T52n2105_續集古今佛道論衡
大正藏第 52 冊 No. 2105 續集古今佛道論衡
No. 2105
續集古今佛道論衡一卷(西域天竺國事)
大唐西崇福寺沙門釋智升撰
出後漢書列傳七十八
案漢法本內傳云。明帝永平年中。夜夢見丈六金人。光明特異色相無比。明帝寤不自安。至旦大集群臣。以占所夢。通人傅毅奉答曰。臣聞西域有神。號之為佛。陛下所夢將必是之。國子博士王遵謹對曰。臣案周書異記云。周昭王時有聖人出在西方。太史蘇由對曰。所記一千年時聲教被及此土。陛下所夢必當是之。明帝信以為然即遣中郎蔡愔與中郎將秦景博士王遵等十八人。尋訪佛法。至天竺國見沙門迦葉摩騰竺法蘭二人。秦景等乃求請之。摩騰二人誓志弘通。不辭疲苦。即共景等乃冒涉流沙。至於洛陽。明帝大悅。甚尊重之。即于洛陽西立精舍。即今白馬寺是也。本白馬負經來。因以為名。摩騰二人既至翻譯眾經。二人為漢地僧之始。經是漢地法之初。又釋迦像是優填王像師第四作之。明帝即令圖畫模寫如法供養。即是漢地佛之初。
永平十二年十二月十一日。明帝在白馬寺設齋行道。帝問法師摩騰曰。佛處生化世滅度日月可知不。法師對曰。佛癸丑之年七月十五日。夜托陰摩耶夫人。甲寅之年
【現代漢語翻譯】 現代漢語譯本 《續集古今佛道論衡》一卷（西域天竺國事）
大唐西崇福寺沙門釋智升 撰
出自《後漢書·列傳第七十八》
根據《漢法本內傳》記載，漢明帝永平年間，夜裡夢見身高一丈六的金人（丈六金人：形容佛像高大），金光閃耀，相貌非凡。明帝醒來後心神不安，到早朝時召集大臣，詢問夢境的吉兇。通曉事理的傅毅回答說：『臣聽說西域有神，號稱為佛（佛：Buddha）。陛下所夢見的，大概就是他。』國子博士王遵恭敬地回答說：『臣查閱《周書異記》記載，周昭王時有聖人出現在西方。』太史蘇由回答說：『書中記載一千年后，他的教化將傳到此地。陛下所夢見的必定是他。』明帝信以為真，於是派遣中郎蔡愔與中郎將秦景、博士王遵等十八人，去尋訪佛法。他們到達天竺國（天竺國：ancient India），見到了沙門迦葉摩騰（Kasyapa Matanga）和竺法蘭（Dharmaraksa）。秦景等人於是懇請他們前往中土。迦葉摩騰和竺法蘭立誓弘揚佛法，不辭辛勞，就與秦景等人一起，冒著危險穿越沙漠，到達洛陽。明帝非常高興，對他們非常尊重，就在洛陽西邊建立精舍（精舍：monastery），就是現在的白馬寺（白馬寺：White Horse Temple）。因為最初是白馬馱經而來，因此用這個來命名。迦葉摩騰和竺法蘭來到中土后，翻譯了許多佛經。他們二人是漢地僧侶的開端，佛經是漢地佛法的開端。另外，釋迦牟尼佛像（釋迦牟尼佛像：statue of Sakyamuni Buddha）是優填王（Udayana）請工匠第四次製作的。明帝於是命人繪畫臨摹，如法供養。這就是漢地佛像的開端。
永平十二年十二月十一日，明帝在白馬寺設齋供養，舉行法會。明帝問法師迦葉摩騰說：『佛陀出生、教化、入滅的時間，可以知道嗎？』法師回答說：『佛陀在癸丑年七月十五日夜裡，托胎于摩耶夫人（Maya）。甲寅年……』
【English Translation】 English version The Supplement to Discourses on Buddhism and Taoism, Ancient and Modern, in One Volume (Affairs of the Western Regions and India)
Composed by Śramaṇa Zhìshēng of the Western Chongfu Temple of the Great Tang Dynasty
Extracted from the Seventy-eighth Biography in the Book of the Later Han
According to the Internal Biography of the Han Law, in the Yongping era of Emperor Ming of the Han dynasty, the emperor dreamed of a golden man sixteen feet tall (丈六金人: zhang liu jin ren, describing the height of a Buddha statue), radiating light and possessing extraordinary features. Emperor Ming awoke feeling uneasy. At the morning court, he gathered his ministers to interpret the dream. The knowledgeable Fu Yi replied, 'I have heard that in the Western Regions there is a deity called Buddha (佛: Buddha). What Your Majesty dreamed of must be him.' The erudite scholar Wang Zun respectfully replied, 'I have consulted the Records of Strange Events in the Book of Zhou, which states that during the reign of King Zhao of Zhou, a sage appeared in the West.' The Grand Astrologer Su You replied, 'The record states that after a thousand years, his teachings would reach this land. What Your Majesty dreamed of must be him.' Emperor Ming believed this to be true, so he dispatched the court gentleman Cai Yin, along with the general Qin Jing, the scholar Wang Zun, and eighteen others, to seek out the Buddhist Dharma. They arrived in India (天竺國: Tianzhuguo, ancient India) and met the śramaṇas Kasyapa Matanga (迦葉摩騰: Jiāyè Móténg) and Dharmaraksa (竺法蘭: Zhú Fǎlán). Qin Jing and the others then earnestly requested them to come to China. Kasyapa Matanga and Dharmaraksa vowed to propagate the Dharma and, enduring hardship, traveled with Qin Jing and the others, braving the shifting sands, to reach Luoyang. Emperor Ming was greatly pleased and deeply respected them. He established a monastery (精舍: jīngshè, monastery) to the west of Luoyang, which is now the White Horse Temple (白馬寺: Báimǎ Sì, White Horse Temple). It was named so because the scriptures were initially carried by a white horse. After Kasyapa Matanga and Dharmaraksa arrived in China, they translated many scriptures. These two were the beginning of monks in the Han lands, and the scriptures were the beginning of the Dharma in the Han lands. Furthermore, the statue of Sakyamuni Buddha (釋迦牟尼佛像: Shìjiā Móní Fóxiàng, statue of Sakyamuni Buddha) was the fourth one commissioned by King Udayana (優填王: Yōutián Wáng) from artisans. Emperor Ming then ordered people to paint and copy it, offering it according to the Dharma. This was the beginning of Buddhist images in the Han lands.
On the eleventh day of the twelfth month of the twelfth year of Yongping, Emperor Ming held a vegetarian feast and conducted a Dharma assembly at the White Horse Temple. Emperor Ming asked the Dharma master Kasyapa Matanga, 'Can the dates of the Buddha's birth, enlightenment, and passing into nirvana be known?' The Dharma master replied, 'The Buddha was conceived by Maya (摩耶夫人: Móyé Fūrén) on the night of the fifteenth day of the seventh month in the year of Guichou. In the year of Jiayin...'
四月八日。在迦毗羅衛藍毗尼園。從母右脅而生。案周書異記云。周昭王即位二十四年甲寅歲四月八日。江河泉池忽然泛漲。井水並皆溢出。宮殿人舍山川大地咸悉震動。其夜五色光氣入貫太微遍於四方。盡作青紅色。周昭王問大史蘇由曰。是何祥也。蘇由對曰。有聖人生在西方。故現此瑞。昭王曰。于天下何如。蘇由曰。即時無他。一千年外聲教被及此土。昭王即遣鐫石記之。埋在南郊天祠前。當此之時。佛生王宮。壬申之年十九出家。
漢統師云。佛十九出家。當週昭王四十二年壬申之歲。三十成道。漢統師云。佛三十成道。周穆王二年癸未之歲。當陽化世四十九年。漢統師云。佛出世化物四十九歲。案周書異記云。周穆王即位三十二年。見西方所有光氣。先問蘇由所記。知西方有聖人處化。穆王不達其理。恐非周道所宜。令相國呂侯西入會諸侯于塗山。以禳光變。當此之時。佛法久已處世。壬申之年二月十五日。臨般涅槃。漢統師云。佛入涅槃。當週穆王五十二年壬申之歲。
案周書異記云。周穆王即位五十二年壬申歲二月十五日。平旦暴風忽起。廢損人舍傷折樹木。山川大地皆悉震動。午後天陰黑。西方有白虹。作十二道南北通過。連夜不滅。穆王問太史扈多曰。是何徴也。扈多對曰。西方有聖
【現代漢語翻譯】 現代漢語譯本 四月八日。在迦毗羅衛（Kapilavastu，古印度城市）的藍毗尼園（Lumbini Garden，佛陀誕生地）。從母親的右脅出生。根據《周書異記》記載，周昭王即位二十四年甲寅年四月八日，江河泉池忽然泛漲，井水全部溢出，宮殿人舍、山川大地都震動。當晚五色光氣貫入太微（Taiwei，星官名），遍佈四方，全部呈現青紅色。周昭王問大史蘇由說：『這是什麼祥瑞？』蘇由回答說：『有聖人出生在西方，所以顯現這種祥瑞。』昭王說：『對天下有什麼影響？』蘇由說：『現在沒有其他影響，一千年后他的聲教會傳到這片土地。』昭王就派人鐫刻石頭記錄這件事，埋在南郊天祠前。就在這個時候，佛陀出生在王宮。壬申年，十九歲出家。 漢統師說，佛陀十九歲出家，在周昭王四十二年壬申年。三十歲成道。漢統師說，佛陀三十歲成道，在周穆王二年癸未年。在世間教化四十九年。漢統師說，佛陀出世教化四十九年。根據《周書異記》記載，周穆王即位三十二年，看到西方有光氣，先問蘇由所記錄的事，知道西方有聖人出現教化。穆王不明白其中的道理，擔心不符合周朝的道義，命令相國呂侯向西與諸侯在塗山會盟，用來消除光變。就在這個時候，佛法已經存在於世間很久了。壬申年二月十五日，佛陀進入般涅槃（Parinirvana，佛教術語，指佛陀的最終涅槃）。漢統師說，佛陀進入涅槃，在周穆王五十二年壬申年。 根據《周書異記》記載，周穆王即位五十二年壬申年二月十五日，清晨忽然颳起暴風，摧毀房屋，折斷樹木，山川大地都震動。午後天色陰暗，西方出現白虹，形成十二道南北貫通，連夜不滅。穆王問太史扈多說：『這是什麼徵兆？』扈多回答說：『西方有聖人…』
【English Translation】 English version On the eighth day of the fourth month. In Lumbini Garden (Lumbini Garden, the birthplace of the Buddha) in Kapilavastu (Kapilavastu, an ancient Indian city). Born from his mother's right side. According to the 'Records of Strange Events in the Zhou Dynasty', in the twenty-fourth year of King Zhao of Zhou, the year Jia Yin, on the eighth day of the fourth month, rivers and springs suddenly flooded, and well water overflowed. Palaces, houses, mountains, and the earth all shook. That night, five-colored auspicious clouds penetrated Taiwei (Taiwei, a constellation), spreading in all directions, all appearing blue-red. King Zhao of Zhou asked the Grand Historian Su You, 'What is this auspicious sign?' Su You replied, 'A sage has been born in the West, so this auspicious sign appears.' King Zhao said, 'What impact will it have on the world?' Su You said, 'There is no other impact at this time, but after a thousand years, his teachings will spread to this land.' King Zhao then ordered that a stone be engraved to record this event and buried it in front of the Heavenly Shrine in the southern suburbs. At this time, the Buddha was born in the royal palace. In the year Ren Shen, at the age of nineteen, he left home. Han Tongshi said that the Buddha left home at the age of nineteen, in the year Ren Shen, the forty-second year of King Zhao of Zhou. He attained enlightenment at the age of thirty. Han Tongshi said that the Buddha attained enlightenment at the age of thirty, in the year Gui Wei, the second year of King Mu of Zhou. He taught in the world for forty-nine years. Han Tongshi said that the Buddha appeared in the world and taught for forty-nine years. According to the 'Records of Strange Events in the Zhou Dynasty', in the thirty-second year of King Mu of Zhou, he saw auspicious clouds in the West and first asked about the events recorded by Su You, knowing that a sage had appeared in the West to teach. King Mu did not understand the reason, fearing that it was not in accordance with the Zhou Dynasty's principles, and ordered the Chancellor of State, Marquis Lu, to go west and meet with the feudal lords at Tushan to dispel the changes in the auspicious clouds. At this time, the Buddha's teachings had already existed in the world for a long time. On the fifteenth day of the second month of the year Ren Shen, the Buddha entered Parinirvana (Parinirvana, a Buddhist term referring to the final Nirvana of the Buddha). Han Tongshi said that the Buddha entered Nirvana in the year Ren Shen, the fifty-second year of King Mu of Zhou. According to the 'Records of Strange Events in the Zhou Dynasty', on the fifteenth day of the second month of the year Ren Shen, the fifty-second year of King Mu of Zhou, a violent wind suddenly arose at dawn, destroying houses and breaking trees. Mountains and the earth all shook. In the afternoon, the sky turned dark, and a white rainbow appeared in the West, forming twelve paths running north and south, not disappearing all night. King Mu asked the Grand Historian Hu Duo, 'What is this omen?' Hu Duo replied, 'A sage is in the West...'
人滅度。衰相現也。穆王大悅曰。朕常懼於彼。今將滅度。朕何憂也。當此之時。佛入涅槃。計佛入涅槃至今合有一千二十二年。明帝大悅曰。弟子此土周書異記法師所說。恰然與同。帝復問法師曰。佛是大慈王。當時出世。何不化及此土。法師對曰。迦毗羅衛國者。是三千大千世界百億日月之中。三世諸佛皆從彼生。不同天龍鬼神有願行力者。並生於彼受佛正法。鹹得悟道。余處眾生無緣感佛。佛不往也。當時不往處光明皆悉及之。光明及者。佛涅槃后或五百年。或一千年之外。皆有聖人傳佛聲教而教化之。明帝曰。法師言一千年外有聲教者。亦與周書異記同。案齊國大統法師達摩郁多羅答高黎國諸法師云。佛當週昭王二十四年四月八日生。當週孝王五年二月十五日入般涅槃。
案帝王世記云。周昭王即位五十一年崩。周穆王即位五十五年崩。周恭王即位十二年崩。懿王二十五年崩。從昭王二十四年計至孝王五年。合一百二十四年。從佛初生計入涅槃。合七十九年。今言孝王五年者。何太謬乎。未知統師出何書典。
案世傳記云。正法五百年。像法一千年。末法一萬年。經云。息用名滅。非死滅也。一本無像法有正末二法記。從佛入涅槃計漢明帝永平十年。凡一千二十年。從漢明帝永平十年計至大業十
【現代漢語翻譯】 現代漢語譯本 人滅度（涅槃）。這是衰敗之相顯現。穆王（周穆王）非常高興地說：『我一直為此擔憂。現在他將要涅槃，我還有什麼可憂慮的呢？』 當時，佛陀進入涅槃。計算佛陀入涅槃至今，總共有一千零二十二年。明帝（漢明帝）非常高興地說：『弟子我這裡，周書《異記》中的法師所說，恰好與此相同。』 皇帝又問法師說：『佛是大慈悲的國王，當時出世，為什麼沒有教化到我們這裡呢？』 法師回答說：『迦毗羅衛國（佛陀的出生地）是三千大千世界百億日月之中，三世諸佛都從那裡出生。不像天龍鬼神有願力和修行力的人，都生在那裡接受佛的正法，都能夠覺悟得道。其他地方的眾生沒有緣分感應到佛，佛陀就不會前往。』 當時不前往的地方，光明都照耀到。光明照耀到的地方，佛陀涅槃后或者五百年，或者一千年之外，都會有聖人傳揚佛陀的聲教來教化他們。』 明帝說：『法師說一千年外有聲教，也與周書《異記》相同。』 根據齊國大統法師達摩郁多羅（Dharmottara）回答高黎國諸位法師的話說，佛陀在周昭王二十四年四月八日出生，在周孝王五年二月十五日入般涅槃。
根據《帝王世紀》記載，周昭王在位五十一年駕崩，周穆王在位五十五年駕崩，周恭王在位十二年駕崩，周懿王在位二十五年駕崩。從昭王二十四年計算到孝王五年，總共一百二十四年。從佛陀初生計算到入涅槃，總共七十九年。現在說孝王五年，為什麼如此謬誤呢？不知道統師是從什麼書典中得出的結論。
根據世間流傳的記載說，正法五百年，像法一千年，末法一萬年。《經》中說：『息滅作用叫做滅，不是死亡的滅。』 有一個版本沒有像法，只有正法和末法兩種記載。從佛陀入涅槃計算到漢明帝永平十年，總共一千零二十年。從漢明帝永平十年計算到大業十年。
【English Translation】 English version When a person attains Nirvana (extinction), it is a sign of decline. King Mu (King Mu of Zhou) was overjoyed and said, 'I was always worried about that. Now that he is about to enter Nirvana, what worries do I have?' At that time, the Buddha entered Nirvana. Counting from the Buddha's entry into Nirvana to the present, it totals one thousand and twenty-two years. Emperor Ming (Emperor Ming of Han) was very pleased and said, 'What the Dharma master in my land said in the 'Records of Strange Things' from the Book of Zhou coincides perfectly.' The Emperor then asked the Dharma master, 'The Buddha is a king of great compassion. When he appeared in the world, why didn't he transform this land?' The Dharma master replied, 'The country of Kapilavastu (Buddha's birthplace) is among the billions of suns and moons in the three thousand great thousand worlds. All Buddhas of the three ages are born there. Unlike gods, dragons, and spirits who have vows and the power of practice, they are all born there to receive the Buddha's true Dharma and attain enlightenment. Sentient beings in other places have no affinity to be influenced by the Buddha, so the Buddha does not go there.' At that time, the light reached all the places where he did not go. Those reached by the light will have sages transmit the Buddha's teachings and transform them five hundred or a thousand years after the Buddha's Nirvana.' Emperor Ming said, 'The Dharma master's statement that there will be teachings after a thousand years is also the same as the 'Records of Strange Things' from the Book of Zhou.' According to what the Great Master Dharmottara (Dharmottara) of the Qi Kingdom answered to the Dharma masters of the Gaoli Kingdom, the Buddha was born on the eighth day of the fourth month of the twenty-fourth year of King Zhao of Zhou and entered Parinirvana on the fifteenth day of the second month of the fifth year of King Xiao of Zhou.
According to the 'Imperial Century,' King Zhao of Zhou died in the fifty-first year of his reign, King Mu of Zhou died in the fifty-fifth year of his reign, King Gong of Zhou died in the twelfth year of his reign, and King Yi died in the twenty-fifth year of his reign. From the twenty-fourth year of King Zhao to the fifth year of King Xiao, it totals one hundred and twenty-four years. From the Buddha's birth to his entry into Nirvana, it totals seventy-nine years. Why is it so erroneous to say the fifth year of King Xiao? I don't know from what book the Master of the Lineage drew his conclusion.
According to the records passed down in the world, the Proper Dharma lasts for five hundred years, the Semblance Dharma lasts for one thousand years, and the Final Dharma lasts for ten thousand years. The Sutra says, 'The cessation of function is called extinction, not the extinction of death.' One version does not have the Semblance Dharma, but only records the Proper Dharma and the Final Dharma. From the Buddha's entry into Nirvana to the tenth year of Yongping of Emperor Ming of Han, it totals one thousand and twenty years. From the tenth year of Yongping of Emperor Ming of Han to the tenth year of Daye.
年甲戌歲。凡五百四十八年。合一千五百六十八年。從大業十年至貞觀十年歲次丙申二十二年。通前一千五百九十年。
漢法本內傳第三 道士度脫品
明帝永平十四年正月一日。五嶽諸山觀道士朝正之次。先承京師向西域天竺國。取得佛本。言是修多羅教。復請胡師迦葉摩騰竺法蘭二人等翻譯佛本。一從漢言。又立白馬興聖二寺。
敕度王公子女令作沙門。承事胡師遵用其法。京師貴賤奉敬者眾。諸道士怪焉。遞互相命曰。至尊棄我道法遠求胡教。我等今日朝次。各將太上天尊所制經書。各盡己之所能。共上一表乞與胡師比校。令至尊意悟使有所歸。爾時南嶽道士褚善信等七十人。將靈寶真文一部 太上靈寶玉訣一部 空洞靈章一部 中玄步虛章一部 太上左仙公請問一部 自然五稱一部 諸天內音一部 合一百三卷。
華岳道士劉正念等七十人。將智慧定志一部 智惠上品戒一部 仙人請問本行因緣一部 明真科一部 合六十二卷。
恒岳道士桓文度等七十人。將本業上品一部 法科罪福一部 明真科齋儀一部 太上說洞玄真文一部 合八十卷。
岱嶽道士焦德心七十人。將諸天靈書度命一部 太上說太極太虛自然一部 滅度五練生尸一部 度自然處儀一部 合八十五卷。
【現代漢語翻譯】 現代漢語譯本： 年甲戌年，總共五百四十八年，合計一千五百六十八年。從大業十年到貞觀十年，歲次丙申，共二十二年，加上之前的一千五百六十八年，總共一千五百九十年。
漢法本內傳第三 道士度脫品
明帝永平十四年正月初一，五嶽（東嶽、西嶽、中嶽、北嶽、南嶽）諸山觀的道士們朝拜正位之時，得知京師（首都）向西域天竺國（古印度）取得了佛經原本，說是修多羅教（佛教經典）。於是請求胡師迦葉摩騰（Kāśyapa Mātanga）和竺法蘭（Dharmaratna）二人翻譯佛經原本，翻譯成漢文。又建立了白馬寺和興聖寺。
皇帝下令度化王公貴族家的子女出家為沙門（佛教僧侶），侍奉胡師，遵從他們的教法。京城裡地位高低的人們，信奉敬重佛教的人很多，道士們對此感到奇怪。他們互相說道：『皇上拋棄我們的道法，遠去尋求胡人的教法。我們今天朝拜之後，各自拿出太上天尊（道教神祇）所著的經書，各自盡自己的能力，共同上一道奏表，請求與胡師進行比試，讓皇上醒悟，使他有所歸屬。』當時，南嶽（衡山）道士褚善信等七十人，拿出了靈寶真文一部，《太上靈寶玉訣》一部，《空洞靈章》一部，《中玄步虛章》一部，《太上左仙公請問》一部，《自然五稱》一部，《諸天內音》一部，共一百零三卷。
華岳（西嶽華山）道士劉正念等七十人，拿出了《智慧定志》一部，《智惠上品戒》一部，《仙人請問本行因緣》一部，《明真科》一部，共六十二卷。
恒岳（北嶽恒山）道士桓文度等七十人，拿出了《本業上品》一部，《法科罪福》一部，《明真科齋儀》一部，《太上說洞玄真文》一部，共八十卷。
岱嶽（東嶽泰山）道士焦德心等七十人，拿出了《諸天靈書度命》一部，《太上說太極太虛自然》一部，《滅度五練生尸》一部，《度自然處儀》一部，共八十五卷。
【English Translation】 English version: The year was Jiaxu. A total of five hundred and forty-eight years. Altogether, one thousand five hundred and sixty-eight years. From the tenth year of the Daye era to the tenth year of the Zhenguan era, the year was Bingshen, totaling twenty-two years. Adding the previous one thousand five hundred and sixty-eight years, the total is one thousand five hundred and ninety years.
Han Dharma Original Transmission, Volume 3: The Salvation of Taoists
In the fourteenth year of Emperor Ming's Yongping era, on the first day of the first month, the Taoists from the Five Sacred Mountains (Mount Tai, Mount Hua, Mount Heng in Hunan, Mount Heng in Shanxi, and Mount Song) were performing their morning rituals. They learned that the capital (the capital city) had obtained Buddhist scriptures from Tianzhu (ancient India) in the Western Regions, which were said to be teachings of the Sutras (Buddhist scriptures). Therefore, they requested the Hu (foreign) teachers Kāśyapa Mātanga and Dharmaratna to translate the Buddhist scriptures into Chinese. Furthermore, the White Horse Temple and the Xingsheng Temple were established.
The emperor ordered the sons and daughters of princes and nobles to be ordained as Shramanas (Buddhist monks), to serve the Hu teachers and follow their teachings. Many people in the capital, both high and low in status, revered and respected Buddhism, which the Taoists found strange. They said to each other: 'The Emperor has abandoned our Taoist teachings and seeks the teachings of the Hu people from afar. After our morning rituals today, let each of us bring forth the scriptures written by the Supreme Lord Lao (a Taoist deity), and let each of us do our best to jointly submit a memorial, requesting a comparison with the Hu teachers, so that the Emperor may awaken and have something to which he can return.' At that time, the Taoist Chu Shanxin and seventy others from Mount Heng (the Southern Sacred Mountain) brought forth one copy of the Lingbao True Texts, one copy of 'Supreme Lord's Jade Instructions of the Numinous Treasure', one copy of 'Numinous Chapters of the Empty Caverns', one copy of 'Chapters of the Middle Mystery Walking the Void', one copy of 'Questions of the Supreme Lord Zuo Xian Gong', one copy of 'The Five Natural Titles', one copy of 'Inner Sounds of the Various Heavens', totaling one hundred and three scrolls.
The Taoist Liu Zhengnian and seventy others from Mount Hua (the Western Sacred Mountain) brought forth one copy of 'Wisdom, Concentration, and Aspiration', one copy of 'Superior Precepts of Wisdom and Kindness', one copy of 'Causes and Conditions of the Original Conduct of Immortal's Questions', one copy of 'Code of Manifest Truth', totaling sixty-two scrolls.
The Taoist Huan Wendu and seventy others from Mount Heng (the Northern Sacred Mountain) brought forth one copy of 'Superior Works of Original Karma', one copy of 'Legal Codes of Sin and Merit', one copy of 'Rituals of Fasting of the Code of Manifest Truth', one copy of 'Supreme Lord's Discourse on the True Texts of the Cavern Mystery', totaling eighty scrolls.
The Taoist Jiao Dexin and seventy others from Mount Tai (the Eastern Sacred Mountain) brought forth one copy of 'Numinous Writings of the Various Heavens for Salvation and Destiny', one copy of 'Supreme Lord's Discourse on the Great Ultimate, Great Void, and Naturalness', one copy of 'Extinction and Transcendence through Five Refinements and Living Corpses', one copy of 'Rituals for Transcending to the Natural Realm', totaling eighty-five scrolls.
嵩岳道士呂惠通等一百四十人。將太上安志上品一部 三元誡品一部 太極左公神仙本起內傳一部 服御五牙立成一部 朝夕朝儀一部 合九十五卷。
霍山天目山五日雲山白鹿山宮山合八山諸山觀道士。祁文信等二百七十人。將太極真人敷靈寶文一部 太上洞玄靈寶大文五符經一部 步虛文一部 神仙藥法一部 尸解品一部 上天符錄敕禁一部 合八十四卷 並茅成子一部 許成子一部 列成子一部 惠子一部 合二十七家諸子經書。總二百四十五卷。
正月九日。楊州界豫章郡吳丘縣南嶽道士褚善信。以為表頭。五嶽十八山觀太上三洞弟子道士褚善信等六百九十人死罪上言。臣聞。太上無形無名無極無上。無虛自然大道元首。自從造化道教從生無為之尊自然之父。上古同尊百王不易。今陛下道邁羲皇德過堯舜。光澤四海八表歸仁。臣等竊承陛下棄本追末。求教西域。臣觀西域所事者。既是胡師。所說者不參華夏。復請得胡道人令翻其語說同似漢。臣等思忖。陛下雖翻得此語。恐非大道。如不依信。愿陛下恕臣等罪。聽與驗試。臣等五嶽諸山道士多有聰明智慧。博通經典。從元皇已來。太上經行悉能曉了。太虛符咒並皆明達。或有吞符餌氣。或有策使鬼神。或有入火不燒。或有履水不溺。或有
【現代漢語翻譯】 現代漢語譯本 嵩岳的道士呂惠通等一百四十人，呈上《太上安志上品》一部、《三元誡品》一部、《太極左公神仙本起內傳》一部、《服御五牙立成》一部、《朝夕朝儀》一部，共計九十五卷。
霍山、天目山、五日雲山、白鹿山、宮山等八座山以及其他各山觀的道士祁文信等二百七十人，呈上《太極真人敷靈寶文》一部、《太上洞玄靈寶大文五符經》一部、《步虛文》一部、《神仙藥法》一部、《尸解品》一部、《上天符錄敕禁》一部，共計八十四卷，以及《茅成子》一部、《許成子》一部、《列成子》一部、《惠子》一部，共二十七家諸子經書，總計二百四十五卷。
正月九日，楊州界豫章郡吳丘縣南嶽的道士褚善信，作為代表，五嶽十八山觀的太上三洞弟子道士褚善信等六百九十人冒死上奏說：『我們聽說，太上（道教最高神）無形無名，無極無上，是虛無自然的「大道」的元首。自從開天闢地以來，道教就產生了，太上是無為之尊，自然之父。上古時代大家都尊崇太上，歷代君王都不改變。如今陛下您的道行超過伏羲，德行勝過堯舜，光輝普照四海，恩德使天下歸順。我們私下聽說陛下您捨本逐末，向西域尋求教義。我們觀察西域所信奉的，是胡人的教義，所說的與華夏不同。又請來胡人的道人翻譯他們的語言，說得好像與漢地相同。我們思量，陛下您即使翻譯了這些語言，恐怕也不是大道。如果不相信，希望陛下寬恕我們的罪過，允許我們進行驗證試驗。我們五嶽各山的道士多有聰明智慧，博通經典，從元皇（指北魏道武帝拓跋珪）以來，對於太上的經文都很瞭解，對於太虛符咒都非常精通。有人吞符服氣，有人役使鬼神，有人進入火中不被燒傷，有人行走水上不會沉沒，』或有
【English Translation】 English version The Daoist Lü Huitong of Songyue Mountain, along with one hundred and forty others, presented one copy of the Tai Shang An Zhi Shang Pin, one copy of the San Yuan Jie Pin, one copy of the Taiji Zuogong Shenxian Benqi Neizhuan, one copy of the Fuyu Wuya Lizheng, and one copy of the Zhaoxi Zhaoyi, totaling ninety-five scrolls.
The Daoists Qi Wenxin and two hundred and seventy others from the temples on Mount Huo, Mount Tianmu, Mount Wuri Yun, Mount Bairu, Mount Gong, and the other mountains of the eight mountains combined, presented one copy of the Taiji Zhenren Fu Lingbao Wen, one copy of the Tai Shang Dongxuan Lingbao Da Wen Wu Fu Jing, one copy of the Bu Xu Wen, one copy of the Shenxian Yaofa, one copy of the Shijie Pin, and one copy of the Shangtian Fulü Chijin, totaling eighty-four scrolls, along with one copy of Mao Chengzi, one copy of Xu Chengzi, one copy of Lie Chengzi, and one copy of Huizi, totaling twenty-seven schools of philosophical scriptures, for a grand total of two hundred and forty-five scrolls.
On the ninth day of the first month, the Daoist Chu Shanxin of Nanyue Mountain in Wuqiu County, Yuzhang Prefecture, Yangzhou, as the representative, the disciples of the Taishang Sandong (Three Caverns) from the temples of the Five Mountains and Eighteen Mountains, Daoist Chu Shanxin and six hundred and ninety others, risking death, submitted a memorial saying: 'We have heard that the Tai Shang (Supreme Lord) (the highest deity in Daoism) is formless, nameless, limitless, and supreme, the head of the formless and natural Great Dao. Since the creation of the world, Daoism has existed, and the Tai Shang is the honored one of non-action and the father of nature. In ancient times, everyone revered the Tai Shang, and successive kings did not change this. Now, Your Majesty, your Dao surpasses Fuxi (legendary ruler), and your virtue exceeds Yao and Shun (sage kings), your radiance shines upon the four seas, and your benevolence brings the world to submission. We have privately heard that Your Majesty is abandoning the fundamental and pursuing the trivial, seeking teachings from the Western Regions. We observe that what is worshipped in the Western Regions is the teachings of the Hu (non-Han people), and what is said is different from Huaxia (ancient name for China). Furthermore, you have requested Hu Daoists to translate their language, saying that it is similar to that of the Han people. We think that even if Your Majesty translates these languages, it is probably not the Great Dao. If you do not believe us, we hope that Your Majesty will forgive our sins and allow us to conduct verification tests. We Daoists from the Five Mountains have much intelligence and wisdom, and are well-versed in the classics. Since the time of Emperor Yuan (referring to Emperor Daowu of Northern Wei, Tuoba Gui), we have all understood the scriptures of the Tai Shang, and we are all proficient in the Taixu (Great Void) talismans and incantations. Some swallow talismans and ingest qi (vital energy), some command ghosts and spirits, some enter fire without being burned, and some walk on water without drowning, or some'
白日昇天。或有隱形於地。至於方藥法術。無有不能者。愿陛下許臣等得與比校。一則聖上意安。二則得辨真偽。三則大道有歸。四則不亂華俗。臣若比對不如。任上重決。若臣等比對有勝。乞除虛詐。臣等誠惶誠恐。死罪死罪。以聞。明帝又得沙門迦葉摩騰竺法蘭等二人說法。善明法相心大信敬。既得道士表聞。即遣尚書令宋庠引諸道士至長樂宮前。帝謂道士曰。諸大德。莫自誤也。
大德所言太上無形無上為尊自然之父者。今日西域所將來。是修多羅之教。其教難遇。今始東傳。大德比來所學者影響耳。非其真法。大德今既見真法。仍不捨本從末。何異古人葉公之龍也。
褚信奉問曰。若佛道是真應無形色。云何圖畫其像。以此驗之。定非虛無自然之宗。
帝曰。摩騰法師曾為朕說法言。佛有四種法身。所謂法報應化。一者法身。無為無相無主無宗。蕩寂空無自然澹泊。二者報身。獨立無侶朗然無匹。光耀世界自在隱顯。三者應身。備諸形色言行無端。任物千圖神應萬變。四者化身。開演正法導以三乘。利潤蒼生隨機化寤。諸大德須知。佛有四種法身。出沒自在不可思議。其用也則萬像俱應。其息也則托入幽玄。此是智惠之大山。涅槃之巨海。必須敬信得福無量。
褚信問曰。不審。帝
【現代漢語翻譯】 現代漢語譯本： 白日昇天，或者有隱身於地中的法術，至於各種方藥法術，沒有不能做的。希望陛下允許我們與他們比試，一是聖上可以安心，二是能夠辨別真偽，三是大道有所歸屬，四是不會擾亂華夏風俗。如果我們比試不如他們，任憑陛下重罰。如果我們比試勝過他們，請除去虛假的法術。我們誠惶誠恐，死罪死罪，上奏稟告。 明帝又得到沙門迦葉摩騰（Kāśyapa Mātanga，人名）和竺法蘭（Dharmaratna，人名）等二人說法，他們精通佛法，內心非常信奉敬仰。既然得到了道士的奏表，就派遣尚書令宋庠（人名）帶領各位道士到長樂宮前。皇帝對道士們說：『各位大德，不要自誤啊！』 『各位大德所說的太上無形無上為尊的自然之父，今天西域所帶來的，是修多羅（Sūtra，經）之教。這種教法難以遇到，現在才開始向東傳播。各位大德比來所學的只是它的影響而已，不是它的真法。各位大德現在既然見到了真法，仍然不捨棄根本而追逐末節，這和古人葉公好龍有什麼區別呢？』 褚信（人名）奉命問道：『如果佛道是真理，應該沒有形色，為什麼還要圖畫佛像？用這個來驗證，必定不是虛無自然的宗旨。』 皇帝說：『摩騰法師曾經為朕說法說，佛有四種法身，所謂法身、報身、應身、化身。一是法身，無為無相，無主無宗，空寂虛無，自然淡泊。二是報身，獨立無侶，光明無比，光耀世界，自在隱顯。三是應身，具備各種形色，言行沒有定端，隨事物而顯現，神妙應驗，變化萬千。四是化身，開演正法，用三乘（Triyāna，佛教術語）引導，利益百姓，隨機教化覺悟。各位大德要知道，佛有四種法身，出沒自在，不可思議。它的作用是萬象都能應現，它的止息是寄託于幽深玄妙之中。這是智慧的大山，涅槃（Nirvana，佛教術語）的巨海，必須敬信才能得到無量的福報。』 褚信問道：『不明白。』
【English Translation】 English version: Ascending to heaven in broad daylight, or having the ability to become invisible on the ground, and as for various elixirs and magical arts, there is nothing they cannot do. We hope that Your Majesty will allow us to compete with them, firstly so that Your Majesty can be at ease, secondly so that we can distinguish between truth and falsehood, thirdly so that the Great Path has a destination, and fourthly so that it does not disrupt Chinese customs. If we are inferior to them in the competition, we will accept any punishment from Your Majesty. If we are superior to them in the competition, we request that the false arts be eliminated. We are sincerely fearful and trembling, deserving of death, deserving of death, to report this. Emperor Ming also received teachings from the monks Kāśyapa Mātanga and Dharmaratna, who were well-versed in Buddhist teachings and deeply revered them in their hearts. Since he had received the memorial from the Daoists, he dispatched the Minister of the Imperial Secretariat, Song Xiang, to lead the Daoists to the front of the Changle Palace. The Emperor said to the Daoists, 'Great Virtues, do not deceive yourselves!' 'What the Great Virtues speak of as the Supreme Formless, the Supreme Honored, the Natural Father, what has been brought from the Western Regions today is the teaching of the Sūtras. This teaching is difficult to encounter and is now beginning to spread eastward. What the Great Virtues have been learning all along is merely its shadow, not its true Dharma. Now that the Great Virtues have seen the true Dharma, they still do not abandon the root and pursue the branch. How is this different from the ancient Ye Gong's love of dragons?' Chu Xin asked upon instruction, 'If the Buddhist path is the truth, it should be without form or color. Why then are images of the Buddha painted? Using this to verify, it is certainly not the doctrine of emptiness and nature.' The Emperor said, 'The Dharma Master Mātanga once explained to me that the Buddha has four kinds of Dharmakāya (Dharma body), namely Dharmakāya, Sambhogakāya (Reward body), Nirmāṇakāya (Transformation body), and Svābhāvikakāya (Essence body). The first is Dharmakāya, which is non-active, without form, without master, without origin, empty and still, natural and serene. The second is Sambhogakāya, which is independent and unparalleled, radiantly bright, illuminating the world, freely appearing and disappearing. The third is Nirmāṇakāya, which possesses all forms and colors, with no fixed words or actions, responding to things, miraculously effective, and changing in myriad ways. The fourth is Svābhāvikakāya, which expounds the true Dharma, guides with the Triyāna, benefits the people, and awakens them according to their potential. Great Virtues should know that the Buddha has four kinds of Dharmakāya, appearing and disappearing freely, inconceivable. Its function is that all phenomena can be manifested, and its cessation is entrusted to the profound and mysterious. This is the great mountain of wisdom, the vast ocean of Nirvana, and one must have reverence and faith to obtain immeasurable blessings.' Chu Xin asked, 'I do not understand.'
設涅槃。是何句義。帝曰。涅槃無為淡泊自然。此四者一味耳。如似眼目異名焉。
褚信問。涅槃之義有幾種。
帝曰。摩騰法師曾與朕說法雲。涅槃義乃有多種。言入聖位中者。涅槃有五種。一者隨分涅槃。二者有餘涅槃。三者覺滅涅槃。四者方便涅槃。五者究竟涅槃。
褚信問曰。未審。五者其義云何。帝曰。一者小乘初果。須陀洹果斯陀含果阿那含果。各受人天報盡得生初禪。或生二禪。或生三禪。是名隨分涅槃。二者小乘極果阿羅漢。善蔽六根證七識空智。得生四禪。或生空處。是名有餘涅槃。三者中乘辟支佛果。觀十二因緣證滅盡樂。得生識處乃至非想非非想處。是名覺滅涅槃。四者大乘。初地已上菩薩常居六道。出入生死不捨眾生。隨類受形而教化之。清凈願行不退菩提。是名方便涅槃。五者菩薩。于無量劫世常在生死海中。歷諸勤苦修行善本。成就萬行得證無上正真正道。是名究竟涅槃。
褚信奉答曰。若佛是究竟涅槃。愿聽與試。
帝曰。卿若為比試。
褚信對曰。臣以太上天尊所說經典。設壇。置經壇上。以火焚之。其法若真。愿火不燒。其法若虛妄。愿從火化。西域之教愿與臣同於此試。
帝曰。卿無自辱焉。朕恐卿等螢火之光明。濫同日月之顯。
【現代漢語翻譯】 現代漢語譯本： 問：什麼是涅槃（Nirvana）？它的含義是什麼？ 帝（指皇帝）答：涅槃是無為（Wuwei，不造作），淡泊（Danbo，清靜寡欲），自然（Ziran，本性如此）。這四者本質上是一樣的，就像眼睛和目是不同的名稱一樣。
褚信問：涅槃的含義有幾種？
帝答：摩騰（Moteng）法師曾經對朕說過，涅槃的含義有很多種。如果從證入聖位的角度來說，涅槃有五種：一是隨分涅槃（Suifen Nirvana），二是有餘涅槃（Youyu Nirvana），三是覺滅涅槃（Juemie Nirvana），四是方便涅槃（Fangbian Nirvana），五是究竟涅槃（Jiujing Nirvana）。
褚信問：請問，這五種涅槃的含義是什麼？ 帝答：一是小乘的初果，即須陀洹果（S陀洹果，S陀洹果，Srotapanna），斯陀含果（斯陀含果，斯陀含果，Sakrdagamin），阿那含果（阿那含果，阿那含果，Anagamin）。他們各自在人界和天界的果報結束后，可以往生到初禪天，或者二禪天，或者三禪天。這叫做隨分涅槃。二是小乘的最高果位，即阿羅漢（阿羅漢，Arhat）。他們善於封閉六根，證得七識空智，可以往生到四禪天，或者空無邊處天。這叫做有餘涅槃。三是中乘的辟支佛果（辟支佛果，Pratyekabuddha）。他們觀察十二因緣，證得滅盡的快樂，可以往生到識無邊處天，乃至非想非非想處天。這叫做覺滅涅槃。四是大乘的初地以上的菩薩（菩薩，Bodhisattva），他們常居於六道之中，出入生死，不捨棄眾生，隨著不同的類別示現不同的形態來教化他們。他們清凈的願行不會退轉菩提心。這叫做方便涅槃。五是菩薩在無量劫的時間裡，常在生死苦海中，經歷各種勤苦修行善的根本，成就萬行，證得無上正等正覺的佛果。這叫做究竟涅槃。
褚信恭敬地回答說：如果佛法是究竟涅槃，希望允許我做一個試驗。
帝問：你打算如何比試？
褚信回答說：我用太上天尊所說的經典，設立法壇，把經書放在壇上，用火焚燒。如果經書是真理，希望火不能燒燬它；如果經書是虛妄的，希望它被火化為灰燼。希望允許西域的佛教也用同樣的方式進行試驗。
帝說：你不要自取其辱。朕恐怕你們這些螢火蟲的光明，不能與日月的光輝相比。
【English Translation】 English version: Question: What is Nirvana? What is its meaning? The Emperor replied: Nirvana is Wuwei (non-action), Danbo (simplicity and tranquility), and Ziran (naturalness). These four are essentially the same, just as 'eye' and 'sight' are different names for the same thing.
Chu Xin asked: How many meanings of Nirvana are there?
The Emperor replied: The Dharma Master Moteng (Moteng) once told me that there are many meanings of Nirvana. If we speak from the perspective of entering the state of sainthood, there are five types of Nirvana: first, Suifen Nirvana (隨分涅槃, Nirvana according to one's portion); second, Youyu Nirvana (有餘涅槃, Nirvana with remainder); third, Juemie Nirvana (覺滅涅槃, Nirvana of extinction of consciousness); fourth, Fangbian Nirvana (方便涅槃, expedient Nirvana); and fifth, Jiujing Nirvana (究竟涅槃, ultimate Nirvana).
Chu Xin asked: May I ask, what are the meanings of these five types? The Emperor replied: First is the initial fruit of the Small Vehicle, namely Srotapanna (須陀洹果, Stream-enterer), Sakrdagamin (斯陀含果, Once-returner), and Anagamin (阿那含果, Non-returner). After their respective karmic rewards in the human and heavenly realms are exhausted, they can be reborn in the First Dhyana heaven, or the Second Dhyana heaven, or the Third Dhyana heaven. This is called Suifen Nirvana. Second is the highest fruit of the Small Vehicle, namely Arhat (阿羅漢). They are skilled at closing off the six senses and attain the wisdom of emptiness of the seven consciousnesses, and can be reborn in the Fourth Dhyana heaven, or the Heaven of Boundless Space. This is called Youyu Nirvana. Third is the Pratyekabuddha (辟支佛果) fruit of the Middle Vehicle. They contemplate the twelve links of dependent origination and attain the bliss of cessation, and can be reborn in the Heaven of Boundless Consciousness, or even the Heaven of Neither Perception nor Non-Perception. This is called Juemie Nirvana. Fourth is the Bodhisattva (菩薩) of the Great Vehicle who is above the first Bhumi (stage). They constantly reside in the six realms, entering and exiting birth and death, not abandoning sentient beings, and manifesting different forms according to different categories to teach them. Their pure vows and practices do not regress from Bodhicitta (菩提心, the mind of enlightenment). This is called Fangbian Nirvana. Fifth is the Bodhisattva who, for countless kalpas (劫, eons), is constantly in the sea of birth and death, experiencing various hardships, cultivating the roots of goodness, accomplishing myriad practices, and attaining the fruit of unsurpassed, complete, and perfect enlightenment. This is called Jiujing Nirvana.
Chu Xin respectfully replied: If the Buddha-dharma is the ultimate Nirvana, I hope to be allowed to conduct a test.
The Emperor asked: How do you intend to test it?
Chu Xin replied: I will set up an altar using the scriptures spoken by the Supreme Heavenly Lord, place the scriptures on the altar, and burn them with fire. If the scriptures are the truth, I hope the fire will not burn them; if the scriptures are false, I hope they will be reduced to ashes by the fire. I hope to allow the Buddhism of the Western Regions to also conduct the test in the same way.
The Emperor said: Do not humiliate yourself. I fear that the light of your fireflies cannot compare to the brilliance of the sun and moon.
彈丸之土。竊價隋國之珠。實非其類。如欲相比卿既不相信。可此月十五日平旦總集白馬寺與卿比校。道士即得 敕許。歡忻而去。諸道士在京師聚眾。或在洛水上。履水而行水不能溺。或在園苑。積薪自燒火不能損。或在京師市巷作種種咒禁呼策鬼神。京師觀者咸言大聖。正月十一日 帝詣白馬寺。至佛殿前燒香行道禮拜訖。問二法師。啟首具說。諸山道士功能。欲來與師比校。弟子輒不自量。口以許之。克此月十五日大集白馬寺。愿師垂恩開示法藥。摩騰法師對曰。如來滅度一千餘年。正教東流法不虛設。道士欲來比校。今正是時。貧道雖處緇服戒行無取。今仰憑正法諸佛威力。得與開悟。
帝聞此言。心大歡喜。摩騰法師復語曰。陛下往修福業得為天下主。既遇正法。復能信心奉敬。方欲引導群生指于歸處。此是開基之功恩加萬葉。菩薩之行功德難量。
帝即整容禮摩騰法師足。啟法師曰。弟子往蒙法師光相。喜滿交懷。又屈法師持法宣化。弟子一生再幸。不勝慈澤。法師大悅。令帝復坐。問竺法蘭法師曰。西域有道士以不。法師對曰。西域梵志者同此間道士。
帝曰。道有幾種。以何為宗。法師對曰。道有九十五種。並宗正法。其行有差。欲可觀者八種梵行。一者常修梵行。博通外典。事
【現代漢語翻譯】 現代漢語譯本： 『彈丸之土』（比喻極小的地方），卻想竊取『隋國之珠』（比喻珍貴的事物），實在不是同類可比的。如果想要相比試，既然你們不相信，就定於這個月十五日清晨在白馬寺總集合，與你們比試高下。道士們立刻得到皇帝的允許，歡天喜地地離開了。各路道士在京城聚集民眾，有的在洛水上行走，水卻不能淹沒他們；有的在園林里堆積柴火自焚，火卻不能燒傷他們；有的在京城街巷裡施展各種咒語禁術，呼喚驅使鬼神。京城觀看的人都說他們是大聖。正月十一日，皇帝駕臨白馬寺，在佛殿前燒香、繞佛、禮拜完畢，詢問兩位法師。皇帝開頭詳細地說了，各山道士有種種功能，想要來與法師比試，弟子我一時沒有衡量自己的能力，就答應了他們，定於這個月十五日大會於白馬寺。希望法師施恩，開示佛法妙藥。摩騰（Kāśyapa Mātanga）法師回答說：『如來（Tathāgata）滅度一千多年了，正法東流，佛法不是虛設的。道士想要來比試，現在正是時候。貧道雖然身穿僧衣，戒行沒有什麼可取的，現在仰仗正法和諸佛的威力，得以與他們開悟。』 皇帝聽了這話，心裡非常高興。摩騰（Kāśyapa Mātanga）法師又對皇帝說：『陛下往昔修積福德，才得以成為天下的君主。既然遇到了正法，又能以信心奉敬，正要引導眾生，指示他們歸宿之處。這是開創基業的功德，恩澤可以加於萬代子孫。菩薩（Bodhisattva）的修行，功德難以衡量。』 皇帝立刻整理衣容，禮拜摩騰（Kāśyapa Mātanga）法師的腳，稟告法師說：『弟子過去蒙受法師的光明相好，心中充滿了喜悅。又勞煩法師弘揚佛法，教化眾生，弟子一生有兩次這樣的榮幸，實在承受不了這慈悲的恩澤。』法師非常高興，讓皇帝重新坐下，問竺法蘭（Dharmaratna）法師說：『西域有道士嗎？』法師回答說：『西域的梵志（Brāhmaṇa）就如同這裡的道士。』 皇帝問：『道有幾種？以什麼為宗旨？』法師回答說：『道有九十五種，都以正法為宗旨，只是修行方式有所不同。可以觀察的有八種梵行。第一種是常修梵行，博通外道經典，事奉……』
【English Translation】 English version: 'A pellet of earth' (an analogy for an extremely small place) desires to steal 'the pearl of the Sui kingdom' (an analogy for a precious thing), truly not of the same kind to be compared. If you wish to compare, since you do not believe, let us gather on the fifteenth of this month at dawn at the White Horse Temple to compete. The Daoists immediately received the emperor's permission and left joyfully. Daoists from various places gathered crowds in the capital, some walked on the Luo River, but the water could not drown them; some piled firewood in gardens and burned themselves, but the fire could not harm them; some performed various spells and incantations in the streets and alleys of the capital, summoning and commanding ghosts and spirits. The people watching in the capital all said they were great sages. On the eleventh day of the first month, the Emperor visited the White Horse Temple, burned incense, circumambulated, and prostrated himself before the Buddha Hall, and inquired of the two Dharma masters. The Emperor began by explaining in detail that the Daoists from various mountains possessed various abilities and wished to compete with the masters, and that he, the disciple, had agreed to them without measuring his own abilities, setting the fifteenth of this month for a grand gathering at the White Horse Temple. He hoped that the masters would bestow their grace and reveal the wonderful medicine of the Dharma. The Dharma master Kāśyapa Mātanga replied, 'More than a thousand years have passed since the Tathāgata's Parinirvana, the true Dharma has flowed eastward, and the Dharma is not set up in vain. The Daoists wish to compete, now is the right time. Although this poor monk wears monastic robes and his conduct is not worth mentioning, I now rely on the power of the true Dharma and the Buddhas to enlighten them.' Upon hearing these words, the Emperor was greatly pleased. The Dharma master Kāśyapa Mātanga further said to the Emperor, 'Your Majesty cultivated blessings in the past, which is why you are the ruler of the world. Now that you have encountered the true Dharma, you can reverently offer your faith and are about to guide sentient beings, pointing them to their place of return. This is the merit of establishing a foundation, and the grace will be added to ten thousand generations of descendants. The practice of a Bodhisattva is immeasurable in merit.' The Emperor immediately adjusted his robes and prostrated himself at the feet of the Dharma master Kāśyapa Mātanga, reporting to the master, 'In the past, this disciple received the light and auspicious appearance of the Dharma master, and my heart was filled with joy. Moreover, I trouble the Dharma master to uphold the Dharma and propagate it to sentient beings. This disciple has had such good fortune twice in his life and cannot bear this compassionate grace.' The Dharma master was very pleased and asked the Emperor to sit down again, and asked the Dharma master Dharmaratna, 'Are there Daoists in the Western Regions?' The Dharma master replied, 'The Brāhmaṇas of the Western Regions are like the Daoists here.' The Emperor asked, 'How many kinds of Dao are there? What is their purpose?' The Dharma master replied, 'There are ninety-five kinds of Dao, all with the true Dharma as their purpose, but their practices are different. There are eight kinds of Brahma practices that can be observed. The first is to constantly cultivate Brahma practices, be well-versed in external scriptures, and serve...'
摩醯首羅天王以為天尊。求生空處識處非想非非想處。二者常修梵行博通外典。事大梵天王以為天尊。求生初禪二禪三禪四禪。三者常修梵行博通外典。事天尊求生炎摩天兜率天化樂天他化自在天。四者常修梵行博通外典。辯于論答。事六師弟子等以為師尊。求憑空滅絕有無。五者常修梵行志在仙學。善禁咒。事阿私陀仙以為仙尊。求五神丹服之。若得仙道會假風鳥力得升霄漢。六者常修梵行志在醫學。善於符術。事阿私陀仙以為尊。求五芝草服之。若得仙道會假商劣得匿形影。七者常修梵行。事波頭大仙以為仙尊。求入火聚火不能損。八者常修梵行。事夷制叔羅水仙以為仙尊。求入江海水不能溺。此八種道。以梵行力得生天上。以不發正信迴向心故。天上壽盡還墮三惡道中。
帝曰。此八種道。常修梵行博通外典。即是世間聰惠上人。當時值佛應得悟正。云何不捨諸見仍有此。法蘭法師對曰。佛生難遇。百一小劫一佛出世。佛未出已前造化之始。或有大力諸天。或有自在聖人。恐世無訓降生此俗。或作帝王。或作師儒。各舉已一。或教梵行。或可教禮敬行。或教事佛。或教事日月神。或教事江海神。或教事諸山神。或教事水火神。或教事社稷神。或教事先師神。如是等種種神明悉教事之眾生。從劫初已來學習
【現代漢語翻譯】 現代漢語譯本： 第一種人，摩醯首羅天王（Maheśvara，即大自在天）自以為是天尊，他們求生於空無邊處天、識無邊處天、非想非非想處天。這部分人經常修行梵行，廣泛學習外道典籍，事奉大梵天王（Mahābrahmā）為天尊，求生於初禪天、二禪天、三禪天、四禪天。 第二種人，經常修行梵行，廣泛學習外道典籍，事奉天尊，求生於炎摩天（Yama，夜摩天）、兜率天（Tuṣita）、化樂天（Nirmāṇarati）、他化自在天（Paranirmita-vaśavartin）。 第三種人，經常修行梵行，廣泛學習外道典籍，擅長辯論和解答問題，事奉六師（六位外道老師）的弟子等為師尊，追求憑空滅絕有和無。 第四種人，經常修行梵行，立志于仙學，擅長禁咒，事奉阿私陀仙（Asita）為仙尊，尋求五神丹並服用它。如果能得仙道，就能借助風和鳥的力量升上天空。 第五種人，經常修行梵行，立志于醫學，擅長符術，事奉阿私陀仙為尊，尋求五芝草並服用它。如果能得仙道，就能借助商劣的力量隱匿身形。 第六種人，經常修行梵行，事奉波頭大仙（Badha）為仙尊，尋求進入火堆而不被燒傷。 第七種人，經常修行梵行，事奉夷制叔羅水仙（Icchuku）為仙尊，尋求進入江河海水而不被淹沒。 這八種道，憑藉梵行的力量可以生到天上，但因為不發起真正的信心和迴向心，所以在天上壽命終結后還會墮入三惡道中。
帝釋天（Indra）問道：『這八種道，經常修行梵行，廣泛學習外道典籍，就是世間聰明智慧的上等人。當時如果遇到佛陀，應該能夠領悟正道，為什麼不捨棄各種見解，仍然有這樣的結果呢？』 法蘭法師回答說：『佛陀出世很難遇到，一百個小劫才有一尊佛出世。在佛陀未出世之前，天地開創之初，或許有大力諸天，或許有自在聖人，恐怕世間沒有教導，所以降生到這個世俗。或者作為帝王，或者作為師儒，各自舉起一種教導。或者教導梵行，或者教導禮敬行為，或者教導事奉佛陀，或者教導事奉日月神，或者教導事奉江海神，或者教導事奉諸山神，或者教導事奉水火神，或者教導事奉社稷神，或者教導事奉先師神。像這樣等等各種神明，都教導眾生去事奉他們。眾生從劫初以來就學習這些。』
【English Translation】 English version: The first type of people consider Maheśvara (the Great Lord, i.e., the King of the Great Freedom Heaven) as the Celestial Honored One. They seek rebirth in the Heaven of Boundless Space, the Heaven of Boundless Consciousness, and the Heaven of Neither Perception Nor Non-Perception. These people constantly practice Brahma conduct, extensively study external scriptures, and serve Mahābrahmā (the Great Brahma King) as the Celestial Honored One, seeking rebirth in the First Dhyana Heaven, the Second Dhyana Heaven, the Third Dhyana Heaven, and the Fourth Dhyana Heaven. The second type of people constantly practice Brahma conduct, extensively study external scriptures, and serve the Celestial Honored One, seeking rebirth in the Yama Heaven, the Tuṣita Heaven, the Nirmāṇarati Heaven, and the Paranirmita-vaśavartin Heaven. The third type of people constantly practice Brahma conduct, extensively study external scriptures, and are skilled in debate and answering questions. They serve the disciples of the Six Teachers (six non-Buddhist teachers) as their revered masters, seeking to annihilate existence and non-existence out of thin air. The fourth type of people constantly practice Brahma conduct, aspire to immortality, and are skilled in incantations. They serve Asita (a sage) as their immortal honored one, seeking the Five Divine Elixirs and consuming them. If they attain the Dao of Immortality, they can ascend to the heavens with the power of wind and birds. The fifth type of people constantly practice Brahma conduct, aspire to medicine, and are skilled in talismanic arts. They serve Asita as their honored one, seeking the Five Lingzhi Herbs and consuming them. If they attain the Dao of Immortality, they can conceal their form with the power of Shang Lüe. The sixth type of people constantly practice Brahma conduct and serve Badha (a great immortal) as their immortal honored one, seeking to enter a fire and not be harmed. The seventh type of people constantly practice Brahma conduct and serve Icchuku (a water immortal) as their immortal honored one, seeking to enter rivers and seas and not be drowned. These eight paths, through the power of Brahma conduct, can lead to rebirth in the heavens. However, because they do not generate true faith and the mind of dedication, they will still fall into the three evil realms when their lifespan in the heavens ends.
Indra (the Lord of the Devas) asked: 'These eight paths, constantly practicing Brahma conduct and extensively studying external scriptures, are the most intelligent and wise people in the world. If they had encountered the Buddha at that time, they should have been able to realize the right path. Why do they not abandon their various views and still have these results?' The Dharma Master Fa Lan replied: 'It is difficult to encounter the Buddha. One Buddha appears in a hundred small kalpas. Before the Buddha appeared, at the beginning of creation, there may have been powerful devas or self-existent sages who, fearing that the world would have no guidance, descended into this mundane world. Some acted as emperors, and some as teachers, each promoting their own teachings. Some taught Brahma conduct, some taught respectful conduct, some taught serving the Buddha, some taught serving the sun and moon gods, some taught serving the river and sea gods, some taught serving the mountain gods, some taught serving the water and fire gods, some taught serving the gods of the soil and grain, and some taught serving the gods of the former teachers. Like this, all kinds of deities taught sentient beings to serve them. Sentient beings have been learning these things since the beginning of the kalpa.'
久遠。雖值佛出世。有鈍根者咸言。我之事從元皇已來尊仰。佛雖神異其教近耳。何能捨本從今。爾時執見者在其道不滅。
帝曰。佛道之中亦有仙號以不。法師對曰。仙者並傳梵行。多諸伎術。是以為世所上。佛初成道時。坐于菩提樹下。世人未識是佛光明顯照。咸言摩訶大仙生。未曾有也。舍利弗目連等。坐臥空中神化自在。各相謂言。此是大弟子天仙也。佛以隨機應顯佛號生焉。
帝曰。弟子蒙師說法心想朗然。未審法師。預設何法欲調伏道士。
法師。對曰。龍吟云起。非蚯蚓之所能。虎嘯風生。非跛驢之所及。雷門無施布鼓。電曜豈懼螢光。敵對即施何用預搔持癢。
帝乃大笑。弟子知師有證達之理。無畏懼焉。法師對曰。貧道未得過人法。又不敢增上慢。譬如弟子爵位封王。帝命將敕巡省革易風俗。其王見到郡縣官人豈有不懼以不。
帝曰。使者既是朕子。又行朕命。至於州郡縣豈敢不懼 法師又問曰。王巡省之次。郡縣令長敢在王前行自在以不。
帝曰。承朕威命所在。官人懲肅畏法。寧敢自在 法師曰。如是如是。誠如帝說。貧道出家人。亦名法王子。所持正法亦是法王金口所說。所在教化亦無畏懼。若法行處。一切諸天魔鬼莫不奉敬。道士小惠何足消伏。
【現代漢語翻譯】 現代漢語譯本： 很久以前，即使佛陀出世，那些根器遲鈍的人也會說：『我們對道教的尊崇從元皇（道教的始祖）以來就已如此，佛陀雖然有神通，但他的教義出現時間很短。怎麼能捨棄根本而追隨新出現的教義呢？』當時執迷不悟的人，他們的道教信仰並沒有因此而消失。
皇帝問：『佛教中也有仙人的稱號嗎？』法師回答說：『仙人都是修習梵行（清凈的行為），並且有很多技藝，因此被世人所推崇。佛陀最初成道時，坐在菩提樹下，世人還不認識他就是佛陀，只是看到光明照耀，都說摩訶大仙（偉大的仙人）誕生了，真是前所未有啊。舍利弗（智慧第一的佛陀弟子）、目連（神通第一的佛陀弟子）等人，能夠坐臥在空中，神變自在，他們互相說，這一定是天上的仙人。』佛陀爲了適應不同的根器，才隨機應變地顯現佛的稱號。
皇帝說：『弟子聽了法師的說法，心中豁然開朗。不知道法師預先準備了什麼方法來調伏道士？』
法師回答說：『龍吟會引起雲彩，這不是蚯蚓所能做到的。老虎吼叫會生起狂風，這不是跛腳的驢子所能達到的。雷門不需要施捨布鼓，閃電的光芒又怎麼會害怕螢火蟲的光亮呢？如果真的要敵對，到時候自然會採取措施，何必預先去撓癢呢？』
皇帝聽后大笑，說：『弟子知道法師有證悟的道理，所以無所畏懼。』法師回答說：『貧道還沒有得到超越常人的法，也不敢自以為是。譬如弟子您爵位封王，皇帝命令您巡視各地，改變風俗。您這位王爺見到郡縣的官人，他們難道會不害怕嗎？』
皇帝說：『使者既是朕的兒子，又是奉朕的命令列事，州郡縣的官吏怎麼敢不害怕呢？』法師又問：『王爺巡視的時候，郡縣的長官敢在王爺面前自由自在地行動嗎？』
皇帝說：『憑藉朕的威嚴和命令，官吏們都嚴肅恭敬，畏懼法律，哪裡敢自由自在呢？』法師說：『正是這樣，正是這樣。正如您所說，貧道是出家人，也被稱為法王子（佛陀的兒子）。所持的正法也是法王（佛陀）金口所說。無論在哪裡教化，都沒有畏懼。如果正法流行的地方，一切諸天魔鬼沒有不恭敬奉行的。道士的小恩小惠，又怎麼能夠消滅正法呢？』
【English Translation】 English version: Long ago, even when a Buddha appeared in the world, those of dull faculties would say, 'Our reverence for Daoism has been so since Yuan Huang (the first ancestor of Daoism). Although the Buddha has supernatural powers, his teachings are recent. How can we abandon the fundamental and follow the new?' At that time, those who were attached to their views, their Daoist beliefs did not disappear because of this.
The Emperor asked, 'Are there also titles of immortals in Buddhism?' The Dharma Master replied, 'Immortals all practice Brahma conduct (pure conduct) and possess many skills, which is why they are revered by the world. When the Buddha first attained enlightenment, he sat under the Bodhi tree. People did not yet recognize him as the Buddha, but seeing the bright light, they all said that Maha Deva (great immortal) was born, which was unprecedented. Shariputra (the Buddha's disciple foremost in wisdom), Maudgalyayana (the Buddha's disciple foremost in supernatural powers), and others, were able to sit and lie in the air, with supernatural transformations at will. They said to each other, 'This must be a heavenly immortal.' The Buddha, in order to adapt to different faculties, then expediently manifested the title of Buddha.'
The Emperor said, 'Having heard the Dharma Master's explanation, this disciple's mind is enlightened. I wonder what method the Dharma Master has prepared in advance to subdue the Daoists?'
The Dharma Master replied, 'The dragon's roar causes clouds to rise, which is not something an earthworm can do. The tiger's roar causes wind to arise, which is not something a lame donkey can achieve. The thunder gate does not need to give alms of cloth drums, and the lightning's radiance is not afraid of the firefly's light. If there is truly opposition, measures will naturally be taken at that time, why bother scratching an itch in advance?'
The Emperor laughed and said, 'This disciple knows that the Dharma Master has realized the truth, so he is fearless.' The Dharma Master replied, 'This poor monk has not yet attained extraordinary Dharma, nor dares to be arrogant. For example, if this disciple's rank is that of a king, and the Emperor orders you to inspect the regions and change customs, would the officials of the prefectures and counties not be afraid when they see you, the king?'
The Emperor said, 'The envoy is both my son and acting on my orders, how could the officials of the prefectures and counties dare not be afraid?' The Dharma Master then asked, 'When the king is on inspection, would the magistrates of the prefectures and counties dare to act freely in front of the king?'
The Emperor said, 'Relying on my authority and orders, the officials are all solemn and respectful, fearing the law, how could they dare to act freely?' The Dharma Master said, 'Exactly so, exactly so. Just as you say, this poor monk is a renunciate, also called a Dharma Prince (son of the Buddha). The Proper Dharma that I uphold is also spoken from the golden mouth of the Dharma King (Buddha). Wherever I teach and transform, there is no fear. If the Proper Dharma prevails, all the gods and demons will respectfully follow it. How can the small favors of the Daoists extinguish the Proper Dharma?'
帝聞法師一言。轉加意大。即辭法師入城 敕有司令辦供設齋。並敕五品已上文武內外官人。仰十五日平旦悉集白馬寺。十三日道士在白馬寺南門外。道東里東西置三壇。壇別開二十四門。西壇置太上靈寶天尊經合三百六十九卷。中壇置諸子黃老等二十七家書合有二百三十五卷。東壇置饌食奠祀百靈。十四日帝設七寶行殿。在白馬寺南門道西步。置佛舍利及佛經像。十五日平旦。大眾普集。已時齋訖。
帝謂道士曰。諸大德欲試。今正是時。先顯卿等所能以示大眾。道士等奉敕。即以柴荻如栴檀沉水等香木積。繞西壇經教上。復作啟告啼哭流涕曰。太上尊天經典與造化俱開。往哲今賢行之不捨。今為西域別教入亂華俗。臣等五嶽諸山觀褚善信等合有六百九十人。敢以置經壇上。以火取驗。欲用曉示眾生以辯真偽。伏願上慈顯出神效。即便放火燒經。經隨火化悉作灰燼。道士等見火焚經。心大驚愕。先時昇天者不復能升。先時隱形者不復能隱。先時入火者不敢更入。先善禁咒者呼策不應。先有種種功能者。施用無一可驗。道士等大生慚愧。
帝謂道士曰。卿等不聞。益州部內有鐘山。亡命賊在於山澤放縱自由。謂無過者。及其臺軍討罰形勢不立。卿等今者亦復如是。爾時太傅張衍語褚信曰。卿今捔試
【現代漢語翻譯】 皇帝聽了法師的一番話，更加重視這件事。隨即告別法師返回城內，命令有關部門準備齋飯和供品，並敕令五品以上的文武內外官員，在十五日清晨全部聚集在白馬寺。十三日，道士們在白馬寺南門外的道路東西兩側設定了三座壇。每個壇都開了二十四道門。西邊的壇上放置了《太上靈寶天尊經》共三百六十九卷，中間的壇上放置了諸子、黃老等二十七家的書籍，共有二百三十五卷。東邊的壇上放置了饌食，用來祭祀各路神靈。十四日，皇帝設定了七寶行殿，在白馬寺南門外道路西側，放置了佛舍利（Buddha's relics）以及佛經佛像。十五日清晨，大眾全部聚集。巳時（上午九點到十一點）齋飯完畢。 皇帝對道士們說：『各位大德想要試驗，現在正是時候。先展示你們的本領給大眾看看。』道士們遵照旨意，用柴草、荻草以及栴檀（sandalwood）、沉香（agarwood）等香木堆積起來，圍繞在西壇的經書上。又作啟告，啼哭流涕地說：『太上尊天（Supreme Heavenly Lord）的經典與造化一同開創，過去的哲人和現在的賢人都堅持奉行。現在因為西域（Western Regions）的別的教派傳入，擾亂了華夏的風俗。我們五嶽（Five Great Mountains）諸山觀的褚善信（Chu Shanxin）等人，共有六百九十人，敢於將經書放置在壇上，用火來驗證，想要用此來曉示眾生，辨別真偽。伏願上天慈悲，顯出神效。』隨即放火焚燒經書，經書隨著火焰化為灰燼。道士們看到經書被焚燒，心中大驚失色。先前能夠昇天的，現在不能再昇天；先前能夠隱形的，現在不能再隱形；先前能夠入火的，現在不敢再入火；先前擅長禁咒的，呼喚驅使不再應驗；先前擁有種種功能的，施展起來沒有一樣可以驗證。道士們大生慚愧。 皇帝對道士們說：『你們沒有聽說過嗎？益州（Yi Province）境內有鐘山（Zhong Mountain），逃亡的盜賊在山澤中放縱自由，認為沒有誰能管束他們。等到官兵前去討伐，他們就無法立足。你們現在的情況也是這樣。』當時太傅（Grand Tutor）張衍（Zhang Yan）對褚信（Chu Xin）說：『你現在要較量試驗，結果怎麼樣啊？』
【English Translation】 The Emperor, hearing the Dharma Master's words, paid even greater attention to the matter. He then bid farewell to the Dharma Master and returned to the city, ordering the relevant departments to prepare vegetarian meals and offerings. He also decreed that all civil and military officials of the fifth rank and above, both inside and outside the court, should gather at the White Horse Temple (Baima Temple) on the fifteenth day at dawn. On the thirteenth day, the Taoists set up three altars east and west of the road outside the south gate of the White Horse Temple. Each altar had twenty-four gates. On the western altar were placed 369 volumes of the 'Scripture of the Supreme Heavenly Lord of Numinous Treasure' (Tai Shang Lingbao Tianzun Jing), and on the central altar were placed 235 volumes of books from twenty-seven schools of thought, including the philosophers and Lao-Zhuang. On the eastern altar were placed delicacies for offering sacrifices to various spirits. On the fourteenth day, the Emperor set up a Seven-Jeweled Traveling Palace (a portable shrine), placing Buddha's relics (Buddha's relics) and Buddhist scriptures and images on the west side of the road outside the south gate of the White Horse Temple. On the fifteenth day at dawn, the masses gathered. The vegetarian meal was completed at the hour of Si (9:00 AM to 11:00 AM). The Emperor said to the Taoists, 'Venerable sirs, if you wish to test your abilities, now is the time. First, display your skills to the masses.' The Taoists, following the imperial decree, piled up firewood, reeds, and fragrant woods such as sandalwood (chandana) and agarwood (agarwood), surrounding the scriptures on the western altar. They then made proclamations, weeping and wailing, saying, 'The scriptures of the Supreme Heavenly Lord (Tai Shang Zuntian) were created along with the universe. Past sages and present worthies have adhered to them without fail. Now, because another religion from the Western Regions (Xiyu) has entered and disrupted the customs of China. We, Chu Shanxin (Chu Shanxin) and others from the Taoist temples of the Five Great Mountains (Wuyue), a total of six hundred and ninety people, dare to place the scriptures on the altar and use fire to verify them, wishing to enlighten the masses and distinguish truth from falsehood. We humbly request that the Supreme Heaven show its divine efficacy.' They then set fire to the scriptures, which were reduced to ashes. The Taoists, seeing the scriptures burned, were greatly dismayed. Those who could ascend to heaven before could no longer ascend; those who could become invisible before could no longer become invisible; those who could enter fire before dared not enter again; those who were skilled in incantations before could not get any response; those who had various abilities before could not verify any of them. The Taoists were greatly ashamed. The Emperor said to the Taoists, 'Have you not heard that within the territory of Yi Province (Yizhou) there is Zhong Mountain (Zhongshan), where fugitive bandits roam freely in the mountains and marshes, believing that no one can control them? When the government troops go to suppress them, they cannot stand their ground. Your situation is the same now.' At that time, the Grand Tutor (Taifu) Zhang Yan (Zhang Yan) said to Chu Xin (Chu Xin), 'You are now competing and testing, what is the result?'
無一效驗。即是虛妄。宜就西域真法。
褚信對曰。茅成子云。太上者。靈寶天尊是也。造化之始謂之太素。豈虛妄乎。張衍曰。太素有貴德之名。更無言教之稱。今說有言教者。即是虛妄也。吾究尋典籍靈寶迥無氏族可依。推尋古今靈寶。亦無成道處所。若靈寶自然者。經典從何而生。若說靈寶出世者。古帝前王與誰說法。虛受太上之名。妄假天尊之號。此是仙覺法王說也。濟於六道普潤含靈。卿亦可歸真棄虛妄必須尊學。若不奉敬。可謂虛度百年無功而逝。卿若慢心不信。亦專心黃老。黃老者雖無法王之量。亦是前世聖人。撰集雖同諸子言行甚奧。托性無為道德之府也。昔孝景皇帝。常修行不倦。道學從此生焉。處百家之長。得擬佛法為次。至於茅成子列子莊子等書。並學自然逍遙塵外。亦是黃老之次。卿何慕焉。獨專于靈寶也。褚信對曰。靈寶有昇天隱地之功。符禁鬼神之力。履於水火無有不效。今者以火焚經。不蒙哀愍。吾大生恥辱。衍曰。大之制小。使其然也。譬如州郡令長各處一境判決自由。若對帝王威德不立。卿等比校亦復如是。今日卿等所學法者。欲使山無猛狩之文。世絕謬學之侶。一則就真辯偽。二則不誤將來。褚信默然不答。與南山道士費叔才自憾而死。
爾時佛舍利光明五色出。
【現代漢語翻譯】 現代漢語譯本：沒有一樣應驗，這就是虛妄。應該學習西域的真正佛法。
褚信回答說：『茅成子說，太上，就是靈寶天尊。造化之始叫做太素。難道是虛妄嗎？』張衍說：『太素有高貴美德的名稱，卻沒有言語教誨的說法。現在說有言語教誨的，就是虛妄。我研究典籍，靈寶天尊根本沒有氏族可以依據。推究古今，靈寶天尊也沒有成道的地方。如果靈寶天尊是自然產生的，那麼經典從哪裡產生？如果說靈寶天尊出世，那麼古代的帝王和誰說法？只是虛假地接受太上的名號，虛妄地假借天尊的稱號。』這是仙覺法王說的，救濟六道，普遍滋潤有情眾生。你也可以歸向真理，拋棄虛妄，必須尊敬學習佛法。如果不奉行敬重，可以說是虛度百年，沒有功德而逝去。你如果輕慢不信，也可以專心研究黃老之學。黃老之學雖然沒有法王的度量，也是前世的聖人。撰集的書籍雖然和諸子百家相同，但言論行為非常深奧，寄託于清靜無為，是道德的歸宿。從前孝景皇帝，常常勤奮修行，道學從此產生。處於百家之長，可以比擬佛法為次。至於茅成子、列子、莊子等的書籍，都是學習自然，逍遙于塵世之外，也是黃老之學的次等。你為什麼羨慕他們，而獨獨專注于靈寶天尊呢？』褚信回答說：『靈寶天尊有昇天隱地的功力，有符咒禁制鬼神的力量，行走於水火之中沒有不應驗的。現在用火焚燒經書，卻不蒙受哀憐，我感到非常恥辱。』張衍說：『大的制約小的，就是這樣。譬如州郡的長官各自管理一方，判決事情自由裁量。如果面對帝王的威嚴，就不能成立。你們的比較也是這樣。』今天你們所學的佛法，是要使山中沒有兇猛的野獸，世上沒有荒謬學說的同伴。一是辨別真偽，二是不要誤導將來。褚信沉默不回答，和南山道士費叔才一起後悔而死。
這時，佛舍利放出五種顏色的光明。
【English Translation】 English version: None of it is effective. That is falsehood. You should learn the true Dharma of the Western Regions.
Chu Xin replied: 'Mao Chengzi said, the Supreme One is the Lingbao Tianzun (Lord of the Numinous Treasure). The beginning of creation is called Tai Su (Great Simplicity). Is that false?' Zhang Yan said: 'Tai Su has the name of noble virtue, but there is no mention of verbal teachings. Now, to say there are verbal teachings is false. I have studied the scriptures, and the Lingbao Tianzun has no clan to rely on. Investigating ancient and modern times, the Lingbao Tianzun also has no place to attain enlightenment. If the Lingbao Tianzun is naturally produced, then where do the scriptures come from? If it is said that the Lingbao Tianzun appeared in the world, then with whom did the ancient emperors and kings speak Dharma? It is only falsely accepting the name of the Supreme One, and falsely borrowing the title of Tianzun.' This is what the Immortal Awakened Dharma King said, saving the six realms and universally nourishing sentient beings. You can also return to the truth and abandon falsehood, and you must respect and learn the Dharma. If you do not respect and revere it, it can be said that you have wasted a hundred years and died without merit. If you are arrogant and do not believe, you can also focus on the study of Huang-Lao (Yellow Emperor and Lao Tzu). Although the Huang-Lao school does not have the measure of a Dharma King, it is also the sages of previous lives. Although the compiled books are the same as the various schools of thought, the words and deeds are very profound, entrusting themselves to quietude and non-action, and are the abode of morality. In the past, Emperor Xiaojing often practiced diligently, and Taoist learning arose from this. Being the leader of the hundred schools, it can be compared to the second to the Buddha Dharma. As for the books of Mao Chengzi, Liezi, Zhuangzi, etc., they all learn from nature and roam outside the world, and are also secondary to Huang-Lao. Why do you admire them and focus solely on the Lingbao Tianzun?' Chu Xin replied: 'The Lingbao Tianzun has the power to ascend to heaven and hide on earth, and has the power to use talismans to restrain ghosts and gods, and there is nothing that is not effective when walking in water and fire. Now, when the scriptures are burned with fire, they do not receive pity, and I feel very ashamed.' Zhang Yan said: 'The great controls the small, that is how it is. For example, the magistrates of states and counties each manage one territory and decide matters freely. If facing the majesty of the emperor, they cannot stand. Your comparisons are also like this.' Today, the Dharma that you are learning is to make sure that there are no fierce beasts in the mountains and no companions of absurd learning in the world. One is to distinguish between truth and falsehood, and the other is not to mislead the future. Chu Xin remained silent and did not answer, and together with the Nanshan Taoist Fei Shucai, they regretted and died.
At that time, the Buddha's relics emitted five colors of light.
直上空中旋環如蓋。遍覆大眾映蔽日輪。
摩騰法師先得阿羅漢果。以慈善根力踴身高飛行。于虛空中神化自在。還坐本處怡然而住。其時天雨寶華在於佛殿前及眾僧上。又聞天中音樂之聲。感動人情。大眾歡喜嘆未曾有也。爾時法師。即于大眾中。而說偈言。
狐非師子類 燈非日月明 池無巨海納 丘無嵩岳嶸 法雲垂世界 善種得開萌 顯通希有法 處處化群生
法師說偈訖。白道士曰。諸大德欲有所問者。前出共論。爾時嵩岳道士呂惠通對曰。吾等諸人。不量德力輒欲比校。向見神光顯照絕世難知。又逢大士神變奇特。無比天樂垂音。以開我等迷路。天華表瑞。始知大道有歸。我等未解聖法。焉敢咨問。
明帝即從坐起禮法師足。白法師曰。弟子常處生死淪沒愛河。今值正教東流傳之初始。愿師大慈開縱曉示。法師受請默然如許。
帝敕大眾。欲求法者前近法師坐。大眾圍繞數百餘重。各各靜然。
爾時法師即出大梵音聲微妙第一。嘆佛功德不可思議。亦令大眾稱揚三寶嘆述善法。即為大眾說人天地獄因緣法。或說小乘阿毗曇法。或說大乘摩訶衍法。或說懺悔滅罪法。或說出家功德法。大眾既聞法已。各生希有心。爾時司空楊成侯劉善峻白法師曰。大德向
【現代漢語翻譯】 現代漢語譯本： 徑直升上空中，旋轉環繞如傘蓋一般，遍佈覆蓋大眾，光芒掩蓋了太陽。
摩騰法師（Kāśyapa Mātaṅga）先前已證得阿羅漢果（Arhat），憑藉慈善的根基和力量，踴身升騰高飛于虛空中，神變自在。之後回到原來的座位，安詳地住于其中。當時，天空中降下寶華，落在佛殿前以及眾僧之上。又聽聞天上的音樂之聲，感動人心。大眾歡喜讚歎，認為這是前所未有的景象。那時，法師就在大眾之中，說了這首偈語：
『狐貍不是獅子的同類，燈光不能與日月的光明相比。 池塘無法容納大海，小山丘無法與嵩山峻嶺相比。 佛法如慈雲覆蓋世界，善良的種子得以萌芽生長。 顯現神通，是稀有難得的佛法，在各處教化眾生。』
法師說完偈語，對道士們說：『各位大德如果有什麼問題想要問的，請上前出來共同討論。』當時，嵩山道士呂惠通回答說：『我們這些人，不衡量自己的德行和力量，就想與您比試。先前見到神光顯現照耀，實在是舉世難知。又遇到大師您顯現神變，奇特無比。天樂垂音，開啟了我們這些迷途之人。天華顯現祥瑞，我們這才知道大道有所歸宿。我們還不瞭解聖法，怎麼敢向您請教呢？』
明帝（Emperor Ming）隨即從座位上起身，禮拜法師的腳，對法師說：『弟子我常常處於生死輪迴之中，沉沒于愛慾之河。如今正值佛法東流傳佈的初始，希望法師您能大發慈悲，開導曉示。』法師接受了請求，默然表示應允。
明帝敕令大眾：想要尋求佛法的人，請到法師近前坐下。大眾圍繞著法師，重重疊疊有數百層之多，各自安靜下來。
這時，法師發出大梵音聲，微妙第一，讚歎佛的功德不可思議。也令大眾稱揚三寶（佛、法、僧），讚歎善法。隨即為大眾宣說人、天、地獄的因緣果報之法，或者宣說小乘阿毗曇法（Abhidhamma），或者宣說大乘摩訶衍法（Mahayana），或者宣說懺悔滅罪之法，或者宣說出家功德之法。大眾聽聞佛法之後，各自生起稀有之心。當時，司空楊成侯劉善峻對法師說：『大德先前……』 English version: Directly ascending into the sky, whirling around like a canopy, it covered the multitude, obscuring the sun's rays.
The Dharma Master Kāśyapa Mātaṅga had previously attained the fruit of Arhat, and by the power of his roots of charity, he leaped up and flew high in the void, with divine transformations at his ease. Then he returned to his original seat and dwelt there peacefully. At that time, precious flowers rained down from the sky, falling in front of the Buddha hall and upon the assembly of monks. Also, the sound of heavenly music was heard, moving people's hearts. The multitude rejoiced and exclaimed that this was unprecedented. At that time, the Dharma Master, in the midst of the assembly, spoke this verse:
'The fox is not of the lion's kind, the lamp is not as bright as the sun and moon. The pond cannot contain the great sea, the hill cannot compare to the towering peaks of Mount Song. The Dharma cloud hangs over the world, and good seeds can sprout and grow. Manifesting spiritual powers is a rare and precious Dharma, transforming sentient beings everywhere.'
After the Dharma Master finished speaking the verse, he said to the Taoists, 'If you great virtues have any questions you wish to ask, please come forward and discuss them together.' At that time, the Taoist Lü Huitong of Mount Song replied, 'We, these people, without measuring our virtue and strength, rashly wanted to compete with you. Earlier, we saw the divine light manifest and shine, which is truly rare and difficult to know in the world. Moreover, we encountered the great master manifesting divine transformations, which are incomparably wondrous. The heavenly music descended, opening up the path for us who were lost. The heavenly flowers manifested auspicious signs, and we then knew that the Great Path has a destination. We do not yet understand the sacred Dharma, how dare we inquire of you?'
Emperor Ming then rose from his seat, prostrated at the feet of the Dharma Master, and said to the Dharma Master, 'Your disciple is constantly in the cycle of birth and death, sinking in the river of love and desire. Now, at the very beginning of the eastward transmission of the correct teaching, I hope that the Master will have great compassion and enlighten me.' The Dharma Master accepted the request and remained silent, indicating his consent.
The Emperor ordered the assembly: 'Those who wish to seek the Dharma, please sit near the Dharma Master.' The multitude surrounded the Dharma Master in hundreds of layers, each one quiet and still.
At this time, the Dharma Master emitted the Great Brahma sound, subtle and supreme, praising the Buddha's inconceivable merits and virtues. He also instructed the assembly to praise the Three Jewels (Buddha, Dharma, Sangha) and extol the good Dharma. Then, he explained to the assembly the Dharma of the causes and conditions of humans, heavens, and hells, or he explained the Abhidhamma of the Hinayana, or he explained the Mahayana, or he explained the Dharma of repentance and eradicating sins, or he explained the Dharma of the merits and virtues of leaving home. After the assembly heard the Dharma, each one generated a rare and precious mind. At that time, the Minister of Works, Marquis Yangcheng, Liu Shanjun, said to the Dharma Master, 'Great Virtue, earlier...'
【English Translation】 Directly ascending into the sky, whirling around like a canopy, it covered the multitude, obscuring the sun's rays. The Dharma Master Kāśyapa Mātaṅga (摩騰法師) had previously attained the fruit of Arhat (阿羅漢果), and by the power of his roots of charity, he leaped up and flew high in the void, with divine transformations at his ease. Then he returned to his original seat and dwelt there peacefully. At that time, precious flowers rained down from the sky, falling in front of the Buddha hall and upon the assembly of monks. Also, the sound of heavenly music was heard, moving people's hearts. The multitude rejoiced and exclaimed that this was unprecedented. At that time, the Dharma Master, in the midst of the assembly, spoke this verse: 'The fox is not of the lion's kind, the lamp is not as bright as the sun and moon. The pond cannot contain the great sea, the hill cannot compare to the towering peaks of Mount Song. The Dharma cloud hangs over the world, and good seeds can sprout and grow. Manifesting spiritual powers is a rare and precious Dharma, transforming sentient beings everywhere.' After the Dharma Master finished speaking the verse, he said to the Taoists, 'If you great virtues have any questions you wish to ask, please come forward and discuss them together.' At that time, the Taoist Lü Huitong (呂惠通) of Mount Song replied, 'We, these people, without measuring our virtue and strength, rashly wanted to compete with you. Earlier, we saw the divine light manifest and shine, which is truly rare and difficult to know in the world. Moreover, we encountered the great master manifesting divine transformations, which are incomparably wondrous. The heavenly music descended, opening up the path for us who were lost. The heavenly flowers manifested auspicious signs, and we then knew that the Great Path has a destination. We do not yet understand the sacred Dharma, how dare we inquire of you?' Emperor Ming (明帝) then rose from his seat, prostrated at the feet of the Dharma Master, and said to the Dharma Master, 'Your disciple is constantly in the cycle of birth and death, sinking in the river of love and desire. Now, at the very beginning of the eastward transmission of the correct teaching, I hope that the Master will have great compassion and enlighten me.' The Dharma Master accepted the request and remained silent, indicating his consent. The Emperor ordered the assembly: 'Those who wish to seek the Dharma, please sit near the Dharma Master.' The multitude surrounded the Dharma Master in hundreds of layers, each one quiet and still. At this time, the Dharma Master emitted the Great Brahma sound, subtle and supreme, praising the Buddha's inconceivable merits and virtues. He also instructed the assembly to praise the Three Jewels (三寶) (Buddha, Dharma, Sangha) and extol the good Dharma. Then, he explained to the assembly the Dharma of the causes and conditions of humans, heavens, and hells, or he explained the Abhidhamma (阿毗曇法) of the Hinayana (小乘), or he explained the Mahayana (摩訶衍法), or he explained the Dharma of repentance and eradicating sins, or he explained the Dharma of the merits and virtues of leaving home. After the assembly heard the Dharma, each one generated a rare and precious mind. At that time, the Minister of Works, Marquis Yangcheng, Liu Shanjun (劉善峻), said to the Dharma Master, 'Great Virtue, earlier...'
者仰觀智慧與海同量。非我凡夫所能度也。我等欲憑大士出家充奉給侍。愿垂聽許不 法師曰。諸大眾發心出家。是解脫業緣。仁者各有王難所繫。非我所許 帝即前出白法師。弟子比來常為真假相亂。無慧能辯。得蒙法鏡垂照。始知實相有歸。今此會中有道士官人民庶及婦女等。若能出家者。弟子自與剃頭。三衣瓶缽並悉施與。別立精舍奉之使學道法。法師嘆曰。善哉善哉。帝之功德不可思議。
爾時大眾聞帝聽許。皆大歡喜。四岳諸山觀道士呂惠通等六百二十人出家。南嶽觀道士褚善信費叔才在會身死。南嶽觀道士六十八人。殯埋信等。不預說法不得出家。五品已上楊城侯劉善峻等九十三人出家。時帝侍衛九品已上。鎮遠將軍姜荀兒等一百七十五人出家。京都治民及婦女阿潘等一百二十一人出家。十六日。
帝共大臣並文武官數百人與出家者剃頭。日日設供夜夜然燈。作種種伎樂。比至正月三十日。法服瓶缽悉皆施訖。即立十寺。城外七寺。城內三寺。七寺安僧。三寺安尼。漢之佛法從此興焉。
漢法本內傳凡有五卷
第一卷明帝求法品
第二卷請法師立寺品
第三卷與諸道士比校度脫品
第四卷明帝大臣等稱揚品
第五卷廣通流佈品 一部五卷
傳法
【現代漢語翻譯】 現代漢語譯本：他們仰望佛法的智慧，如同大海般深廣，不是我們這些凡夫俗子所能測度的。我們想依靠大士出家，來充當侍奉的人，希望您能允許。法師說：『各位大眾發心出家，是解除業緣的好事。但是你們各位都有王法上的牽絆，所以我不能允許。』皇帝於是上前對法師說：『弟子近來常常被真假之相所迷惑，沒有智慧分辨。幸蒙法師的智慧之鏡照亮，才開始明白實相的歸宿。現在這次法會中有道士、官員、百姓以及婦女等，如果有人能出家，弟子我親自為他們剃頭，三衣、缽等都全部施捨給他們，另外建立精舍供奉他們，讓他們學習佛法。』法師讚歎道：『好啊，好啊！陛下的功德不可思議！』 當時大眾聽到皇帝允許，都非常歡喜。四岳諸山的道士呂惠通等六百二十人出家。南嶽觀的道士褚善信、費叔才在法會上身亡。南嶽觀的六十八名道士，安葬了褚善信等人，因為沒有參與聽法，所以不得出家。五品以上的楊城侯劉善峻等九十三人出家。當時皇帝的侍衛九品以上的鎮遠將軍姜荀兒等一百七十五人出家。京都的百姓以及婦女阿潘等一百二十一人出家。這是在十六日。 皇帝與大臣以及文武官員數百人一起為出家的人剃頭。每天都設定齋供，每晚都點燃燈火，演奏各種樂器。到了正月三十日，法衣、缽等全部施捨完畢。於是建立了十座寺廟，城外七座寺廟，城內三座寺廟。七座寺廟安置僧人，三座寺廟安置尼姑。漢朝的佛法從此興盛起來。 《漢法本內傳》共有五卷： 第一卷 明帝求法品 第二卷 請法師立寺品 第三卷 與諸道士比校度脫品 第四卷 明帝大臣等稱揚品 第五卷 廣通流佈品 一部五卷 傳法
【English Translation】 English version: 'They look up to the wisdom of the Dharma, which is as vast as the sea, not something that we ordinary people can fathom. We wish to rely on the Bodhisattva to become monks and serve you. We hope you will grant us permission.' The Dharma master said, 'It is good that you all aspire to become monks, as it is a way to resolve karmic ties. However, each of you is bound by the laws of the king, so I cannot permit it.' The emperor then stepped forward and said to the Dharma master, 'Recently, I have often been confused by false appearances and lack the wisdom to discern them. Fortunately, I have been illuminated by the Dharma master's mirror of wisdom and have begun to understand the true nature of reality. Now, in this assembly, there are Taoists, officials, common people, and women. If anyone wishes to become a monk, I will personally shave their heads and provide them with the three robes and alms bowl. I will also build monasteries to support them and allow them to study the Dharma.' The Dharma master praised, 'Excellent, excellent! The emperor's merit is inconceivable!' At that time, the assembly was overjoyed to hear the emperor's permission. Six hundred and twenty Taoists from the mountains of the Four Peaks, including Lü Huitong (name of a Taoist), became monks. Chu Shanxin (name of a Taoist) and Fei Shucai (name of a Taoist) from the Southern Peak Temple died at the assembly. Sixty-eight Taoists from the Southern Peak Temple buried Chu Shanxin and the others, but because they did not participate in listening to the Dharma, they were not allowed to become monks. Ninety-three people of the fifth rank and above, including Yangcheng Marquis Liu Shanjun (name of a marquis), became monks. At that time, one hundred and seventy-five of the emperor's guards of the ninth rank and above, including General Zhenyuan Jiang Xun'er (name of a general), became monks. One hundred and twenty-one people from the capital, including the common woman A Pan (name of a woman), became monks. This was on the sixteenth day. The emperor, along with hundreds of ministers and civil and military officials, shaved the heads of those who became monks. They set up offerings every day and lit lamps every night, performing various kinds of music. By the thirtieth day of the first month, all the Dharma robes and alms bowls had been distributed. Then, ten temples were built, seven outside the city and three inside the city. The seven temples housed monks, and the three temples housed nuns. The Buddha-dharma of the Han Dynasty flourished from this point on. The Inner Transmission of the Han Dharma Sutra consists of five volumes: Volume 1: Emperor Ming Seeks the Dharma Volume 2: Requesting the Dharma Master to Establish Temples Volume 3: Comparing and Liberating with the Taoists Volume 4: Praises by Emperor Ming and His Ministers Volume 5: Widespread Dissemination One set of five volumes Transmission of the Dharma
記一卷(安玄通記云)
漢桓帝建和三年己丑之歲。有沙門安清。是安息國王太子。舍國出家存意游化。至洛陽譯出衆經。漢靈帝嘉平五年丙辰之歲。有一沙門支迦樓國出家。是月支國人。至洛陽譯出衆經。漢靈帝光和二年己未之歲。有沙門竺佛朔。是月支國丞相。棄相位愿弘佛道。開化眾生。至洛陽譯出衆經。
案魏書。文帝黃初三年壬寅之歲。有沙門曇摩迦羅。中天竺國人。至許都譯出經戒律。
漢明帝永平十年。至魏文帝黃初三年。合一百五十年。
案吳書。吳主孫權赤烏四年辛酉之歲。有沙門康僧會。是康居國人。大丞相之長子。志弘大道游化諸國。初達吳地營立茅茨設像行道。吳人初見謂是妖異。有司奏聞。吳主曰。漢明帝夢神。號名為佛。是其遺風乎。即召僧會問之曰。佛有何神驗也 僧會對曰。佛晦靈蹟出余千載。唯有舍利。至心求者應現無方。吳主曰。若得舍利當爲起塔。如其虛妄國有常刑 僧會對曰。舍利慈愍求即顯降。若無感者當以死期。何假王憲。乃請至七日至三七日。遂獲舍利。五色曜于天。吳主即置舍利鐵砧上。令大力者以鐵錘擊而試之。當即砧錘俱陷於地。舍利無損。吳主復置舍利剛炭火中。舍利光明從火而出。作大蓮花照曜宮殿。吳主敬信僧會一遵其法。即
【現代漢語翻譯】 現代漢語譯本 記一卷（安玄通記云）
漢桓帝建和三年己丑之歲，有沙門安清（An Qing），是安息國（Parthia）國王太子。捨棄國家出家，一心遊歷教化，到達洛陽翻譯出眾多佛經。漢靈帝嘉平五年丙辰之歲，有一沙門支迦樓（Zhi Loujia Chen），從月支國（Yuezhi）出家，是月支國人，到達洛陽翻譯出眾多佛經。漢靈帝光和二年己未之歲，有沙門竺佛朔（Zhu Fo Shuo），是月支國丞相，放棄相位，發願弘揚佛道，開化眾生，到達洛陽翻譯出眾多佛經。
根據《魏書》記載，魏文帝黃初三年壬寅之歲，有沙門曇摩迦羅（Dharmakala），是中天竺國（Central India）人，到達許都翻譯出經、戒、律。
從漢明帝永平十年到魏文帝黃初三年，總共一百五十年。
根據《吳書》記載，吳主孫權赤烏四年辛酉之歲，有沙門康僧會（Kang Senghui），是康居國（Kangju）人，大丞相的長子，立志弘揚大道，遊歷教化各國。初到吳地，搭建茅屋，設定佛像，修行佛道。吳地的人最初見到，認為這是妖異。有關部門上奏稟告。吳主說：『漢明帝曾經夢見神，號名為佛，這難道是他的遺風嗎？』隨即召見康僧會詢問他說：『佛有什麼神驗呢？』康僧會回答說：『佛陀隱沒靈蹟已經一千多年，只有舍利（Sarira），至誠懇切祈求的人，應驗顯現沒有定方。』吳主說：『如果能得到舍利，當爲他建造佛塔。如果虛妄不實，國家有常刑。』康僧會回答說：『舍利慈悲憐憫，祈求就能顯現降臨。如果沒有感應的人，當以死來作為期限，何必假借王法。』於是請求七天，到三七二十一天，終於獲得舍利，五種顏色照耀天空。吳主隨即把舍利放在鐵砧上，命令大力士用鐵錘敲擊來試驗它。當時鐵砧和鐵錘都陷落到地裡，舍利卻毫髮無損。吳主又把舍利放在剛炭火中，舍利發出光明從火中出來，形成巨大的蓮花，照耀宮殿。吳主敬重信服康僧會，完全遵從他的方法。
【English Translation】 English version Record, Volume 1 (According to Anxuan Tongji)
In the year Ji Chou, the third year of Jianhe during the reign of Emperor Huan of the Han Dynasty, there was a Shramana named An Qing (An Qing), who was the crown prince of the Kingdom of Parthia (Anxi Guo). He renounced his kingdom to become a monk, dedicating himself to traveling and teaching. He arrived in Luoyang and translated many scriptures. In the year Bing Chen, the fifth year of Jiaping during the reign of Emperor Ling of the Han Dynasty, there was a Shramana named Zhi Loujia Chen (Zhi Loujia Chen), who became a monk from the Yuezhi Kingdom (Yuezhi Guo). He was a native of the Yuezhi and arrived in Luoyang, where he translated many scriptures. In the year Ji Wei, the second year of Guanghe during the reign of Emperor Ling of the Han Dynasty, there was a Shramana named Zhu Fo Shuo (Zhu Fo Shuo), who was the prime minister of the Yuezhi Kingdom. He abandoned his position to vow to propagate the Buddha's teachings and enlighten sentient beings. He arrived in Luoyang and translated many scriptures.
According to the Book of Wei, in the year Ren Yin, the third year of Huangchu during the reign of Emperor Wen of the Wei Dynasty, there was a Shramana named Dharmakala (Dharmakala), who was from Central India (Zhong Tianzhu Guo). He arrived in Xudu and translated Sutras, Vinaya, and Shastras.
From the tenth year of Yongping during the reign of Emperor Ming of the Han Dynasty to the third year of Huangchu during the reign of Emperor Wen of the Wei Dynasty, a total of one hundred and fifty years.
According to the Book of Wu, in the year Xin You, the fourth year of Chiwu during the reign of Sun Quan, the ruler of Wu, there was a Shramana named Kang Senghui (Kang Senghui), who was from the Kingdom of Kangju (Kangju Guo) and the eldest son of the grand prime minister. He aspired to propagate the Great Way and traveled to teach in various countries. Upon arriving in the Wu region, he built a thatched hut, set up Buddha statues, and practiced the Dharma. The people of Wu initially saw this as something strange and demonic. The authorities reported this to the ruler of Wu, who said, 'Emperor Ming of the Han Dynasty once dreamed of a deity named Buddha. Could this be a remnant of that influence?' He then summoned Kang Senghui and asked him, 'What are the miraculous powers of the Buddha?' Kang Senghui replied, 'The Buddha's spiritual traces have been hidden for over a thousand years. Only the relics (Sarira) remain. Those who sincerely seek them will find them manifesting in countless ways.' The ruler of Wu said, 'If we can obtain the relics, I will build a pagoda for them. If it is false and untrue, the state has its laws.' Kang Senghui replied, 'The relics are compassionate and merciful; they will appear if sought. If there is no response, then I will accept death as the deadline. There is no need to resort to the king's laws.' He then requested seven days, extending to three weeks (twenty-one days), and finally obtained the relics. Five colors illuminated the sky. The ruler of Wu then placed the relics on an iron anvil and ordered a strongman to strike them with an iron hammer to test them. At that moment, both the anvil and the hammer sank into the ground, but the relics remained unharmed. The ruler of Wu then placed the relics in a fire of hard charcoal. The relics emitted light from the fire, forming a large lotus flower that illuminated the palace. The ruler of Wu revered and believed in Kang Senghui, completely following his teachings.
造建初寺。為舍利起七寶塔。其地名佛陀里。江東佛法自是興焉。起黃初三年至吳赤烏四年。凡二十年。從永平十年至吳赤烏四年。合一百七十年。康會是吳地僧之始。教是吳地法之初。吳主孫權問尚書令都鄉侯闞澤曰。漢明帝夢神。遣中郎蔡愔等向西域尋訪佛教。至今可有幾年。闞澤對曰。從漢永平十年至赤烏四年。合一百七十年。吳主曰。佛教入漢已久。何緣今始傳至江東。對闞澤曰。漢明帝永平十四年。南嶽道士褚善信正朝之次。與諸山觀道士褚信同上一表乞與西域法師迦葉摩騰竺法蘭等比校。爾時佛教初到洛陽。漢明帝始立白馬寺興聖寺。法師迦葉摩騰竺法蘭翻譯眾經。始從漢讀。道士未達正法深淺不知。上表乞與對驗。明帝許之。至正月十五日。在白馬寺門南嶽諸道士設壇。將所學法名靈寶經置壇上。放火焚之。當時以正法力故。道士書典悉從火化無有遺者。復作種種伎術。施用無效。諸道士等皆大慚恥。南嶽褚善信費叔才等在會中自憾而死。自余道士。明帝敕放還岳。其時不預蘭法師說法者不得出家。爾時無人流佈。后遭漢政凌遲兵戈不息。是以佛法一百七十年中而不通。今遇法師僧會入來教化。江東始得興行。吳主曰。孔丘老子二家得與佛道比對以不。闞澤對曰。臣建安年中。在洛陽遊學。曾入法舉寺
禮拜。得遇法師。惠鏡垂照講大乘經。臣聞法愛樂。當時遂憑法師在寺。得聽法音首尾向三年。臣審知佛是無上法王。眾聖所歸。教加一切哀含萬像。深同巨海不簡細流。明同日月不嫌星燭。會觸即化遇物斯乘。天上人中自然尊大。縱使天有普覆之功。地有能載之力。皆是諸佛建立使之然也。臣又尋魯孔丘者。英才誕秀聖德不群。世號素王。製作經典。訓獎周世。教加來葉。師儒之風。澤潤今古。亦有逸民如許成子廣成子原陽子列子老子莊子等百家諸子書皆修身玩習。放暢山谷縱大其心。學歸淡泊。事乖人倫長幼之節。亦非安世化民之風。是以古人將為滯陷。蓋此之謂。至漢景帝。考諸百家。以黃子老子義體尤深內外明達。改子為經始立道學。敕訓朝野令諷誦焉。若將孔老二家遠方佛法。遠則遠矣。所以然者。孔老設教。法天制用不敢違天。諸佛設教。天法奉行不敢違佛。以此言之。實非比對明矣。
吳主曰。仙有靈寶之法。何如。
闞澤對曰。靈寶者。一無氏族可憑。二無成道處所。教出山谷。無所知也。直是山居濫說。非聖人所制。吳主善答之曰。公學博精通覽無不悉。宜加太子太傅令領侍中尚書令如故。案後涼書。秦主符堅建元十九年。遣征西將軍酒泉公呂光西討龜茲國。得沙門鳩摩羅什。是龜茲
【現代漢語翻譯】 現代漢語譯本： 我禮拜，有幸遇到法師，蒙受法師慈悲照鑒，講解大乘經典。我聽聞佛法，心生愛樂，當時就依止法師在寺中，得以聽聞佛法，前後將近三年。我確切地知道佛是無上的法王，是所有聖賢所歸向的。佛的教化普及一切，慈悲包含萬物，其深廣如同巨大的海洋，不捨棄細小的水流；其光明如同日月，不嫌棄星星和燭光。佛法能隨緣應化，遇到什麼就適應什麼。在天上人間，自然是最尊貴偉大的。縱然天有普遍覆蓋的功德，地有能夠承載的力量，這些都是諸佛建立並使之如此的。 我又考察魯國的孔丘，他英才傑出，聖德超群，世人稱他為『素王』。他製作經典，訓導周朝，教化後世。他師儒的風範，滋潤著古今。也有隱士，如許成子、廣成子、原陽子、列子、老子、莊子等，以及百家諸子的書籍，都講修身養性，在山谷中放縱心志，追求淡泊。但他們的行為違揹人倫和長幼的禮節，也不是安定社會、教化百姓的風尚。因此古人認為他們是陷入了困境。大概就是說的這種情況。到了漢景帝時期，考察各家學說，認為黃子和老子的義理最為深刻，內外通達。於是改『子』為『經』，開始設立道學，命令朝廷內外的人員誦讀。如果將孔子、老子二家與遙遠的佛法相比，那差距就太大了。為什麼這麼說呢？孔子和老子設教，是傚法天道來制定規範，不敢違背天道。而諸佛設教，天道也要奉行，不敢違背佛法。由此來說，二者實在無法相比，這是很明顯的。 吳主問道：『仙人有靈寶之法，怎麼樣？』 闞澤回答說：『靈寶之法，一是沒有氏族可以考證，二是不知道在哪裡成道。它的教義出自山谷，無從知曉。只不過是山居之人隨意編造的，不是聖人所制定的。』吳主聽后讚賞地說：『您學識淵博，精通各種學問，沒有不瞭解的。應該加封您為太子太傅，兼領侍中、尚書令，官職不變。』根據《後涼書》記載，秦主符堅建元十九年，派遣征西將軍、酒泉公呂光西征龜茲國，得到了沙門鳩摩羅什（Kumarajiva）。他是龜茲（Kucha）人。
【English Translation】 English version: I prostrate myself. I was fortunate to meet a Dharma master, who graciously illuminated and expounded the Mahayana scriptures. Upon hearing the Dharma, I developed a deep love for it. I then relied on the Dharma master at the temple, where I was able to listen to the Dharma teachings for nearly three years. I came to know definitively that the Buddha is the supreme Dharma King, the refuge of all sages. The Buddha's teachings extend to all, and His compassion encompasses all beings. His depth is like a vast ocean, not rejecting even the smallest stream; His light is like the sun and moon, not disdaining even the stars and candles. The Dharma adapts to circumstances, meeting each thing appropriately. In the heavens and among humans, the Buddha is naturally the most honored and greatest. Even if the heavens have the merit of universally covering, and the earth has the power to support, these are all established and enabled by the Buddhas. I also examined Kong Qiu (Confucius) of Lu, who was an outstanding talent with extraordinary sage-like virtues. The world called him the 'Uncrowned King'. He created classics, instructed the Zhou Dynasty, and taught future generations. His style as a teacher and scholar has nourished both the past and the present. There were also hermits, such as Xu Chengzi, Guang Chengzi, Yuan Yangzi, Liezi, Laozi, Zhuangzi, and the books of the various schools of thought, all of which emphasized self-cultivation, indulging their minds in the mountains and valleys, and pursuing detachment. However, their actions violated human ethics and the proper order of seniority, and were not conducive to stabilizing society and educating the people. Therefore, the ancients considered them to be trapped. This is probably what they were referring to. During the reign of Emperor Jing of the Han Dynasty, he examined the various schools of thought and found that the doctrines of Huangzi and Laozi were the most profound, with clear understanding both internally and externally. He then changed 'Zi' (Master) to 'Jing' (Classic), and began to establish Daoist studies, ordering officials inside and outside the court to recite them. If we compare the teachings of Confucius and Laozi with the distant Buddha Dharma, the difference is vast. Why is this so? Confucius and Laozi established their teachings by emulating the Way of Heaven, not daring to violate it. But the Buddhas establish their teachings, and even the Way of Heaven must follow and not dare to violate the Buddha Dharma. Therefore, it is clear that the two cannot be compared. The Wu ruler asked: 'What about the Lingbao (Numinous Treasure) methods of the immortals?' Kan Ze replied: 'The Lingbao methods, firstly, have no verifiable lineage; secondly, there is no known place where they attained enlightenment. Their teachings originate from the mountains and valleys, and nothing is known about them. They are merely fabricated by those who live in the mountains, and were not created by sages.' The Wu ruler praised his answer, saying: 'You are learned and knowledgeable, understanding everything thoroughly. You should be additionally appointed as the Grand Tutor of the Crown Prince, concurrently serving as Attendant-in-Ordinary and Minister of the Imperial Secretariat, with your original position unchanged.' According to the Book of Later Liang, in the nineteenth year of the Jianyuan era of Qin ruler Fu Jian, he sent General Who Pacifies the West, Duke of Jiuquan, Lü Guang, to conquer the kingdom of Kucha (Kucha) in the west. He obtained the Shramana Kumarajiva (Kumarajiva). He was from Kucha (Kucha).
國大承相之長子。呂光至涼州。聞秦主姚萇所害光遂稱帝涼治姑臧。羅什在涼州譯出大華嚴經。以自玩適至秦主姚萇子興弘始二年。至長安譯出衆經。佛法爾時大盛。當晉大興三年。安北涼州沮渠蒙遜永和二年。有沙門曇摩讖。是天竺國人。至涼州譯出衆經。至持地六度不譯戒品。謂漢地人不能持戒。隱如不譯。時有比丘披讀經文怪無元戒品。遂即行道心專求。夜夢見一道人授戒本與。比丘得戒誦持。至明。告讖曰。昨夜夢中見有法師授我戒品。恐有所忘。愿與正之。讖即令比丘誦之。與本無異。讖曰。善哉善哉。大德。吾恐漢地人不能持戒。不復譯之。今大德求如得者。漢地必有持者。戒品從此流行。當晉隆安四年。自此以後。年年西國沙門傳法來者眾。非記可盡。論營記。元魏正光元年歲次庚子七月。明帝加元服大赦。二十三日請僧尼道士在佛殿前設齋。齋訖。帝語侍中劉騰。宣 敕。請法師等與道士論議。以釋弟子疑網。
爾時諸觀道士姜斌與融覺寺法師曇謨最對論 帝問曰。佛與老子同時以不 姜笑對曰。老子西入化胡。以充侍者。明是同時 法師問曰。何以知之 姜斌對曰。案老子開天經。是以得知。
法師問曰。老子當週何王幾年始生。周何王幾年西入 姜斌曰。當週定王即位三年乙卯之歲
【現代漢語翻譯】 現代漢語譯本： 國大承相的長子。呂光到達涼州后，聽到秦主姚萇殺害呂光，於是自立為帝，在姑臧治理涼州。鳩摩羅什在涼州翻譯出《大華嚴經》，用來自己玩賞。到秦主姚萇的兒子姚興弘始二年，鳩摩羅什到達長安，翻譯出眾多經典。佛法在當時非常興盛。相當於晉朝大興三年。安北涼州沮渠蒙遜永和二年，有沙門曇摩讖（Dharmaksema，意為法護），是天竺國（India）人，到達涼州翻譯出眾多經典。但對於《持地六度經》不翻譯戒品部分，認為漢地的人不能持戒，所以隱瞞而不翻譯。當時有位比丘披閱經文，奇怪為什麼沒有關於戒律的部分，於是就專心修行，一心尋求。夜裡夢見一位道人授予他戒本。比丘得到戒本后誦讀並持守。到第二天早上，告訴曇摩讖說：『昨天晚上夢中見到有法師授予我戒品，恐怕有所遺忘，希望您能幫我校正。』曇摩讖就讓比丘誦讀戒本，與原本沒有差異。曇摩讖說：『好啊，好啊，大德。我擔心漢地的人不能持戒，所以沒有翻譯。現在大德您尋求就能得到，漢地一定有能持戒的人。』戒品從此開始流行。相當於晉朝隆安四年。從這以後，每年從西域各國來傳播佛法的沙門很多，無法全部記載。根據論營的記載，元魏正光元年，年號為庚子，七月，明帝舉行加元服的儀式並大赦天下。二十三日，請僧尼道士在佛殿前設定齋飯。齋飯完畢后，皇帝對侍中劉騰說，宣讀敕令，請法師等與道士進行辯論，以解除弟子們的疑惑。
當時，諸觀的道士姜斌與融覺寺的法師曇謨最進行辯論。皇帝問道：『佛與老子是同時代的人嗎？』姜斌笑著回答說：『老子西入化胡，充當侍者。很明顯是同時代的人。』法師問道：『憑什麼知道的呢？』姜斌回答說：『根據《老子開天經》，因此得知。』
法師問道：『老子在周朝哪個王的幾年出生的？周朝哪個王的幾年西入的？』姜斌說：『在周定王即位三年乙卯那年。』
【English Translation】 English version: The eldest son of the Grand Chancellor of the state of Guo. When Lü Guang arrived in Liangzhou, he heard that the Qin ruler Yao Chang had killed Lü Guang, so he declared himself emperor and governed Liangzhou in Guzang. Kumārajīva translated the Mahāvaipulya Buddhāvatamsaka Sūtra (Great Flower Garland Sutra) in Liangzhou for his own amusement. In the second year of Hongshi during the reign of Yao Xing, son of the Qin ruler Yao Chang, Kumārajīva arrived in Chang'an and translated many scriptures. Buddhism flourished greatly at that time, corresponding to the third year of the Daxing era of the Jin Dynasty. In the second year of Yonghe during the reign of Juqu Mengxun in Anbei Liangzhou, there was a śrāmaṇa (monk) named Dharmaksema (meaning 'protected by Dharma'), who was from India. He arrived in Liangzhou and translated many scriptures. However, he did not translate the śīla (precepts) section of the Ksitigarbha Bodhisattva Dharani Sutra, believing that the people of the Han lands could not uphold the precepts, so he concealed it and did not translate it. At that time, there was a bhiksu (monk) who, while reading the scriptures, wondered why there was no section on precepts, so he practiced diligently and sought it wholeheartedly. At night, he dreamed of a Daoist who gave him a book of precepts. The bhiksu received the book of precepts and recited and upheld them. The next morning, he told Dharmaksema, 'Last night in my dream, I saw a Dharma master giving me the precepts. I am afraid that something may have been forgotten. I hope you can help me correct it.' Dharmaksema then asked the bhiksu to recite the precepts, and there was no difference from the original. Dharmaksema said, 'Excellent, excellent, Great Virtue. I was worried that the people of the Han lands could not uphold the precepts, so I did not translate them. Now that you, Great Virtue, seek and obtain them, there must be people in the Han lands who can uphold the precepts.' From then on, the precepts began to circulate, corresponding to the fourth year of the Long'an era of the Jin Dynasty. From then on, many śrāmaṇas from the Western Regions came to transmit the Dharma every year, too many to record completely. According to the records of Lunying, in the first year of ZhengGuang of the Northern Wei Dynasty, the year was Gengzi, in July, Emperor Ming held a ceremony to mark his coming of age and granted a general amnesty. On the twenty-third day, he invited monks, nuns, and Daoists to set up a vegetarian feast in front of the Buddha Hall. After the feast, the emperor said to the attendant Liu Teng, 'Announce the imperial edict, and invite the Dharma masters and others to debate with the Daoists to resolve the doubts of the disciples.'
At that time, the Daoist Jiang Bin of Zhuguan debated with the Dharma master Tanmo Zui of Rongjue Temple. The emperor asked, 'Were the Buddha and Laozi contemporaries?' Jiang Bin replied with a smile, 'Laozi went west to civilize the barbarians and served as an attendant. It is clear that they were contemporaries.' The Dharma master asked, 'How do you know this?' Jiang Bin replied, 'According to the Laozi Kaitian Jing (Laozi's Scripture of the Opening of Heaven), I know this.'
The Dharma master asked, 'In which year of which king of the Zhou Dynasty was Laozi born? In which year of which king of the Zhou Dynasty did he go west?' Jiang Bin said, 'In the third year of the reign of King Ding of Zhou, the year of Yimao.'
。在於楚國陳郡苦縣厲鄉曲仁里九月十四日夜子時生。周簡王即位四年丁丑之歲。事周為守藏吏。當週簡王即位十三年丙戌之歲。遷為太史。當週敬王即位元年庚辰之歲。年八十五。見周德陵遲。遂與散關令尹喜西入化胡。此足明矣。
法師對。曰佛當週昭王二十四年歲次甲寅四月八日生。當週昭王四十二年歲次壬申十九出家。當週穆王二年歲次癸未三十成道。當陽化世四十九載。當週穆王五十二年歲次壬申二月十五日入般涅槃。今計佛入涅槃后。經三百四十五年。至周定王三年老子始生。生已年八十五。至周敬王元年。經四百二十五年。始與尹喜西入。據此則年月日懸殊不同。鄙夫一何闇說。輒言佛為侍者。豈不高岸為谷小乃謬乎。姜斌曰。案開天之文。李柱史西入化胡佛為侍者。亦應不謬。法師輒拒此事。恐理未安。法師對曰。夫佛者法王也。故能降靈兜率生出王宮。萬福圓備億善臻集。普化三千均濟六道。行即金花捧足。坐即百寶蓮臺。出則帝釋前驅。入則梵王侍后。左輔密跡以斷邪偽為效。右有金剛以滅邪魔為功。無央菩薩以充法子。無量聲聞以為聖眾。護世四王朝夕覲省。天龍八部曉夜奉接。天樂懸空如雲。天化散落如雨。師子一吼外道歸真。法鼓自鳴邪魔從正。何得與周藏吏以為侍者。若周柱下史
【現代漢語翻譯】 現代漢語譯本：老子于楚國陳郡苦縣厲鄉曲仁里九月十四日夜子時出生，時為周簡王即位四年丁丑年。在周朝擔任守藏吏。周簡王即位十三年丙戌年，陞遷為太史。周敬王即位元年庚辰年，時年八十五歲，見周朝德行衰落，於是與散關令尹喜一同向西進入化胡。這些足以說明問題。
法師回答說：『佛陀于周昭王二十四年甲寅年四月八日出生，周昭王四十二年壬申年十九歲出家，周穆王二年癸未年三十歲成道，在世教化四十九年，周穆王五十二年壬申年二月十五日入般涅槃。』現在計算佛陀入涅槃后，經過三百四十五年，到周定王三年老子才出生。老子出生時已八十五歲，到周敬王元年，經過四百二十五年，才與尹喜西入。根據這些，年月日懸殊不同，你這鄙陋之人為何如此糊塗，竟然說佛陀是老子的侍者，這豈不是高岸為谷，太荒謬了嗎？
姜斌說：『根據《開天經》的記載，李柱史西入化胡，佛陀是他的侍者，應該沒有錯。法師您拒絕此事，恐怕道理上說不過去。』
法師回答說：『佛陀是法王，所以能夠降靈兜率天，出生于王宮。萬福圓滿，億善彙集，普遍教化三千大千世界，平等救濟六道眾生。行走時有金花捧足，坐時有百寶蓮臺。出行時有帝釋天在前引導，進入時有梵天在後侍奉。左邊有密跡金剛輔助，以斷除邪偽為職責；右邊有金剛力士，以滅除邪魔為功德。無數菩薩充當佛的法子，無量聲聞作為聖眾。護世四天王早晚覲見省視，天龍八部晝夜奉承接應。天樂懸掛空中如雲朵般，天花散落如雨點般。獅子一吼，外道歸於真理；法鼓自鳴，邪魔歸於正道。怎麼能讓周朝的守藏吏作為佛陀的侍者呢？如果周朝的柱下史（老子）』
【English Translation】 English version: Lao Tzu was born in the Chu state, Chen County, Ku County, Li Township, Qu Ren Village on the fourteenth day of the ninth month at midnight, during the fourth year of King Jian of Zhou, the year Dingchou. He served as the keeper of the archives for the Zhou dynasty. In the thirteenth year of King Jian of Zhou, the year Bingxu, he was promoted to Grand Historian. In the first year of King Jing of Zhou, the year Gengchen, at the age of eighty-five, seeing the decline of the Zhou dynasty's virtue, he went west with Yin Xi, the magistrate of Sanguan, to convert the barbarians. This is sufficient to clarify the matter.
The Dharma Master replied: 'The Buddha was born on the eighth day of the fourth month of the twenty-fourth year of King Zhao of Zhou, the year Jiayin. He left home at the age of nineteen in the forty-second year of King Zhao of Zhou, the year Renchen. He attained enlightenment at the age of thirty in the second year of King Mu of Zhou, the year Guiwei. He taught in the world for forty-nine years, and entered Parinirvana on the fifteenth day of the second month of the fifty-second year of King Mu of Zhou, the year Renchen.' Now, calculating from the Buddha's entry into Nirvana, it has been three hundred and forty-five years until Lao Tzu was born in the third year of King Ding of Zhou. Lao Tzu was already eighty-five years old at birth, and it was four hundred and twenty-five years until he went west with Yin Xi in the first year of King Jing of Zhou. According to this, the years and months are vastly different. Why do you, a vulgar person, speak so ignorantly, saying that the Buddha was Lao Tzu's attendant? Isn't this like a high bank becoming a valley, utterly absurd?
Jiang Bin said: 'According to the text of the 'Kai Tian Jing', Li Zhushi went west to convert the barbarians, and the Buddha was his attendant. It should not be wrong. Dharma Master, your rejection of this matter is probably not reasonable.'
The Dharma Master replied: 'The Buddha is the Dharma King, therefore he can descend from the Tushita Heaven and be born in a royal palace. Myriad blessings are complete, and countless virtues are gathered. He universally transforms the three thousand great chiliocosms and equally saves the six realms of existence. When he walks, golden flowers support his feet; when he sits, there is a lotus throne of a hundred treasures. When he goes out, Emperor Sakra leads the way; when he enters, Brahma attends from behind. On the left, there is Vajrapani, whose duty is to cut off falsehood; on the right, there is Vajra, whose merit is to destroy demons. Countless Bodhisattvas fill the role of Dharma sons, and immeasurable Shravakas are the holy assembly. The Four Heavenly Kings pay homage morning and evening, and the Eight Classes of Gods and Dragons serve day and night. Heavenly music hangs in the air like clouds, and heavenly flowers scatter like rain. With the roar of a lion, heretics return to the truth; with the sound of the Dharma drum, demons follow the right path. How can the keeper of the archives of the Zhou dynasty be the Buddha's attendant? If the Pillar Historian of the Zhou dynasty (Lao Tzu)'
有法王子之量。應在周世如現神通。何有避世西逃方能化物。若也柱史能化其時。周德雖曰衰微。仍承文武成康之風。柱史既乃周世五王。何不加之以神變。顯之以法藥。若能此者如風在草色正自由。何用潛逃于西遠化胡俗。況法王柱史相去四百二十餘年。今言同時。特為侍者。此亦誤之太甚。深可悼焉。仁者既有開天之說。此狂簡斐然文章。何足依信。
姜斌曰。若生當昭王滅周穆王。出何文記。
法師對曰。出周書異記。並出漢書法本內傳。並有明文。當今君子故應覽見。不能為君一人對眾更說。
姜斌曰。孔子既是製法聖人。當時于佛何得迥無一言記 法師對曰。真是仁者不識同於管窺覽不弘廣。何得輒謗孔子于佛迥無一言記。仁者若不相信。孔子自有三備卜經。佛之出世在中備。仁者善自披究足得開曉。
姜斌曰。孔子聖人不言如志。何假卜乎 法師曰。唯佛是聖人之法王四生上首。遠視一切眾生前後二際吉兇終始。不假卜觀視若掌中。自余聖人雖曉未然之理。必藉蓍龜以通靈卦也 爾時明帝即遣中尚書又宣敕。道士姜斌論無宗旨。復云。開天經言老子說者。問姜斌。此開天經何處得來。是誰孰與。姜斌對曰。臣亡師道士張祥邊得。
帝曰。經在何處。姜斌對曰。在觀。遣中
【現代漢語翻譯】 現代漢語譯本： 有具備『法王子』（Dharmaputra，指繼承佛法的人）的資質，本應在周朝顯現神通，為何要避世西逃才能教化眾生？如果『柱史』（指老子）能夠教化當時的人們，即使周朝的德行衰微，仍然繼承著文王、武王、成王、康王的遺風。『柱史』既然是周朝五位君王的老師，為何不施展神通變化，用佛法妙藥來教化他們？如果能這樣做，就像風吹過草地一樣自然而然，何必潛逃到西方去教化胡人？況且『法王』（Dharmaraja，指佛）與『柱史』相隔四百二十多年，現在說他們是同時代的人，特別是爲了迎合侍者，這也錯得太離譜了，實在令人惋惜。仁者既然有『開天』的說法，這種狂妄簡略的文章，怎麼值得相信呢？ 姜斌問道：『如果老子生於周昭王滅亡和周穆王時期，出自哪部文獻記載？』 法師回答說：『出自《周書異記》，以及《漢書法本內傳》，都有明確記載。當今的君子們應該都看過，我不能只為君王您一個人而對大眾再說一遍。』 姜斌問道：『孔子既然是制定法則的聖人，當時對於佛，為何沒有一句記載？』 法師回答說：『真是仁者見識淺薄，如同用竹管窺視，見識不廣。怎麼能隨便誹謗孔子對於佛沒有一句記載呢？仁者如果不相信，孔子自有《三備卜經》，佛的出世在《中備》中有所記載。仁者好好研究一下，自然就能明白。』 姜斌問道：『孔子是聖人，不用占卜就能知道未來，何必假借占卜呢？』 法師說：『只有佛才是聖人中的法王，是四生（卵生、胎生、濕生、化生）的首領，能夠遠視一切眾生的前後二際（過去和未來）的吉兇終始，不用占卜，看得像看手掌一樣清楚。其餘的聖人雖然明白未來的道理，也必須藉助蓍草和龜甲來溝通靈卦。』當時明帝就派遣中尚書又宣讀敕令，說：『道士姜斌的言論沒有宗旨。又說《開天經》是老子說的。』問姜斌：『這部《開天經》是從哪裡得到的？是誰給你的？』姜斌回答說：『是從我已故的老師道士張祥那裡得到的。』 皇帝問道：『經書在哪裡？』姜斌回答說：『在道觀里。』皇帝派遣中
【English Translation】 English version: Having the qualities of a 『Dharmaputra』 (one who inherits the Buddha's teachings), one should have manifested supernatural powers during the Zhou dynasty. Why would one need to escape to the west to transform beings? If 『Zhushi』 (referring to Laozi) could have transformed the people of that time, even though the virtue of the Zhou dynasty was declining, it would still have inherited the legacy of King Wen, King Wu, King Cheng, and King Kang. Since 『Zhushi』 was the teacher of the five kings of the Zhou dynasty, why didn't he use his supernatural powers and the wonderful medicine of the Dharma to teach them? If he could have done this, it would have been as natural as the wind blowing through the grass. Why would he need to escape to the west to transform the barbarian customs? Moreover, the 『Dharmaraja』 (referring to the Buddha) and 『Zhushi』 are separated by more than four hundred and twenty years. Now to say that they were contemporaries, especially to cater to the attendants, is too far off and truly regrettable. Since the benevolent one has the saying of 『Opening Heaven』, how can such a wild and simplistic writing be worthy of belief? Jiang Bin asked: 『If Laozi was born during the demise of King Zhao of Zhou and the reign of King Mu of Zhou, from which literature is this recorded?』 The Dharma master replied: 『It is recorded in the 「Zhou Shu Yi Ji」 (Unusual Records of the Zhou Dynasty), as well as the 「Han Shu Fa Ben Nei Zhuan」 (Inner Biography of the Legalist School of the Han Dynasty), both of which have clear records. Gentlemen of today should have seen them. I cannot repeat it to the public just for the sake of the king.』 Jiang Bin asked: 『Since Confucius was a sage who established laws, why did he not have a single record about the Buddha at that time?』 The Dharma master replied: 『Truly, the benevolent one's knowledge is shallow, like looking through a tube, lacking broadness. How can you casually slander Confucius for not having a single record about the Buddha? If the benevolent one does not believe, Confucius himself has the 「San Bei Bu Jing」 (Three Preparations Divination Scripture), which records the Buddha's appearance in the 「Zhong Bei」 (Middle Preparation). The benevolent one should study it carefully, and you will naturally understand.』 Jiang Bin asked: 『Confucius is a sage who can know the future without divination, so why would he need to rely on divination?』 The Dharma master said: 『Only the Buddha is the Dharma King among sages, the leader of the four births (oviparous, viviparous, moisture-born, and metamorphic), able to see the auspiciousness and inauspiciousness, the beginning and end of all beings in the past and future, without divination, as clear as looking at the palm of his hand. Other sages, although they understand the principles of the future, must rely on milfoil stalks and tortoise shells to communicate with the spiritual hexagrams.』 At that time, Emperor Ming immediately sent the Central Secretariat to proclaim an edict, saying: 『The Daoist Jiang Bin's arguments have no purpose. He also said that the 「Kai Tian Jing」 (Scripture of Opening Heaven) was spoken by Laozi.』 He asked Jiang Bin: 『Where did you get this 「Kai Tian Jing」? Who gave it to you?』 Jiang Bin replied: 『I got it from my deceased teacher, the Daoist Zhang Xiang.』 The Emperor asked: 『Where is the scripture?』 Jiang Bin replied: 『It is in the Daoist temple.』 The Emperor sent the Central
書侍郎魏取尚書祖瑩等。就觀取得經將來。帝遣文武官尚書郎已上議當太尉公蕭琮太府李寔衛尉卿許百桃吏部尚書邢巒散騎常侍溫子升等一百七十人。讀訖云。老子止著五千文。西隱流沙更無言說。此書虛妄。專言老子化胡說十二部經。臣等所議。姜斌罪當惑眾 帝謂道士曰。卿等比來專學此法。何名求道。諸道士對曰。臣等並無此書。今日始聞姜斌所說 帝即遣中書郎邢子才黃門侍郎楊寬等向觀重搜諸房。搜訖盡無此書 帝曰。姜斌道人罪合極刑付獄斬決。爾時廷尉卿元超。領斌將出 三藏法師菩提流支諫曰。陛下新赦恩宥天下。今復建齋以啟多福 敕令論議開暢鳳猷。姜斌雖可語無宗旨得沾案會。今 陛下從天怒之威。就案法之中。如欲戮人恐不當天意。
帝曰。弟子謹案經云。佛在因中作國王時。殺五百婆羅門不犯戒律。今姜斌開天之說。此即妖書惑亂朝廷。今不斬決誤后不少 法師極諫。姜斌免死。配徙馬邑。
續集古今佛道論衡一卷
【現代漢語翻譯】 現代漢語譯本：書侍郎魏取、尚書祖瑩等人，前往觀看並取回經書。皇帝派遣文武官員，尚書郎以上的官員，包括太尉公蕭琮（官名）、太府李寔（人名）、衛尉卿許百桃（人名）、吏部尚書邢巒（人名）、散騎常侍溫子升（人名）等一百七十人，閱讀完畢后說：『老子只寫了五千字的文章，向西隱居流沙之後，再也沒有任何言論。這本書虛妄不實，專門說老子化胡，說了十二部經。我們認為，姜斌（人名）的罪行應當是迷惑大眾。』 皇帝對道士們說：『你們近來專門學習這種法術，憑什麼叫做求道？』道士們回答說：『我們都沒有這本書，今天才第一次聽到姜斌所說的。』 皇帝立即派遣中書郎邢子才（人名）、黃門侍郎楊寬（人名）等人，前往觀看，重新搜查各個房間。搜查完畢，完全沒有這本書。 皇帝說：『道人姜斌的罪行應該判處極刑，交付監獄斬首。』當時廷尉卿元超（人名），帶領姜斌將要出去。 三藏法師菩提流支（Bodhiruci，譯者）勸諫說：『陛下剛剛大赦天下，現在又建立齋會以祈求更多福報，敕令討論議事，開闊聖明的謀略。姜斌即使言語沒有宗旨，也應該沾到赦免的機會。現在陛下動用上天的憤怒之威，就案件的法律而言，如果想要殺人，恐怕不合天意。』 皇帝說：『弟子我仔細查閱經書，經書上說，佛在因地做國王的時候，殺死五百婆羅門（Brahmanas，印度教祭司）也不犯戒律。現在姜斌所說的開天之說，這就是妖書，迷惑朝廷。現在不斬決，以後一定會出問題。』法師極力勸諫，姜斌免於死刑，被流放到馬邑。 《續集古今佛道論衡》一卷
【English Translation】 English version: The palace attendant Wei Qu, the minister Zu Ying, and others were ordered to view and retrieve the scriptures. The emperor dispatched civil and military officials, including officials of the rank of minister and above, such as Grand Commandant Xiao Cong (official title), Grand Treasurer Li Shi (personal name), Commandant of the Guards Xu Baitao (personal name), Minister of Personnel Xing Luan (personal name), and Attendant-in-Ordinary Wen Zisheng (personal name), totaling one hundred and seventy people. After reading it, they said, 'Laozi only wrote five thousand words, and after retreating west to the quicksand, he had no further sayings. This book is false and untrue, specifically saying that Laozi converted the barbarians and spoke of twelve sutras. We believe that Jiang Bin (personal name)'s crime should be misleading the public.' The emperor said to the Taoists, 'You have recently specialized in learning this kind of magic, how can you call it seeking the Tao?' The Taoists replied, 'We do not have this book, and today is the first time we have heard what Jiang Bin said.' The emperor immediately dispatched the Palace Secretary Xing Zicai (personal name), the Yellow Gate Attendant Yang Kuan (personal name), and others to view and re-search the various rooms. After the search, there was no such book at all. The emperor said, 'The Taoist Jiang Bin's crime should be sentenced to the extreme penalty, handed over to the prison for beheading.' At that time, the Minister of Justice Yuan Chao (personal name) was leading Jiang Bin out. The Tripiṭaka Master Bodhiruci (Bodhiruci, translator) advised, 'Your Majesty has just granted amnesty to the world, and now you are establishing a vegetarian assembly to pray for more blessings, ordering discussions and deliberations to broaden wise strategies. Even if Jiang Bin's words have no purpose, he should be granted the opportunity of amnesty. Now that Your Majesty is using the power of Heaven's wrath, according to the law of the case, if you want to kill people, I am afraid it is not in accordance with the will of Heaven.' The emperor said, 'I have carefully examined the scriptures, and the scriptures say that when the Buddha was a king in his causal stage, he did not violate the precepts by killing five hundred Brahmanas (Brahmanas, Hindu priests). Now Jiang Bin's theory of opening the heavens is a demonic book that confuses the court. If we do not execute him now, there will be problems later.' The master strongly advised, and Jiang Bin was spared the death penalty and exiled to Mayi. 《Supplement to the Collection of Discourses on Buddhism and Taoism in Ancient and Modern Times》, one volume.