。難。道士學玄理。至人能深知。道士得淺知。道士學仙法。仙人能高飛。道士應下飛。仙飛有高下。道士高下俱不飛。玄理有淺深。道士淺深俱不測。榮不能答 辯嘲之曰。老子兩卷本末研尋。莊生七篇何曾披讀。頭戴死谷皮。欲似鈍啄木。榮未及對。又嘲曰。聞君來蜀道。蜀道信為難。何不乘鳧游帝里。翻被枷項入長安(敕追榮入京日著枷)榮曰。死灰其慮槁木其形。行忘坐忘著枷何妨 辯曰。行忘坐忘終身是忘。亦可行枷坐枷終身著枷。仍嘲之曰。槁木猶應重。死灰方未然。既逢
【現代漢語翻譯】 現代漢語譯本 『玄』可以併合，也可以不併合。如果認為可以併合『玄』（指玄妙的道理），那麼『正難空』（一種哲學觀點）既然不與『玄』併合，那麼『空』的本體就不是『玄』。既然可以用言語來詮釋『玄』，那麼言語就應該是『玄』。言語雖然不是『玄』本身，但言語也可以詮釋『玄』。『空』雖然不是『玄』，為什麼不能用『空』來併合『玄』呢？ 回答：『玄』是微妙的，怎麼能用『空』來併合呢？ 提問：『玄』是微妙的，怎麼能用言語來詮釋呢？而且你認為『玄』理不可詮釋，又認為『玄』理可以詮釋。『空』雖然不可併合，『空』也應該可以併合。『空』的本體不可併合，不是併合就不能得到併合。『玄』的本體不可詮釋，不是詮釋就不能得到詮釋。 榮不能回答，只是提高聲音說：『明王有道，才使得番僧來進貢。』 辯反駁說：『金日磾（Kim Il-je）生於塞外，卻成為漢朝的忠臣。張道陵（Zhang Daoling）在蜀中長大，卻在曹魏時期作亂。』榮沉默不語。 辯又對他說：『得到了嘲諷就趕快解釋，為什麼還猶豫不決？』榮說：『既然得到了玄妙的旨意，所以才沉默不語。』 辯反駁說：『魚眼不像是明珠，結舌和閉口有什麼關係？』皇上大笑，命令辯繼續提問。 提問：『玄』理幽深，得道之人可以測度，道士平庸愚昧，怎麼能夠得知？ 回答：『玄』雖然幽深奧妙，得道之人能夠深刻了解，凡人則只能淺薄瞭解。 提問：道士學習『玄』理，得道之人能夠深刻了解，道士只能淺薄瞭解。道士學習仙法，仙人能夠高飛，道士應該只能低飛。仙人飛行有高低之分，道士無論高低都不能飛。『玄』理有淺深之分，道士無論淺深都不能測度。 榮不能回答。 辯嘲諷他說：『老子的《道德經》兩卷，你研讀了始終嗎？莊子的《逍遙遊》七篇，你曾經翻閱過嗎？頭戴死谷的獸皮，想要學那遲鈍的啄木鳥。』榮還沒來得及回答，辯又嘲諷說：『聽說你從蜀道而來，蜀道確實艱難。為什麼不乘坐野鴨遊歷帝都，反而被戴上枷鎖進入長安（指皇帝下令追捕榮入京並戴上枷鎖）。』 榮說：『心如死灰，考慮什麼？形如枯木，又有什麼感覺？行走忘記了行走，坐著忘記了坐著，戴著枷鎖又有什麼妨礙？』 辯反駁說：『行走忘記了行走，坐著忘記了坐著，終身都是在遺忘。也可以行走戴著枷鎖，坐著戴著枷鎖，終身都戴著枷鎖。』 仍然嘲諷他說：『枯木或許還有重量，死灰卻還沒有燃燒。既然遇到了……』
【English Translation】 English version 'Xuan' (玄, profound mystery) can be combined, and it can also not be combined. If one thinks that 'Xuan' (referring to profound principles) can be combined, then since 'Zheng Nan Kong' (正難空, a philosophical viewpoint) does not combine with 'Xuan', then the essence of 'Kong' (空, emptiness) is not 'Xuan'. Since 'Xuan' can be explained with words, then words should be 'Xuan'. Although words are not 'Xuan' itself, words can also explain 'Xuan'. Although 'Kong' is not 'Xuan', why can't 'Kong' be combined with 'Xuan'? Answer: 'Xuan' is subtle and profound, how can it be combined with 'Kong'? Question: 'Xuan' is subtle and profound, how can it be explained with words? Moreover, you think that the principle of 'Xuan' cannot be explained, and also think that the principle of 'Xuan' can be explained. Although 'Kong' cannot be combined, 'Kong' should also be able to be combined. The essence of 'Kong' cannot be combined; without combining, one cannot obtain combination. The essence of 'Xuan' cannot be explained; without explaining, one cannot obtain explanation. Rong could not answer, and only raised his voice and said: 'The enlightened king has the Dao (道, the Way), which causes foreign monks to come and offer tribute.' Bian retorted: 'Kim Il-je (金日磾) was born outside the border, but became a loyal minister of the Han Dynasty. Zhang Daoling (張道陵) grew up in Shu (蜀, present-day Sichuan), but rebelled during the Cao Wei period.' Rong remained silent. Bian then said to him: 'If you receive mockery, quickly explain it; why are you still hesitating?' Rong said: 'Since I have obtained the profound meaning, that is why I am silent.' Bian retorted: 'A fish eye is not like a bright pearl; what does being tongue-tied have to do with keeping one's mouth shut?' The emperor laughed loudly and ordered Bian to continue questioning. Question: The principle of 'Xuan' is deep and profound, and enlightened people can fathom it; Daoist priests are mediocre and ignorant, how can they know it? Answer: Although 'Xuan' is deep and mysterious, enlightened people can deeply understand it, while ordinary people can only understand it superficially. Question: Daoist priests study the principle of 'Xuan', and enlightened people can deeply understand it; Daoist priests can only understand it superficially. Daoist priests study immortal techniques, and immortals can fly high; Daoist priests should only be able to fly low. Immortals' flying has high and low distinctions; Daoist priests cannot fly high or low. The principle of 'Xuan' has shallow and deep distinctions; Daoist priests cannot fathom it shallowly or deeply. Rong could not answer. Bian mocked him: 'Laozi's (老子) Tao Te Ching (道德經) in two volumes, have you studied it from beginning to end? Zhuangzi's (莊子) seven chapters of Xiaoyao You (逍遙遊, Free and Easy Wandering), have you ever read them? Wearing the skin of a dead valley, wanting to resemble the dull woodpecker.' Before Rong could answer, Bian mocked again: 'Hearing that you came from the Shu Road (蜀道), the Shu Road is indeed difficult. Why not ride a wild duck to travel to the imperial capital, but instead be shackled and enter Chang'an (長安, present-day Xi'an) (referring to the emperor ordering Rong to be arrested and brought to the capital in shackles).' Rong said: 'The heart is like dead ashes, what is there to consider? The form is like withered wood, what is there to feel? Walking forgets walking, sitting forgets sitting, what harm is there in wearing shackles?' Bian retorted: 'Walking forgets walking, sitting forgets sitting, the whole life is forgetting. One can also walk wearing shackles, sit wearing shackles, and wear shackles for the whole life.' Still mocking him: 'Withered wood may still have weight, but dead ashes have not yet burned. Since encountering...'
田甲尿。仍遭酷吏懸。榮未答。又嘲曰。柱枷異支策。擎枷非椐梧。閉口臨枷柄。真似濫吹竽。榮恚曰。天子知有榮。乃與榮枷著。如汝道人之流 主上何曾記錄 辯曰。天子今年知有榮。來年亦應知有榮。今年既與榮枷著。來年亦與榮枷著。聖恩方復未已。著枷豈有了時。又謂曰。詳刑抵羅 天子未必皆知。道士著枷 聖人何曾記識 又謂曰。李榮著枷 聖人必不承意。儻若因枷被識。亦猶以丑見知。榮慚怒厲聲曰。道門英秀蜀郡李榮。何物小僧敢欲相輕 辯曰。李榮李榮。先乏雄情爽氣。何勞瞋目勵聲。仍嘲曰。區區蜀地老。竊號道門英。已摧頭上角。何用口中鳴。榮不能酬。但曰。道人何所知。怒力加餐飯 辯曰。眾僧本來齋潔。故當餐飯進蔬。道士唯重醮祭。應須酌醴焚魚。榮曰。天宮清凈何意論魚 辯曰。向已同齋何為語飯(當論時在中后)榮曰。蠢爾荊蠻詎堪為敵 辯曰。周德未被。往日暫有荊蠻。皇澤遠覃。今時猶見蜀㺐 榮曰。心裡若無烏泥。袈裟何為得黑 辯曰。心中既有柴棘。頭上遂里木皮。末席 辯嘲榮曰道士當諦聽。沙門贈子言。鴻鶴已高逝。燕雀徒自喧。已前雜嘲甚多。不能盡記。每嘲 上皆垂恩欣笑。
茅齋中與國學博士范赟談論序
昔毗城長者遊談里巷之中。今皇邑先生
【現代漢語翻譯】 現代漢語譯本： 李榮（Li Rong，人名）被判刑后，仍然遭到嚴酷的官吏的羞辱。李榮沒有回答。那人又嘲笑說：『柱狀的枷鎖和樹枝做的刑具不一樣，舉著枷鎖也不是用椐梧木做的。閉著嘴巴面對枷鎖的橫木，真像不會吹竽卻濫竽充數的人。』李榮生氣地說：『天子知道有我李榮，才讓我戴上枷鎖。像你這樣的道士之流，皇上何曾記得？』那人辯駁說：『天子今年知道有李榮，明年也應該知道有李榮。今年既然讓你戴上枷鎖，明年也讓你戴上枷鎖。皇上的恩典剛剛開始還沒有結束，戴枷鎖哪裡有停止的時候？』又說：『詳細審判罪行，才能符合法律。天子未必都知道這些。道士戴枷鎖，聖人哪裡會記得？』又說：『李榮戴枷鎖，聖人必定不會認可。如果因為戴枷鎖而被賞識，也就像因為醜陋而被知道一樣。』李榮慚愧又憤怒，厲聲說：『道門英才，蜀郡李榮，什麼小僧敢輕視我？』那人辯駁說：『李榮李榮，先是缺乏雄心壯志和豪爽之氣，何必發怒提高聲音？』又嘲笑說：『小小的蜀地老頭，偷偷地號稱道門英才。已經摧毀了頭上的棱角，何必用嘴巴叫喊？』李榮不能回答，只是說：『道人知道什麼？』憤怒地努力多吃些飯。那人辯駁說：『眾僧本來就吃齋清心寡慾，所以吃飯時應該吃蔬菜。道士只重視設壇祭祀，應該斟酒焚燒魚肉。』李榮說：『天宮清凈，為什麼談論魚肉？』那人辯駁說：『剛才還一起吃齋，為什麼說吃飯的事？』（當時正在中午過後）李榮說：『愚蠢的荊蠻之人，哪裡能做我的對手？』那人辯駁說：『周朝的恩德還沒有普及，過去暫時有荊蠻。皇上的恩澤深遠廣佈，現在還能看到蜀㺐（蜀地一種野獸）。』李榮說：『心裡如果沒有烏黑的泥，袈裟怎麼會是黑色的？』那人辯駁說：『心中既然有柴草和荊棘，頭上就戴著木皮做的帽子。』最後，那人嘲笑李榮說：『道士應該仔細聽著，沙門送你幾句話：鴻鵠已經高飛遠去，燕雀只是徒勞地喧鬧。』以前的各種嘲笑很多，不能全部記住。每次嘲笑，皇上都高興地笑著。
茅草屋中與國學博士范赟（Fan Yun，人名）談論的序言
過去毗城（毗舍離城）的長者在街頭巷尾遊說，如今皇都的先生...
【English Translation】 English version: Li Rong (Li Rong, a personal name), after being sentenced, was still humiliated by the cruel officials. Li Rong did not answer. The man then mocked, 'The pillar-like cangue is different from the instruments made of branches, and holding the cangue is not done with Kiju wood. Closing your mouth and facing the crossbar of the cangue, you truly resemble someone who doesn't know how to play the yu (a type of ancient Chinese wind instrument) but pretends to.' Li Rong angrily said, 'The emperor knows of me, Li Rong, that's why he puts me in the cangue. People like you Taoists, has the emperor ever remembered?' The man retorted, 'The emperor knows of Li Rong this year, and should also know of Li Rong next year. Since he puts you in the cangue this year, he will also put you in the cangue next year. The emperor's grace has just begun and has not ended, how can putting on the cangue have a stop?' He also said, 'Examining the crime in detail is in accordance with the law. The emperor may not know all of these things. A Taoist wearing a cangue, how would the sage remember?' He also said, 'Li Rong wearing a cangue, the sage will certainly not approve. If you are recognized because of wearing the cangue, it is like being known because of ugliness.' Li Rong, ashamed and angry, said sternly, 'A talented figure of Taoism, Li Rong of Shujun (Shu county), what kind of small monk dares to despise me?' The man retorted, 'Li Rong, Li Rong, you first lack ambition and heroic spirit, why bother to be angry and raise your voice?' He then mocked, 'An old man from a small place in Shu, secretly calling himself a Taoist talent. You have already destroyed the edges on your head, why shout with your mouth?' Li Rong could not answer, but said, 'What does a Taoist know?' Angrily trying to eat more rice. The man retorted, 'The monks are originally vegetarian and pure, so they should eat vegetables with their rice. Taoists only value setting up altars for sacrifices, they should pour wine and burn fish.' Li Rong said, 'The heavenly palace is pure, why talk about fish?' The man retorted, 'We were just eating vegetarian food together, why talk about eating rice?' (This was happening after noon) Li Rong said, 'Stupid Jingman people, how can they be my opponent?' The man retorted, 'The Zhou dynasty's grace has not yet spread, in the past there was temporarily Jingman. The emperor's grace is far-reaching and widespread, now we can still see the Shu 㺐 (a type of wild animal in Shu).' Li Rong said, 'If there is no black mud in the heart, how can the kasaya (monk's robe) be black?' The man retorted, 'Since there are firewood and thorns in the heart, one wears a hat made of tree bark on the head.' Finally, the man mocked Li Rong, saying, 'Taoist, you should listen carefully, the Shamen (Buddhist monk) gives you these words: The swan has already flown high and far away, the sparrow is just making futile noise.' There were many various mocks before, which cannot all be remembered. Every time he mocked, the emperor happily smiled.
Preface to the discussion with the National Academy Doctor Fan Yun (Fan Yun, a personal name) in the thatched cottage
In the past, the elder of Vaisali (an ancient city in India) traveled and talked in the streets and alleys, now the gentleman of the imperial capital...
迂駕蓬門之內。以今況古。夫何異哉。范先生洞曉儒宗兼精李釋。未嘗不核玄微于道肆。談空理於法筵。小僧往游江左。遐想風流。適至關中。彌欽道德。尚未披敘。邂逅相逢。深適鄙懷。是所愿也。既而光陰易失嘉會難留。豈可使慧遠仲堪獨論象系。道林玄度自解逍遙。請各據宗涂標榜題目。以申考擊共敘幽微云爾。
范曰。莊子之書頗曾披攬。其間旨趣待問當酬。問曰。七篇繁廣一問無由得窮。請更別舉章門以申往復 范曰。齊物之理。今古以為難。法師可依此義以開宗轍 問曰。今古若難。誠如所論。命開宗轍未敢轍當。聯復竭愚試陳短句。秋毫太山儒墨咸稱大小。莊生以為不爾。豈非孟浪之談 范曰。俗滯情於是非。莊生遂忘于大小。難曰。但忘俗見之情。應不齊彼山毫之質 范曰。意在忘情 難曰。不須齊質 范曰。不論齊質情詎得忘 難曰。秋毫既無陵霄之峰。太山未有入塵之細。逼令均等。其可得乎 范曰。毫有入塵之細。不羨陵霄之峰。山有陵霄之峰。不鄙入塵之細。各冥自性。故說為齊 難曰。物雖各冥。其極大小之體不無。莊周雖貴捐情。不覺翻迷物理。至如空虛本無質。像不可論有差殊。山毫既有形容。安得談其均等 范曰。談其齊等本貴忘情。若欲均形豈非為蛇畫足 難曰。前言形均
【現代漢語翻譯】 現代漢語譯本：
您光臨我這簡陋的家，以現在的狀況比照古代，又有什麼不同呢？范先生您精通儒家學說，又精研李老和釋迦的學說，總是能在道觀里探究玄妙的道理，在講經的法會上談論空性的理論。我曾到江南遊歷，一直嚮往您的風采。最近到了關中，更加敬佩您的道德。一直沒有機會拜見，今天能在這裡偶然相遇，實在是很合我的心意。我希望，時光容易流逝，美好的聚會難以長久，難道能讓慧遠（Huiyuan，東晉僧人）和仲堪（Zhongkan，東晉名士）獨自談論《易經》的象數，讓道林（Daolin，東晉僧人）和玄度（Xuandu，東晉僧人）獨自解釋《莊子·逍遙遊》嗎？請各位根據自己的宗教學說，標明題目，展開辯論，共同探討深奧的道理吧。
范先生說：『《莊子》這本書我曾經讀過，其中的旨趣，等待提問時再作回答。』
提問者說：『《莊子》七篇內容繁多，一次提問無法窮盡。請您另外舉出一個章節，以便我們來回討論。』
范先生說：『齊物的道理，自古以來就被認為是很難理解的。法師您可以依據這個道理來開創論述的開端。』
提問者說：『如果自古以來就很難，正如您所說的，要我開創論述的開端，我不敢當。我還是盡我的愚鈍，試著陳述一些簡短的看法。秋毫（Qiuhao，鳥獸秋天新生的細毛）和泰山（Taishan，山名），儒家和墨家都認為有大小的區別，莊子（Zhuangzi，人名）卻認為不是這樣，難道不是孟浪的言論嗎？』
范先生說：『世俗之人拘泥於對是非的執著，莊子因此忘卻了對大小的分別。』
提問者反駁說：『即使忘卻了世俗的偏見，也不應該混淆泰山和秋毫的本質差別。』
范先生說：『意在忘情。』
提問者反駁說：『不需要混淆本質。』
范先生說：『如果不討論本質的齊同，情執又怎麼能夠忘卻呢？』
提問者反駁說：『秋毫既然沒有高聳入雲的山峰，泰山也沒有細微到進入塵埃的程度，強迫它們均等，這可能嗎？』
范先生說：『秋毫有細微到進入塵埃的特性，不羨慕高聳入雲的山峰；泰山有高聳入雲的山峰，不輕視細微到進入塵埃的特性。各自順應自己的本性，所以說它們是齊同的。』
提問者反駁說：『萬物雖然各自順應本性，但它們極大和極小的本體還是存在的。莊周（Zhuang Zhou，即莊子）雖然重視捨棄情執，卻不知不覺地迷惑了物理。至於空虛，本來就沒有實體形象，不可以討論差別。泰山和秋毫既然有具體的形象，怎麼能談論它們的均等呢？』
范先生說：『談論它們的齊等，本來就貴在忘卻情執。如果想要使它們的形狀均等，那豈不是畫蛇添足嗎？』
提問者反駁說：『前面說形狀均等』
【English Translation】 English version:
You grace my humble abode. Comparing the present to the past, what difference is there? Master Fan, you are well-versed in Confucianism and also proficient in the teachings of Laozi and Shakyamuni. You always explore profound principles in Daoist temples and discuss the theory of emptiness at Dharma assemblies. I once traveled to Jiangnan, longing for your esteemed reputation. Recently arriving in Guanzhong, I admire your virtue even more. I haven't had the chance to visit, but to meet you here by chance is truly to my liking. I hope that time passes easily, and good gatherings are hard to come by. Can we allow Huiyuan (Huiyuan, a Buddhist monk in the Eastern Jin Dynasty) and Zhongkan (Zhongkan, a famous scholar in the Eastern Jin Dynasty) to discuss the images and numbers of the 'Book of Changes' alone, and let Daolin (Daolin, a Buddhist monk in the Eastern Jin Dynasty) and Xuandu (Xuandu, a Buddhist monk in the Eastern Jin Dynasty) interpret 'Wandering Freely' from Zhuangzi alone? Please, each of you, based on your respective doctrines, state your topics, engage in debate, and jointly explore profound principles.
Master Fan said, 'I have read the book of Zhuangzi, and I will answer the questions about its meaning when they are asked.'
The questioner said, 'The seven chapters of Zhuangzi are extensive, and one question cannot exhaust them. Please give another chapter so that we can discuss back and forth.'
Master Fan said, 'The principle of the equality of things has been considered difficult to understand since ancient times. The Dharma master can use this principle to start the discussion.'
The questioner said, 'If it has been difficult since ancient times, as you said, I dare not start the discussion. I will try my best to express some short views. Qiuhao (Qiuhao, the fine hair of animals in autumn) and Mount Taishan (Taishan, the name of a mountain), Confucianism and Mohism both believe that there are differences in size, but Zhuangzi (Zhuangzi, a person's name) does not think so. Isn't this a reckless statement?'
Master Fan said, 'Worldly people are attached to right and wrong, so Zhuangzi forgets the distinction between large and small.'
The questioner retorted, 'Even if you forget the prejudices of the world, you should not confuse the essential differences between Mount Taishan and Qiuhao.'
Master Fan said, 'The intention is to forget emotions.'
The questioner retorted, 'There is no need to confuse the essence.'
Master Fan said, 'If you don't discuss the equality of essence, how can emotions be forgotten?'
The questioner retorted, 'Since Qiuhao does not have towering peaks, and Mount Taishan does not have the fineness of entering dust, is it possible to force them to be equal?'
Master Fan said, 'Qiuhao has the characteristic of being so fine that it enters the dust, and does not envy the towering peaks; Mount Taishan has the towering peaks, and does not despise the fineness of entering the dust. Each conforms to its own nature, so it is said that they are equal.'
The questioner retorted, 'Although all things conform to their own nature, their ultimate large and small bodies still exist. Although Zhuang Zhou (Zhuang Zhou, i.e., Zhuangzi) values abandoning emotions, he unknowingly confuses physics. As for emptiness, it has no substance or image, and differences cannot be discussed. Since Mount Taishan and Qiuhao have concrete images, how can we talk about their equality?'
Master Fan said, 'Talking about their equality is originally valuable in forgetting emotions. If you want to make their shapes equal, wouldn't that be like drawing legs on a snake?'
The questioner retorted, 'You said earlier that the shapes are equal'
始可情喪未是悟他。今持畫足過人翻為自因。更並曰。山大毫小。莊書遂可齊其大小。天尊地卑。周易應可混其尊卑。莊生安得齊其大小 范曰。二教所詮由來是別。均齊之理本自不同。難易本是別不得同。山毫本不齊。不齊應說異。異物既不異。不異得說異。別物應可同。何得說不同。靈辯姓安氏。襄陽人也。其先西域古族。晉中朝時。徙居長安白鹿原。永嘉末又南遷。因家于襄陽。宿殖德本累修凈業。家遞士農門傳貞素。靈辯載江漢之英靈。胤荊衡之秀氣。幼而聰慧早能言理。年十五出家。聽習三論。大乘諸經究極幽微。尤長白黑。天骨峻爽風韻悽清。眉目口鼻之間自然虛肅。常若秋崖含霽霜松引飆。每至辯波騰迅詞芒灑落。又如河箭飛流月弦揚彩。永徽年中暫游東都。聲馳天闕。尋奉 敕住大慈恩寺。仍被追入內論義。前後與道士李榮等亟經往復。靈辯肅對宸嚴縱敷雄辯。神氣高邁精彩抑揚。望敵摧鋒前無強陣。嘲戲間發滑稽餘裕頻解聖頤。每延優獎。然素懷謙挹加復謹慎。溫枝絕訪時莫能知。同侶所傳百不存一。昔次卿宏論唯聞重席之賞。充宗小辯才傳折角之謠。尚想連環沉吟千祀。略題梗概為之記云。但恨言唯應物理非獨詣。尋微之延猶有餘功。
集古今佛道論衡卷丁
集古今佛道論衡卷丁
【現代漢語翻譯】 現代漢語譯本： 『始可情喪未是悟他』，如果一開始就喪失情感，那還不是真正的領悟他人。現在拿著畫出的腳來衡量別人，反而成了自我的束縛。更進一步說，山那麼大，毫毛那麼小，《莊子》的書就可以調和它們的大小嗎？天尊貴，地卑賤，《周易》就可以混淆它們的尊卑嗎？莊子又怎麼能調和它們的大小呢？ 范縝說：『佛、道二教所詮釋的道理，本來就是不同的。均等齊一的道理，本來就不能相同。』難和易本來就是不同的，不能強求相同。山和毫毛本來就不齊，不齊就應該說是不同的。不同的事物既然不是不同，那『不是不同』又怎麼能說是不同呢？不同的事物應該可以相同，為什麼說不同呢？ 靈辯法師，姓安氏，是襄陽人。他的祖先是西域古族。晉朝中期，遷居到長安白鹿原。永嘉末年又向南遷徙，因此在襄陽安家。他宿世積累了深厚的德行，累世修習清凈的功業。世代都是士人農戶，家風貞潔樸素。靈辯稟賦了江漢的英靈，繼承了荊衡的秀氣。從小就聰明智慧，很早就能夠言談義理。十五歲出家，聽習三論和大乘諸經，窮盡幽深微妙的道理。尤其擅長辯論是非。他的天資骨骼俊朗豪爽，風度韻致悽清。眉目口鼻之間自然流露出虛靜肅穆的氣息，常常像秋天的山崖含著雨後的清爽，霜打的松樹在風中搖曳。每當辯論時，言辭像波濤一樣迅猛，像利劍一樣鋒利。又像離弦的箭一樣飛快，像滿月的弓弦一樣光彩照人。永徽年間，他曾短暫地遊歷東都洛陽，聲名傳遍京城。不久奉皇帝的詔令住持大慈恩寺，又被召入宮中參與辯論。前後與道士李榮等人多次往復辯論。靈辯在皇帝面前莊嚴地應對，縱情地發揮雄辯的才能。神氣高昂，才華橫溢，氣勢昂揚。望風披靡，所向無敵。在談笑之間，用詼諧幽默的言語輕鬆地化解了皇帝的疑慮，多次得到皇帝的讚賞。然而他一向謙虛謹慎，加上又很小心，所以很少與人交往，當時沒有人能夠了解他。同伴們所傳述的事蹟，百不存一。過去次卿的宏論，只聽說有重設坐席的賞賜；充宗的小辯，才華只傳下折斷犀角的歌謠。我只能想像他們連環般的辯論，沉吟千百年。略微寫下梗概，作為記載。只遺憾言語只能應和事物的道理，並非獨特的見解。尋究細微之處，還有剩餘的功力。 《集古今佛道論衡卷丁》 《集古今佛道論衡卷丁》
【English Translation】 English version: 'To lose emotions from the start is not yet to understand others.' If one loses emotions from the beginning, that is not true understanding of others. Now, using a drawn foot to measure others turns into self-inflicted bondage. Furthermore, the mountain is large, the hair is small. Can the book of Zhuangzi harmonize their sizes? Heaven is noble, earth is lowly. Can the Zhou Yi (Book of Changes) mix their nobility and lowliness? How can Zhuangzi harmonize their sizes? Fan Zhen said: 'The doctrines explained by Buddhism and Taoism are inherently different. The principles of equality and uniformity are fundamentally not the same.' Difficulty and ease are inherently different, and cannot be forced to be the same. The mountain and the hair are inherently unequal, and inequality should be described as difference. Since different things are not different, how can 'not different' be described as different? Different things should be able to be the same, so why say they are different? The Venerable Lingbian, whose surname was An, was a native of Xiangyang. His ancestors were an ancient clan from the Western Regions. During the Jin Dynasty, they moved to Bailu Plain in Chang'an. At the end of the Yongjia era, they migrated south again, and thus settled in Xiangyang. He accumulated profound virtue from past lives and cultivated pure karma over many lifetimes. His family were scholars and farmers for generations, and their family tradition was one of chastity and simplicity. Lingbian was endowed with the brilliance of the Jiang and Han rivers and inherited the elegance of Jing and Heng. From a young age, he was intelligent and able to speak of principles. At the age of fifteen, he left home to study the Three Treatises and the Mahayana sutras, exhaustively exploring profound and subtle doctrines. He was particularly skilled in debating right and wrong. His natural talent was lofty and unrestrained, and his demeanor was pure and elegant. Between his eyebrows, eyes, mouth, and nose, there was a natural air of emptiness and solemnity, often like an autumn cliff containing the freshness after rain, or a frost-covered pine tree swaying in the wind. Whenever he debated, his words were as swift as waves and as sharp as swords. They were also as fast as an arrow shot from a bow and as radiant as a full moon's bowstring. During the Yonghui era, he briefly traveled to the Eastern Capital, Luoyang, and his reputation spread throughout the capital. Soon, he received an imperial decree to reside at the Da Ci'en Temple, and he was summoned to the palace to participate in debates. He repeatedly debated with Taoist Li Rong and others. Lingbian solemnly responded before the emperor, freely displaying his eloquent talents. His spirit was high, his talent was overflowing, and his momentum was soaring. He was invincible and unstoppable. In his laughter and conversation, he used humorous words to easily resolve the emperor's doubts, and he was repeatedly praised by the emperor. However, he was always humble and cautious, and he was very careful, so he rarely interacted with others, and no one at the time could understand him. The deeds transmitted by his companions are only one in a hundred. In the past, Ciqing's grand arguments were only heard to have been rewarded with the resetting of seats; Chongzong's small debates only passed down the ballad of the broken rhinoceros horn. I can only imagine their chain-like debates, pondering for thousands of years. I will briefly write down the outline as a record. I only regret that words can only correspond to the principles of things, and are not unique insights. Exploring subtle points still has remaining power. Collected Essays on the Debates Between Buddhism and Taoism, Volume Ding Collected Essays on the Debates Between Buddhism and Taoism, Volume Ding
續附
唐西明寺釋氏
唐麟德元年于京師西明寺撰述
維唐龍朔元年春三月。西華觀道士朝散大夫郭行真敬造。真惟。佛道稱聖。咸作化于含元。寶乘靈寶。俱開津于有識。然則承俗訓。一風軌于醮章。佛垂法網。是舟師于形有。自非統括經詰。孰能輕舉。謹竭誠心。敬傳經像。用資景福通祇無邊。啟深信之根前。喻即真之正業。可不然歟。
維唐龍朔元年京師西華觀道士朝散大夫郭行真永所惟。釋尊弘化慈誘遍於人天。李老垂則述作開于赤縣。故使在身在國不免生死之流。離惱離著超于空有之域。所以迴心歸向。奉敬無遺。造佛書經。晨昏禮謁。當愿善無不在常。志篤于真乘。道無不通。故莫滯于凡識。統諸來學。幸顧斯言金銅佛五軀。十一面觀音像二軀。並諸大乘經。
維唐龍朔元年。京師西華觀道士朝散大夫郭行真。自惟。昭告於十方先覺無極大聖。能仁化主慈氏法王。行真稟自凡庸隸斯觀伍。形雖草化心造彌勒柱下週之史臣道不振于明後。佛乃天人師。敬德化總于無邊。豈有事天之夫章醮之士。琴棋不釋。酒脯未遺。禹步而抗于豐降。叩齒而排于列缺。誠所不取也。今改操回信欽仰佛宗。敬造經像。恩程心用。伏願啟斯厚夜大敞明離。裂久卻之障纏。解無始之流縛。生生弘反
【現代漢語翻譯】 現代漢語譯本
唐西明寺的釋氏（僧人）： 于唐麟德元年，在京師西明寺撰寫。 在唐龍朔元年春三月，西華觀道士、朝散大夫郭行真恭敬地建造（經像）。郭行真認為，佛和道都尊稱為聖，都在含元（天地）中教化眾生。佛教的寶乘（佛法）和道教的靈寶（道法），都為有識之士開啟了門徑。既然如此，那麼承襲世俗的訓誡，用醮章（道教儀式文書）來統一風俗，而佛所垂示的法網，則是引導眾生脫離形體束縛的舟船。如果不能統攝經書的精義，誰又能輕易地做到（解脫）呢？因此，我竭誠盡心，恭敬地傳佈經書和佛像，用以增進景福（大福）並通達無邊的祇（神靈），開啟對佛法的深刻信仰之根源，預示著趨向真如的正業。難道不是這樣嗎？ 在唐龍朔元年，京師西華觀道士、朝散大夫郭行真永遠銘記：釋迦牟尼佛弘揚教化，慈悲地引導著人天眾生；老子闡述法則，著書立說，開啟了華夏文明。因此，即使身處國家之中，也無法避免生死輪迴；只有遠離煩惱和執著，才能超越空有之境界。所以我回心轉意，歸向佛法，恭敬地奉事，毫無保留。建造佛經和佛像，早晚禮拜。愿一切善行無處不在，常懷對真乘（佛教）的堅定信念，一切道法無所不通，因此不要停留在凡夫俗子的見識上。統領所有來學者，希望他們能關注這些話語。我（敬獻）金銅佛五尊，十一面觀音像二尊，以及諸部大乘經典。 在唐龍朔元年，京師西華觀道士、朝散大夫郭行真，自己思量：昭告於十方先覺、無極大聖、能仁化主（釋迦牟尼佛）、慈氏法王（彌勒菩薩）。郭行真我出身平凡，隸屬於西華觀的隊伍。形體雖然如同草木般平凡，但內心卻嚮往彌勒（菩薩），（如同）在柱下著書的周朝史臣（老子），（我認識到）道教未能振興于明朝之後，而佛陀是天人的導師，敬佩佛陀的德化涵蓋無邊。難道有侍奉天神的丈夫、書寫醮章的道士，琴棋不離手，酒肉不捨棄，還禹步（道教步法）來祈求豐收，叩齒來祈求驅逐雷神嗎？這實在是我所不取的。現在我改變操守，迴心向佛，欽佩仰慕佛教宗義，恭敬地建造經像，以報答佛恩，盡心盡力。懇請佛陀開啟這漫漫長夜，大放光明，破除長久以來的障礙，解脫無始以來的束縛，生生世世弘揚佛法。
【English Translation】 English version
釋氏 (Shishi, a Buddhist monk) of Ximing Temple in the Tang Dynasty: Written at Ximing Temple in the capital during the first year of Linde (664 AD) in the Tang Dynasty. In the third month of spring in the first year of Longshuo (661 AD) of the Tang Dynasty, Guo Xingzhen, a Taoist priest of Xihua Temple and a Chao San Da Fu (official title), respectfully created (sutras and images). Guo Xingzhen believes that both Buddhism and Taoism are called 'Sage' and both transform beings within Han Yuan (天地, the universe). The precious vehicle (寶乘, the Buddhist Dharma) and the spiritual treasure (靈寶, the Taoist Dharma) both open paths for those with awareness. Since this is the case, then inheriting worldly teachings and using Taoist rituals (醮章) to unify customs, while the Dharma net (法網) taught by the Buddha is the boat to guide beings away from the bondage of form. If one cannot grasp the essence of the scriptures, who can easily achieve (liberation)? Therefore, I sincerely and respectfully propagate scriptures and Buddha images, to enhance Jingfu (景福, great blessings) and connect with the boundless Qi (祇, spirits), to initiate the root of deep faith in Buddhism, foreshadowing the righteous path towards Suchness (真如). Isn't that so? In the first year of Longshuo (661 AD) of the Tang Dynasty, Guo Xingzhen, a Taoist priest of Xihua Temple and a Chao San Da Fu, will forever remember: Shakyamuni Buddha propagated teachings, compassionately guiding beings in the realms of humans and gods; Lao Tzu expounded principles, writing books and establishing the foundation of Chinese civilization. Therefore, even when living in a country, one cannot avoid the cycle of birth and death; only by being away from afflictions and attachments can one transcend the realms of emptiness and existence. Therefore, I repent and turn towards Buddhism, respectfully serving without reservation. I create Buddhist scriptures and images, worshiping morning and evening. May all good deeds be omnipresent, always holding firm to the true vehicle (真乘, Buddhism), may all Dharmas be accessible, therefore do not dwell on the knowledge of ordinary people. Leading all those who come to learn, I hope they will pay attention to these words. I (offer) five bronze Buddha statues, two statues of the Eleven-Faced Avalokiteśvara, and various Mahayana scriptures. In the first year of Longshuo (661 AD) of the Tang Dynasty, Guo Xingzhen, a Taoist priest of Xihua Temple and a Chao San Da Fu, reflects: I announce to the enlightened ones of the ten directions, the infinitely great sages, the Sakyamuni Buddha (能仁化主, the transforming lord of benevolence), and Maitreya Bodhisattva (慈氏法王, the Dharma king of kindness). Guo Xingzhen, I was born ordinary, belonging to the ranks of Xihua Temple. Although my form is as ordinary as grass, my heart yearns for Maitreya (Bodhisattva), (like) the historian of the Zhou Dynasty (Lao Tzu) who wrote under the pillar, (I realize that) Taoism has not been revitalized since the Ming Dynasty, while the Buddha is the teacher of gods and humans, admiring the Buddha's virtuous transformation that encompasses the boundless. How can there be a husband who serves the gods, a Taoist who writes ritual texts, who does not let go of the zither and chess, who does not abandon wine and meat, and still performs Yu Bu (禹步, Taoist steps) to pray for a good harvest, and knocks his teeth to pray for expelling the thunder god? This is truly what I do not take. Now I change my conduct, turn my heart to Buddhism, admiring and revering the Buddhist teachings, respectfully creating scriptures and images, to repay the Buddha's grace, with all my heart and effort. I earnestly pray that the Buddha will open this long night, greatly illuminate, break the long-standing obstacles, liberate from the beginningless bonds, and propagate the Dharma life after life.
本之業。代代出解脫之津。預有同流景仰斯在金銅佛像五軀。十一面觀音像二軀。並諸大乘經。
維唐龍朔元年。京師西華觀道士朝散大夫郭行真所造。仰惟諸佛大聖神通。遍於十方。柱下仁風流扇光於五岳。梁魏已上未聞道有儀形。周齊已下弘誘開于氓俗。是則擬佛陶化。終詐飾于昏蒙。達見通微。畢曉鏡于明識。所以聞義遷善。奉造靈儀並諸經誥。當使上弘下施。開遂古之蒙泉。福始罪終。顯窮生之厚障。伏願恩隆慈施。不隔于邪林。方便善巧。無滯于幽谷。並使解明七覺慧發三明。拔見幢而偃疑山。裂愛網而陳寶駕。悠哉同侶可不勉哉。
維唐龍朔元年。京師西華觀道士朝散大夫郭行真所造。夫以陰陽結構。凡俗之所依持。空有驅除。惟聖於焉體鏡。排三有而超挺。聞乎五藏之經。在一得而守雌。見於二篇之作。是則尊天敬地。無忽于有為。解縛離惱寔開于惑性。由斯比德事等雲泥。敢用傾誠敬崇流施。寫經造像無替暄涼。用此福因津通有識。咸超見網早越迷林。敬造金銅佛像五軀。
十一面觀音檀像兩軀。諸大乘經相績寫。
維唐龍朔元年。京師西華觀道士朝散大夫郭行真所造。自惟生在微伍。忽廁朝斑。弘之以厚禮。敬之以宗匠。斯之榮問。誠有其由。真雖隸處黃冠。心存玄化。
【現代漢語翻譯】 現代漢語譯本：乃是根本的行業，代代相傳，是解脫的途徑。預先備有相同的流派所景仰的金銅佛像五尊，十一面觀音像兩尊，以及諸部大乘經典。
維唐龍朔元年，京師西華觀道士朝散大夫郭行真所造。仰望諸佛大聖的神通，遍佈於十方。柱下的仁風，流傳光耀於五岳。梁魏及以前，未曾聽聞道有儀形。周齊及以後，弘揚誘導開啟于百姓。因此，如果模彷彿來陶冶教化，終究是虛假的裝飾，使人昏昧矇蔽。通達見解，洞察精微，完全明白如明鏡照物。所以，聽聞義理就遷善改正，奉獻製造靈妙的儀容以及諸部經誥，應當使向上弘揚，向下佈施，開啟遠古的矇昧之泉，福運開始，罪惡終結，彰顯窮盡一生的深厚業障。伏願恩澤隆盛，慈悲佈施，不被邪惡的樹林所隔絕，方便善巧，不滯留在幽深的山谷。並且使人解開明白七覺支，智慧啓發三明，拔掉邪見之幢，推倒疑惑之山，撕裂愛慾之網，陳列珍寶之車。悠悠同道之人，怎能不勉力呢！
維唐龍朔元年，京師西華觀道士朝散大夫郭行真所造。以陰陽結構，是凡夫俗子所依賴的。空與有都被驅除，只有聖人才能體悟如鏡的境界。排除三有而超脫，聽聞五藏之經，在於得到根本而守持雌柔。見於《道德經》二篇的著作。因此，尊敬天，敬畏地，不要忽略有為之事。解除束縛，脫離煩惱，實在開啟迷惑的本性。由此相比，德行之事如同雲泥之別。我敢用傾誠之心，恭敬崇尚，流傳佈施。書寫經典，製造佛像，無論寒暑都不懈怠。用這福德的因緣，使有識之士都能通達，都超越見解之網，早日越過迷惑的樹林。恭敬製造金銅佛像五尊。
十一面觀音檀香木像兩尊，諸部大乘經典互相接續抄寫。
維唐龍朔元年，京師西華觀道士朝散大夫郭行真所造。我自認為生在卑微的行列，忽然位列朝廷。用豐厚的禮儀來弘揚，用宗師的身份來尊敬。這樣的榮耀聲望，確實有它的緣由。我雖然隸屬於道教，但心中存有玄妙的教化。
【English Translation】 English version: This is the fundamental occupation, passed down through generations, a path to liberation. Prepared in advance are five gold and bronze Buddha statues, two Eleven-Faced Avalokiteśvara (Ekādaśamukha) statues, revered by the same lineage, along with various Mahāyāna scriptures.
In the year one of Longshuo (661 CE) of the Tang Dynasty, created by Guo Xingzhen, a Taoist priest with the title Chaosan Daifu (a court title) from Xihua Temple in the capital city. I look up to the divine power of all Buddhas and great sages, pervading the ten directions. The benevolent wind beneath the pillars flows and shines upon the Five Peaks (Wǔ Yuè). Before the Liang (502-557 CE) and Wei (220-266 CE) dynasties, it was unheard of that the Dao had a physical form. After the Zhou (557-581 CE) and Qi (550-577 CE) dynasties, it was promoted and guided to enlighten the common people. Therefore, if one imitates the Buddha to mold and transform, it is ultimately a false pretense, causing people to be ignorant and deluded. Those with penetrating insight and understanding of the subtle will fully understand as a clear mirror reflects objects. Therefore, upon hearing the principles of righteousness, one moves towards goodness and corrects oneself, dedicating the creation of spiritual images and various scriptures, so that they may be propagated upwards and bestowed downwards, opening the ancient spring of ignorance, with fortune beginning and sin ending, revealing the profound obstacles of a lifetime. I humbly wish that grace and compassion may be abundant, not separated by the evil forest, and that skillful means may not be滯留在幽深的山谷。Furthermore, may people unlock and understand the Seven Factors of Enlightenment (sapta bojjhaṅgāḥ), may wisdom enlighten the Three Clear Knowledges (tisso vijjā), uprooting the banner of wrong views and toppling the mountain of doubt, tearing the net of love and desire, and displaying the precious vehicle. Oh, fellow practitioners, how can you not strive!
In the year one of Longshuo (661 CE) of the Tang Dynasty, created by Guo Xingzhen, a Taoist priest with the title Chaosan Daifu (a court title) from Xihua Temple in the capital city. Yin and Yang form the structure upon which ordinary people rely. Emptiness and existence are both dispelled; only the sage can embody the state of a mirror. Eliminating the Three Realms of Existence (trayo dhātavaḥ) and transcending, hearing the scriptures of the Five Viscera, lies in obtaining the root and maintaining the feminine. Seen in the two chapters of the Tao Te Ching. Therefore, respect Heaven and revere Earth, do not neglect purposeful action. Releasing bonds and escaping afflictions truly opens up the nature of delusion. Compared to this, virtuous deeds are as different as clouds and mud. I dare to use my sincere heart, respectfully venerate, and spread and bestow. Writing scriptures and creating images of the Buddha, without ceasing whether in heat or cold. Using this cause of merit, may all those with awareness be able to penetrate, and quickly cross the forest of delusion. Respectfully creating five gold and bronze Buddha statues.
Two sandalwood statues of the Eleven-Faced Avalokiteśvara (Ekādaśamukha), and continuously transcribing various Mahāyāna scriptures.
In the year one of Longshuo (661 CE) of the Tang Dynasty, created by Guo Xingzhen, a Taoist priest with the title Chaosan Daifu (a court title) from Xihua Temple in the capital city. I consider myself born into a humble rank, yet suddenly placed among the court officials. Promoting with generous rites, respecting with the status of a master. Such glorious reputation truly has its reasons. Although I am affiliated with Taoism, my heart holds profound teachings.
討尋邪誥。佛為道父。後學迷生。妄存比競。擬人以倫。固難齊準。且佛為法王。道稱柱史。佛垂金色相。開四八之奇。道見白頭鼻。流雙柱之異。聲光不聞于恒俗。大羅乃焉有之言。神通未化於物情。玉京本亡是之說。是用歸心至覺經像。留情傳於避壤。遠流未悟。當使一乘一道。常作化于大同。九天九有。共陶津于極教。
維唐龍朔元年。京師西華觀道士朝散大夫郭行真。尋道德二篇。不存於毀佛。修多三藏莫述于李宗。後學奔竟。亞跡於法王前。修奉法志。隆于羽化。是用丹誠舉述。元討于仙經。棲心正則。豈存於服氣。三錄三元。緣情而妄立。丹書玉檢。逐物而興言。秦漢由此而致譏。欒徐寄茲而取喪。是用憑心委志。敬寫流通。庶有見聞咸存此意。
維唐龍朔元年。京師西華觀道士朝散大夫敦行真所造。自惟佛經詞義。迥拔於人天。道書本末。影像于西域。何以知然。至如元陽一經。響法華諸典。西升眾卷。類方俗詠歌。文義不可大觀。情事全非所錄。況復朱門玉柱之液靈薪。穢土俗之情高。蕪老君之雅識。還依正繕寫。不濫染于元陽。如本奉持。豈有淪於教義。伏願聖慈無礙垂降迷蹤。永作道於後昆。畢如流於夢海。
金銅佛像伍軀 十一面觀音菩薩二軀諸大乘經
維唐龍朔元
【現代漢語翻譯】 現代漢語譯本： 討尋邪誥（錯誤的宣告）。佛為道父（佛是道的父親），後學之人迷惑而生，妄自存在比較競爭之心。用人間的倫理來比擬佛，本來就難以齊平。況且佛是法王，道家稱柱史（史官）。佛垂示金色之相，開顯四十八愿的奇妙，道家只見白頭老翁之鼻，流傳雙柱的怪異。佛的聲音和光明不為世俗所聞，哪裡有什麼大羅天的說法？神通沒有教化於世人，玉京本就是虛妄的說法。因此，應當歸心於至覺的佛經佛像，將情感寄託于遠離塵囂的地方。遠方流傳的教義尚未覺悟，應當使一乘一道，常常教化于天下大同，九天九有，共同在極高的教義中得到滋養。
維唐龍朔元年，京師西華觀道士朝散大夫郭行真，尋道德二篇，卻不存在於毀佛之中。修多三藏（佛經總稱）沒有記載李宗之事。後學之人奔走競爭，在法王（佛）面前顯露淺薄的足跡，修奉法志，卻比羽化登仙還要隆重。因此用真誠之心陳述，從仙經中尋求根本。棲心於正道，哪裡在於服氣煉丹？三錄三元，都是緣于情慾而妄立，丹書玉檢，都是追逐外物而興起的言論。秦漢因此而招致譏笑，欒巴、徐福因此而喪命。因此憑著真心委身於佛法，恭敬地書寫流通，希望所有見聞之人都能存有此意。
維唐龍朔元年，京師西華觀道士朝散大夫敦行真所造。我思量佛經的詞義，遠遠超越於人天之上。道書的本末，只是佛經的影像在西域的反映。為什麼這樣說呢？比如元陽一經，只是效仿法華諸典。西升眾卷，類似於世俗的詠歌。文義沒有什麼可觀之處，情事完全不是所記載的內容。更何況朱門玉柱之液靈薪，將穢土世俗之情抬高，蕪沒了老君的雅識。還是應當依照正本繕寫，不要濫染元陽之說。如本奉持，哪裡會淪喪于教義？伏願聖慈無礙，垂降於迷途之中，永遠作為後世的道路，最終流入夢幻之海。
金銅佛像五軀，十一面觀音菩薩二軀，諸大乘經
維唐龍朔元
【English Translation】 English version: Denouncing false proclamations. The Buddha is the father of the Dao, but later learners are deluded and give rise to vain comparisons and competitions. To compare the Buddha using human ethics is inherently difficult to make equal. Moreover, the Buddha is the Dharma King, while Daoism refers to the historian. The Buddha displays a golden appearance, revealing the wonder of the forty-eight vows. Daoism only sees the nose of an old man with white hair, spreading the strangeness of the double pillars. The Buddha's voice and light are not heard by ordinary people, so where does the talk of the Great Luo Heaven come from? Supernatural powers have not transformed the sentiments of beings, and the Jade Capital is fundamentally a false concept. Therefore, one should return one's heart to the enlightened scriptures and images of the Buddha, entrusting one's feelings to a place far from the mundane world. The doctrines circulating in distant places have not yet been awakened, and one should make the One Vehicle and One Path constantly transform towards universal harmony, so that the Nine Heavens and Nine Realms can together be nourished by the ultimate teachings.
In the first year of Longshuo during the Tang Dynasty, Guo Xingzhen, a Daoist priest of the Xihua Temple in the capital and a Chao San Da Fu (official title), sought the two chapters of morality, but they did not exist in the act of destroying Buddhism. The Shastra Pitaka (collection of Buddhist scriptures) does not record the affairs of Li Zong. Later learners rush and compete, revealing shallow traces before the Dharma King (Buddha), and their devotion to the Dharma is even more grand than ascending to immortality. Therefore, with sincere heart, I state and seek the root from the immortal scriptures. To dwell in the right path, where does it lie in taking medicine and practicing alchemy? The Three Records and Three Origins are all falsely established based on desires, and the cinnabar books and jade tablets are words that arise from pursuing external things. The Qin and Han dynasties were ridiculed for this, and Luan Ba and Xu Fu lost their lives because of this. Therefore, relying on a true heart and entrusting oneself to the Buddha Dharma, I respectfully write and circulate it, hoping that all who see and hear it will hold this intention.
Made by Dun Xingzhen, a Daoist priest of the Xihua Temple in the capital and a Chao San Da Fu (official title), in the first year of Longshuo during the Tang Dynasty. I think that the words and meanings of the Buddhist scriptures far surpass those of humans and gods. The beginning and end of Daoist books are merely reflections of the Buddhist scriptures in the Western Regions. Why do I say this? For example, the Yuanyang Sutra merely imitates the Lotus Sutra and other scriptures. The Xisheng Zhongjuan is similar to secular songs. The meaning of the text is not worth seeing, and the content is completely different from what is recorded. Moreover, the liquid of the vermilion gate and jade pillar and the spiritual firewood elevate the emotions of the filthy world and obscure the elegant knowledge of Laozi. One should still copy and write according to the original, and not be contaminated by the Yuanyang theory. If one upholds it as it is, how can one be lost in the teachings? I humbly wish that the holy compassion would descend unhindered upon those lost in the maze, and forever serve as the path for future generations, ultimately flowing into the sea of dreams.
Five bronze Buddha statues, two statues of the Eleven-Faced Avalokiteśvara Bodhisattva, and various Mahayana sutras.
In the first year of Longshuo during the Tang Dynasty
年。京師西華觀道士朝散大夫郭行真所造。真以道本無形。形之於周魏。佛惟有像。像佈於人天。故柱下之容。未足光于視聽。能仁之相。可謂超出幽明。故使石像浮江經生火聚。群儒奉之。如在書傳記而不渝。是使致敬彌勤奉持難絕。用斯上善通被下元。割見網於此生。獲正果於來際。貽諸末葉通斯致焉。
維唐龍朔元年。西華觀道士朝散大夫郭行真造。真以。道惟元氣。非形像之照臨。佛稱大覺統景仰之尋則。佛稱道父。僧曰上賓。聖教明文無容隱匿。所以敬寫經像傳奉未聞。開萬古之槃根。樹百王之逸軌。欲使一乘令駕。總邪正之登臨。九天奉識。該幽明而翊化。
維唐龍朔元年。京師西華觀道士朝散大夫郭行真所造。惟夫。一國朝宗一人稱聖。一土陶化一佛稱覺。故使唐虞殷夏五運推遷。過現未來三際循復。代代異材。豈惟一老。劫劫開濟。是稱多佛。無識敘稱。已形葛洪之誚。有情通議。早見周顒之說。是以李聃葬于槐里。秦失哭而不迷。馬遷演于流沙。尹喜變而垂跡。未若釋氏大聖。湜封周于環海。教義弘明。誠濟會於真俗。遂投誠欽仰奉尊歸戒。造像書經。式表虔敬。當使幽明葉贊心用之道。日隆現未。智開冥津之尊。將曉永垂弘范貽則英賢。
維唐龍朔元年。西華觀道士朝散大夫
【現代漢語翻譯】 年。京師西華觀道士朝散大夫郭行真所造。郭行真認為，道本是無形的，只是在周朝和魏朝才有了具體的形態。而佛只有佛像，佛像遍佈於人間和天上。所以老子（柱下之容）的形象，還不足以光耀人們的視聽。而佛（能仁之相）的相貌，可以說是超出了幽冥的境界。因此，（我）讓石像在江上漂浮，經書在火焰中顯現，眾多的儒生信奉它，就像對待書本和傳記一樣，毫不改變。這使得人們的敬意更加勤勉，奉持之心難以斷絕。用這種至善的方式，通達于下元（指地獄）。割斷今生的束縛，在來世獲得正果。留給後世子孫，讓他們也能通達這個道理。
維唐龍朔元年。西華觀道士朝散大夫郭行真造。郭行真認為，道只是元氣，沒有具體形象的照臨。佛被稱為大覺，人們尋找的是對他的景仰和法則。佛被稱為道的父親，僧人被稱為上賓。聖教的明文記載，不容許任何隱瞞。所以恭敬地抄寫經書和佛像，傳承奉行，前所未聞。開創萬古的根基，樹立百王的超越常規的道路。想要使一乘佛法能夠駕馭一切，統領所有正與邪的登臨。九天之上的神仙也奉行和認識它，涵蓋幽冥而輔助教化。
維唐龍朔元年。京師西華觀道士朝散大夫郭行真所造。我認為，一個國家朝拜一個君主，一個人被稱為聖人。一塊土地陶冶化育，一尊佛被稱為覺者。所以唐虞殷夏五代的更替推移，過去、現在、未來三世的循環往復。每個時代都有不同的人才，難道只有老子一個嗎？每個劫數都有開創和救濟，所以才被稱為多佛。沒有見識的人妄加評論，已經形成了對葛洪的譏諷。有見識的人共同議論，早就看到了周顒的說法。因此，李耳（李聃）葬于槐里，秦國失去他而哭泣並不迷惑。司馬遷在流沙演繹歷史，尹喜因此而改變並留下足跡。比不上釋迦牟尼（釋氏）這位大聖，在環海之地分封周朝。教義弘揚光明，確實能夠調和真理和世俗。於是投誠欽佩仰慕，奉尊歸依戒律，製造佛像書寫經書，以此表達虔誠和敬意。應當使幽冥都讚美和合於心用的道理。使現世和未來都日益興隆。開啟智慧，照亮冥暗的津渡，將要曉喻永恒垂範，留給後世英賢。
維唐龍朔元年。西華觀道士朝散大夫
【English Translation】 Year. Made by Guo Xingzhen, a Taoist priest of Xihua Temple in the capital, with the title of Chaosan Daifu. Guo Xingzhen believed that the Dao is inherently formless, only taking shape during the Zhou and Wei dynasties. Buddha, on the other hand, only exists as images, which are spread throughout the human and celestial realms. Therefore, the image of Laozi (Rong of Zhuxia) is not enough to illuminate people's sight and hearing. The appearance of Buddha (Appearance of Sakyamuni), can be said to transcend the realm of darkness. Therefore, (I) caused stone statues to float on the river and scriptures to appear in flames, and many Confucian scholars worship them as they would books and biographies, without changing their devotion. This makes people's respect more diligent and their devotion difficult to sever. Using this supreme goodness, one can reach the lower realm (referring to the lower world). Cutting off the bonds of this life, one can attain the right fruit in the next life. Leaving it to future generations so that they can also understand this principle.
In the first year of Longshuo of the Tang Dynasty, made by Guo Xingzhen, a Taoist priest of Xihua Temple with the title of Chaosan Daifu. Guo Xingzhen believed that the Dao is only primordial energy, without the illumination of a specific image. Buddha is called the Greatly Enlightened One, and people seek to admire and follow his principles. Buddha is called the father of the Dao, and monks are called honored guests. The clear texts of the sacred teachings do not allow for any concealment. Therefore, respectfully copying scriptures and Buddha images for transmission and practice is unprecedented. It establishes the foundation for all ages and sets up the extraordinary path for hundreds of kings. It seeks to enable the One Vehicle (Ekayana) to govern everything, leading all that is right and wrong to ascend. The gods in the nine heavens also uphold and recognize it, encompassing the dark and assisting in the teachings.
In the first year of Longshuo of the Tang Dynasty, made by Guo Xingzhen, a Taoist priest of Xihua Temple in the capital. I believe that one country worships one ruler, and one person is called a sage. One land nurtures and transforms, and one Buddha is called the Awakened One. Therefore, the five dynasties of Tang, Yu, Yin, and Xia shifted and changed, and the past, present, and future three periods cycled and repeated. Each era has different talents; is there only Laozi? Each kalpa has creation and salvation, so it is called many Buddhas. Those without knowledge make reckless comments, which have already formed a mockery of Ge Hong. Those with knowledge discuss together and have long seen the sayings of Zhou Yong. Therefore, Li Er (Li Dan) was buried in Huaili, and the Qin state lost him and wept without confusion. Sima Qian narrated history in the quicksand, and Yin Xi therefore changed and left his footprints. It is not comparable to Sakyamuni (Shishi), the great sage, who enfeoffed the Zhou dynasty in the land surrounding the sea. The teachings are vast and bright, and they can indeed reconcile truth and secularity. Therefore, I surrender, admire, and revere, and I take refuge in the precepts, making Buddha images and writing scriptures to express my sincerity and respect. It should be that both the visible and invisible realms praise and harmonize with the principles of the mind. May the present and future flourish day by day. Open wisdom, illuminate the dark crossing, and will soon understand the eternal model, leaving it to future generations of heroes.
In the first year of Longshuo of the Tang Dynasty, Guo Xingzhen, a Taoist priest of Xihua Temple with the title of Chaosan Daifu
郭行真敬造。蓋以。老氏之教不出流沙。釋君之宗化行環海。即日而敘。廣陋可知。窮神體聖。居然非惑。二篇之志言。未絕於俗塵。三藏之經理。自詣于真極。所以歸依正覺承受至乘。造佛書經。流通士俗。愿反本之道。控精爽于天衢。迴向之門畢權衡于地軸。是使天師受道。恒禮佛于鶴鳴。隱居立敬。常拜釋于茅嶺。自余未悟事等傚尤詳核升玄無宜冰執。
龍朔元年。西華觀道士朝散大夫郭行真所造。真夙知希向。早預法流。形雖黃老心染緇釋。經像福本。每事經營。用資景業。通被存沒。必愿罪終福始。惑盡智明。逮及黎元咸資敬仰。
維唐龍朔元年。西華觀道士朝散大夫郭行真所造。夫為道日損。義有存於克念。學無常師。理必資于遷善。至於道德五千言。不涉于章醮靈寶三洞事。有微于方術。黃書赤符。莫通於物議。玄霜絳雪。或陷於烏有。未若佛宗至極。坦八正之通津。妙法窮真。靜八倒之迷藪。所以百王奉化。寺塔遍於大千。萬代承風。僧徒充于天下。行真不惟鄙俚。奉佩遺筌。造像書經流通兆庶。當愿早傾三漏。早見三身。早騰三界。早御三有。通被高識。通斯意焉。
維唐龍朔元年。京師西華觀道士朝散大夫郭行真所造。真聞。道本虛通。義非搉結。靈智洞照。須知大歸。自古
【現代漢語翻譯】 現代漢語譯本：郭行真恭敬地建造（此物）。因為老子的教義沒有傳出流沙（指沙漠），而釋迦牟尼的宗派教化遍行四海。就目前的情況來看，（老氏之教的）淺陋是可以知道的。（佛法）窮究神妙，體悟聖理，顯然不是迷惑人的東西。（老氏）二篇（指《道德經》上下篇）的志向言論，還沒有脫離世俗塵埃。（佛法）三藏（經、律、論）的經營，自然到達真理的極致。因此歸依正覺，承受至上的佛法，建造佛像、書寫經書，流通於士人和百姓之間。愿（此舉）能使返本歸道的途徑，將精神昇華到天上的道路；迴向的法門，能完全衡量于大地的樞紐。使得天師（指道教領袖）接受道法，經常在鶴鳴山禮拜佛；隱居的人建立敬意，常常在茅山拜謁釋迦牟尼。至於其他沒有覺悟的人，都應該傚法（這種行為），詳細考察玄妙的道理，不要固執己見。 龍朔元年，西華觀道士、朝散大夫郭行真所造。郭行真一向知道（佛法的）希有和嚮往，早就參與到佛法的行列中。形體雖然是黃老（道教），內心卻染上了緇衣（佛教）。（建造）經像（佛經和佛像）是福德的根本，每件事都用心經營，用來積累善業，普遍地施與活著的人和死去的人。必定希望罪業終結，福德開始，迷惑消除，智慧顯明，乃至使百姓都敬重和仰慕。 維唐龍朔元年，西華觀道士、朝散大夫郭行真所造。所謂修道是日漸減少（慾望），意義在於能夠剋制私念。學習沒有固定的老師，道理必定要依靠遷善改過。至於《道德經》五千言，沒有涉及章醮（道教齋醮儀式），靈寶三洞（道教經典）的事情，（道教的）方術很細微，黃書赤符，不能通過物議（公眾的討論），玄霜絳雪，或許會陷入虛無。不如佛宗最為究竟，坦蕩地開闢八正道（佛教修行方法）的通途，妙法窮盡真理，使人從八倒（佛教的顛倒知見）的迷惑中解脫出來。因此歷代君王都奉行佛法，寺廟佛塔遍佈大千世界，萬代都繼承這種風尚，僧侶充滿天下。郭行真不認為自己鄙陋淺薄，奉行和佩戴（佛法的）遺教，建造佛像、書寫經書，流通於大眾。愿（此舉）能使（自己）早日傾盡三漏（佛教的煩惱），早日見到三身（佛教的佛身），早日超脫三界（佛教的輪迴），早日駕馭三有（佛教的存在），普遍地讓有高深見識的人，都明白這個意思。 維唐龍朔元年，京師西華觀道士、朝散大夫郭行真所造。郭行真聽說，道（真理）的根本是虛空通達的，意義不是固執地糾結。靈妙的智慧洞徹照耀，要知道最終的歸宿。自古以來
【English Translation】 English version: Respectfully made by Guo Xingzhen. Because the teachings of Laozi did not go beyond the quicksand (referring to the desert), while the teachings of Sakyamuni spread throughout the seas. Judging from the current situation, the superficiality (of Laozi's teachings) is knowable. (Buddhism) thoroughly investigates the divine and embodies the sacred, clearly not something that deceives people. The aspirations and words of the two chapters (referring to the Laozi's Tao Te Ching) have not yet escaped the mundane world. The management of the Tripitaka (Sutras, Vinaya, and Shastras) naturally reaches the ultimate truth. Therefore, I take refuge in the Right Enlightenment, inherit the supreme Dharma, build Buddha statues, write scriptures, and circulate them among scholars and the common people. May (this act) enable the path of returning to the origin to sublimate the spirit to the heavenly path; may the method of dedication be fully measured at the earth's axis. So that the Celestial Master (referring to the Taoist leader) accepts the Tao, often worships the Buddha at Heming Mountain; the recluse establishes reverence, and often visits Sakyamuni at Mao Mountain. As for other unenlightened people, they should all emulate (this behavior), carefully examine the profound principles, and not be stubborn. Made in the first year of Longshuo, by Guo Xingzhen, a Taoist priest of Xihua Temple and a Chao San Da Fu (official title). Guo Xingzhen has always known (the rarity and yearning for (Buddhism), and has long participated in the ranks of Buddhism. Although the form is Huang-Lao (Taoism), the heart is dyed with black robes (Buddhism). (Building) scriptures and images (Buddhist scriptures and Buddha statues) is the root of merit, and every matter is carefully managed to accumulate good karma, universally giving to the living and the dead. Surely hope that sins will end, blessings will begin, confusion will be eliminated, and wisdom will be revealed, and even make the people respect and admire. In the first year of Longshuo of the Tang Dynasty, made by Guo Xingzhen, a Taoist priest of Xihua Temple and a Chao San Da Fu. The so-called cultivation of the Tao is a gradual reduction (of desires), and the meaning lies in being able to restrain selfish thoughts. Learning has no fixed teacher, and the truth must rely on moving towards goodness and correcting mistakes. As for the five thousand words of the Tao Te Ching, it does not involve Zhang Jiao (Taoist rituals), the affairs of the Lingbao Three Caves (Taoist classics), (Taoism's) magic is very subtle, yellow books and red talismans cannot pass public discussion, and Xuan Shuang Jiang Xue may fall into nothingness. It is not as good as the ultimate of the Buddhist sect, openly opening up the path to the Eightfold Path (Buddhist practice), the wonderful Dharma exhausts the truth, and frees people from the confusion of the Eight Inversions (Buddhist inverted views). Therefore, emperors of all dynasties have followed Buddhism, and temples and pagodas are all over the universe, and generations have inherited this custom, and monks fill the world. Guo Xingzhen does not think that he is humble and shallow, and follows and wears (the Buddhist) legacy, builds Buddha statues, writes scriptures, and circulates them among the masses. May (this act) enable (oneself) to exhaust the Three Leaks (Buddhist afflictions) early, see the Three Bodies (Buddhist Buddha bodies) early, transcend the Three Realms (Buddhist reincarnation) early, and control the Three Existences (Buddhist existence) early, universally allowing people with profound knowledge to understand this meaning. In the first year of Longshuo of the Tang Dynasty, made by Guo Xingzhen, a Taoist priest of Xihua Temple in the capital and a Chao San Da Fu. Guo Xingzhen heard that the root of the Tao (truth) is emptiness and unobstructed, and the meaning is not stubbornly entangled. Spiritual wisdom illuminates clearly, and one must know the ultimate destination. Since ancient times
同門英秀。咸尚佛宗。叔代暗識諸生。雷奔輕侮。是不遵往哲。不讀金科。遂生此見。未曰通敏。至如張族三師。相從拜佛。陶寇兩杰。攝敬釋宗。詳于梁魏之書。備例蜀川之紀。豈非擇木而處。得至身而達性。知幾其神。悟佛性之非朽。故辯泉具。造像書經。敬勒愿言陳于卷末。庶同悟士塵斯道哉。
維唐龍朔元年。京師西華觀道士朝散大夫郭行真所造。夫以。一實之道。理越于天仙。大覺之言。義該於空有。至如。陳思辨道。乃涉方士之科。何晏敘甜。未在聖門之列。然則道有小大之別。聖亦升沉之儀。老君柱史之員。立教非為其主。釋乃法王之位。訓范統于幽明。故二篇述作。顯于山之論。兩諦大造。程于周氏之宗。所以㳂古至今罕能詳核。余承正則。義取真乘。造佛書經無替心曲。用茲上善通被識情。愿解大道發無上意。
集古今佛道論衡卷丁
集古今佛道論衡四卷重校序
按此一部四卷之書。其第四卷。國本與宋本則同。唯八紙耳。丹本大多至三十四紙。非唯多小不同。文義亦不相涉。又前第三卷。國本與宋本則同。丹本始終迥異者何耶。今進退撿校。宋本錯亂失第三卷。妄引第四卷為第三卷。于第四卷。則傍引道士郭行真舍道歸佛之文。十餘段凡八紙。補為一卷。國本依宋故同
【現代漢語翻譯】 現代漢語譯本： 同門的英俊之士，都崇尚佛法宗義。叔代這樣見識淺薄的人，像雷電般輕率地侮辱佛法，這是不遵循前代賢哲的教誨，不研讀如金科玉律般的經典，才產生了這樣的見解，實在算不上通達敏銳。像張氏家族的三位大師，互相跟隨拜佛；陶淵明和寇謙之這兩位傑出人物，都懷著敬意信奉佛教。這些都詳細記載在《梁書》、《魏書》中，蜀地的史書中也有很多例子。這難道不是像鳥選擇樹木棲息一樣，選擇了佛法，從而使自身達到完善，本性得到發揮嗎？他們領悟到佛法的玄妙，認識到佛性是不朽的。所以辯才如泉涌，建造佛像、書寫佛經，恭敬地將願望寫在經卷的末尾，希望與有共同覺悟的人一起弘揚佛法。
唐龍朔元年，京城西華觀的道士、朝散大夫郭行真所造。因為，唯一的真理之道，其道理超越了天仙；偉大覺悟者的言論，其意義涵蓋了空和有。至於陳思王曹植的辯論，不過是涉及方士的範疇；何晏談論甜味，還未進入聖人的門檻。如此說來，道有大小之別，聖人也有高低之分。老子只是周朝管理圖書的官員，他創立道教，並不是因為他是最高主宰；而釋迦牟尼是法王之位，他的教誨統攝著陰陽兩界。所以《老子化胡經》和《清凈法行經》這兩篇文章的寫作，顯明瞭山謙之的論點；佛教的兩重真理，可以追溯到周氏的宗派。因此，從古至今很少有人能夠詳細考察覈實。我郭行真秉承正道，取法於真正的佛法，建造佛像、書寫佛經，沒有絲毫懈怠，用這至上的善行，普遍地啓發人們的認識和情感，愿能理解大道，發起無上的菩提心。
《集古今佛道論衡》卷丁
《集古今佛道論衡》四卷重校序
按：這一部四卷的書，其中的第四卷，國本和宋本相同，只有八紙。丹本大多有三十四紙，不僅多少不同，文義也不相關。另外，前面的第三卷，國本和宋本相同，丹本從頭到尾都不同，這是為什麼呢？現在經過仔細檢查校對，發現宋本錯亂，遺失了第三卷，錯誤地將第四卷當作第三卷。在第四卷中，又從旁邊引用了道士郭行真捨棄道教皈依佛教的文章，十餘段，共八紙，補充為一卷。國本依照宋本，所以也相同。
【English Translation】 English version: The outstanding talents among our peers all revere the Buddhist teachings. Shudai (a person's name), with his shallow understanding, rashly insults Buddhism like a thunderbolt. This is because he does not follow the teachings of past sages and does not study the scriptures that are like golden rules, thus giving rise to such views. He can hardly be called intelligent and perceptive. Consider the three masters of the Zhang family, who followed each other in worshiping the Buddha; Tao Yuanming (a famous poet) and Kou Qianzhi (a Daoist reformer), both outstanding figures, respectfully embraced Buddhism. These are detailed in the Books of Liang and Wei, and there are many examples recorded in the historical records of Sichuan. Is this not like birds choosing trees to perch on, choosing Buddhism, thereby perfecting themselves and developing their nature? They understood the mystery of Buddhism and realized that Buddha-nature is imperishable. Therefore, their eloquence flowed like a spring, and they built Buddha statues and wrote scriptures, respectfully inscribing their vows at the end of the scrolls, hoping to promote this path together with those who share their enlightenment.
Made by Guo Xingzhen (a person's name), a Daoist of the Xihua Temple in the capital and a Chao San Da Fu (official title) in the first year of the Longshuo era of the Tang Dynasty. Because the one true path surpasses even the celestial immortals in its principles; the words of the Greatly Enlightened One encompass both emptiness and existence in their meaning. As for the debates of Chen Siwang (Cao Zhi, a prince of the Wei dynasty), they only touched upon the realm of alchemists; He Yan's (a scholar of the Wei dynasty) discussions of sweetness did not reach the level of the sages. Thus, there are differences in the greatness of the Dao, and there are levels of ascent and descent among the sages. Laozi (the founder of Daoism) was merely a librarian in the Zhou dynasty, and he established Daoism not because he was the supreme ruler; while Shakyamuni (the Buddha) holds the position of Dharma King, and his teachings govern both the visible and invisible realms. Therefore, the writing of the Laozi Huahu Jing (Scripture of Laozi's Conversion of the Barbarians) and the Qingjing Faxing Jing (Scripture of Pure Conduct) reveals the arguments of Shan Qianzhi (a Buddhist scholar); the two truths of Buddhism can be traced back to the Zhou clan. Therefore, from ancient times to the present, few have been able to examine and verify them in detail. I, Guo Xingzhen, uphold the correct path, taking the true vehicle of Buddhism as my model, building Buddha statues and writing scriptures without the slightest懈怠, using this supreme goodness to universally inspire people's understanding and emotions, hoping to understand the Great Dao and generate the supreme Bodhicitta (enlightenment mind).
Collected Essays on the Comparison of Buddhism and Daoism, Volume Ding
Preface to the Re-collation of the Four Volumes of Collected Essays on the Comparison of Buddhism and Daoism
Note: In this four-volume book, the fourth volume is the same in the Guoben (National Edition) and Songben (Song Dynasty Edition), with only eight sheets. The Danben (Dan Edition) mostly has thirty-four sheets, not only differing in quantity but also in meaning. Furthermore, the preceding third volume is the same in the Guoben and Songben, but the Danben is completely different from beginning to end. Why is this? Now, after careful examination and collation, it is found that the Songben is disordered, missing the third volume, and mistakenly taking the fourth volume as the third volume. In the fourth volume, it also laterally quotes the text of the Daoist Guo Xingzhen abandoning Daoism and converting to Buddhism, more than ten paragraphs, totaling eight sheets, supplementing it as a volume. The Guoben follows the Songben, so it is also the same.
錯耳。今詳此一部撰集之體。始自漢明帝。終至唐高宗。曆紀帝代佛道論衡。而國本宋本之第三卷。凡七條事。即唐高宗時事也。今于第四卷八紙后。所蓮寫十條之事。是高祖大宗時事也。然則先後倒錯。勢必不然。理須正之。今依丹本。以高祖大宗時十事。為第三卷。高宗時七事為第四卷。而正焉。其郭行真舍道歸佛之文。並附於尾云。守其序。
【現代漢語翻譯】 現代漢語譯本：錯耳。現在詳細考察這部著作的編撰體例，它始於漢明帝時期，終於唐高宗時期，記錄了歷代帝王時期佛道之間的論辯。而國本宋本的第三卷，總共有七條內容，實際上是唐高宗時期的事。現在在第四卷第八頁之後，所抄寫的十條內容，是唐高祖和唐太宗時期的事。這樣一來，先後順序顛倒錯亂，必然是不對的，理應糾正。現在依照丹本，將唐高祖和唐太宗時期的十件事，作為第三卷的內容，將唐高宗時期的七件事作為第四卷的內容，從而進行糾正。至於郭行真捨棄道教皈依佛教的文章，則附在最後，以保持其原有的順序。 English version: This is incorrect. Now, examining the structure of this compilation in detail, it begins from the time of Emperor Ming of the Han Dynasty and ends with Emperor Gaozong of the Tang Dynasty, recording the debates between Buddhism and Daoism during the reigns of successive emperors. However, in the third volume of the Guoben Song edition, all seven items actually pertain to the time of Emperor Gaozong of the Tang Dynasty. Now, after the eighth page of the fourth volume, the ten items that are copied pertain to the time of Emperor Gaozu and Emperor Taizong of the Tang Dynasty. Thus, the order is reversed and incorrect, and it must be corrected. Now, according to the Dan edition, the ten events from the time of Emperor Gaozu (founder of Tang Dynasty) and Emperor Taizong (second emperor of Tang Dynasty) will be placed in the third volume, and the seven events from the time of Emperor Gaozong (third emperor of Tang Dynasty) will be placed in the fourth volume, thereby correcting the order. As for the text about Guo Xingzhen abandoning Daoism and converting to Buddhism, it will be appended to the end, preserving its original sequence.
【English Translation】 This is an error. Now, examining the structure of this compilation in detail, it begins from the time of Emperor Ming of the Han Dynasty and ends with Emperor Gaozong of the Tang Dynasty, recording the debates between Buddhism and Daoism during the reigns of successive emperors. However, in the third volume of the Guoben Song edition, all seven items actually pertain to the time of Emperor Gaozong (Tang Dynasty emperor). Now, after the eighth page of the fourth volume, the ten items that are copied pertain to the time of Emperor Gaozu (Tang Dynasty emperor) and Emperor Taizong (Tang Dynasty emperor). Thus, the order is reversed and incorrect, and it must be corrected. Now, according to the Dan edition, the ten events from the time of Emperor Gaozu (Tang Dynasty emperor) and Emperor Taizong (Tang Dynasty emperor) will be placed in the third volume, and the seven events from the time of Emperor Gaozong (Tang Dynasty emperor) will be placed in the fourth volume, thereby correcting the order. As for the text about Guo Xingzhen abandoning Daoism and converting to Buddhism, it will be appended to the end, preserving its original sequence.