T52n2109_破邪論
大正藏第 52 冊 No. 2109 破邪論
No. 2109
破邪論捲上
大唐濟法寺沙門釋法琳撰
襄陽法琳法師集序
虞秘書制
若夫神妙無方。非籌算能測。至理凝邈。豈繩準所知寔乃常道無言有崖斯絕。安可憑諸天縱窺其窅冥者乎。至於五門六度之源。半字一乘之教。九流百氏之目。三洞四檢之文。茍可以經緯闡其圖。可以心力到其境者。英猷茂實代有人焉。法琳法師者。俗姓陳。穎川人。晉司空群之後也。自梁及陳。世傳纓冕。爰祖及伯累葉儒宗。法師少學三論。名聞朝野。長該眾典。聲振殊俗。威儀肅穆介節淹通。留連清翰發擿微隱。比地方春。藏用顯仁之量。如愚若訥。外闇內明之功。固能智周測海道亞彌天。豈止操類山濤神侔庾亮而已。爾其文情乃典而不野麗而有則。猶八音之並奏。等五色以相宣。道行則納正見於三空。拯群迷於八苦。既學博而心下。亦守卑而調高。實釋種之樑棟。蓋人倫之羽儀者矣。加以賬乏扶危先人後已。重風光之拂照林牖。愛山水之負帶煙霞。願力是融晦跡肥遁。以隋開皇之末。隱於青溪山之鬼谷洞焉。迥構巖崖則蔽虧日月。空飛戶牖則吐納風雲。其間采五芝而偃仰。游八禪而寢息。餌松術于溪澗。披薜荔于山阿。皆合
掌歸依摩頂問道。經行恬靜十有餘年。然其疊嶂危岑長松巨壑。野老之所棲盤。古賢之所游踐。莫不身至目睹攀穴指歸。仍撰青溪山記一卷。見行於世。太史令傅奕。學業庸淺識慮非長。乃穿鑿短篇憑陵正覺。將恐震茲布鼓竊比雷門。中庸之人頗成阻惑。法師愍彼昆蟲。又撰破邪論一卷。雖知虞衛同奏表異者九成。蠅驥並馳見奇者千里。終須朱紫各色清濁分流。訶以凡測聖之釁。責以俗校真之咎。引文證理非道則儒。曲致深情指的周密。莫不轍亂旗靡瓦解冰銷。入室有操矛之圖。厥角無容頭之地。於是傳寫不窮流佈長世。若披雲而見日。同迷縱而得道。法師著述之性。速而且理。凡厥勒成多所遺逸。今散采所得詩賦碑誌讚頌箴誡記傳啟論。及三教系譜釋老宗源等。合成三十卷。法師與餘情敦淡水義等金蘭。雖服制異宜風期是篤。輒以藤綆聯彼圭璋。編為次第其詞云爾。
上殿下破邪論啟
法琳啟。緬尋三元五運之肇。天皇人帝之興。龜圖鳥篆之文。金版丹笥之典。六衡九光之度。百家萬卷之書。莫不導人倫信義之風。述勛華周孔之教。統其要也。未達生死之源。陳其理也。不出有無之域。豈若五分法身三明種智。湛然常樂何變何遷。邈矣真如非生非滅。而能道資萬有慈被百靈。啟解脫彼岸之津。開究竟無
【現代漢語翻譯】 現代漢語譯本：掌歸依（人名）摩頂問道。經行於恬靜之中十餘年。然而那些重重疊疊的山峰，高聳險峻的山崖，高大的松樹和巨大的山谷，都是隱居的野老所棲息的地方，古代賢人所遊歷的地方。他無不親自到達，親眼目睹，攀援洞穴，指點歸途。還撰寫了《青溪山記》一卷，流傳於世。太史令傅奕（官名，人名），學業平庸淺薄，見識考慮不長遠，竟然穿鑿附會短小的文章，冒犯正覺。恐怕會震動這布制的鼓，私自比作雷門。使中等資質的人頗為困惑。法師憐憫那些如同昆蟲一樣的人，又撰寫了《破邪論》一卷。雖然知道虞舜的《簫韶》和衛武的諫言，一同進奏卻各有不同，如同駿馬和劣馬並駕齊驅，見奇者認為相差千里。最終需要將硃色和紫色區分開來，清澈和污濁區分開來。斥責他用凡人的見識來衡量聖人的境界，責備他用世俗的觀念來校正真理的過失。引用儒家的文章來證明佛理，措辭委婉深刻，情意表達周到細密。無不使其轍亂旗靡，瓦解冰銷。進入室內，有操持干戈的圖謀，即使有角也找不到容身之地。於是傳抄不絕，流傳於世。如同撥開雲霧見到太陽，如同迷路的人找到了道路。法師著書立說的速度很快而且有條理。凡是已經完成的著作，大多有所遺漏。現在將零散收集到的詩賦、碑誌、讚頌、箴誡、記傳、啟論，以及三教系譜、釋老宗源等，合成了三十卷。法師與我情誼深厚如同淡水，道義如同金蘭。雖然穿著不同的服裝，但風度氣節卻很篤厚。我冒昧地用藤條將美玉連線起來，編為次第，其詞如此。
上殿下破邪論啟
法琳（人名）啟奏。追溯三元五運的開始，天皇人皇地皇的興起，龜圖鳥篆的文字，金版丹書的典籍，六衡九光的度數，百家萬卷的書籍，無不引導人們走向人倫信義的風尚，闡述孔子周公的教誨。總而言之，沒有達到生死的根源。陳述其中的道理，沒有超出有無的範圍。哪裡比得上五分法身（戒、定、慧、解脫、解脫知見），三明種智（宿命明、天眼明、漏盡明），湛然常樂，沒有變化沒有遷滅。高遠啊，真如（佛教用語，指不生不滅的本性），非生非滅，卻能滋養萬物，慈悲覆蓋百靈。開啟通往解脫彼岸的道路，開啟究竟無
【English Translation】 English version: Zhang Guiyi (person's name) inquired about the Dharma after receiving a head-patting blessing. He spent more than ten years in tranquil practice. However, those layered mountains, precipitous cliffs, tall pines, and vast valleys, were all places where reclusive hermits dwelled and ancient sages roamed. He personally visited and witnessed them all, climbing caves and pointing out the paths. He also wrote 'A Record of Qingxi Mountain' in one volume, which is circulated in the world. Fu Yi (official title, person's name), the Grand Astrologer, had shallow learning and limited foresight. He presumptuously wrote short, critical articles, offending the Proper Enlightenment. It was feared that he would shake the cloth drum and presumptuously compare it to the Thunder Gate, causing confusion among people of average intelligence. The Dharma Master, pitying those like insects, wrote 'A Treatise on Destroying Heterodoxy' in one volume. Although he knew that the 'Shao' music of Yu Shun and the remonstrations of Wei Wu were presented together but were different, like fine horses and inferior horses running side by side, those with discerning eyes saw a difference of a thousand miles. Ultimately, vermilion and purple must be distinguished, and clarity and turbidity must be separated. He rebuked him for using the understanding of ordinary people to measure the realm of sages, and blamed him for using secular concepts to correct the faults of truth. He quoted Confucian texts to prove Buddhist principles, with subtle and profound wording, and thorough and meticulous expression of feelings. All of this caused his ranks to be thrown into disarray, and his arguments to collapse like ice. Entering the room, there was a plan to wield weapons, but even if one had horns, there was no place to stand. Therefore, copies were made endlessly and circulated for a long time. It was like seeing the sun after the clouds had parted, like a lost person finding the way. The Dharma Master wrote quickly and logically. Most of his completed works were incomplete. Now, the scattered poems, odes, inscriptions, eulogies, admonitions, biographies, prefaces, and treatises, as well as the genealogies of the Three Teachings (Confucianism, Taoism, and Buddhism), and the origins of the Buddhist and Taoist schools, have been compiled into thirty volumes. The Dharma Master and I have a deep friendship like plain water, and our righteousness is like that of sworn brothers. Although we wear different clothes, our demeanor and integrity are strong. I have presumptuously used rattan cords to connect jade ornaments, and compiled them in order, with the following words.
A Memorial to the Emperor on 'A Treatise on Destroying Heterodoxy'
Falin (person's name) respectfully reports. Tracing back to the beginning of the Three Origins and Five Epochs, the rise of the Heavenly Emperor, Human Emperor, and Earthly Emperor, the writings of turtle diagrams and bird seals, the classics of golden tablets and cinnabar books, the measurements of the Six Balances and Nine Lights, and the books of a hundred schools and ten thousand volumes, all guide people towards the customs of human relations and trustworthiness, and expound the teachings of Confucius and the Duke of Zhou. In short, they have not reached the source of birth and death. Stating their principles, they have not gone beyond the realm of existence and non-existence. How can they compare to the Fivefold Dharma Body (sila, samadhi, prajna, vimutti, vimuttinanadassana), the Threefold Wisdom (divyacaksu, purvanivasanusmrti, asravaksaya), which is serene, constant, joyful, without change or decay. How distant is Suchness (Tathata, the unchanging essence of reality), neither born nor destroyed, yet able to nourish all things and compassionately cover all beings. It opens the path to liberation and the other shore, and opens the ultimate no
為之府。拔群生於見海之外。救諸子於火宅之中。但化隔蔥河千有餘載。教流漢土六百許年。龕塔相望神人接踵。所以道安登秦帝之輦。僧會上吳主之車。高座法師能陳八正。浮圖和上巧說五乘。化洽九州福沾三世。其為利物此之謂歟。有隋褫運戎馬生郊。災起四兇毒流百姓。慧燈既隱法雨將收。賴我大唐。上應乾心下協黎愿。補天以麗三象。紐地以安五嶽。生民蒙再造之恩。釋門荷中興之賜。方欣六茲五常四彼三皇。反淳樸之風。行無為之化。竊見傅奕所上誹毀之事。在司既不施行。奕乃公然遠近流佈。人間酒席競為戲談。有累清風寔穢華俗。長物邪見損國福田。理不可也。伏惟殿下。往藉三歸久資十善。赴蒼生之望。膺大寶之期。道葉隆平德光副后。發洊雷之響則蟄戶俱開。啟明離之暉則幽衢並鏡。赫矣允矣。難得名矣。固以漢光重世周卜永年。復能降意福門回情勝境。津樑在念墻塹為心。伏願折邪見幢然正法炬。像化攸寄深幸茲乎。不住憤懣惄焉之志。謹上破邪論二卷。塵黷威嚴。伏增悚息。謹啟。
武德五年正月二十七日濟法寺沙門釋法琳啟
大史令朝散大夫臣傅奕上減省寺塔廢僧尼事十有一條
臣奕言。臣聞羲農軒頊。治合李老之風(彈曰。詩云上以風化下下以風刺上老子周為守書藏吏
【現代漢語翻譯】 現代漢語譯本： 這是（為之）府的功德。拔救眾生於苦海之外，拯救諸子於火宅之中。但佛教化隔絕蔥嶺（Pamir Mountains）已經一千多年，教義流傳到漢地也有六百多年。佛龕和佛塔遙相呼應，神人和信徒接連不斷。所以道安（Dao An）法師能夠登上秦王的御輦，僧會（Seng Hui）法師能夠乘坐吳主的車駕。高座法師能夠闡述八正道（Eightfold Path），浮圖和尚能夠巧妙地解說五乘（Five Vehicles）。教化普及九州，福澤惠及三世。這大概就是利益眾生的體現吧。 隋朝衰敗，戰亂四起，災禍像四兇（Four Fiends）一樣出現，毒害百姓。佛法的慧燈即將熄滅，法雨也將停止。幸賴我大唐，上應天心，下合民愿，修補天道以彰顯日月星辰，穩固大地以安定五嶽。百姓蒙受再造的恩德，佛教承受中興的恩賜。正欣欣向榮地恢復六茲（Six Virtues）、五常（Five Constant Virtues）、四彼（Four Extremes）、三皇（Three Sovereigns）的淳樸之風，推行無為的教化。但我看到傅奕（Fu Yi）所上的誹謗佛法的奏章，有關部門既不施行，傅奕就公然地在遠近各地流傳。人們在酒席宴會上競相以此作為笑談，這有損於清明的風氣，實在玷污了華美的風俗。增長邪見，損害國家的福田，這在道理上是說不通的。 伏惟殿下，往昔憑藉三歸（Three Refuges），長期積累十善（Ten Virtues），肩負著蒼生的期望，應著大寶的到來。您的道業符合隆盛太平的局面，您的德光與坤德相副。發出震雷般的聲響，就能使蟄伏的生物都甦醒；開啟光明之暉，就能使幽暗的道路都明亮。是多麼顯赫而公正啊！真是難得的美名啊！因此漢朝的光武帝能夠重振漢室，周朝的占卜能夠預示長久的國運。殿下您又能降低身份關注佛門，迴心嚮往美好的境界。津樑（ferry）常在心中，視佛法為護衛的墻塹。伏願殿下您能摧毀邪見的旗幟，點燃正法的火炬。佛像和教化寄託于您，我深感榮幸。我懷著無法抑制的憤懣之情，謹上《破邪論》二卷，冒犯了您的威嚴，我更加惶恐不安。謹啟。 武德五年正月二十七日濟法寺沙門釋法琳（Shi Falin）啟 大史令朝散大夫臣傅奕上減省寺塔廢僧尼事十有一條 臣奕言。臣聽說羲農軒頊，治理天下符合李耳（Li Er，老子 Laozi）的思想。（彈駁：詩經上說，在上位的人用風俗教化在下的人，在下的人用風俗諷刺在上位的人。老子在周朝擔任管理藏書的史官）
【English Translation】 English version: This is the merit of the Fu. Rescuing sentient beings from the sea of suffering, saving all children from the burning house. But the Buddhist teachings have been separated from the Pamir Mountains for more than a thousand years, and the teachings have been spreading in the Han lands for more than six hundred years. Buddhist shrines and pagodas echo each other, and gods and believers follow one another. Therefore, Dharma Master Dao An was able to ascend the imperial chariot of the Qin Emperor, and Dharma Master Seng Hui was able to ride in the carriage of the Wu ruler. The High Seat Dharma Master can expound the Eightfold Path, and the Buddhist monk can skillfully explain the Five Vehicles. The teachings spread throughout the nine provinces, and blessings benefit the three lifetimes. This is probably the embodiment of benefiting sentient beings. The Sui Dynasty declined, wars broke out everywhere, and disasters appeared like the Four Fiends, poisoning the people. The lamp of Buddhist wisdom is about to go out, and the rain of Dharma is about to stop. Fortunately, our Great Tang Dynasty, in accordance with the will of Heaven above and the wishes of the people below, repairs the way of Heaven to manifest the sun, moon, and stars, and stabilizes the earth to secure the Five Sacred Mountains. The people are blessed with the grace of rebirth, and Buddhism receives the gift of revival. We are happily restoring the pure customs of the Six Virtues, the Five Constant Virtues, the Four Extremes, and the Three Sovereigns, and promoting the teaching of non-action. But I have seen Fu Yi's memorial slandering Buddhism, which the relevant departments have not implemented, and Fu Yi has openly spread it far and wide. People compete to use this as a joke at banquets, which is detrimental to the clear atmosphere and really tarnishes the beautiful customs. Increasing wrong views and harming the country's field of merit are unreasonable. I humbly submit that Your Highness, in the past, relied on the Three Refuges and accumulated the Ten Virtues for a long time, bearing the expectations of the people and responding to the arrival of the Great Treasure. Your path is in line with the prosperous and peaceful situation, and your virtuous light is in accordance with the virtue of the earth. Sending out a thunderous sound will awaken all hibernating creatures; opening the radiance of light will illuminate all dark roads. How magnificent and just! What a rare and beautiful name! Therefore, Emperor Guangwu of the Han Dynasty was able to revive the Han Dynasty, and the Zhou Dynasty's divination could predict a long reign. Your Highness can also condescend to pay attention to the Buddhist gate and turn your heart to the beautiful realm. The ferry is always in your heart, and you regard the Dharma as a protective wall. I humbly wish that Your Highness can destroy the banner of wrong views and light the torch of the right Dharma. Buddhist images and teachings are entrusted to you, and I am deeply honored. With an irrepressible feeling of indignation, I respectfully present two volumes of 'On Destroying Heterodoxy', offending your majesty, and I am even more terrified. Respectfully submitted. Respectfully submitted by Shi Falin, a Buddhist monk of Jifa Temple, on the 27th day of the first month of the fifth year of the Wude era. Fu Yi, Grand Historian and Grand Master of Court for Deliberation, submitted eleven articles on reducing temples and pagodas and abolishing monks and nuns. Your subject Yi says: Your subject has heard that Xi Nong and Xuan Xu governed the world in accordance with the ideas of Li Er (Laozi). (Rebuttal: The Book of Songs says that those in high positions use customs to educate those below, and those below use customs to satirize those above. Laozi served as a scribe in the Zhou Dynasty, managing the library.)
如今秘書官也本非天子有何風化令羲農上帝與之合治)虞夏湯姬。政符周孔之教(彈曰周公孔子並是國臣上述虞夏之教下化澆薄之民亦非人王不得自為教主豈令虞夏四君卻符周孔之教耶)雖可聖有先後道德不別。君有沿革治術尚同。竊聞八十老父擊壤而歌。十五少童鼓腹為樂。耕能讓畔路不拾遺。孝子承家忠臣滿國。然國君有難則殉命以報仇(彈曰既國並忠臣何得有難曰常六卿之徒不應起逆)父母有痾則終身以側侍。豈非曾參閔子之友。庠序成林。墨翟耿恭之儔。相來羽翊(彈曰三十九代止一曾參漢高已前獨推閔子成林之言無實羽翊之奏本虛事太過也)。乃有守道含德無慾無求(彈曰州吁叔段不能守道夏桀殷紂唯事貪求也)。寵辱若驚職參朝位(彈曰潘崇羿沒未肯若驚季氏陽貨亦居朝列也)。荊山鼎上攀附升龍。緱氏壇邊相從駕鶴。瑤池王母之使具禮來朝。碧海無夷之神。周行謁帝。所以然者。當此之時共尊李孔之教(彈曰黃帝升龍蓋是三皇之世瑤池王母復是周穆之時計此李老未出之前孔丘無有之日不應反遵老教卻習孔書)而無胡佛故也(彈曰汝既稱無佛不得有道也)自漢明夜寢金人入夢。傅毅對詔。辯曰。胡神(彈曰若周世不來傅毅豈知有佛量已先來早有傅氏得知先祖言佛汝反稱無五逆重殃自胎永劫)後漢中原未之
【現代漢語翻譯】 現代漢語譯本： 如今，秘書官並非天子獨有，那麼用什麼風化來命令羲農上帝與他們共同治理虞、夏、商、周呢？（彈劾者說：周公、孔子都是國臣，他們向上傚法虞夏的教誨，向下教化澆薄的百姓，也不是人王，不能自己成為教主，難道要讓虞夏四位君主反過來傚法周公孔子的教誨嗎？）即使可以認為聖人有先後，但道德沒有區別。君主有沿革，但治理的方法大致相同。我聽說八十歲的老人擊壤而歌，十五歲的少年拍著肚子感到快樂。耕田的人能互相讓出田界，路上沒有人拾取遺失的東西。孝子支撐家庭，忠臣遍佈國家。然而，國君有難，臣子就犧牲性命來報仇（彈劾者說：既然國家遍佈忠臣，怎麼會有危難呢？答：常常有六卿之流不應該發動叛亂）。父母有疾病，子女就終身在旁侍奉。這難道不是曾參、閔子騫的朋友嗎？學校像樹林一樣林立，是墨翟、耿恭的同伴，互相輔助，像羽毛一樣輔佐君王（彈劾者說：三十九代只有曾參一人，漢高祖以前只推崇閔子騫，『成林』的說法沒有事實依據，『羽翼』的奏報本來就是虛誇太過）。於是有堅守正道、包含美德、沒有慾望和追求的人（彈劾者說：州吁、叔段不能堅守正道，夏桀、商紂只知道貪求）。把寵辱看得像驚嚇一樣，參與朝廷的職位（彈劾者說：潘崇、后羿死後也不肯把寵辱看得像驚嚇一樣，季氏、陽貨也佔據朝廷的職位）。在荊山的鼎上攀附昇天的龍，在緱氏山的壇邊跟隨駕鶴的人。瑤池王母的使者帶著禮節來朝拜，碧海沒有夷人的神靈，周遊巡視謁見天帝。之所以這樣，是因為在那個時候共同尊崇李耳、孔子的教誨（彈劾者說：黃帝乘龍昇天大概是三皇的時代，瑤池王母又是周穆王的時候，算起來李耳還沒有出現之前，孔丘還沒有出生的日子，不應該反而遵從老子的教誨，卻學習孔子的書籍）。所以沒有胡人的佛教（彈劾者說：你既然說沒有佛，就不應該有道）。自從漢明帝夜裡睡覺夢見金人，傅毅在朝廷上回答皇帝的詔問，辯解說是胡人的神（彈劾者說：如果周朝時佛教沒有傳入，傅毅怎麼會知道有佛呢？算起來佛教早就傳入了，早就有人像傅毅的先祖一樣知道佛，你反而說沒有，這是犯了五逆重罪，從胎里就永遠遭受劫難）。後漢時期，中原地區還沒有……
【English Translation】 English version: Now, if the secretarial officials are not exclusive to the Son of Heaven, then what kind of moral influence can command Xi Nong (mythical emperor) and the Supreme God to co-govern with them the dynasties of Yu, Xia, Shang, and Zhou? (The accuser says: The Duke of Zhou and Confucius were both ministers of the state, who emulated the teachings of Yu and Xia upwards and educated the vulgar people downwards. They were not kingly figures and could not become religious leaders themselves. How could the four rulers of Yu and Xia instead emulate the teachings of the Duke of Zhou and Confucius?) Even if it can be said that sages come in sequence, their virtues are not different. Rulers may change, but the methods of governance are largely the same. I have heard that eighty-year-old men strike the earth and sing, and fifteen-year-old boys pat their bellies and rejoice. Those who till the fields can yield boundaries to each other, and no one picks up lost items on the road. Filial sons support their families, and loyal ministers fill the country. However, when the ruler faces difficulties, the ministers sacrifice their lives to avenge him (The accuser says: Since the country is full of loyal ministers, how can there be difficulties? Answer: There are often those like the Six Ministers who should not initiate rebellions). When parents are ill, their children attend to them for life. Are these not the friends of Zeng Shen (Confucian disciple) and Min Ziqian (Confucian disciple)? Schools stand like forests, companions of Mo Di (Mozi, philosopher) and Geng Gong (Han dynasty general), assisting each other like feathers supporting the wings of the ruler (The accuser says: In thirty-nine generations, there was only one Zeng Shen, and before Emperor Gaozu of Han, only Min Ziqian was praised. The statement 'like forests' has no factual basis, and the report of 'wings' is inherently exaggerated). Thus, there are those who uphold the Way, embody virtue, and have no desires or pursuits (The accuser says: Zhou Yu and Shu Duan could not uphold the Way, and Xia Jie and Shang Zhou only knew how to be greedy). They treat favor and disgrace as alarming, participating in court positions (The accuser says: Pan Chong and Hou Yi, even after death, would not treat favor and disgrace as alarming, and the Ji family and Yang Huo also occupied court positions). They cling to the ascending dragon on the tripod of Mount Jing, and follow those who ride cranes beside the altar of Mount Gou. The envoys of the Queen Mother of Yaochi come to pay tribute with full ceremony, and the spirits of the boundless Blue Sea travel around to visit the Emperor. The reason for this is that at that time, they jointly revered the teachings of Li Er (Laozi) and Confucius (The accuser says: Huangdi ascending to heaven on a dragon was probably in the era of the Three Sovereigns, and the Queen Mother of Yaochi was during the time of King Mu of Zhou. Counting from before Li Er appeared and before Confucius was born, they should not have followed Laozi's teachings and instead studied Confucius's books). Therefore, there was no Buddhist religion of the barbarians (The accuser says: Since you say there is no Buddha, there should be no Dao). Since Emperor Ming of Han dreamed of a golden man in his sleep, Fu Yi answered the emperor's inquiry in court, explaining that it was a barbarian god (The accuser says: If Buddhism had not entered during the Zhou dynasty, how would Fu Yi have known about the Buddha? Counting from when Buddhism had already entered, there were already people like Fu Yi's ancestors who knew about the Buddha. You instead say there is none, committing the five heinous crimes, suffering eternal calamity from the womb). During the Later Han dynasty, the Central Plains had not yet...
有信(彈曰虛詞太過)魏晉夷虜信者一分(彈曰禮樂衣冠晉朝始備汝既謗云虜夷中夏是誰)笮融托佛齋而起逆。逃竄江東。呂光假征胡而叛君。峙立西土(彈曰時人嫉融謗云結聚呂光征還符主國破遂居河右霸在涼州亦不由僧叛居西土)降斯已后。妖胡滋盛太半雜華(箴曰慈悲所熏出於末劫惡世有緣得度正在於斯)搢紳門裡翻受禿丁邪戒。儒士學中倒說妖胡浪語(箴曰搢紳遵忍辱之服儒士貴金口之談)曲類哇歌聽之喪本。臭同鮑肆過者失香(彈曰發汝哇聲揚汝鮑臭聽之必知喪本過者寧不失香仰面唾天自受其辱斯言信矣)兼復廣置伽藍壯麗非一(箴曰造生天之業種脫苦之因)勞役工匠獨坐泥胡(箴曰爭運身手儀像聖尊)撞華夏之鴻鐘。集蕃僧之偽眾(箴曰鳴百練之神鐘召三千之聖眾)動淳民之耳目。索營私之貨賄(箴曰感信心之耳目發貪癡 之貨賄)女工羅綺。剪作淫祀之幡。巧匠金銀。散雕舍利之冢(箴曰女工羅綺造續命之幡巧匠金銀起碎身之培)粳梁面米。橫設僧尼之會。香油蠟燭。抂照胡神之堂(箴曰粳梁面米爭陳福田之會香油蠟燭求照慈悲之堂)剝削民財割截國貯。朝廷貴臣曾不一悟。良可痛哉(彈曰朝廷稽古舍俗歸真崇敬釋門不同邪見)伏惟陛下。定天門之開闔。更新寶位。通萬物之屯否。再育黔黎。布李老無
【現代漢語翻譯】 現代漢語譯本 有人相信(你彈劾說虛詞太多)魏晉時期連夷人和俘虜都有人信佛(你彈劾說禮樂衣冠是晉朝才完備的，你既然誹謗說是俘虜夷人，那誰才是中原？) 笮融假託佛寺齋戒而起兵作亂，逃竄到江東。呂光假借奉命征討胡人而背叛君主，在西土擁兵自立(你彈劾說當時人們嫉恨笮融，誹謗他結黨營私；呂光奉命征討歸來，符堅的國家滅亡，於是佔據河右，稱霸涼州，也不是因為僧人而叛亂佔據西土) 自從這些事情之後，妖胡更加猖獗，大部分都混雜在中原地區(我箴言說：慈悲的薰陶，出於末劫惡世，有緣分得到救度，正是在這個時候) 士大夫門第里反而接受僧人的邪惡戒律，儒生學堂中反而講說妖胡的荒謬言語(我箴言說：士大夫應該遵從忍辱的修行，儒生應該珍視金口玉言) 歪曲的歌聲，聽了會喪失根本；臭氣如同鮑魚店舖，路過的人都會失去香味(你彈劾說：發出你那哇哇的叫聲，宣揚你那鮑魚般的臭味，聽了必定知道會喪失根本，路過的人難道不會失去香味嗎？仰面吐唾沫，最終只會侮辱自己，這話確實沒錯) 而且還廣泛地設定寺廟，壯麗的程度不止一處(我箴言說：建造昇天的功業，種下脫離苦難的因緣) 役使工匠，獨自供奉泥塑的胡人神像(我箴言說：爭相運用身手，儀仗聖潔的佛像) 敲擊華夏的洪鐘，聚集外族僧人的虛假僧眾(我箴言說：鳴響千錘百煉的神鐘，召集三千聖眾) 擾亂淳樸百姓的耳目，搜刮營私的錢財貨物(我箴言說：感動信徒的耳目，引發貪婪癡迷的錢財貨物) 女工們用綾羅綢緞，剪裁製作淫邪祭祀的幡旗；巧匠們用金銀，雕刻建造舍利的墳墓(我箴言說：女工們用綾羅綢緞，製造延續生命的幡旗；巧匠們用金銀，建造粉身碎骨的墳墓) 用精米白麵，大肆舉辦僧尼的聚會；用香油蠟燭，胡亂照亮胡人神靈的殿堂(我箴言說：用精米白麵，爭相陳設祈求福田的聚會；用香油蠟燭，祈求照亮慈悲的殿堂) 剝削百姓的財產，割取國家的儲備，朝廷的貴臣竟然沒有一個人醒悟，實在令人痛心啊(你彈劾說：朝廷傚法古制，捨棄世俗迴歸真理，崇敬釋迦牟尼的教門，與你的邪見不同) 我希望陛下，能夠決定天道的開合，更新您的寶座；通曉萬物的閉塞與通達，再次養育百姓，頒佈李耳（老子）的無
【English Translation】 English version Some believed (you impeach, saying there are too many empty words) even the Yi and barbarian captives of the Wei and Jin dynasties believed in Buddhism (you impeach, saying that rites, music, clothing, and crowns were fully established in the Jin dynasty; since you slander them as captives and barbarians, who is the Central Plain?) Ze Rong pretended to hold Buddhist vegetarian feasts to start a rebellion, fleeing to Jiangdong. Lü Guang pretended to be ordered to conquer the Hu people but betrayed his ruler, establishing himself in the Western Lands (you impeach, saying that people at the time were jealous of Ze Rong, slandering him for forming cliques; Lü Guang returned after being ordered to conquer, the state of Fu Jian was destroyed, so he occupied the He Right and dominated Liangzhou, not because of monks rebelling and occupying the Western Lands) Since these events, the demon Hu have become more rampant, mostly mixed in the Central Plains (I advise: the influence of compassion comes from the final kalpa of the evil world, those with affinity can be saved, it is at this time) Scholars and officials in their families instead accept the evil precepts of monks, scholars in schools instead speak the absurd words of the demon Hu (I advise: scholars and officials should follow the practice of forbearance, scholars should cherish golden words) Distorted songs, listening to them will lose the foundation; the stench is like an abalone shop, passersby will lose their fragrance (you impeach: emit your wailing sound, promote your abalone-like stench, listening to it will surely know to lose the foundation, wouldn't passersby lose their fragrance? Spitting upwards, in the end, will only insult yourself, these words are indeed correct) Moreover, they widely establish monasteries, the magnificence is not just one place (I advise: build the karma of ascending to heaven, plant the cause of escaping suffering) Employing craftsmen, exclusively offering mud Hu deities (I advise: vying to use hands and feet, ceremonial holy Buddha images) Striking the great bell of China, gathering the false sangha of foreign monks (I advise: ringing the divine bell forged a hundred times, summoning three thousand saints) Disturbing the ears and eyes of the simple people, plundering private wealth and goods (I advise: moving the ears and eyes of believers, triggering greedy and foolish wealth and goods) Female workers use silk and satin, cutting and making banners for lewd sacrifices; skilled craftsmen use gold and silver, carving and building tombs for relics (I advise: female workers use silk and satin, making banners to extend life; skilled craftsmen use gold and silver, building tombs for shattered bodies) Using fine rice and white flour, lavishly holding gatherings for monks and nuns; using fragrant oil and candles, randomly illuminating the halls of Hu deities (I advise: using fine rice and white flour, vying to display gatherings to pray for fields of merit; using fragrant oil and candles, seeking to illuminate halls of compassion) Exploiting the property of the people, cutting off the reserves of the state, the noble ministers of the court have not awakened, it is truly heartbreaking (you impeach: the court follows ancient systems, abandoning the secular and returning to the truth, respecting the teachings of Sakyamuni, different from your evil views) I hope Your Majesty, can determine the opening and closing of the heavenly gate, renew your throne; understand the stagnation and prosperity of all things, once again nurture the people, issue the no (無) of Li Er (Laozi)
為之風而人民自化。執孔丘愛敬之禮而天下孝慈。且佛之經教妄說罪福(箴曰原教所由示人斷惡之門開人行善之路也)軍民逃役剃髮隱中。不事二親專行十惡(箴曰舍二親之恩愛修十善之仁風忍其小違以成大順)歲月不除奸偽逾甚。臣閱覽書契。爰自庖犧至於漢高。二十九代四百餘君。但聞郊祀上帝(彈曰員丘南郊不免殺牲之咎豈如佛戒不殺為先校量是非見可知矣)官治民察未見寺堂銅像建社寧邦。請胡佛邪教退還天竺(箴曰緣感則興事濟便息來往應物隱顯隨時)凡是沙門放歸桑梓。令逃課之黨。普樂輸租。避役之曹。恒忻效力。勿度禿小長揖國家(彈曰昔嚴子陵不拜天子趙元叔長揖司空典籍稱其美也況沙門是出世福田釋氏為物外高士欲令拜謁違損處深理不可也)自足忠臣宿衛宗廟則大唐廓定作造化之主。百姓無事為犧皇之民(彈曰造化之世人不輸租犧皇之民鼓腹而臥聖明在上豈信崔皓姜斌之詞者乎)臣奕誠惶誠恐(彈曰事君盡忠言而有信聞奏不實罪有所歸誣誷國家終須伏劍豈惶恐能了)謹上。益國利民事十有一條如左。謹言(彈曰如汝所奏損國害民事不可也)。
武德四年六月二十日朝散大夫行太史令臣傅奕上奏
上秦王啟
沙門法琳等啟。琳聞情切者其聲必哀。理正者其言必直。是以窮子念達
其言。勞人愿歌其事。何者竊見大業末年天下喪亂。二儀𥖨黷四海沸騰。波振塵飛丘焚原燎。五馬絕浮江之路。七童有平壘之歌。烽燧時警羽檄競馳。關塞多虞刁斗不息。道消德亂運盡數窮。轉輸寔繁頭會箕斂。積尸如莽流血為川。人不聊生物亦勞止。控告無所投骸莫從。百姓苦其倒懸。萬國困其無主。豈圖法輪絕響正教凌夷。聖上興吊俗之心。順昊天之命。爰舉義旗平一區宇。當時道俗蒙賴華戎胥悅。於是葉天地而通八風。測陰陽而調四序。和邦國敘人倫。功蓋補天神侔立極。降雲雨而生育。開日月而照臨。發之以聲明。紀之以文物。恩沾行葦施洽蟲魚。方欲重述九疇再敷五教。興石渠之學。布庠序之風。遠紹軒羲近同文景。功業永隆。不知手之舞之足之蹈之者矣。竊見傅奕所上之事。披覽未遍五內分崩。尋讀始週六情破裂。嗚呼邪言惑正魔辯逼真。猶不足聞諸下愚。況欲上干天聽。但奕職居時要物望所知。何容不近人情無辜起惡。然其文言淺陋事理不祥。辱先王之典謨。傷人倫之風軌何者夫人不言。言必有中。夫子曰。一言合理則天下歸之。一事乖常則妻子背叛。觀奕所上之事。括其大都窮其始末。乃罔冒闕廷處多毀辱聖人甚切。如奕此意。本欲因茲自媒茍求進達。實未能益國利人。意是惑弄朝野。然陛下應天順
【現代漢語翻譯】 現代漢語譯本： 他說：『我們這些勞苦的人民，都願意歌頌您的功德。』我私下看到大業末年，天下大亂，天地昏暗，四海動盪。戰火紛飛，塵土揚起，山丘被焚燒，原野成焦土。『五馬』（指晉元帝司馬睿等五位司馬氏宗室）斷絕了南渡長江的道路，『七童』（指童謠）唱著要推平城壘的歌謠。烽火臺時刻報警，傳遞軍情的文書競相傳遞。關隘要塞充滿憂患，夜間巡邏的刁斗聲響不停。道德淪喪，綱紀混亂，氣數已盡，國運衰竭。轉運賦稅繁重，百姓被搜刮殆盡。堆積的屍體像荒野的草莽，流淌的鮮血匯成河流。人們無法安生，生物也疲憊不堪。想控訴卻無處可投，想收斂屍骸也無處可去。百姓苦於像被倒掛一樣，萬國困於沒有君主。哪裡想到佛法衰微，正教衰敗。聖上您興起安撫百姓之心，順應上天的旨意，於是舉起正義的旗幟，平定了天下。當時僧俗百姓都蒙受恩澤，華夏和四方各族都感到喜悅。於是調和天地，使八方之風暢通；測度陰陽，使四季執行有規律。使國家和睦，使人倫有秩序。功勞可以補天，神力可以建立世界的準則。降下雲雨來滋養萬物，開闢日月來普照大地。用政令來宣揚教化，用禮樂制度來記載功德。恩澤遍及大雁和蘆葦，施捨普及昆蟲和魚類。正要重新闡述『九疇』（《尚書》中的九種治國大法），再次推廣『五教』（五種倫理道德教育）。興辦像石渠閣那樣的學術研究，推廣學校教育的風氣。長遠地繼承黃帝和伏羲的道統，近則傚法漢文帝和漢景帝的治國方略。功業將永遠興盛。人們高興得手舞足蹈，不知如何表達自己的喜悅之情。 我私下看到傅奕所上的奏章，還沒看完就感到五臟俱裂。從頭到尾仔細閱讀後，更是六情崩潰。唉！邪惡的言論迷惑正道，妖魔的辯論逼真難辨，尚且不應該讓下等愚民聽到，更何況是進呈給皇上您。但是傅奕身居要職，是衆所周知的人物，怎麼能不顧及人情，無緣無故地製造事端呢？況且他的文章言辭淺薄，事理不通，侮辱了先王的典章制度，傷害了人倫道德的規範。為什麼這麼說呢？因為人不說則已，說就要說到點子上。孔子說：『一句話說得合乎道理，天下人就會歸順他。』一件事做得違背常理，妻子兒女都會背叛他。看傅奕所上的奏章，概括其大意，追究其始末，乃是欺罔朝廷，多處詆譭聖人，非常過分。像傅奕這種心思，本想借此自我吹噓，茍且求得升官發財，實際上不能夠有益於國家和人民，而是迷惑朝廷和民間。然而陛下您應天順
【English Translation】 English version: He said: 'We, the toiling people, are willing to sing your praises.' I have privately observed that in the final years of the Daye era, the world was in chaos, heaven and earth were darkened, and the four seas were in turmoil. Flames of war flew, dust rose, hills were burned, and fields became scorched earth. The 'Five Horses' (referring to the five Sima clan members including Sima Rui, Emperor Yuan of Jin) cut off the path of crossing the Yangtze River to the south, and the 'Seven Children' (referring to a nursery rhyme) sang songs of leveling the fortresses. Beacon towers constantly warned of danger, and documents conveying military intelligence raced to and fro. Passes and fortresses were filled with anxiety, and the sound of night patrols never ceased. Morality declined, discipline was in chaos, the mandate was exhausted, and the dynasty was nearing its end. The transportation of taxes was burdensome, and the people were plundered. Piled-up corpses were like wild grass, and flowing blood formed rivers. People could not live in peace, and living beings were exhausted. There was nowhere to lodge complaints, and nowhere to collect the remains of the dead. The people suffered as if they were hanging upside down, and the nations were troubled by the lack of a ruler. Who would have thought that the Dharma wheel would cease to turn and the true teachings would decline? Your Majesty arose with the intention of comforting the people and obeyed the mandate of Heaven, and thus raised the banner of righteousness and pacified the realm. At that time, both monks and laypeople received grace, and both the Chinese and foreign peoples rejoiced. Thus, you harmonized heaven and earth, allowing the winds of the eight directions to flow freely; you measured yin and yang, regulating the four seasons. You harmonized the nations and ordered human relationships. Your merit can mend the heavens, and your divine power can establish the principles of the world. You send down clouds and rain to nourish all things, and you open up the sun and moon to illuminate the earth. You proclaim teachings through decrees and record merits through rites and institutions. Your grace extends to geese and reeds, and your benevolence reaches insects and fish. You are about to restate the 'Nine Categories' (the nine great principles of governance in the Book of Documents) and promote the 'Five Teachings' (the five ethical and moral educations) once again. You will promote academic research like that of the Shiqu Pavilion and spread the atmosphere of school education. In the long term, you will inherit the traditions of the Yellow Emperor and Fuxi, and in the near term, you will emulate the governance strategies of Emperor Wen and Emperor Jing of the Han dynasty. Your achievements will be eternally prosperous. People are so happy that they dance with their hands and feet, not knowing how to express their joy. I have privately seen the memorial presented by Fu Yi, and before I finished reading it, I felt my internal organs were splitting apart. After reading it carefully from beginning to end, my six emotions were even more shattered. Alas! Evil words confuse the right path, and demonic arguments are deceptively realistic. They should not even be heard by the lower, ignorant people, let alone presented to Your Majesty. However, Fu Yi holds an important position and is a well-known figure. How can he disregard human feelings and create trouble for no reason? Moreover, his writing is shallow and his reasoning is flawed, insulting the institutions of the former kings and harming the norms of human morality. Why do I say this? Because people should not speak unless they have something to say that is to the point. Confucius said: 'If one word is in accordance with reason, the people of the world will submit to him.' If one thing is done against the norm, one's wife and children will betray him. Looking at the memorial presented by Fu Yi, summarizing its main points and tracing its origins, it is deceiving the court and slandering the sages in many places, which is very excessive. Fu Yi's intention is to use this opportunity to boast about himself and seek to gain promotion and wealth, but in reality, it cannot benefit the country and the people, but rather confuses the court and the people. However, Your Majesty, you respond to Heaven and follow
時握圖授箓。赴萬國之心。當一人之慶。扶危救世之力。夷兇靜亂之功。固以威蓋前王聲高往帝。爰復存心三寶留意福田。預是出家之人。莫不感戴天澤。但由僧等不能遵奉戒行酬報國恩。無識之徒非違造罪。致令傅奕陳此惡言。躄踴痛心投骸無地。然僧尼有罪甘受極刑。恨奕輕辱聖人言詞切害。深恐邪見之者因此行非。案春秋云。魯莊公七年夏四月。恒星不現夜明如日。即佛生時之瑞應也。然佛有真應二身權實兩智三明八解五眼六通。神日不可思議法號心行處滅。其道也。運眾聖于泥洹。其力也。接下凡於苦海。自後漢明帝永平三年夢見金人已來。像教東流靈瑞非一。具在漢魏諸史姚石等書。至如道安道立之輩。圖澄羅什之流。並有高行深解。當世名僧。盡被君王識知貴勝崇重。自五百餘年已來。寺塔遍於九州。僧尼溢於三輔。並由時君敬信朝野歸心。像教興行於今不絕者。寔荷人王之力也。世間君臣父子。猶謂恩澤難酬昊天不報。況佛是眾生出世慈父。又為凡聖良醫。欲抑而挫之罪而辱之。理不可也。尋如來智出有無。豈三皇能測。力苞造化非二儀可方。列子云昔商太宰嚭問孔丘曰。夫子聖人歟。孔子對曰。丘博識強記。非聖人也。又問。三王聖人歟。對曰。三王善用智勇。聖非丘所知。又問。五帝聖人歟。對曰
。五帝善用仁信。聖亦非丘所知。又問。三皇聖人歟。對曰。三皇善用時正。聖亦非丘所知。太宰大駭曰。然則孰為聖人乎。夫子動容有間曰。西方之人有聖者焉。不治而不亂。不言而自信。不化而自行。蕩蕩乎民無能名焉。若三皇五帝必是大聖。孔丘豈容隱而不說。便有匿聖之愆。以此校量。推佛為大聖也。老子西升經云。吾師化游天竺善入泥洹。符子云。老氏之師名釋迦文。直就孔老經書師敬佛處文證不少。豈奕一人所能謗讟。昔公孫龍著堅白論。罪三皇非五帝。至今讀之人猶切齒。已為前監。良可悲夫。主上至聖欽明。方欲放馬休牛軾閭封墓。興皇王之風。開釋老之化。狂簡之說尤可焚之。若言帝王無佛則大治年長。有佛則虐政祚短者。案堯舜獨治不及子孫。夏殷周秦王政數改。蕭墻內起逆亂相尋。爾時無佛。何因運短。但琳預居堯世日用莫知。在外見不穩便事。恐蕃國遠聞謂華夏無識。夫子曰。言滿天下無口過。行滿天下無怨惡。言之者欲使無罪。聞之者足以自誡。傅奕出言不遜。聞者悉驚。有穢國風特損華俗。謹錄丹款冒以啟聞。伏惟大王殿下。天挺英靈自然岐嶷。風神穎越器局含弘。好善為樂邁彼東平。溫易是歡更方西楚。加以阿衡百揆式序六條。德既褰羅仁兼裂網。開康莊之第。坐荀卿之賓。起修竹之
【現代漢語翻譯】 現代漢語譯本：五帝善於運用仁義和誠信。聖人也不是孔丘所能瞭解的。又問：『三皇是聖人嗎？』回答說：『三皇善於運用時令節氣。聖人也不是孔丘所能瞭解的。』太宰非常驚訝地說：『那麼誰才是聖人呢？』孔子神色嚴肅地說：『西方有位聖人。不用治理國家而國家不亂，不用說話而人們都信任他，不用教化而百姓都自覺遵循他的行為。他的功德浩蕩廣大，人民無法用語言來形容。』如果三皇五帝一定是偉大的聖人，孔丘怎麼會隱瞞不說呢？這樣就犯了隱匿聖人的過錯。用這個來衡量，推崇佛為大聖人啊！《老子西升經》說：『我的老師化身遊歷天竺（India），善於進入涅槃（Nirvana）。』符子說：『老子的老師名叫釋迦文（Sakyamuni）。』直接從孔子和老子的經書中可以看出他們師法和尊敬佛陀的地方，這些文字證據很多。難道是傅奕一個人所能誹謗的嗎？過去公孫龍寫了《堅白論》，指責三皇，否定五帝，直到今天讀到它的人仍然咬牙切齒。這已經是一個前車之鑑，實在可悲啊。主上您是至聖英明的君主，正想要放馬休牛，修繕道路，封立墳墓，興起皇王的風範，開啟釋迦牟尼和老子的教化。傅奕這種狂妄簡單的說法應該焚燒。如果說帝王沒有信佛就能大治，壽命長久，有佛就會暴虐，國家短命，那麼考察堯舜的統治，只能傳給後代，不能傳給子孫。夏、商、周、秦的王政數次改變，內部發生叛亂，互相殘殺。那時沒有佛，為什麼國運短促？只是傅奕身在堯舜時代，每天都在使用卻不知道。在外面看到不穩妥的事情，恐怕外國會認為華夏沒有見識。孔子說：『說話能讓天下人都滿意，就不會有口舌之過；行為能讓天下人都滿意，就不會有怨恨。』說話的人想要沒有罪過，聽的人足以用來警戒自己。傅奕出言不遜，聽的人都感到震驚。玷污了國家風氣，特別損害了華夏的風俗。我謹記錄下我的忠心，冒昧地向您稟告。希望大王殿下，天生英明，自然聰慧，風度神采超凡脫俗，器量胸懷寬廣博大，以行善為樂，超過了東平王，溫和謙遜，改變了西楚的習俗。再加上有阿衡這樣的賢臣輔佐，百官各司其職，六條政令井然有序。您的德行像大網一樣籠罩四方，仁愛像利劍一樣斬斷束縛。開啟康莊大道，款待像荀卿一樣的賓客，建造茂盛的竹林。
【English Translation】 English version: The Five Emperors were skilled in using benevolence and trustworthiness. Even a sage is beyond what Qiu (Confucius) can understand. Someone asked again: 'Were the Three Sovereigns sages?' The answer was: 'The Three Sovereigns were skilled in using the correct seasons. Even a sage is beyond what Qiu can understand.' The Grand Master was greatly astonished and said: 'Then who is a sage?' Confucius, with a serious expression, said after a moment: 'There is a sage in the West. Without governing, there is no chaos. Without speaking, he is trusted. Without transformation, people follow his own conduct. His virtue is so vast that the people cannot name it.' If the Three Sovereigns and Five Emperors were certainly great sages, how could Confucius conceal it and not speak of it? That would be the fault of concealing a sage. Using this to measure, we should revere Buddha as a great sage! The Laozi Xisheng Jing (Laozi's Western Ascension Scripture) says: 'My teacher transformed and traveled to Tianzhu (India), skillfully entering Nirvana (Nirvana).' Fu Zi said: 'Laozi's teacher is named Sakyamuni (Sakyamuni).' Directly from the Confucian and Laozi scriptures, we can see the places where they learned from and respected the Buddha, and there is no shortage of textual evidence. How could it be that Fu Yi alone can slander him? In the past, Gongsun Long wrote the Treatise on Hardness and Whiteness, criticizing the Three Sovereigns and denying the Five Emperors. Even today, people who read it still gnash their teeth. This is already a warning from the past, and it is truly lamentable. Your Majesty is a most sagacious and enlightened ruler, and you are about to release horses and rest cattle, repair roads, and establish tombs, to revive the style of the sovereign kings and open up the teachings of Sakyamuni and Laozi. Fu Yi's wild and simplistic statements should be burned. If it is said that emperors who do not believe in Buddha will have great governance and long lives, while those who have Buddha will be tyrannical and have short reigns, then consider the rule of Yao and Shun, which could only be passed on to descendants and not to their own sons. The royal policies of Xia, Shang, Zhou, and Qin changed several times, and internal rebellions arose, with mutual killings. At that time, there was no Buddha, so why were their reigns short? It is just that Fu Yi, living in the time of Yao and Shun, uses things every day without knowing it. Seeing unstable things from the outside, he fears that foreign countries will think that China has no knowledge. Confucius said: 'If your words can satisfy everyone in the world, there will be no fault in speech; if your actions can satisfy everyone in the world, there will be no resentment.' The speaker wants to be without sin, and the listener should use it to warn himself. Fu Yi's words are disrespectful, and those who hear them are shocked. It defiles the national customs and particularly damages the customs of China. I respectfully record my loyalty and presumptuously report it to you. I hope that Your Majesty, with your innate brilliance and natural intelligence, your extraordinary demeanor and spirit, and your broad and generous mind, will take pleasure in doing good, surpassing the King of Dongping, and with your gentle humility, change the customs of Western Chu. In addition, with virtuous ministers like Aheng assisting you, all officials perform their duties, and the six articles of government are well-ordered. Your virtue covers all directions like a great net, and your benevolence cuts through bonds like a sharp sword. Open up the broad road, entertain guests like Xun Qing, and build lush bamboo forests.
園。宴文雅之客。莫不詩極緣情而賦。窮體物信可譽形。朝野美貫前英者焉。但琳等內顧闕如。方圓寡用。念傅奕下愚之甚。愧凡僧禿丁之呵。惡之極也。罪莫大焉。自尊盧赫胥已來。天地開闢之後。未有如奕之狂悖也。不任斷骨痛心之至。謹錄奕害事輒述鄙詞。件答如左。塵黷威嚴。伏增殞絕。謹啟
武德五年正月十二日濟法寺沙門釋法琳啟。
奕云。海內勤王者少樂弘者多。乃外事胡佛內生邪見。剪剃髮膚回換衣服。出臣子之門。入僧尼之戶。立謁王庭坐看膝下。不忠不孝聚結連房。且佛在西域言妖路遠。舍親逐財畏壯慢老。重富強而輕貧弱。愛少美而賤耆年。以幻惑而作藝能。以矯誑而為宗旨。然佛為一姓之家鬼也。作鬼不兼他族。豈可催驅生漢供給死胡。何期大甚可謂賤此明珠貴彼魚目。違離嚴父而敬他人。何有跪十個泥胡而為卿相。置一盆殘飯得作帝王。據佛邪說不近人情。且佛猾稽大言不及旃孟。奢侈造作罪深桀紂。入家破家入國破國者。對曰。夫出家者。內辭親愛外舍官榮。志求無上菩提。愿出生死苦海。所以棄朝宗之服披福田之衣。行道以報四恩。立德以資三有。此其大意也。若言佛為胡鬼僧是禿丁者。案孔老經書。漢魏已來內外史籍。略引孔老師敬佛處文證如左。以答邪人。冀其伏罪
【現代漢語翻譯】 現代漢語譯本：
園中聚集著文雅的賓客，無不詩興大發，緣情而賦，窮盡事物之理，信實可嘉，堪稱朝野美談，超越前代英傑。然而，像法琳這樣的人，反省自身卻一無是處，處事方圓之道也運用得很少。想到傅奕的下愚至極，又羞愧於凡僧禿丁的稱呼，真是可惡至極，罪莫大焉。自從尊盧氏、赫胥氏以來，天地開闢之後，從未有像傅奕這樣狂悖的人。實在是不忍斷骨般的痛心。謹此記錄傅奕的害人事蹟，並略述我的鄙陋之詞，逐條回答如下。恐怕會玷污您的威嚴，更加感到罪該萬死。謹稟。
武德五年正月十二日，濟法寺沙門釋法琳啟。
傅奕說：『國內勤于王事的人少，樂於弘揚佛法的人多。他們對外事奉胡人的佛，對內產生邪見。剪剃頭髮，更換衣服，離開臣子的家門，進入僧尼的門戶。站立朝見王庭，坐下卻看著膝下。不忠不孝，聚結成群。而且佛在西域，言語妖妄，道路遙遠。捨棄親人而追逐錢財，畏懼壯年而怠慢老年。看重富強而輕視貧弱，喜愛年輕美貌而輕賤年老體衰。用幻術迷惑人，用虛假欺騙作為宗旨。佛不過是一個姓氏的鬼罷了，做鬼不會兼顧其他族群。怎麼可以驅使活著的漢人去供養死去的胡人？真是太過分了，簡直是賤視明珠而看重魚目。違背嚴厲的父親而去尊敬他人，怎麼會有跪拜十個泥塑的胡人就能成為卿相，擺放一盆殘羹冷飯就能當上帝王的道理？根據佛的邪說，不近人情。而且佛狡猾虛偽，大話連篇，比不上旃和孟。奢侈建造，罪惡深重，超過了夏桀和商紂。進入一家就破壞一家，進入一國就破壞一國。』
我回答說：『出家之人，內心辭別親人的愛戀，外在捨棄官場的榮耀，立志追求無上的菩提，希望脫離生死苦海。所以拋棄朝廷的服飾，披上積功德的袈裟。修行佛道以報答四重恩情，樹立德行以資助三界眾生。這才是出家的真正意義。如果說佛是胡人的鬼，僧人是禿丁，那麼查閱孔子和老子的經書，以及漢魏以來的內外史籍，略微引用孔老師尊敬佛陀的文證如下，以此來回答邪人，希望他們能夠伏罪。』 English version:
In the garden, refined guests gathered, all inspired to compose poetry, expressing their emotions and describing objects meticulously, truly commendable, a beautiful tale of the court and the countryside, surpassing the heroes of previous generations. However, individuals like Falin, reflecting on themselves, found nothing of value, and their application of the principles of squareness and roundness was limited. Thinking of Fu Yi's extreme ignorance, and ashamed of the term 'bald-headed monks,' it was truly detestable and a great sin. Since the times of Zunlu and Heshu, after the creation of heaven and earth, there had never been anyone as outrageous as Fu Yi. It was truly unbearable, like a pain that cuts to the bone. I hereby record Fu Yi's harmful deeds and briefly describe my humble words, answering them one by one below. I fear that it will defile your majesty and increase my sense of deserving death. I respectfully submit.
On the twelfth day of the first month of the fifth year of the Wude era, the Shramana Shishi Falin of Jifa Temple respectfully submits.
Fu Yi said: 'There are few in the country who are diligent in serving the king, and many who are happy to promote Buddhism. They outwardly serve the Buddha of the barbarians and inwardly generate heretical views. They cut their hair and change their clothes, leaving the doors of subjects and entering the gates of monks and nuns. They stand to attend the royal court but sit and look at their knees. They are disloyal and unfilial, gathering in groups. Moreover, the Buddha is in the Western Regions, his words are deceptive, and the road is far. They abandon their relatives and pursue wealth, fearing the strong and neglecting the old. They value the rich and powerful and despise the poor and weak, loving the young and beautiful and despising the old and frail. They use illusions to deceive people and use falsehoods as their doctrine. The Buddha is just a ghost of one family, and a ghost does not care for other clans. How can we drive the living Han people to support the dead barbarians? It is truly excessive, simply despising pearls and valuing fish eyes. Disobeying strict fathers and respecting others, how can kneeling to ten clay barbarians make one a minister, or placing a bowl of leftovers make one an emperor? According to the Buddha's heretical teachings, it is inhuman. Moreover, the Buddha is cunning and deceitful, and his boastful words are not as good as Zhan and Meng. His extravagant constructions are sinful and exceed Jie and Zhou. Entering a family, he destroys the family; entering a country, he destroys the country.'
I replied: 'Those who leave home, inwardly bid farewell to the love of relatives, and outwardly abandon the glory of officialdom, aspiring to seek supreme Bodhi, hoping to escape the sea of suffering of birth and death. Therefore, they abandon the attire of the court and don the robes of merit. They practice the Buddhist path to repay the fourfold kindness and establish virtue to benefit the beings of the three realms. This is the true meaning of leaving home. If you say that the Buddha is a ghost of the barbarians and the monks are bald-headed, then examine the scriptures of Confucius and Laozi, as well as the internal and external historical records since the Han and Wei dynasties, and briefly cite the textual evidence of Confucius's respect for the Buddha below, in order to answer the heretics, hoping that they will submit to their crimes.'
【English Translation】 English version: In the garden, refined guests gathered, all inspired to compose poetry, expressing their emotions and describing objects meticulously, truly commendable, a beautiful tale of the court and the countryside, surpassing the heroes of previous generations. However, individuals like Falin, reflecting on themselves, found nothing of value, and their application of the principles of squareness and roundness was limited. Thinking of Fu Yi's extreme ignorance, and ashamed of the term 'bald-headed monks,' it was truly detestable and a great sin. Since the times of Zunlu (a legendary ruler) and Heshu (another legendary ruler), after the creation of heaven and earth, there had never been anyone as outrageous as Fu Yi. It was truly unbearable, like a pain that cuts to the bone. I hereby record Fu Yi's harmful deeds and briefly describe my humble words, answering them one by one below. I fear that it will defile your majesty and increase my sense of deserving death. I respectfully submit. On the twelfth day of the first month of the fifth year of the Wude (era name of the Tang Dynasty) era, the Shramana (Buddhist monk) Shishi Falin of Jifa Temple respectfully submits. Fu Yi said: 'There are few in the country who are diligent in serving the king, and many who are happy to promote Buddhism. They outwardly serve the Buddha of the barbarians and inwardly generate heretical views. They cut their hair and change their clothes, leaving the doors of subjects and entering the gates of monks and nuns. They stand to attend the royal court but sit and look at their knees. They are disloyal and unfilial, gathering in groups. Moreover, the Buddha is in the Western Regions, his words are deceptive, and the road is far. They abandon their relatives and pursue wealth, fearing the strong and neglecting the old. They value the rich and powerful and despise the poor and weak, loving the young and beautiful and despising the old and frail. They use illusions to deceive people and use falsehoods as their doctrine. The Buddha is just a ghost of one family, and a ghost does not care for other clans. How can we drive the living Han people to support the dead barbarians? It is truly excessive, simply despising pearls and valuing fish eyes. Disobeying strict fathers and respecting others, how can kneeling to ten clay barbarians make one a minister, or placing a bowl of leftovers make one an emperor? According to the Buddha's heretical teachings, it is inhuman. Moreover, the Buddha is cunning and deceitful, and his boastful words are not as good as Zhan (a wise man) and Meng (Mencius). His extravagant constructions are sinful and exceed Jie (the last ruler of the Xia Dynasty) and Zhou (the last ruler of the Shang Dynasty). Entering a family, he destroys the family; entering a country, he destroys the country.' I replied: 'Those who leave home, inwardly bid farewell to the love of relatives, and outwardly abandon the glory of officialdom, aspiring to seek supreme Bodhi (enlightenment), hoping to escape the sea of suffering of birth and death. Therefore, they abandon the attire of the court and don the robes of merit. They practice the Buddhist path to repay the fourfold kindness and establish virtue to benefit the beings of the three realms. This is the true meaning of leaving home. If you say that the Buddha is a ghost of the barbarians and the monks are bald-headed, then examine the scriptures of Confucius and Laozi, as well as the internal and external historical records since the Han and Wei dynasties, and briefly cite the textual evidence of Confucius's respect for the Buddha below, in order to answer the heretics, hoping that they will submit to their crimes.'
。道士法輪經言。若見沙門思念無量。愿早出身以習佛真。又云。若見佛圖。思念無量。當愿一切普入法門。
太上清凈消魔寶真安志。智慧本願大戒上品經四十九愿云。若見沙門尼。當愿一切明解法度得道如佛。
老子升玄經云。天尊告道陵。使往東方詣佛受法 道士張陵別傳云。陵在鵠鳴山中。供養金像轉讀佛經。升玄經又云。東方如來遣善勝大士詣太上曰。如來聞子為張陵說法。故遣我來看子語張陵曰。卿隨我往詣佛所。當令子得見所未見。聞所未聞。陵即禮大士隨往佛所 老子西升經云。吾師化游天竺善入泥洹 智慧觀身大戒經云。道學當念游大梵流影宮禮佛 升玄經云。若有沙門欲來聽經觀齋。供主不得計飲食費遏截不聽。當推置上座道士經師自在其下。升玄經又云。道士設齋供若比丘來者。可推為上座。好設供養。道士經師自在其下。若沙門尼來聽法者。當隱處安置推為上座。供主如法供養。不得遮止。化胡經云。愿采優曇花。愿燒栴檀香。供養千佛身。稽首禮定光。又云。佛生何以晚。泥洹一何早。不見釋迦文。心中常懊惱(舊本皆言我生何以晚佛滅一何早)靈寶消魔安志經云。道以齋為先。勤行當作佛(新本並改云勤行登金闕)故設大法橋。普度諸人物。老子大權菩薩經云。老子是迦葉
【現代漢語翻譯】 現代漢語譯本： 《道士法輪經》說：『如果見到沙門（出家修道者），應當思念無量，愿早日脫離塵世，學習佛陀的真理。』又說：『如果見到佛圖（佛塔），應當思念無量，應當愿一切眾生普遍進入佛法之門。』
《太上清凈消魔寶真安志·智慧本願大戒上品經》四十九愿說：『如果見到沙門尼（比丘尼，出家女眾），應當愿一切眾生明瞭通達佛法，證得如佛一般的境界。』
《老子升玄經》說：天尊告訴道陵（張道陵）：『派你前往東方，到佛那裡接受佛法。』《道士張陵別傳》說：張陵在鵠鳴山中，供養金像，轉讀佛經。《升玄經》又說：東方如來派遣善勝大士到太上老君那裡說：『如來聽說你為張陵說法，所以派我來看你。』（善勝大士）告訴張陵說：『你隨我前往佛所，應當讓你得見你未曾見過的，聽聞你未曾聽聞過的。』張陵立即禮拜大士，跟隨前往佛所。《老子西升經》說：『我的老師化身遊歷天竺（印度），善於進入泥洹（涅槃）。』《智慧觀身大戒經》說：『道士應當思念遊歷大梵流影宮，禮拜佛陀。』《升玄經》說：『如果有沙門想要來聽經觀齋，供養的主人不得計較飲食費用，阻止不讓聽。應當推舉沙門坐于上座，道士經師自在其下。』《升玄經》又說：『道士設齋供養，如果有比丘來，可以推舉他為上座，好好地設供養。道士經師自在其下。如果有沙門尼來聽法，應當在隱蔽的地方安置，推舉她為上座。供養的主人如法供養，不得阻止。』《化胡經》說：『愿採摘優曇花，愿焚燒栴檀香，供養千佛之身，稽首禮拜定光佛。』又說：『佛陀降生為何如此晚，入滅為何如此早？不見釋迦文佛，心中常常懊惱（舊本都說我生為何如此晚，佛滅為何如此早）。』《靈寶消魔安志經》說：『修道以齋戒為先，勤奮修行當作佛（新本都改為勤奮修行登上金闕）。』所以設立大法橋，普遍度化各種人物。《老子大權菩薩經》說：『老子是迦葉（佛陀的十大弟子之一）。』
【English Translation】 English version: The Daoist Dharma Wheel Sutra states: 'If you see a Shramana (沙門) (a wandering ascetic or monk), you should contemplate immeasurably, wishing to leave the world early to learn the Buddha's truth.' It also says: 'If you see a Buddha-tūpa (佛圖) (a stupa or pagoda), you should contemplate immeasurably, wishing that all beings universally enter the gate of Dharma.'
The Supreme Pure Elimination of Demons, Precious Truth, Pacifying Intentions, Great Vow, Great Precept, Highest Grade Sutra, forty-ninth vow, states: 'If you see a Shramani (沙門尼) (a female ascetic or nun), you should wish that all beings clearly understand the Dharma and attain enlightenment like the Buddha.'
The Laozi Ascending to the Mystery Sutra states: The Heavenly Venerable told Dao Ling (道陵) (Zhang Daoling): 'Send you to the East to receive the Dharma from the Buddha.' The Separate Biography of Daoist Zhang Ling states: Ling was in Mount Húmíng, offering golden images and reciting Buddhist scriptures. The Ascending to the Mystery Sutra also states: The Tathagata (如來) of the East sent the Great Being Good Victory to the Supreme Lord, saying: 'The Tathagata heard that you are expounding the Dharma for Zhang Ling, so he sent me to see you.' (The Great Being Good Victory) told Zhang Ling: 'Follow me to the Buddha's place, and you shall see what you have not seen and hear what you have not heard.' Ling immediately bowed to the Great Being and followed him to the Buddha's place. The Laozi Ascending Westward Sutra states: 'My teacher transformed and traveled to Tianzhú (天竺) (India), skillfully entering Nirvana (泥洹).' The Great Precept Sutra on Wise Contemplation of the Body states: 'Daoists should contemplate traveling to the Great Brahma Flowing Shadow Palace to worship the Buddha.' The Ascending to the Mystery Sutra states: 'If there are Shramanas who wish to come to listen to the scriptures and observe the fast, the host of the offering should not calculate the cost of food and drink and prevent them from listening. They should be placed in the upper seat, with the Daoist scripture masters freely below them.' The Ascending to the Mystery Sutra also states: 'If Daoists set up a vegetarian offering and a Bhikkhu (比丘) (Buddhist monk) comes, he can be promoted to the upper seat and offered a good offering. The Daoist scripture masters are freely below him. If a Shramani comes to listen to the Dharma, she should be placed in a secluded place and promoted to the upper seat. The host of the offering should make offerings according to the Dharma and should not prevent it.' The Sutra on Converting the Barbarians states: 'May I pick Udumbara (優曇花) flowers, may I burn Sandalwood (栴檀香) incense, to offer to the bodies of a thousand Buddhas, bowing and paying homage to Dipankara Buddha (定光佛).' It also says: 'Why was the Buddha born so late, and why did he enter Nirvana so early? Not seeing Shakyamuni Buddha (釋迦文), my heart is always distressed (the old versions all say, 'Why was I born so late, and why did the Buddha pass away so early?').' The Lingbao Elimination of Demons, Pacifying Intentions Sutra states: 'Cultivating the Dao takes fasting as the first priority, diligent practice will become a Buddha (the new versions all change it to 'diligent practice will ascend to the Golden Palace').' Therefore, a great bridge of Dharma is established to universally liberate all beings. The Laozi Great Power Bodhisattva Sutra states: 'Laozi is Kasyapa (迦葉) (one of the Buddha's ten great disciples).'
菩薩化游震旦 靈寶法輪經云。葛仙公生始數日。有外國沙門。見仙公兩手抱持。而語仙公父母曰。此兒是西方善思菩薩。今來漢地教化眾生。當遊仙道白日昇天。仙公自語子弟云。吾師姓波閱。宗字維那訶。西域人也。仙人請問眾聖難經云。葛仙公告弟子曰。吾昔與釋道微竺法開張太鄭思遠等四人同時發願。道微法開等二人愿為沙門。張太鄭思遠愿為道士。仙公起居注云。於時生在葛尚書家。尚書年逾八十。始有此一子。時有沙門自稱天竺僧。於市大買香。市人怪問。僧曰。我昨夜夢見善思菩薩下生葛尚書家。吾將此香浴之。到生時僧至燒香。右繞七匝沐浴而止。
仙公請問上品經云。與沙門道士言則志於道。上品大戒經校量功德品云。施佛塔廟得千倍報。佈施沙門得百倍報 升玄內教經云。或復有人。平常之時不肯作福。見沙門道士說法勸善。了無從意 智慧本願大戒上品經曰。施散佛僧中食塔寺一錢已上。皆二萬四千倍報功多報多。世世賢明玩好不絕。七祖皆得入無量佛國。仙公請問經下云。復有凡人行是功德。愿為沙門道士。大博至後生便為沙門。大學佛經為眾法師。復有一人。見沙門道士齋靜讀經乃笑之曰。彼向空吟經欲何希耶。虛腹日中一食。此罪人耳。道士乃慈心喻之。故執意不釋。死入地獄考
【現代漢語翻譯】 現代漢語譯本：菩薩化身遊歷震旦（中國古稱）。《靈寶法輪經》中記載，葛仙公（東晉道士，著名煉丹家）出生后幾天，有一位外國沙門（出家的佛教僧侶），看見仙公被父母抱在懷裡，便對仙公的父母說：『這個孩子是西方善思菩薩（佛教菩薩名），如今來到漢地教化眾生，將來會遊歷仙道，白日昇天。』仙公自己對子弟說：『我的老師姓波閱，法號維那訶，是西域人。』《仙人請問眾聖難經》中記載，葛仙公告訴弟子說：『我過去與釋道微、竺法開、張太、鄭思遠等四人同時發願，道微、法開二人發願做沙門，張太、鄭思遠發願做道士。』《仙公起居注》中記載，仙公出生在葛尚書家，尚書年過八十才得了這一個兒子。當時有一位沙門自稱是天竺（印度的古稱）僧人，在市場上大量購買香。市裡的人奇怪地詢問他，僧人說：『我昨夜夢見善思菩薩降生在葛尚書家，我將用這些香為他沐浴。』到仙公出生時，僧人來到葛家燒香，右繞七圈，沐浴后離去。
《仙公請問上品經》中記載：『與沙門、道士交談，要心懷求道之志。』《上品大戒經校量功德品》中記載：『佈施佛塔、寺廟，可以得到千倍的報應；佈施沙門，可以得到百倍的報應。』《升玄內教經》中記載：『有的人，平時不肯行善積福，見到沙門、道士說法勸善，卻一點也不聽從。』《智慧本願大戒上品經》中記載：『佈施給佛僧食物，或者佈施給佛塔寺廟一文錢以上，都可以得到二萬四千倍的報應，功德越多，報應越大，世世代代賢明，享樂不絕，七代祖先都可以進入無量佛國。』《仙公請問經下》中記載：『如果有人行此功德，發願來世做沙門、道士，那麼他博學多才，後世便會成為沙門，精通佛經，成為眾法師。』還有一種人，看見沙門、道士齋戒靜修、誦讀經文，就嘲笑他們說：『他們對著空氣吟誦經文，想要得到什麼呢？空著肚子，每天只吃一頓飯，真是罪人啊！』道士慈悲地勸喻他，但他執迷不悟，死後墮入地獄受苦。
【English Translation】 English version: Bodhisattva incarnated and traveled in Zhendan (ancient name for China). The Lingbao Falun Sutra says: A few days after Ge Xian Gong (a Taoist in the Eastern Jin Dynasty, a famous alchemist) was born, a foreign Shramana (a Buddhist monk) saw Xian Gong being held in his parents' arms and said to Xian Gong's parents: 'This child is the Western Shansi Bodhisattva (name of a Buddhist Bodhisattva), now come to the Han land to teach sentient beings, and will travel the path of immortality and ascend to heaven in broad daylight.' Xian Gong himself said to his disciples: 'My teacher's surname is Bo Yue, and his Dharma name is Vinaha, he is from the Western Regions.' The Xianren Qingwen Zhong Sheng Nan Jing (Scripture of the Immortals Asking About the Difficulties of the Saints) says: Ge Xian Gong told his disciples: 'In the past, I and Shi Daowei, Zhu Fakai, Zhang Tai, Zheng Siyuan and other four people made vows at the same time. Daowei and Fakai vowed to become Shramanas, and Zhang Tai and Zheng Siyuan vowed to become Taoists.' The Xian Gong Qiju Zhu (Notes on the Daily Life of Xian Gong) says: Xian Gong was born in the family of Ge Shangshu (Minister Ge). Shangshu was over eighty years old when he had this only son. At that time, a Shramana claiming to be a monk from Tianzhu (ancient name for India) bought a large amount of incense in the market. The people in the market asked him strangely, and the monk said: 'I dreamed last night that Shansi Bodhisattva was born in the family of Ge Shangshu, and I will use this incense to bathe him.' When Xian Gong was born, the monk came to Ge's house to burn incense, circled seven times to the right, bathed him, and left.
The Xian Gong Qingwen Shangpin Jing (Xian Gong's Questions on the Superior Sutra) says: 'When talking with Shramanas and Taoists, one should be determined to seek the Tao.' The Shangpin Dajie Jing Xiaoliang Gongde Pin (Chapter on Measuring Merits in the Superior Great Precepts Sutra) says: 'Giving to Buddhist pagodas and temples can receive a thousandfold reward; giving to Shramanas can receive a hundredfold reward.' The Shengxuan Neijiao Jing (Sutra of Inner Teachings for Ascending to the Mystery) says: 'Some people are unwilling to do good deeds in ordinary times, but when they see Shramanas and Taoists preaching and exhorting to do good, they do not listen at all.' The Zhihui Benyuan Dajie Shangpin Jing (Superior Sutra of the Great Precepts of Wisdom and Original Vow) says: 'Giving food to Buddhist monks, or giving one coin or more to Buddhist pagodas and temples, can receive 24,000 times the reward. The more merit, the greater the reward. Generation after generation will be wise and enjoy endless happiness, and seven generations of ancestors can enter the immeasurable Buddha-land.' The Xian Gong Qingwen Jing Xia (Xian Gong's Questions on the Lower Sutra) says: 'If someone performs this merit and vows to become a Shramana or Taoist in the next life, then he will be erudite and talented, and in later generations he will become a Shramana, proficient in Buddhist scriptures, and become a master of the Dharma.' There is also a person who sees Shramanas and Taoists fasting and practicing quietly, reciting scriptures, and laughs at them, saying: 'What do they want to get by reciting scriptures to the air? Empty stomach, eating only one meal a day, these are sinners!' The Taoist compassionately persuaded him, but he was stubborn and unrepentant, and after death he fell into hell to suffer.
毒五苦 仙公請問經云。高上老子曰。上古之時。人民純樸各懷道德。虛心玄寂無為為事。此風既散。百競煙起萬流分析。奸巧互改愚智相陵。鬼神執威。眾聖並出製作教化。唯令民修善自守。是以有五經儒俗之業道佛各嘆其教大歸善也 太上靈寶洞玄真一勸誡法輪妙經云。吾歷觀諸大。從無數劫來。見諸道士百姓子男女人已得無上正真之道。高仙真人自然十方佛。皆受前世勤苦。求道不可稱計 法輪妙經云。道言夫輪轉不滅得還生人中大智慧明達者。從無數劫學已成真人。高仙自然十方佛者。莫不從行業所致制身定志坐禪思微。
右錄道經師敬佛文如前。
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。宮殿入舍山川大地咸悉震動。其夜五色光氣入貫太微。遍於西方盡作青紅色。周昭王問太史蘇由曰。是何祥也。蘇由對曰。有大聖人生在西方。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。人鐫石記之。埋在南郊天祠前。當此之時。佛初生王宮也。穆王即位三十二年。見西方數有光氣。先聞蘇由所記。知西方有聖人處世。穆王不達其理。恐非周道所宜。即與相國呂侯西入。會諸侯于塗山。以攘光變。當此之時。佛久已處
【現代漢語翻譯】 現代漢語譯本 毒五苦：仙公請問經中說道。高上老子說：『上古的時候，人民純樸，各自懷有道德，虛心清靜，以無為的態度做事。』這種風氣消散后，各種競爭興起，萬物流派分化解析，奸詐巧辯互相改變，愚昧和智慧互相侵凌，鬼神執掌威權，眾多聖人一齊出現，製作禮樂教化百姓，只是爲了讓人民修養善良，安分守己。因此有了五經儒家的事業，道、佛各家都讚歎自己的教義廣大，最終都歸於善。 《太上靈寶洞玄真一勸誡法輪妙經》中說：『我歷來觀察諸位大德，從無數劫以來，見到各位道士、百姓、子男、女人，已經得到無上正真之道，成為高仙真人、自然十方佛，都是承受前世勤苦，求道的艱辛不可計數。』 《法輪妙經》中說：『道說，能夠輪轉不滅，得以還生人中，具有大智慧明達的人，是從無數劫學習已經成就真人、高仙、自然十方佛的人，沒有不是從行業所致，約束自身，堅定志向，坐禪思微而來。』 右邊記錄的道經師敬佛文如前。 《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，井水全都溢出，宮殿房屋、山川大地全都震動。當天晚上，五色光氣貫入太微星，遍佈西方，全部呈現青紅色。周昭王問太史蘇由說：『這是什麼祥兆？』蘇由回答說：『有大聖人降生在西方，所以顯現這種祥瑞。』昭王說：『對天下有什麼影響？』蘇由說：『暫時沒有其他影響，一千年后，他的聲教將會傳到這片土地。』昭王就派遣人鐫刻石頭記錄這件事，埋在南郊天祠前。就在這個時候，佛（Buddha）初生於王宮。 周穆王即位三十二年，看到西方多次出現光氣，想起之前蘇由所記錄的事情，知道西方有聖人出世。穆王不明白其中的道理，擔心不符合周朝的道義，就與相國呂侯向西進發，在塗山會見諸侯，來阻止光變的出現。就在這個時候，佛（Buddha）已經存在很久了。
【English Translation】 English version The Five Poisons and Five Sufferings: Immortal Master respectfully asks what the scripture says. The Supreme Laozi (Supreme Venerable Laozi) said: 'In ancient times, the people were simple and honest, each cherishing morality, with empty minds and profound tranquility, acting with non-action.' Once this custom dissipated, all kinds of competitions arose, and the myriad streams were analyzed and separated. Cunning and deceitful people changed each other, and the foolish and wise oppressed each other. Ghosts and gods held power, and many sages appeared together, creating rituals and music to teach and transform the people, only to make the people cultivate goodness and keep to themselves. Therefore, there are the Five Classics of Confucianism, and the Taoist and Buddhist schools each praise their own teachings as vast, ultimately returning to goodness. The 'Supreme Spiritual Treasure Cave Profound True One Exhortation Dharma Wheel Wonderful Scripture' says: 'I have observed all the great virtues throughout countless kalpas (aeons), and have seen all the Taoists, common people, sons, men, women, who have already attained the unsurpassed true way, becoming High Immortals, True Men, and Natural Ten Direction Buddhas (Buddhas of the ten directions), all enduring the diligent suffering of previous lives, and the hardship of seeking the Way is immeasurable.' The 'Dharma Wheel Wonderful Scripture' says: 'The Tao says that those who can revolve without ceasing, and be reborn among humans, possessing great wisdom and understanding, are those who have studied for countless kalpas and have already become True Men, High Immortals, and Natural Ten Direction Buddhas. None of them have not come from the actions of their karma, restraining themselves, firming their will, sitting in meditation and contemplating the subtle.' The text of the Taoist scripture respecting the Buddha (Buddha) is recorded on the right as before. The 'Zhou Shu Yi Ji' (Strange Records of the Zhou Dynasty) records: In the twenty-fourth year of King Zhao of Zhou's reign, the year Jia Yin, on the eighth day of the fourth month, the rivers and springs suddenly flooded, and the well water all overflowed. The palace buildings, mountains, and earth all shook. That night, five-colored light penetrated the Taiwei star (a constellation), spreading throughout the west, all appearing cyan and red. King Zhao of Zhou asked the Grand Historian Su You, saying: 'What is this auspicious omen?' Su You replied, saying: 'A great sage is born in the west, so this auspicious sign appears.' King Zhao said: 'What impact will it have on the world?' Su You said: 'There will be no other impact for now, but a thousand years later, his teachings will reach this land.' King Zhao then sent people to engrave this event on stone and bury it in front of the Southern Suburban Heavenly Shrine. At this time, the Buddha (Buddha) was first born in the royal palace. In the thirty-second year of King Mu of Zhou's reign, he saw light and energy appearing in the west many times, and remembered what Su You had recorded before, knowing that a sage had appeared in the west. King Mu did not understand the reason, and worried that it was not in accordance with the Zhou Dynasty's principles, so he and the Prime Minister Lu Hou traveled west and met with the feudal lords at Tushan to prevent the appearance of the light. At this time, the Buddha (Buddha) had already existed for a long time.
世。穆王五十二年壬申歲二月十五日平旦。暴風忽起發損人舍傷折樹木。山川大地皆悉震動。午後天陰雲黑。西方有白虹十二道。南北通過連夜不滅。穆王問太史扈多曰。是何徴也。扈多對曰。西方有聖人滅度。衰相現耳。穆王大悅曰。朕常懼於彼。今將滅度。朕何憂也。當此之時。佛入涅槃也。史錄曰商太宰嚭問于孔子曰。孰為聖人乎。孔子對曰。西方之人有聖者焉。不治而不亂。不言而自信。不化而自行。蕩蕩乎民無能名焉。
右錄孔書稱歎佛文如前。
正信對曰。書云。見善如不及。見惡如探湯。然太上貴德。其次立言。德欲使人歸。言欲使人信。汝無德庇身。出言損化輕侮大聖。豈為人乎。但孔老聖人。尚自稱揚三寶。令道士等敬讓僧尼。汝既稟承孔老為師。何以違背師教誹毀聖尊 符子曰。老氏之師名釋迦文。子書牟子二卷盛論佛法。
內典天地經曰。佛遣三聖化彼東土。迦葉菩薩彼稱老子 清凈法行經云。佛遣三弟子震旦教化。儒童菩薩彼稱孔丘。光凈菩薩彼云顏回。摩訶迦葉彼稱老子 案前漢孝武帝元狩中。霍去病討兇奴。至皋蘭過居延山。獲昆耶休屠王等將其眾五萬來降。獲其金人率長丈餘。列之於甘泉宮。武帝以為。大神燒香禮拜。及開西域遣張騫使大夏。還云。有身毒國。身
【現代漢語翻譯】 現代漢語譯本 世。穆王（周穆王，西周第五位君主）五十二年壬申歲二月十五日平旦（黎明）。暴風突然興起，毀壞人們的房屋，折斷樹木。山川大地都震動。午後天空陰暗，烏雲密佈。西方出現十二道白虹，南北貫通，連線一夜都沒有消失。穆王問太史扈多（人名）說：『這是什麼徵兆？』扈多回答說：『西方有聖人滅度（去世），衰敗之相顯現罷了。』穆王非常高興地說：『我常常擔憂他，現在將要滅度，我有什麼可憂慮的呢？』就在這個時候，佛陀入涅槃（逝世）。史書記錄說，商太宰嚭（人名）問孔子說：『誰是聖人呢？』孔子回答說：『西方之人有聖者，不用治理而能不亂，不用言語而能使人信服，不用教化而能自行其是。浩浩蕩蕩，百姓無法稱名啊。』 右邊記錄的孔子的書稱讚佛陀的文字如前所述。 正信（人名）回答說：『書上說，見到善事就像來不及一樣，見到惡事就像觸控到開水一樣。然而太上重視德行，其次是立言。德行想要使人歸服，言語想要使人信服。你沒有德行來庇護自身，說出的話損害教化，輕侮大聖，難道是人嗎？但是孔子、老子這樣的聖人，尚且自己稱揚三寶（佛、法、僧），讓道士等敬重謙讓僧尼。你既然稟承孔子、老子為師，為何違背師教，誹謗聖尊？』符子（人名）說：『老子的老師名叫釋迦文（釋迦牟尼佛）。《子書》、《牟子》（書名）二卷盛大地論述佛法。』 內典《天地經》說：『佛陀派遣三位聖人教化東土，迦葉菩薩（Mahākāśyapa）在那裡被稱為老子。』《清凈法行經》說：『佛陀派遣三位弟子到震旦（中國）教化，儒童菩薩（Manjushri）在那裡被稱為孔丘（孔子），光凈菩薩（Samantabhadra）在那裡被稱為顏回，摩訶迦葉（Mahākāśyapa）在那裡被稱為老子。』根據前漢孝武帝元狩年間記載，霍去病（人名）討伐匈奴，到達皋蘭，經過居延山，俘獲昆耶王、休屠王等，率領他們的部眾五萬人來投降。獲得他們的金人，大概有一丈多高，陳列在甘泉宮。武帝認為這是大神，焚香禮拜。等到開通西域，派遣張騫出使大夏，回來后說，有身毒國（印度）。身
【English Translation】 English version At the time of the world. In the 52nd year of King Mu (King Mu of Zhou, the fifth ruler of the Western Zhou Dynasty), on the 15th day of the second month of the Ren Shen year, at dawn. A sudden storm arose, destroying people's houses and breaking trees. The mountains, rivers, and earth all shook. In the afternoon, the sky was dark and cloudy. Twelve white rainbows appeared in the west, running north and south, and did not disappear all night. King Mu asked the Grand Historian Hu Duo (personal name), 'What is this omen?' Hu Duo replied, 'A sage has passed away in the West, and the signs of decline are appearing.' King Mu was very pleased and said, 'I have always feared him, but now he is about to pass away, what do I have to worry about?' At this time, the Buddha entered Nirvana (passed away). Historical records say that the Grand Minister Pi of Shang asked Confucius, 'Who is a sage?' Confucius replied, 'There is a sage among the people of the West, who can maintain order without governing, inspire confidence without speaking, and act on his own without teaching. Vast and boundless, the people cannot name him.' The text from Confucius's book praising the Buddha, recorded on the right, is as described above. Zheng Xin (personal name) replied, 'The book says, 'When you see good, act as if you cannot catch up; when you see evil, act as if you are touching boiling water.' However, the highest values are virtue, followed by establishing words. Virtue seeks to make people submit, and words seek to make people believe. You have no virtue to protect yourself, your words harm teaching, and you despise the great sage. Are you even human? But sages like Confucius and Laozi still praised the Three Jewels (Buddha, Dharma, Sangha) themselves, and made Taoists respect and defer to monks and nuns. Since you follow Confucius and Laozi as your teachers, why do you disobey their teachings and slander the holy one?' Fu Zi (personal name) said, 'Laozi's teacher is named Shakyamuni (Shakyamuni Buddha). The two volumes of 'Zi Shu' and 'Mou Zi' (book titles) extensively discuss the Buddha's teachings.' The Inner Canon 'Heaven and Earth Sutra' says, 'The Buddha sent three sages to teach in the Eastern Land, and Kashyapa Bodhisattva (Mahākāśyapa) is called Laozi there.' The 'Pure Conduct Sutra' says, 'The Buddha sent three disciples to teach in Zhendan (China), and the Youthful Bodhisattva (Manjushri) is called Kong Qiu (Confucius) there, the Light and Pure Bodhisattva (Samantabhadra) is called Yan Hui there, and Mahākāśyapa (Mahākāśyapa) is called Laozi there.' According to the records of Emperor Wu of the Former Han Dynasty during the Yuanshou era, Huo Qubing (personal name) attacked the Xiongnu, reached Gaolan, passed through Juyan Mountain, and captured King Kunye, King Xiutu, and others, leading their 50,000 troops to surrender. He obtained their golden statue, which was about a zhang (丈) tall, and displayed it in the Ganquan Palace. Emperor Wu thought it was a great god and burned incense to worship it. When the Western Regions were opened up, Zhang Qian was sent to Daxia, and upon his return, he said that there was a country called Shendu (India). Shen
毒國一名天竺。始聞浮圖之教。魏書云。漢武得金人不祭祀但燒香禮拜而已。此則佛教流通之漸也 漢哀帝元壽元年。使景憲往大月氏國。因誦浮圖經還漢。當時稍行浮圖齋戒。
至章帝時。楚王英好為浮圖齋戒。奉黃縑白紈三十疋以贖愆。詔報楚王。尚浮圖之仁祀潔齋三月。與神為誓信也。
桓帝。時襄楷言。佛陀黃老以諫主上。欲令好生惡殺。少嗜慾尚無為。
後漢書。孝明帝永平三年。上夢金人項佩日月光飛行殿前。顧問群臣。通人傅毅對曰。臣聞西域有神。其名曰佛。陛下所見得無是乎。帝遣郎中蔡愔中郎將秦景博士王遵等。使于天竺而圖其形像。愔仍與沙門攝摩騰竺法蘭東還洛陽。中國有沙門自此始也 後漢郊祀志曰。佛者漢言覺。將以覺悟群生也。統其教以修善慈心為主。不殺生類專務清凈。其精者為沙門。漢言息心。剃髮去家絕情洗欲。而歸於無為也。又以人死精神不滅隨後受形。所行善惡後生皆有報應。所貴行善修道。以練其精神。練而不已以至無生而得為佛也。身長丈六黃金色。項中佩日月光。變化無常。無所不入。故能化通萬物而大濟群生也。有經書數千卷。以虛無為宗。苞羅精粗無所不統。善為宏闊勝大之言。所求在一體之內。所明在視聽之外。歸於玄微深遠難得而測。故
【現代漢語翻譯】 現代漢語譯本：在名為毒國的印度，人們開始聽聞關於浮圖（Buddha，佛陀）的教義。《魏書》記載，漢武帝得到金人（golden statue，金像）后，並不祭祀，只是燒香禮拜。這便是佛教逐漸流傳的開端。漢哀帝元壽元年，派遣景憲前往大月氏國（Yuezhi，中亞古國）。景憲因此得以誦讀浮圖經，返回漢朝後，當時逐漸開始流行浮圖的齋戒。 到了章帝時期，楚王英喜好進行浮圖的齋戒，並獻上黃縑白紈三十匹，以贖罪過。皇帝下詔回覆楚王，讚賞他崇尚浮圖的仁慈，潔身齋戒三個月，與神明立下誓約，這是值得信任的。 桓帝時期，襄楷進言，佛陀（Buddha，佛陀）和黃老（Huang-Lao，黃帝和老子）的思想可以用來勸諫君主，使他們喜好生命，厭惡殺戮，減少嗜慾，崇尚無為。 《後漢書》記載，孝明帝永平三年，皇帝夢見金人（golden statue，金像），脖子上佩戴著日月光芒，在殿前飛行。皇帝詢問群臣，通曉事理的傅毅回答說：『臣聽說西域有神，其名為佛（Buddha，佛陀），陛下所見恐怕就是他。』皇帝派遣郎中蔡愔、中郎將秦景、博士王遵等人，前往天竺（India，印度）並繪製佛像。蔡愔與沙門（Shramana，出家人）攝摩騰（Kashyapa Matanga，迦葉摩騰）和竺法蘭（Dharmaratna，竺法蘭）一同返回洛陽。中國有沙門（Shramana，出家人）自此開始。《後漢郊祀志》記載，佛（Buddha，佛陀），在漢朝的語言中意為『覺』，意在覺悟眾生。其教義以修善慈心為主，不殺害生命，專心致力於清凈。其中精進者稱為沙門（Shramana，出家人），在漢朝的語言中意為『息心』，剃髮離家，斷絕情感，洗滌慾望，而歸於無為。又認為人死後精神不滅，隨後會接受新的形體，所做的善惡之事，在後世都會有報應。因此，最重要的是行善修道，以此來鍛鍊精神。不斷地鍛鍊，直到達到無生，從而得以為佛（Buddha，佛陀）。身長一丈六尺，呈現黃金色，脖子上佩戴著日月光芒，變化無常，無所不入。因此能夠化通萬物，從而大大地救濟眾生。有經書數千卷，以虛無為宗旨，包羅精細和粗略，無所不統。善於運用宏大而廣闊的言語，所追求的在於一體之內，所闡明的在於視聽之外，歸於玄妙、深遠，難以測度。
【English Translation】 English version: In a country named Dugu, which is in India, people began to hear about the teachings of Buddha (Buddha). The Book of Wei records that Emperor Wu of Han, after obtaining a golden statue (golden statue), did not offer sacrifices but only burned incense and paid homage. This was the gradual beginning of the spread of Buddhism. In the first year of Yuanshou during the reign of Emperor Ai of Han, Jing Xian was sent to the country of Yuezhi (Yuezhi, an ancient country in Central Asia). Jing Xian was thus able to recite the Sutra of Buddha and upon returning to the Han Dynasty, the practice of fasting and abstinence of Buddha gradually became popular. During the reign of Emperor Zhang, Prince Ying of Chu was fond of observing the fasts of Buddha, and offered thirty bolts of yellow silk and white silk to atone for his sins. The emperor issued an edict in response to Prince Ying, praising him for revering the benevolence of Buddha, observing a pure fast for three months, and making a vow to the gods, which was trustworthy. During the reign of Emperor Huan, Xiang Kai advised that the thoughts of Buddha (Buddha) and Huang-Lao (Huang-Lao, Huangdi and Laozi) could be used to advise the monarch, to make them fond of life and hate killing, reduce desires, and advocate non-action. The Book of the Later Han Dynasty records that in the third year of Yongping during the reign of Emperor Ming, the emperor dreamed of a golden man (golden statue) with the light of the sun and moon around his neck, flying in front of the palace. The emperor asked his ministers, and Fu Yi, who was knowledgeable, replied: 'I have heard that there is a god in the Western Regions whose name is Buddha (Buddha). What Your Majesty saw was probably him.' The emperor sent Cai Yin, a court gentleman, Qin Jing, a lieutenant general, and Wang Zun, a scholar, to India (India) to draw his image. Cai Yin returned to Luoyang with the Shramanas (Shramana, monks) Kashyapa Matanga (Kashyapa Matanga) and Dharmaratna (Dharmaratna). China had Shramanas (Shramana, monks) from this point on. The Records of Sacrifices to Heaven and Earth in the Book of the Later Han Dynasty states that Buddha (Buddha), in the language of the Han Dynasty, means 'awakening', intending to awaken all living beings. Its teachings focus on cultivating goodness and compassion, not killing living beings, and dedicating oneself to purity. Those who are diligent are called Shramanas (Shramana, monks), which in the language of the Han Dynasty means 'cessation of the mind', shaving their heads, leaving their homes, severing emotions, washing away desires, and returning to non-action. It is also believed that after death, the spirit does not perish, and will then receive a new form, and that the good and evil deeds done will have consequences in future lives. Therefore, the most important thing is to do good and cultivate the Way, in order to train the spirit. Train it continuously until reaching non-birth, thereby attaining Buddhahood (Buddha). The body is sixteen feet tall, golden in color, with the light of the sun and moon around the neck, changing constantly, and omnipresent. Therefore, it can transform all things, thereby greatly saving all living beings. There are thousands of volumes of scriptures, with emptiness as their principle, encompassing the fine and the coarse, all-encompassing. It is good at using grand and broad words, what is sought is within the one body, what is explained is beyond sight and hearing, returning to the mysterious, profound, and difficult to fathom.
王公大人觀生死報應之際。莫不懅然自失也魏書云。蔡愔得佛經四十二章及釋迦立像。明帝令畫工圖寫像形。置於清涼臺及顯節陵上。經文緘于蘭臺石室。愔之還也。以白馬負經而來漢。因立白馬寺于洛陽雍門西。其經旨不抵言生生之類皆因行業而起有過去當今未來三世也。其修道階次心行等級非一。皆緣淺以至深。藉微以爲著。率在於積仁順蠲嗜慾。習虛靜而成通照也。其始修心則依佛法僧受三歸也。三歸如君子之三畏。又有五戒。斷殺盜淫妄語飲酒。大意與仁義禮智信同。云奉持之則生人天勝處。離鬼畜諸苦。言善惡之處凡有六道。在其防心正身口斷妄語。總謂之十善道也。能具此者。近獲天報遠得菩提四月八日夜從母右脅而生。當週昭魯莊之世。姿相超異者三十二種。天降嘉瑞以應之。亦三十二。佛既去世。弟子等以香木焚身。靈骨分碎大小如粒。其色紅白。擊之不壞焚之不燋。每有光明神驗。滅后百一十六年。有阿育王。以神力分佛舍利使于諸鬼神造八萬四千寶塔。今洛陽彭城扶風蜀郡姑臧臨淄等。皆有塔焉。並有神異也 漢法本內傳云。明帝遣郎中蔡愔中郎將秦景博士王遵等一十八人。至天竺國與攝摩騰等將釋迦立像。是優填王第四師所作。還明帝問摩騰曰。法王出世。何以化不及此。摩騰對曰。迦毗羅衛
國者。是三千大千世界百億日月之中心。三世諸佛皆從彼生。不問天龍鬼神有願行力者。皆生於彼。受佛正化。鹹得悟道。余處眾生無緣感佛。佛不往也。佛雖不往。光明及處。或五百年。或一千年。一千年外。皆有聖人。傳佛聲教而教化之。永平十四年正月一日。五嶽諸山道士朝正之次。互相命云。至尊棄我道法遠求胡教。我等今因朝次。各將太上天尊所制經書。盡己之所能。共上一表曰。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。虛無自然大道元首。自從造化道德從生無上。無為之尊。自然之父。上古同遵。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。陛下棄本逐末。求教西域。臣觀西域所事者既是胡神。所說者不參華夏。復請胡人令翻其語托同似漢。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。二則得辯真偽。三則大道有歸。四則不亂華
【現代漢語翻譯】 現代漢語譯本： 國，指的是三千大千世界中百億個日月所環繞的中心。過去、現在、未來三世諸佛皆從此地誕生。無論是天龍、鬼神，只要有願力與修行能力，都可往生於此，接受佛陀的正法教化，最終證悟。其他地方的眾生沒有機緣感應到佛陀，所以佛陀不會前往。即使佛陀不親自前往，他的光明也會照耀到那些地方。或許五百年，或許一千年，超過一千年以外的地方，都會有聖人出現，傳揚佛陀的聲教來教化眾生。 永平十四年正月一日，五嶽諸山的道士在朝拜正朔的時候，互相說道：『當今聖上拋棄我們的道法，遠去尋求胡人的教義。我們現在趁著朝拜的機會，各自拿出太上天尊所著的經書，儘自己的能力，共同上奏一道奏章，內容是：五嶽十八山觀的太上三洞弟子道士褚善信等六百九十人，冒著死罪上奏。』 『臣等聽說太上無形無名，沒有窮盡沒有至上，虛無自然是大道之首。自從開天闢地以來，道德由此產生，是無上無為的尊神，是自然的父親。上古時代都遵從他，歷代君王都不會改變。如今陛下您的德行超越羲皇，功德勝過堯舜，光輝普照四海，四面八方都歸順於您的仁德。臣等私下聽說，陛下您捨本逐末，向西域尋求教義。臣等觀察西域所信奉的，不過是胡人的神祇，所說的教義不符合華夏的傳統。又請胡人來翻譯他們的語言，假託與漢文化相似。臣等思量，陛下您即使翻譯了這些語言，恐怕也不是真正的大道。如果不相信，希望陛下寬恕臣等的罪過，允許我們進行驗證。臣等五嶽諸山的道士，多有聰明智慧，博通經典。從元皇以來，太上的經文和修行方法都能夠理解明白。太虛符咒也都精通明達。有人能夠吞服符箓，服食精氣；有人能夠役使鬼神；有人能夠進入火中而不被燒傷；有人能夠行走在水上而不沉沒；有人能夠白日飛昇；有人能夠隱身於地下。至於各種方藥法術，沒有不能掌握的。希望陛下允許臣等與他們進行比較，一方面聖上的心意可以安定，另一方面可以辨別真偽，第三方面大道可以有所歸屬，第四方面不會擾亂華夏的傳統。』
【English Translation】 English version: The 'country' refers to the center of the three thousand great thousand worlds, surrounded by hundreds of billions of suns and moons. All Buddhas of the past, present, and future are born from this place. Whether they are Devas (heavenly beings), Nagas (dragons), ghosts, or spirits, as long as they have the aspiration and the ability to practice, they can be reborn here, receive the correct Dharma teachings of the Buddha, and ultimately attain enlightenment. Sentient beings in other places do not have the opportunity to sense the Buddha, so the Buddha does not go there. Even if the Buddha does not go in person, his light will shine upon those places. Perhaps for five hundred years, perhaps for a thousand years, beyond a thousand years, there will be sages who appear and propagate the Buddha's teachings to educate sentient beings. On the first day of the first month of the fourteenth year of Yongping, the Taoist priests of the Five Sacred Mountains, during the court assembly, said to each other: 'The current Emperor has abandoned our Taoist teachings and is seeking the teachings of the barbarians from afar. Now, taking advantage of this assembly, let us each present the scriptures written by Taishang Tianzun (the Highest Lord of Heaven), to the best of our ability, and jointly submit a memorial, which reads: 'The Taishang Sandong (Three Caverns) disciples and Taoist priests of the Five Sacred Mountains and Eighteen Temples, Chu Shanxin (name of a Taoist) and others, six hundred and ninety people, risk the death penalty to submit this memorial.' 'We have heard that Taishang (the Highest) is formless and nameless, without limit and without superior, the emptiness and naturalness is the head of the Great Dao (the Great Way). Since the creation of heaven and earth, morality has arisen from this, he is the supreme and non-acting deity, the father of nature. The ancient times all followed him, and the kings of all dynasties would not change. Now, Your Majesty, your virtue surpasses Xi Huang (a legendary emperor), and your merits exceed Yao and Shun (two sage kings), your radiance shines upon the four seas, and all directions submit to your benevolence. 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 are merely barbarian gods, and what is said does not conform to the traditions of China. Furthermore, you have invited barbarians to translate their language, falsely claiming it to be similar to Chinese culture. We think that even if Your Majesty translates these languages, it is probably not the true Great Dao. If you do not believe us, we hope that Your Majesty will forgive our sins and allow us to verify. We Taoist priests of the Five Sacred Mountains have much intelligence and wisdom, and are well-versed in the classics. Since the Yuan Emperor (another legendary emperor), we have been able to understand the scriptures and practices of Taishang. We are also proficient in the Taixu (Great Void) talismans and spells. Some can swallow talismans and ingest Qi (vital energy); some can command ghosts and spirits; some can enter fire without being burned; some can walk on water without sinking; some can ascend to heaven in broad daylight; some can become invisible underground. As for various prescriptions and magical arts, there is nothing that we cannot master. We hope that Your Majesty will allow us to compare ourselves with them, so that on the one hand, Your Majesty's mind can be at ease, on the other hand, the truth and falsehood can be distinguished, thirdly, the Great Dao can have a place to return to, and fourthly, the traditions of China will not be disrupted.'
俗。臣等若比對不如。任上重決。若臣等比對有勝。乞除虛偽。敕遣尚書令宋庠引入長樂宮詔。此月十五日大集白馬寺南門外。道士等共置三壇。壇別開二十四門南嶽道士褚善信等七十人。將靈寶真文太上玉決。崆峒靈章升玄步虛太上左仙人請問自然五稱諸天內音等經合一百三卷。華岳道士劉正念等七十人。將智慧定志智慧上品戒仙人請問本行因緣明真科等六十二卷。恒岳道士桓文度等七十人。將本業上品法科罪福明真科齋儀太上洞玄真文合八十卷。岱嶽道士焦得心等七十人。將諸天靈書度命九天生神章太上說極太虛自然滅度五練生尸度自然倦儀合八十五卷。嵩岳道士呂慧通等一百四十人。將太上安志上品三元品誡太極左仙公神仙本起內傳服御五牙立成朝夕朝禮儀九十五卷。霍山天目山五臺山白鹿山合十八山諸山觀道士祁文信等二百七十人。將太極真人敷靈寶文太上洞玄靈寶天文及五符經步虛文神仙藥法尸解品上天符錄敕禁合八十四卷。都合五百六十九卷。置之西壇。茅成子許成子列子黃子老子莊子惠子合二十七家諸子經書。總有二百三十五卷。置之中壇。饌食奠祀百神置之東壇。明帝設七寶行殿。在白馬寺南門外道西。置佛舍利及經像。十五日齋訖。道士等即以紫荻和栴檀沉水香。積繞西壇經教上啼泣啟告曰。臣等
{ "translations": [ "現代漢語譯本：", "這是世俗之物。我們如果比對不如他們，就任憑皇上決斷。如果我們比對勝過他們，懇請去除虛偽，下令尚書令宋庠引入長樂宮下詔。本月十五日，在白馬寺南門外舉行大法會。道士們共同設定三個壇。每個壇開設二十四門。南嶽道士褚善信等七十人，將《靈寶真文太上玉訣》、《崆峒靈章》、《升玄步虛》、《太上左仙人請問自然五稱諸天內音》等經書，共一百零三卷，放在西壇。華岳道士劉正念等七十人，將《智慧定志》、《智慧上品戒》、《仙人請問本行因緣明真科》等六十二卷，放在西壇。恒岳道士桓文度等七十人，將《本業上品法科》、《罪福明真科齋儀》、《太上洞玄真文》合八十卷，放在西壇。岱嶽道士焦得心等七十人，將《諸天靈書度命》、《九天生神章》、《太上說極太虛自然滅度五練生尸度自然倦儀》合八十五卷，放在西壇。嵩岳道士呂慧通等一百四十人，將《太上安志上品》、《三元品誡》、《太極左仙公神仙本起內傳服御五牙立成朝夕朝禮儀》九十五卷，放在西壇。霍山、天目山、五臺山、白鹿山等十八山諸山觀道士祁文信等二百七十人，將《太極真人敷靈寶文》、《太上洞玄靈寶天文及五符經》、《步虛文》、《神仙藥法尸解品》、《上天符錄敕禁》合八十四卷，都放在西壇，總共五百六十九卷。將茅成子、許成子、列子、黃子、老子、莊子、惠子等二十七家諸子經書，總共二百三十五卷，放在中壇。用美食祭祀百神，放在東壇。明帝在白馬寺南門外道的西邊，設定七寶行殿，放置佛舍利及經像。十五日齋戒完畢，道士們就用紫荻和栴檀、沉水香，堆積在西壇的經教上，啼哭著啟告說：『我們……』", "english_translations": [ "English version:", "These are secular things. If we compare unfavorably to them, we will submit to His Majesty's decision. If we compare favorably, we beseech you to eliminate falsehood and order the Shangshuling (official title) Song Xiang to enter Changle Palace to issue an edict. On the fifteenth of this month, a grand assembly will be held outside the south gate of Baima Temple (White Horse Temple). The Taoists will jointly set up three altars, each with twenty-four gates. Taoist Chu Shanxin (name) and seventy others from Mount Nanyue (Southern Mountain), will place the 'Lingbao Zhenwen Tai Shang Yu Jue' (Jade Instructions of the Supreme Purity True Writings of the Numinous Treasure), 'Kongtong Lingzhang' (Numinous Chapters of Kongtong), 'Shengxuan Buxu' (Ascending to the Mysterious Void), 'Tai Shang Zuo Xianren Qingwen Ziran Wu Cheng Zhutian Nei Yin' (The Supreme Left Immortal Asks About the Natural Five Titles and Inner Sounds of All Heavens), and other scriptures, totaling one hundred and three scrolls, on the western altar. Taoist Liu Zhengnian (name) and seventy others from Mount Huayue (Mount Hua), will place the 'Zhihui Dingzhi' (Wisdom and Determination), 'Zhihui Shangpin Jie' (Superior Precepts of Wisdom), 'Xianren Qingwen Benxing Yinyuan Mingzhen Ke' (Immortals Ask About the Causes and Conditions of Their Original Conduct and the Clear and True Rules), and other sixty-two scrolls, on the western altar. Taoist Huan Wendu (name) and seventy others from Mount Hengyue (Mount Heng), will place the 'Benye Shangpin Fake' (Superior Rules of Original Karma), 'Zuifu Mingzhen Ke Zhaiyi' (Clear and True Rules of Merits and Demerits, and Fasting Rituals), 'Tai Shang Dongxuan Zhenwen' (True Writings of the Supreme Purity Profound Mystery), totaling eighty scrolls, on the western altar. Taoist Jiao Dexin (name) and seventy others from Mount Daiyue (Mount Tai), will place the 'Zhutian Lingshu Duming' (Numinous Writings of All Heavens for Measuring Life), 'Jiutian Shengshen Zhang' (Chapters of the Nine Heavens Generating Spirits), 'Tai Shang Shuo Ji Taixu Ziran Miedu Wu Lian Sheng Shi Du Ziran Juan Yi' (The Supreme One Speaks of the Ultimate Great Void, Natural Extinction, Five Refinements, Generating Corpses, Crossing Over the Natural Weariness Rituals), totaling eighty-five scrolls, on the western altar. Taoist Lü Huitong (name) and one hundred and forty others from Mount Songyue (Mount Song), will place the 'Tai Shang Anzhi Shangpin' (Superior Articles of the Supreme One's Pacifying Will), 'Sanyuan Pinjie' (Precepts of the Three Origins), 'Taiji Zuo Xiangong Shenxian Benqi Neizhuan Fuyu Wu Ya Licheng Zhaoxi Chaoli Yi' (Inner Biography of the Origin of the Divine Immortals of the Left Duke of the Supreme Polarity, Adornments, Five Teeth, Established Completion, Morning and Evening Court Rituals), ninety-five scrolls, on the western altar. Taoist Qi Wenxin (name) and two hundred and seventy others from Mount Huoshan (Mount Huo), Mount Tianmu (Mount Tianmu), Mount Wutai (Mount Wutai), Mount Bailu (Mount White Deer), and other eighteen mountains, will place the 'Taiji Zhenren Fu Lingbao Wen' (Declarations of the Numinous Treasure by the Perfected Person of the Supreme Polarity), 'Tai Shang Dongxuan Lingbao Tianwen Ji Wu Fu Jing' (Celestial Writings and Five Talisman Scriptures of the Supreme Purity Profound Mystery Numinous Treasure), 'Buxu Wen' (Pacing the Void Declarations), 'Shenxian Yaofa Shijie Pin' (Divine Immortal Medicine Methods and Corpse Liberation Articles), 'Shangtian Fulv Chijin' (Celestial Talisman Records and Imperial Prohibitions), totaling eighty-four scrolls, all on the western altar, totaling five hundred and sixty-nine scrolls. The writings of Mao Chengzi (name), Xu Chengzi (name), Liezi (name), Huangzi (name), Laozi (name), Zhuangzi (name), Huizi (name), and other twenty-seven philosophers, totaling two hundred and thirty-five scrolls, will be placed on the central altar. Delicious food will be used to sacrifice to the hundred gods, and placed on the eastern altar. Emperor Ming (name) will set up a seven-jeweled traveling palace to the west of the road outside the south gate of Baima Temple (White Horse Temple), and place Buddha relics, scriptures, and images. After the fast on the fifteenth, the Taoists will use purple di grass, sandalwood, and agarwood to pile up on the scriptures and teachings on the western altar, weeping and reporting: 'We...'" ] }
上啟。太上無極大道元始天尊眾仙百靈。今胡神亂夏人主信邪正教失蹤玄風墜緒。臣等謹依三五步剛之法敢以置經壇上。以火取驗。欲開曉未聞以辯真偽。便放火燒經。經從火化悉成灰燼。道士等見火焚經心大驚怖。先時昇天者不復能升。先時隱形者不復能隱。先時入火者不復能入。先善禁咒者呼策不應。先有種種功能者無一可驗。諸道士等大生慚愧。爾時太傅張衍語褚信曰。卿今所試無驗。即是虛妄宜就西域真法。褚信不答。南嶽道士費叔才在眾自憾而死。時佛舍利光明五色。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。以慈善力涌身高飛。行臥空中神化自在。還坐本處。怡然而住。於時天雨寶花。在於佛殿及眾僧上。又聞天中諸樂之音。感動人情。大眾觀悅。嘆未曾有。法蘭法師于大眾中即說偈言。
狐非師子類 燈非日月光 池無巨海納 丘非嵩岳嶸 法雲垂世界 善種得開萌 顯通希有法 處處化群生
於時大眾圍繞蘭法師數百餘重。法師復出梵音嘆佛功德。亦令大眾。稱揚三寶贊述法僧。或說人天地獄因緣。或說小乘阿毗曇。或說大乘摩訶衍。或說懺悔滅罪。或說出家功德。時司空陽城侯劉善峻官人民庶及婦女等發心出家。四岳諸山道士呂惠通等。六百二十人
【現代漢語翻譯】 現代漢語譯本：稟告太上無極大道元始天尊以及眾仙百靈。如今胡人的神祇擾亂華夏，君主信奉不正的宗教，導致玄門正統衰落。我們謹遵三五步罡之法，斗膽將經書置於經壇之上，用火來驗證，想要開導那些未曾聽聞真理的人，以辨別真偽。於是便放火焚燒經書，經書被火焚化，全部化為灰燼。道士們見到經書被焚燒，心中大為驚恐。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，現在不能再入火；先前擅長禁咒的，呼喚咒語不再應驗；先前擁有種種功能的，沒有一樣可以驗證。眾道士們都感到非常慚愧。當時太傅張衍對褚信說：『你現在所試驗的沒有應驗，這就是虛妄的，應該歸依西域真正的佛法。』褚信沒有回答。南嶽道士費叔才在眾人之中，因羞愧而死。當時佛舍利（Buddha's relics）放出五種顏色的光明，直衝空中，旋轉如傘蓋，遍覆大眾，遮蔽了太陽。摩騰法師（Kāśyapa Mātanga）先前已證得阿羅漢果（Arhat），以慈悲的力量涌身飛起，行走、躺臥在空中，神化自在，然後回到原來的座位，安然地坐著。當時天空中降下寶花，落在佛殿以及眾僧的身上。又聽到天空中各種美妙的音樂之聲，感動人心。大眾觀看，感到歡喜，讚歎從未有過這樣的事情。法蘭法師（Dharmaratna）在大眾之中即說偈語： 『狐貍不是獅子的同類，燈光不是日月的光芒，池塘沒有大海的容量，小山不是嵩山的雄偉。佛法如慈雲覆蓋世界，善良的種子得以萌芽。顯現神通，是稀有之法，處處化度眾生。』 當時大眾圍繞著蘭法師（Dharmaratna），有數百層之多。法師又發出梵音，讚歎佛的功德，也令大眾稱揚三寶（the Three Jewels），讚美佛法僧。或者講述人天、地獄的因緣，或者講述小乘阿毗曇（Abhidhamma），或者講述大乘摩訶衍（Mahayana），或者講述懺悔滅罪，或者講述出家的功德。當時司空陽城侯劉善峻、官民百姓以及婦女等發心出家，四岳諸山的道士呂惠通等六百二十人。
【English Translation】 English version: We report to the Supreme Infinite Great Dao Primordial Celestial Venerable and all the immortals and spirits. Now, the deities of the barbarian Hu people are disrupting the Xia (Chinese) people, and the ruler believes in unorthodox religions, causing the decline of the orthodox Xuan tradition. We respectfully follow the method of the Three-Five Steps of the Gang, and dare to place the scriptures on the altar to verify them with fire, intending to enlighten those who have not heard the truth and to distinguish between truth and falsehood. So, we set fire to burn the scriptures, and the scriptures were burned to ashes. The Daoists, seeing the scriptures being burned, were greatly terrified. 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 could no longer enter fire; those who were skilled in incantations before, their incantations no longer responded; those who possessed various abilities before, none could be verified. All the Daoists felt very ashamed. At that time, Grand Tutor Zhang Yan said to Chu Xin: 'What you are testing now is not verified, which is false and should turn to the true Dharma of the Western Regions.' Chu Xin did not answer. The Daoist Fei Shucai of Nanyue, among the crowd, died of shame. At that time, the Buddha's relics (Śarīra) emitted five colors of light, soaring straight into the sky, rotating like a canopy, covering the masses, and obscuring the sun. Dharma Master Kāśyapa Mātanga had previously attained the Arhat fruit, and with the power of compassion, he rose up and flew, walking and lying in the air, with divine transformation and freedom, and then returned to his original seat, sitting peacefully. At that time, precious flowers rained down from the sky, falling on the Buddha hall and the monks. Also, the sounds of various beautiful music were heard in the sky, moving people's hearts. The masses watched, feeling joyful, and praised that there had never been such a thing. Dharma Master Dharmaratna immediately spoke a verse in the crowd: 'The fox is not of the lion's kind, the lamplight is not the light of the sun and moon, the pond does not have the capacity of the great sea, the hill is not as majestic as Mount Song. The Dharma cloud covers the world, and the seeds of goodness can sprout. Manifesting supernatural powers is a rare Dharma, transforming all living beings everywhere.' At that time, the masses surrounded Dharma Master Dharmaratna in hundreds of layers. The Dharma Master then emitted Brahmanical sounds, praising the merits of the Buddha, and also instructed the masses to praise the Three Jewels (Triratna), praising the Buddha, Dharma, and Sangha. Or he spoke of the causes and conditions of humans, heavens, and hells, or he spoke of the Abhidhamma of the Hinayana, or he spoke of the Mahayana, or he spoke of repentance and the eradication of sins, or he spoke of the merits of leaving home. At that time, Sikong Yangcheng Marquis Liu Shanjun, officials, people, and women, etc., resolved to leave home, and Daoists such as Lü Huitong from the mountains of the Four Sacred Mountains, numbered six hundred and twenty people.
出家。五品已上九十三人出家。九品已上鎮遠將軍姜茍兒等一百七十五人出家。京都治下民張子尚等二百七十人出家。明帝后宮陰夫人王婕妤等一百九十人出家。京都婦女阿潘等一百二十一人出家。十六日帝共大臣文武數百人與出家者剃髮。日日設供夜夜燃燈。作種種伎樂比至三十日。法衣瓶缽悉皆施訖。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(明帝得夢求法品)第二卷(請法師立寺功德品)第三卷(與諸道士比校度脫品)第四卷(明帝大臣稱揚品)第五卷(廣通流佈品)。
案玄通記云。後漢桓帝建和三年己丑之歲。有沙門安清。是安息國王太子。舍國出家意存游化。至洛陽譯出衆經。魏書云。文帝黃初三年壬寅之歲。有沙門曇摩迦羅。至許都譯出戒律。
侍中傅毅漢法王異記云。
周昭王二十七年丁巳歲。佛生。
吳書曰。吳主孫權赤烏四年辛酉之歲。有沙門康僧會。是康居國大丞相之長子初達吳地營立茅茨設像行道。吳人初見謂之妖異。有司奏聞。吳主問曰。佛有何神驗也。僧會答曰。佛晦靈蹟出余千載。遺有舍利應現無方。吳主曰。若得舍利當爲起塔。經三七日遂獲舍利五色曜天。剖之逾堅燒之不然。光
【現代漢語翻譯】 現代漢語譯本： 出家者。五品及以上的官員九十三人出家。九品及以上的鎮遠將軍姜茍兒等一百七十五人出家。京都管轄下的百姓張子尚等二百七十人出家。明帝的後宮陰夫人、王婕妤等一百九十人出家。京都的婦女阿潘等一百二十一人出家。十六日，明帝與大臣文武數百人一同為出家者剃髮。每日設定供養，每夜點燃燈火，製作各種伎樂，一直到三十日。法衣、瓶缽全部施捨完畢。隨即建立十座寺廟，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。佛教在漢朝，從此興盛起來。 《漢法本內傳》共有五卷：第一卷（明帝得夢求法品），第二卷（請法師立寺功德品），第三卷（與諸道士比校度脫品），第四卷（明帝大臣稱揚品），第五卷（廣通流佈品）。 根據《玄通記》記載，後漢桓帝建和三年己丑年，有沙門安清（An Qing），是安息國（Parthia）國王的太子，捨棄國家出家，心懷遊歷教化之志。到達洛陽后翻譯出眾多經書。《魏書》記載，魏文帝黃初三年壬寅年，有沙門曇摩迦羅（Dharmakala），到達許都后翻譯出戒律。 侍中傅毅的《漢法王異記》記載： 周昭王二十七年丁巳年，佛陀誕生。 《吳書》記載：吳主孫權赤烏四年辛酉年，有沙門康僧會（Kang Senghui），是康居國（Kangju）大丞相的長子，初次到達吳地，建造茅屋，設定佛像，修行佛道。吳地的人最初見到，認為他是妖異。有關部門上奏稟告。吳主問道：『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，遺留下來的舍利（sarira）應該會顯現出不可思議的力量。』吳主說：『如果能得到舍利，就為他建造佛塔。』經過三七二十一天，於是獲得舍利，五色光芒照耀天空。剖開它更加堅硬，焚燒它也不會燃燒，光芒。
【English Translation】 English version: Those who renounced the household life. Ninety-three officials of the fifth rank and above renounced the household life. One hundred and seventy-five people, including General Zhenyuan Jiang Gou'er of the ninth rank and above, renounced the household life. Two hundred and seventy people, including Zhang Zishang and others, commoners under the jurisdiction of the capital, renounced the household life. One hundred and ninety people, including Lady Yin and Consort Wang, concubines of Emperor Ming, renounced the household life. One hundred and twenty-one women from the capital, including A Pan and others, renounced the household life. On the sixteenth day, Emperor Ming, along with hundreds of ministers, both civil and military, shaved the heads of those who renounced the household life. Offerings were made daily, and lamps were lit nightly. Various kinds of music and performances were held until the thirtieth day. All the Dharma robes, alms bowls, and other items were given away. Then, ten temples were established: seven temples outside the city and three temples inside the city. The seven temples housed monks, and the three temples housed nuns. The Buddha-dharma in the Han Dynasty flourished from this point onward. The 'Inner Transmission of the Han Dharma' consists of five volumes: Volume One (Emperor Ming's Dream and Seeking the Dharma), Volume Two (The Merit of Requesting a Dharma Master and Establishing Temples), Volume Three (Comparing and Liberating with Various Taoist Priests), Volume Four (Praising by Emperor Ming's Ministers), Volume Five (Widely Circulating and Spreading). According to the 'Record of Profound Communication,' in the year Ji Chou, the third year of the Jianhe era of Emperor Huan of the Later Han Dynasty, there was a Shramana An Qing (An Qing), who was the crown prince of the Kingdom of Parthia (Anxi). He abandoned his country to renounce the household life, with the intention of traveling and teaching. Upon arriving in Luoyang, he translated many scriptures. The 'Book of Wei' states that in the year Ren Yin, the third year of the Huangchu era of Emperor Wen of Wei, there was a Shramana Dharmakala (Tandamo Jialuo), who arrived in Xudu and translated the precepts. Fu Yi, the Attendant in Ordinary, recorded in the 'Different Records of the Han Dharma Kings': In the year Ding Si, the twenty-seventh year of King Zhao of Zhou, the Buddha was born. The 'Book of Wu' states: In the year Xin You, the fourth year of the Chiwu era of Sun Quan, the Lord of Wu, there was a Shramana Kang Senghui (Kang Senghui), who was the eldest son of the Grand Chancellor of the Kingdom of Kangju (Kangju). He first arrived in the land of Wu, built a thatched hut, set up images, and practiced the Way. The people of Wu initially saw him as a strange and unusual being. The authorities reported this to the Lord of Wu, who asked, 'What miraculous powers does the Buddha have?' Kang Senghui replied, 'The Buddha concealed his spiritual traces more than a thousand years ago, but the relics (sarira) he left behind should manifest inconceivable power.' The Lord of Wu said, 'If we can obtain a relic, I will build a pagoda for it.' After twenty-one days, a relic was obtained, and five-colored light illuminated the sky. When it was cut open, it became even harder; when it was burned, it would not burn, and it emitted light.
明出火作大蓮華照曜宮殿。吳主嘆異信心乃發。因造建初寺度人出家。吳主問尚書令都卿侯闞澤曰。漢明帝已來凡有幾年。闞澤對曰。從永平十年至今赤烏四年。合一百七十五年。吳主曰。佛教入漢既久。何緣始至江東。闞澤對曰。永平十四年。五嶽道士與摩騰捔力之時。道士不如。南嶽道士褚善信費叔才等。在會自憾而死。門徒子弟歸葬南嶽。不預出家無人流佈。后遭漢政陵遲兵戎不息。經今多載始得興行。吳主又曰。孔丘老子得與佛比對以不。闞澤對曰。臣尋魯孔丘者。英才誕秀聖德不群。世號素王。製作經典。訓獎周道教化來葉。師儒之風澤潤今古。亦有逸民如許成子呂成子原陽子莊子老子等百家子書。皆修身自玩。放暢山谷縱大其志。學歸淡泊事乖人倫長幼之節。亦非安世治民之風。至漢景帝。以黃子老子義體尤深。改子為經。始立道學。敕令朝野悉諷誦焉。若將孔老二家遠方佛法。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。吳主大喜。用澤為太子太傅。
魏明帝曾欲壞宮西浮圖。外國沙門乃金盤盛水置於殿前。以舍利投水。乃有五色光起。帝加嘆異。乃于道東作周閭百間以為精舍。元魏太祖天興元年。下詔曰。夫佛法之興。其來遠
【現代漢語翻譯】 現代漢語譯本：光明從火焰中顯現，化作巨大的蓮花，照亮了宮殿。吳主（三國時期吳國的君主）驚歎其奇異，信心由此萌發，於是建造了建初寺，允許人們出家。吳主問尚書令都卿侯闞澤（人名）說：『從漢明帝（東漢皇帝，劉莊）以來，到現在有多少年了？』闞澤回答說：『從永平十年（公元67年）到如今的赤烏四年（公元241年），總共一百七十五年。』吳主說：『佛教傳入漢朝已經很久了，為何現在才傳到江東（長江以東地區）？』闞澤回答說：『永平十四年（公元71年），五嶽（中國五大名山）的道士與摩騰（佛教僧侶）較量法力的時候，道士不如摩騰。南嶽（衡山）的道士褚善信、費叔才等人，在法會上感到慚愧而死。他們的門徒子弟將他們歸葬于南嶽，因為沒有出家之人弘揚佛法，所以佛教沒有流傳開來。後來又遭遇漢朝政治衰敗，戰亂不止，經過多年，佛教才得以興盛。』吳主又問：『孔丘（孔子）、老子（道家創始人）可以和佛（釋迦牟尼）相提並論嗎？』闞澤回答說：『我考察魯國的孔丘，他英才出衆，聖德非凡，世人稱他為素王（沒有王位的聖人）。他創作經典，宣揚周朝的禮法，教化後世。師儒的風範，澤被古今。也有像許成子、呂成子、原陽子、莊子、老子等隱士和諸子百家的著作，都是修身養性，放縱于山谷之間，放縱自己的志向，學問歸於淡泊，行為不合人倫長幼的禮節，也不是安定社會治理百姓的風範。到了漢景帝（西漢皇帝，劉啟）時期，認為黃帝、老子的思想義理尤其深刻，將『子』改為『經』，開始設立道學，命令朝廷內外都誦讀。如果將孔子、老子二家與遙遠的佛法相比，差距就太大了。之所以這樣說，是因為孔子、老子設教，傚法天道而制定規範，不敢違背天道。諸佛設教，天道也要奉行，不敢違背佛法。由此來說，實在不能相提並論，非常明顯。』吳主聽后非常高興，任命闞澤為太子太傅（輔導太子的官職）。 魏明帝（三國時期魏國的皇帝，曹叡）曾經想要毀壞宮殿西邊的浮圖（佛塔）。外國的沙門（佛教僧侶）於是用金盤盛水，將舍利（佛教聖物，佛陀的遺骨）投入水中，立刻有五色光芒升起。魏明帝更加驚歎其奇異，於是在道路東邊建造了一百多間房屋作為精舍（僧侶居住的場所）。元魏（北魏）太祖（北魏開國皇帝，拓跋珪）天興元年（公元398年），下詔說：『佛法的興盛，由來已久。』
【English Translation】 English version: Bright light emerged from the fire, transforming into a great lotus flower, illuminating the palace. The Wu ruler (ruler of the Wu kingdom during the Three Kingdoms period) marveled at its strangeness, and his faith was thus inspired. Consequently, he built the Jianchu Temple and allowed people to become monks. The Wu ruler asked Kan Ze (a personal name), the Shangshu Ling Du Qing Hou (official titles) , 'How many years have passed since Emperor Ming of Han (Emperor Liu Zhuang of the Eastern Han Dynasty)?' Kan Ze replied, 'From the tenth year of Yongping (67 AD) to the fourth year of Chiwu (241 AD), it totals one hundred and seventy-five years.' The Wu ruler said, 'Buddhism has been introduced to the Han Dynasty for a long time, why has it only now reached Jiangdong (the area east of the Yangtze River)?' Kan Ze replied, 'In the fourteenth year of Yongping (71 AD), when the Taoist priests of the Five Sacred Mountains (the five most famous mountains in China) competed with Moteng (a Buddhist monk) in magical powers, the Taoist priests were inferior to Moteng. The Taoist priests Chu Shanxin and Fei Shucai of the Southern Mountain (Hengshan) and others felt ashamed and died at the assembly. Their disciples returned them to be buried in the Southern Mountain. Because there were no ordained monks to propagate the Dharma, Buddhism did not spread. Later, they encountered the decline of the Han Dynasty's politics and incessant wars. After many years, Buddhism was able to flourish.' The Wu ruler then asked, 'Can Confucius (Kong Qiu) and Laozi (founder of Taoism) be compared to the Buddha (Shakyamuni)?' Kan Ze replied, 'I have studied Confucius of Lu. He was an outstanding talent, with extraordinary sage-like virtues, and the world called him the Uncrowned King (Su Wang, a sage without a throne). He created classics, promoted the Zhou Dynasty's rites, and educated future generations. The style of teachers and scholars has benefited both the past and the present. There were also hermits such as Xu Chengzi, Lü Chengzi, Yuan Yangzi, Zhuangzi, Laozi, and the writings of the various schools of thought, all of whom cultivated themselves, indulged in the mountains and valleys, indulged their ambitions, and their learning returned to simplicity. Their behavior did not conform to human relations and the etiquette of elders and juniors, nor was it the style of stabilizing society and governing the people. During the reign of Emperor Jing of Han (Emperor Liu Qi of the Western Han Dynasty), he believed that the ideas of the Yellow Emperor and Laozi were particularly profound, changed 'Zi' (Master) to 'Jing' (Classic), and began to establish Taoist studies, ordering the court and the public to recite them. If we compare the two families of Confucius and Laozi with the distant Buddhist Dharma, the difference is too great. The reason for saying this is that Confucius and Laozi established teachings, emulating the way of heaven to formulate norms, and did not dare to violate the way of heaven. The Buddhas established teachings, and the way of heaven must also be followed, and they did not dare to violate the Buddhist Dharma. From this point of view, it is really incomparable, very obvious.' The Wu ruler was very happy and appointed Kan Ze as the Grand Tutor of the Crown Prince (an official position to guide the Crown Prince). Emperor Ming of Wei (Emperor Cao Rui of the Wei kingdom during the Three Kingdoms period) once wanted to destroy the stupa (pagoda) west of the palace. A foreign Shramana (Buddhist monk) then placed water in a golden plate and threw the relics (Buddhist sacred objects, the remains of the Buddha) into the water, and immediately five-colored lights rose up. Emperor Ming of Wei was even more amazed at its strangeness, so he built more than a hundred houses east of the road as a Vihara (a place where monks live). In the first year of Tianxing (398 AD) of Emperor Tai Zu (the founding emperor of the Northern Wei Dynasty, Tuoba Gui) of the Yuan Wei (Northern Wei Dynasty), he issued an edict saying: 'The rise of the Buddhist Dharma has been around for a long time.'
矣。濟益之功冥及存沒。神蹤遺軌信可依憑。有敕于京邑建飾容範修整宮舍。令信向之徒有所居止。是歲始作五級佛圖𡺸阇崛山及須彌山殿。加以飾繢。別構講堂禪室及沙門坐處。莫不具焉。撿史籍通儒並稱佛法。盡善也。盡美也。邪見何緣自招逆罪。魏世祖即位。亦遵太祖太宗之業。每引高德沙門。與共談論。於四月八日。舉諸佛像行於廣衢。帝親御門樓散花禮敬。沙門慧始甚有神異。赫連昌破長安曰。慧始身被白刃而體不傷。五十餘年未嘗寢臥。跣行泥塗初不污足。色逾鮮白。世號之白腳阿練若。時主敬重大興佛法。死十餘年儼然不變。
魏太武時。崔皓為司徒尤不信佛。每與帝言恒加誹毀。因蓋吳作亂關中。浩便進說。因廢佛法。道士天師寇謙之。苦與皓諍。皓不肯從。謙之謂曰。卿從今年受戮滅門矣。於後太武通身發瘡痛苦難忍。群臣議云。崔皓邪佞毀除佛像。陛下所患必由此來。皓後果伏誅。備加五刑。豈非積惡受殃可愍之甚。然元魏君臨凡一十七帝一百七十九年。唯七八年中佛法淪廢。自餘光顯不可具陳。興光元年。於五級大寺。及大祖已下五帝鑄像五軀。各長一丈六尺。用金二十五萬斤。太和元年于方山太祖營壘之處建思遠寺。正光元年歲次庚子七月。明帝加朝服。大赦天下。二十三日請僧尼道
【現代漢語翻譯】 現代漢語譯本：他的濟世益人的功德，不僅惠及在世之人，也恩澤已故之人。佛陀的神聖足跡和遺留的教誨，確實值得我們信賴和依靠。因此，朝廷下令在京城建造和裝飾佛像，修繕寺廟宮舍，讓信仰佛法的人們有所居處。那一年，開始建造五層佛塔，以及𡺸阇崛山（Grdhrakuta，靈鷲山）和須彌山（Sumeru，妙高山）殿，並加以彩繪裝飾。另外建造講堂、禪室以及僧侶的坐禪之處，一切都完備齊全。查閱史書典籍，通曉儒學的人都稱讚佛法，認為它盡善盡美。那些持有邪見的人，為何要自招逆罪呢？魏世祖即位后，也遵循太祖、太宗的遺業，經常召見有高尚品德的僧侶，與他們一同談論佛法。在四月八日，舉行諸佛像在廣闊的街道上巡行的儀式。皇帝親自登上城門樓，散花禮敬。僧侶慧始非常具有神異之處。赫連昌攻破長安時，慧始身受刀劍砍傷，但身體卻沒有受傷。五十多年來，他從未躺下睡覺。赤腳行走在泥濘的道路上，腳卻從不沾染污垢，臉色比以往更加鮮亮白皙。世人稱他為白腳阿練若（Aranyaka，阿蘭若，指在遠離人煙的寂靜處修行的僧人）。當時的主政者敬重佛法，大力弘揚佛法。他去世十多年後，容貌依然如生前一樣沒有改變。 魏太武帝時期，司徒崔皓尤其不相信佛法，每次與皇帝交談，總是加以誹謗。因為蓋吳作亂關中，崔皓便趁機進言，主張廢除佛法。道士天師寇謙之，極力與崔皓爭辯，崔皓不肯聽從。寇謙之對他說：『你從今年開始就要遭受殺戮，全家滅門了。』後來，太武帝全身長滿瘡，痛苦難忍。群臣議論說，崔皓邪惡奸佞，毀壞佛像，陛下所患的疾病必定由此而來。崔皓後來果然被處死，遭受各種酷刑。這難道不是因為他積惡太多而遭受災殃嗎？真是可悲啊！然而，元魏統治天下，總共有十七位皇帝，一百七十九年。只有七八年間佛法衰落廢棄，其餘時間佛法都非常興盛，無法一一陳述。興光元年，在五級大寺，以及為大祖（指道武帝）以下五位皇帝鑄造佛像五尊，每尊佛像高一丈六尺，用黃金二十五萬斤。太和元年，在方山太祖（指道武帝）營壘之處建造思遠寺。正光元年，歲次庚子七月，明帝穿上朝服，大赦天下。二十三日，邀請僧尼道士進入內殿。
【English Translation】 English version: His merits of benefiting the world extend not only to the living but also to the deceased. The sacred footprints and teachings left by the Buddha are indeed worthy of our trust and reliance. Therefore, the court ordered the construction and decoration of Buddha images in the capital, as well as the repair of temples and palaces, so that those who believe in Buddhism would have a place to reside. In that year, the construction of a five-story pagoda, as well as the Grdhrakuta (Vulture Peak) and Sumeru (Mount Meru) halls, began, and they were adorned with colorful paintings. In addition, lecture halls, meditation rooms, and places for monks to sit in meditation were built, all of which were fully equipped. Examining historical records, scholars well-versed in Confucianism all praised Buddhism, considering it to be perfect and beautiful. Why would those who hold heretical views invite adverse consequences upon themselves? Emperor Shizu of the Wei Dynasty, upon ascending the throne, also followed the legacy of Emperors Taizu and Taizong, frequently summoning monks of high virtue to discuss Buddhism with them. On the eighth day of the fourth month, a ceremony was held in which Buddha images were paraded through the wide streets. The emperor personally ascended the city gate tower, scattering flowers and paying homage. The monk Huishi possessed extraordinary spiritual powers. When Helian Chang captured Chang'an, Huishi was wounded by swords, but his body remained unharmed. For more than fifty years, he never lay down to sleep. Walking barefoot on muddy roads, his feet never became soiled, and his complexion became even brighter and whiter. People called him White-Foot Aranyaka (a monk who practices in a quiet place away from the crowds). The ruler at the time respected Buddhism and vigorously promoted it. More than ten years after his death, his appearance remained unchanged, as if he were still alive. During the reign of Emperor Taiwu of the Wei Dynasty, Situ Cui Hao especially disbelieved in Buddhism, and whenever he spoke with the emperor, he always slandered it. Because Gai Wu rebelled in Guanzhong, Cui Hao took the opportunity to advise the emperor to abolish Buddhism. The Daoist master Kou Qianzhi argued vehemently with Cui Hao, but Cui Hao refused to listen. Kou Qianzhi said to him, 'Starting this year, you will suffer execution and your entire family will be exterminated.' Later, Emperor Taiwu developed sores all over his body and suffered unbearable pain. The ministers discussed and said that Cui Hao was evil and treacherous, destroying Buddha images, and that the emperor's illness must have been caused by this. Cui Hao was later executed and subjected to various tortures. Was this not because he had accumulated too much evil and suffered calamity? It is truly pitiful! However, the Yuan Wei Dynasty ruled the world with a total of seventeen emperors for one hundred and seventy-nine years. Buddhism declined and was abandoned only for seven or eight years, and during the rest of the time, Buddhism was very prosperous, which cannot be described in detail one by one. In the first year of Xingguang, five Buddha statues were cast in the five-story Great Temple, as well as for the five emperors from Emperor Daowu downwards, each statue being sixteen feet tall and using two hundred and fifty thousand catties of gold. In the first year of Taihe, Siyuan Temple was built at the site of Emperor Taizu's (Emperor Daowu) camp in Fangshan. In the first year of Zhengguang, in the seventh month of the year Gengzi, Emperor Ming put on his court attire and granted a general amnesty to the world. On the twenty-third day, monks, nuns, and Daoists were invited into the inner palace.
士女官。在前殿設齋。齋訖。帝遣侍中劉騰宣敕。請法師等與道士論議。以釋弟子疑網。爾時清通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。姜斌對曰。老子西入化胡。佛時以充侍者。明是同時法師問曰。何以得知。姜斌曰。案老子開天經。是以得知。法師問曰。老子當週何王幾年而生當週何王幾年西入。姜斌曰。當週定王即位三年乙卯之歲。于楚國陳郡苦縣厲鄉曲仁里。九月十四日夜子時生。當週簡王即位四年丁丑之歲。事周為守藏史當週簡王即位十三年景戌之歲。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。法師報云。佛當週昭王二十四年四月八日生。穆王五十二年二月十五日滅度。計入涅槃經三百四十五年。始到定王三年老子方生。生已年八十五。至敬王元年。凡經四百二十五年。始與尹喜西遁。此則年月懸殊所說不同。無乃謬乎。姜斌曰。若佛生當週昭王之時。出何文記。法師對曰。出周書異記並漢法本內傳。並有明文。斌曰。孔子既是製法聖人。當時于佛迥無文記。法師對曰。仁者識同管見。窺覽不弘遠。案孔子有三備十經。謂天地人。佛之文言出在中備。仁者善自披究。足得開曉。姜斌曰。孔子聖人不言而知。何假卜乎。
【現代漢語翻譯】 現代漢語譯本：一位官員帶領著一些男女在皇宮前殿準備齋飯。齋飯完畢后，皇帝派遣侍中劉騰傳達旨意，邀請法師們與道士們進行辯論，以解除信徒們的疑惑。當時，清通觀的道士姜斌與融覺寺的法師曇謨最展開了辯論。皇帝問道：『佛陀與老子是同一時代的人嗎？』姜斌回答說：『老子向西進入化胡之地，佛陀當時充當他的侍者。這很明顯說明他們是同一時代的人。』法師問道：『您怎麼知道的？』姜斌說：『根據《老子開天經》記載，我因此得知。』法師問道：『老子在周朝哪位國王在位幾年時出生的？又在周朝哪位國王在位幾年時西入？』姜斌說：『老子在周定王即位三年乙卯年，在楚國陳郡苦縣厲鄉曲仁里，九月十四日夜裡子時出生。在周簡王即位四年丁丑年，在周朝擔任守藏史。在周簡王即位十三年庚戌年，陞遷為太史。在周敬王即位元年庚辰年，年齡八十五歲。他看到周朝的德行衰落，於是與散關令尹喜一起向西進入化胡之地。這足以說明問題了。』法師迴應說：『佛陀在周昭王二十四年四月八日出生，在周穆王五十二年二月十五日圓寂。根據《涅槃經》計算，經過三百四十五年，老子才在周定王三年出生。出生后八十五歲，到周敬王元年，總共經過四百二十五年，才與尹喜西行。這在年代上差異很大，所說的並不相同，難道不是謬誤嗎？』姜斌說：『如果佛陀出生在周昭王時期，出自什麼文獻記載？』法師回答說：『出自《周書異記》和《漢法本內傳》，都有明確的記載。』姜斌說：『孔子既然是制定法則的聖人，當時對於佛陀完全沒有記載。』法師回答說：『您的見識如同管中窺豹，視野不夠開闊。根據孔子的《三備十經》，包括天地人，關於佛陀的言論出現在《中備》中。您如果能好好研究，自然就能明白。』姜斌說：『孔子是聖人，不用說話就能知道一切，何必占卜呢？』
【English Translation】 English version: An official led some men and women to prepare a vegetarian meal in front of the palace hall. After the meal, the emperor sent the attendant Liu Teng to convey an imperial edict, inviting the Dharma masters to debate with the Taoists in order to dispel the doubts of the disciples. At that time, Jiang Bin, a Taoist from Qing Tong Temple, and Dharma Master Tanmo Zui from Rongjue Temple began to debate. The emperor asked: 'Were the Buddha and Lao Tzu contemporaries?' Jiang Bin replied: 'Lao Tzu went west to civilize the barbarians, and the Buddha served as his attendant at that time. This clearly shows that they were contemporaries.' The Dharma master asked: 'How do you know this?' Jiang Bin said: 'According to the Lao Tzu Kai Tian Jing (Lao Tzu's Scripture of the Opening of Heaven), I know this.' The Dharma master asked: 'In which year of which Zhou king was Lao Tzu born? And in which year of which Zhou king did he go west?' Jiang Bin said: 'Lao Tzu was born in the third year of the reign of King Ding of Zhou, the year of Yimao, in the Chu state, Chen County, Ku County, Li Township, Quren Village, at the hour of Zi (11 p.m. to 1 a.m.) on the fourteenth day of the ninth month. In the fourth year of the reign of King Jian of Zhou, the year of Dingchou, he served the Zhou dynasty as a curator of books. In the thirteenth year of the reign of King Jian of Zhou, the year of Gengxu, he was promoted to Grand Historian. In the first year of the reign of King Jing of Zhou, the year of Gengchen, he was eighty-five years old. Seeing the decline of the Zhou dynasty's virtue, he went west with Yin Xi, the magistrate of Sanguan, to civilize the barbarians. This is sufficient to explain the matter.' The Dharma master replied: 'The Buddha was born on the eighth day of the fourth month in the twenty-fourth year of the reign of King Zhao of Zhou, and passed away on the fifteenth day of the second month in the fifty-second year of the reign of King Mu of Zhou. According to the Nirvana Sutra, after three hundred and forty-five years, Lao Tzu was born in the third year of the reign of King Ding of Zhou. After being born for eighty-five years, in the first year of the reign of King Jing of Zhou, a total of four hundred and twenty-five years had passed before he went west with Yin Xi. This is a great difference in years, and what is said is not the same. Isn't it a fallacy?' Jiang Bin said: 'If the Buddha was born during the reign of King Zhao of Zhou, from what literature is this recorded?' The Dharma master replied: 'It is from the Zhou Shu Yi Ji (Records of Strange Events in the Book of Zhou) and the Han Fa Ben Nei Zhuan (Inner Biography of the Fundamental Texts of the Han Dynasty), both of which have clear records.' Jiang Bin said: 'Since Confucius was a sage who established laws, there was no record of the Buddha at that time.' The Dharma master replied: 'Your knowledge is like looking at the sky through a pipe, and your vision is not broad enough. According to Confucius's Three Preparations and Ten Canons, including heaven, earth, and man, the words about the Buddha appear in the Middle Preparation. If you study it carefully, you will naturally understand.' Jiang Bin said: 'Confucius was a sage who knew everything without speaking, so why bother with divination?'
法師對曰。唯佛是眾聖之王。四生上首。達一切眾生前後二際。吉兇終始不假卜觀。自余聖人雖曉未然之理。必藉蓍龜以通靈卦也。明帝即遣侍中尚書令元又宣敕。語道士云。姜斌論無宗旨。問斌。開天經何處得來。是誰所說即遣中書侍郎魏收尚書郎祖瑩等。就觀取經。帝令官人議之。太尉丹陽王蕭綜太傅李寔衛尉卿許伯桃吏部尚書刑巒散騎常侍溫子升等一百七十人。讀訖奏云。老子止著五千文。更無餘說。臣等所議。姜斌罪當惑眾。帝時加斌極刑。三藏法師菩提流支苦諫。乃止。配徒馬邑自興光之後。京內及四方諸寺。新舊有六千四百七十八所。僧尼七萬七千二百五十八人以鷹師曹為報德寺。考魏有天下至於禪讓。佛經通流大集中國。凡四百一十五部。合一千九百一十九卷。略計僧尼二百萬人。寺有三萬余所。時世隆平人民豐樂。僧尼甚眾曾無逆人。洎永嘉南遷迄于陳世。三百許年。像教東興未之盛也。出好名德利益倍多。光贊時君網有兇黨。◎◎
奕云。僧尼六十已下簡使作民。則兵強人眾。
奕云。寺多僧眾損費為甚。但是寺舍請給孤老貧民無宅。義士三萬戶。州唯置一寺。草堂土塔以安經像。遣胡僧二人傳示胡法。
奕云。西域胡者。惡泥而生便事泥瓦。今猶毛臊人面而獸心。土梟道人驢
【現代漢語翻譯】 現代漢語譯本：法師回答說：『只有佛（Buddha）是所有聖者之王，是四生（卵生、胎生、濕生、化生）中的首領。他通達一切眾生過去和未來兩端的事情，吉兇禍福的始終變化，不需要藉助占卜來預測。至於其他的聖人，即使明白一些未來的道理，也必須藉助蓍草和龜甲來溝通神靈，獲得卦象。』明帝（Emperor Ming）隨即派遣侍中（attendant）尚書令（director of the Palace Secretariat）元又（Yuan You）宣讀詔令，告訴道士們說：『姜斌（Jiang Bin）的言論沒有宗旨。』問姜斌：『你從哪裡得到《開天經》（Kai Tian Jing）？是誰說的？』隨即派遣中書侍郎（deputy director of the Palace Secretariat）魏收（Wei Shou）、尚書郎（secretary of the Palace Secretariat）祖瑩（Zu Ying）等人，到道觀去取經。皇帝命令官員們討論這件事。太尉（Grand Commandant）丹陽王蕭綜（Xiao Zong），太傅（Grand Tutor）李寔（Li Shi），衛尉卿（Minister of the Guards）許伯桃（Xu Botao），吏部尚書（Minister of Personnel）刑巒（Xing Luan），散騎常侍（Adviser）溫子升（Wen Zisheng）等一百七十人，讀完後上奏說：『老子（Laozi）只寫了五千字，沒有其他的說法。臣等認為，姜斌的罪行是蠱惑民眾。』皇帝當時要對姜斌處以極刑，三藏法師（Tripitaka Master）菩提流支（Bodhiruci）苦苦勸諫，才作罷，將他流放到徒馬邑（Tu Mayi）。自從興光（Xingguang）之後，京城內外以及四方的各個寺廟，新舊共有六千四百七十八所，僧尼七萬七千二百五十八人。將鷹師曹（Yingshi Cao）改為報德寺（Baode Temple）。考察北魏（Northern Wei）擁有天下直到禪讓，佛經廣泛流傳，彙集到中國，共有四百一十五部，合計一千九百一十九卷。略微估計僧尼有兩百萬人，寺廟有三萬多所。當時世道昌盛，人民富足安樂，僧尼眾多，卻沒有叛逆之人。等到永嘉（Yongjia）南遷，直到陳朝（Chen Dynasty），三百多年間，佛教向東傳播，沒有比這更興盛的時期了。涌現出好的名聲和品德，利益加倍增多，光贊（Guang Zan）輔佐君王，剷除兇惡的黨羽。 奕（Yi）說：『將六十歲以下的僧尼遣返回民間，讓他們從事生產，這樣就能兵強人眾。』 奕（Yi）說：『寺廟眾多，僧人眾多，耗費巨大。不如將寺廟舍給孤寡老人和貧困百姓居住，沒有房屋的人可以住進去。招募有道義之士三萬戶。每個州只設置一座寺廟，用草堂和土塔來安放經書和佛像。派遣兩名胡僧來傳授胡人的佛法。』 奕（Yi）說：『西域的胡人，厭惡泥土卻又依賴泥瓦而生。如今仍然是毛髮蓬亂，人面獸心，像土梟一樣的道人，像驢子一樣。』
【English Translation】 English version: The Dharma Master replied, 'Only the Buddha is the king of all saints, the leader of the four types of birth (oviparous, viviparous, moisture-born, and metamorphic). He understands the past and future of all sentient beings, the beginning and end of good and bad fortune, and does not need to rely on divination to predict. As for other saints, even if they understand some future principles, they must rely on milfoil stalks and tortoise shells to communicate with spirits and obtain trigrams.' Emperor Ming then sent the attendant Yuan You, director of the Palace Secretariat, to announce the imperial edict, telling the Taoists, 'Jiang Bin's arguments have no purpose.' He asked Jiang Bin, 'Where did you get the Kai Tian Jing (Scripture of the Opening of Heaven)? Who said it?' Then he sent Wei Shou, the deputy director of the Palace Secretariat, and Zu Ying, a secretary of the Palace Secretariat, to the Taoist temple to retrieve the scripture. The emperor ordered the officials to discuss this matter. The Grand Commandant Xiao Zong, the Grand Tutor Li Shi, the Minister of the Guards Xu Botao, the Minister of Personnel Xing Luan, the Adviser Wen Zisheng, and 170 others, after reading it, reported, 'Laozi only wrote five thousand words and has nothing else to say. Your ministers believe that Jiang Bin's crime is deceiving the people.' The emperor then wanted to impose the death penalty on Jiang Bin, but the Tripitaka Master Bodhiruci pleaded bitterly, and he stopped, exiling him to Tu Mayi. Since Xingguang, there have been 6,478 temples, new and old, inside and outside the capital and in all directions, with 77,258 monks and nuns. Yingshi Cao was changed to Baode Temple. Examining the Northern Wei Dynasty's possession of the empire until the abdication, Buddhist scriptures were widely circulated and gathered in China, with a total of 415 parts, totaling 1,919 volumes. It is roughly estimated that there were two million monks and nuns, and more than 30,000 temples. At that time, the world was prosperous, the people were rich and happy, and there were many monks and nuns, but there were no rebellious people. When Yongjia moved south until the Chen Dynasty, for more than 300 years, Buddhism spread eastward, and there was no more prosperous period than this. Good reputations and virtues emerged, and the benefits increased many times. Guang Zan assisted the monarch and eliminated the evil factions. Yi said, 'If monks and nuns under the age of sixty are sent back to the people to engage in production, then the army will be strong and the people will be numerous.' Yi said, 'There are many temples and many monks, which is a great waste. It is better to give the temples to the lonely old people and poor people to live in, and those who have no houses can live in them. Recruit 30,000 righteous households. Only one temple should be set up in each state, and thatched huts and earthen pagodas should be used to house the scriptures and Buddha statues. Send two foreign monks to teach the foreign Buddhist teachings.' Yi said, 'The foreigners in the Western Regions hate mud but depend on mud and tiles for a living. Now they are still shaggy, with human faces and beast hearts, like owl-like Taoists, like donkeys.'
騾四色。貪逆之惡種。佛生西方。非中國之正俗蓋妖魅之邪氣也。
奕云庖犧已下二十九代。父子君臣。立忠立孝。守道履德。生長神州。得華夏正氣。人皆淳樸。以世無佛故也。奕云。秦起秦仲三十五世。六百三十八年 奕云。帝王無佛則大治年長。有佛則虐政祚短。自庖犧已下二十九代。而無佛法。君明臣忠。國祚長久。
奕云。未有佛法已前。人民淳和。世無纂逆。
奕云。佛來漢地。有損無益 奕云。趙建武時。有道人張光反。梁武時僧光反。況今僧尼二十萬眾。早須廢省 一答廢省僧尼事者 對曰。夫形跡易察而真偽難明。自非久處未可知矣。昔遠法師答桓玄書云。經教所述凡有三科。一者禪思入微。二者諷味遺典。三者興建福業。然有興福之人。不存禁戒。而跡非阿練者。或有多誦經文諷詠不絕。而不能暢說義理者。或有年已宿長。雖無三科可紀。而體性貞正不犯大非者。以此較量取捨難辯。案出家功德經云。度一人出家勝起寶塔至於梵天。何者。人能弘道自利利他。潔己立身住持三寶。津樑七世資益國家。諸有罪者依法繩治。無過者為國行道 一答毀寺給民草堂安像。
對曰。法流漢地五百餘年。寺舍僧尼積世來有。龕塔堂殿皆是先代興營。房宇門廊都由信心起造。或為存沒
【現代漢語翻譯】 現代漢語譯本： 『騾四色』（對佛教的貶稱）。貪婪悖逆的罪惡種子。佛產生於西方，並非中國正統的風俗，大概是妖魅的邪氣。
奕云：從庖犧（伏羲）以下二十九代，父子君臣，樹立忠義孝道，遵守正道履行德行，生長在神州大地，得到華夏正氣，人民都淳樸善良，因為世上沒有佛教的緣故。奕云：從秦國的秦仲開始，歷經三十五世，六百三十八年。奕云：帝王沒有信奉佛教則國家大治，壽命長久；有信奉佛教的則暴虐統治，國祚短促。自從庖犧以下二十九代，沒有佛法，君主賢明臣子忠誠，國家長治久安。
奕云：在沒有佛法之前，人民淳樸和睦，世上沒有篡位作亂的事情。
奕云：佛教傳入漢地，只有損害沒有益處。奕云：趙建武年間，有道人張光作亂；梁武帝時期，僧人僧光作亂。更何況如今僧尼有二十萬之眾，應該及早廢除裁減。』
（有人）回答關於廢除裁減僧尼的事情：回答說：『人的外在形跡容易觀察，而真假難以辨明，如果不是長期相處是無法知道的。從前遠法師回答桓玄的信中說，經書教義所說的有三個方面：一是禪思入微，二是諷誦研習經典，三是興建福業。然而有興建福業的人，不遵守戒律，而且行為不像苦行僧；或者有多人誦讀經文諷詠不絕，卻不能暢快地解說經文的義理；或者有年紀已經很大，雖然沒有這三個方面可以稱道的，但是體性貞正不犯大的過錯。用這些來衡量，取捨難以分辨。根據《出家功德經》所說，度一個人出家勝過建造寶塔直到梵天。為什麼呢？因為出家之人能夠弘揚佛道，既能使自己受益也能使他人受益，潔身自好，住持三寶，成為七世的津樑，資益國家。對於有罪的人依法懲治，沒有罪過的人為國家修行佛道。』
（有人）回答關於毀壞寺廟分給百姓，在草堂安放佛像的事情：
回答說：『佛法流傳到漢地五百多年，寺廟僧尼積累了很多世代。佛龕佛塔殿堂都是先代興建經營的，房屋門廊都是由信徒發心建造的，有的是爲了超度亡者，有的是爲了祈福生者。
【English Translation】 English version: 'Mule four colors' (a derogatory term for Buddhism). The evil seed of greed and rebellion. Buddha was born in the West, not in the orthodox customs of China; it is probably the evil spirit of demons.
Yi Yun said: From Paoxi (Fuxi) down to the twenty-ninth generation, fathers and sons, rulers and ministers, established loyalty and filial piety, observed the Tao and practiced virtue, grew up in the land of China, and obtained the righteous spirit of China. The people were all simple and kind because there was no Buddhism in the world. Yi Yun said: From Qin Zhong of the Qin State, it lasted for thirty-five generations, six hundred and thirty-eight years. Yi Yun said: Emperors who do not believe in Buddhism will have great governance and long lives; those who believe in Buddhism will have tyrannical rule and short reigns. Since Paoxi down to the twenty-ninth generation, there was no Buddhist Dharma, the rulers were wise and the ministers were loyal, and the country was stable and prosperous for a long time.
Yi Yun said: Before there was Buddhist Dharma, the people were simple and harmonious, and there were no usurpations or rebellions in the world.
Yi Yun said: Buddhism came to the Han land, with only harm and no benefit. Yi Yun said: During the Jianwu period of the Zhao Dynasty, the Taoist Zhang Guang rebelled; during the reign of Emperor Wu of the Liang Dynasty, the monk Seng Guang rebelled. Moreover, there are now 200,000 monks and nuns, and they should be abolished and reduced as soon as possible.'
(Someone) answered about abolishing and reducing monks and nuns: The answer is: 'People's external appearances are easy to observe, but the truth and falsehood are difficult to discern. If you don't get along for a long time, you can't know. In the past, Dharma Master Yuan replied to Huan Xuan's letter, saying that the scriptures and teachings said that there are three aspects: one is Chan meditation to enter the subtle, the second is to recite and study the classics, and the third is to build blessed deeds. However, there are people who build blessed deeds but do not abide by the precepts, and their behavior is not like an ascetic; or there are many people who recite the scriptures and chant endlessly, but cannot explain the meaning of the scriptures fluently; or there are those who are old and have no three aspects to commend, but their nature is upright and they do not commit major mistakes. Using these to measure, it is difficult to distinguish between taking and giving up. According to the Sutra of the Merit of Leaving Home, saving one person to leave home is better than building a pagoda up to Brahma. Why? Because the person who leaves home can promote the Buddhist path, benefit both himself and others, keep himself clean, uphold the Three Jewels, become the ferry for seven generations, and benefit the country. Those who are guilty are punished according to the law, and those who are not guilty practice the Buddhist path for the country.'
(Someone) answered about destroying temples and distributing them to the people, and placing Buddha statues in thatched huts:
The answer is: 'Buddhism has been spread to the Han land for more than 500 years, and temples and monks and nuns have accumulated for many generations. The shrines, pagodas, and halls were all built and operated by previous generations, and the houses and gates were all built by believers, some to save the dead and some to pray for the living.'
二親及往生七世求將來勝報種現在福田。咸出彼好心非佛僧課造。書云。成功不毀。故鄭子產不毀伯予之廟。夫子謂之仁人。況佛為三世良田四生父母。唯可供養。不可毀除。佛雖去世法付人王。伏惟 陛下再造生民重興佛道。即是如來大檀越主。請遵漢明永平之化。近同文帝開皇之時 一答西域胡者人面獸心貪逆惡種佛生西方妖魅邪氣者 對曰。案史記歷帝王儉目錄及陶隱居年紀等云。庖犧氏蛇身人首。大庭氏人身牛頭。女媧氏亦蛇身人頭。秦仲衍鳥身人面。夏禹出於東夷。文王生於西羌。簡狄吞燕卵而生。契伯禹剖母胸背而生。伊尹托自空桑。元氏魏主亦生夷狄。然並應天明命出震乘時或南面稱孤。或君臨萬國。雖可生處僻陋形貌鄙粗。而各御天威俱懷聖德。老子亦托牧母生。自下凡何得以所出庸賤而無聖者乎。子曰。君子居之。何陋之有。信哉斯言也。僉曰有道則尊。豈簡高下。故知聖應無方隨機而見。尋釋迦祖禰。蓋千代輪王之孫。剎利王之太子。期兆斯赴物感則形。出三千世界之中央。南閻浮提之大國垂教設方。但以利益眾生為本。若言生在羌胡出自戎虜便為惡者。太昊文命皆非聖人。老子文王不足師敬。案地理志西域傳言。西胡者但是蔥嶺已東三十六國。不關天竺佛生之地。若知而妄說。何罪之深。若不
【現代漢語翻譯】 現代漢語譯本 應為父母雙親以及爲了往生七世而祈求未來美好的果報，現在就種下福田。這些都出自他們美好的心願，並非佛、僧強行攤派的任務。古書上說：『成功的事業不應毀壞。』所以鄭國的子產沒有毀壞伯予的廟宇，孔子稱讚他為仁人。更何況佛是三世的良田，四生的父母，只應該供養，不應該毀壞。佛雖然已經去世，佛法卻託付給了人王。懇請陛下再次造福百姓，重新振興佛道，您就是如來佛的大功德主。請遵從漢明帝永平年間的教化，傚法北周文帝開皇年間。
一、有人問：『西域的胡人是人面獸心，貪婪悖逆的惡種，佛生在西方，是妖魅邪氣。』
回答說：查閱《史記》、《歷代帝王年表》、《目錄》以及陶隱居的《年紀》等書，上面記載：庖犧氏是蛇身人首，大庭氏是人身牛頭，女媧氏也是蛇身人頭，秦仲衍是鳥身人面，夏禹王出身于東夷，周文王出生于西羌，簡狄吞食燕卵而生，契伯禹是從母親的胸背剖開而生，伊尹寄身於空桑。元氏魏國的君主也出生于夷狄。然而他們都應天命，順應時勢，或者南面稱孤，或者君臨天下。雖然出生的地方偏僻簡陋，形貌鄙俗粗陋，但都擁有上天的威嚴，懷有聖人的德行。老子也是托牧母而生。從下凡的角度來看，怎麼能因為出身卑賤就認為他們不是聖人呢？孔子說：『有君子居住在那裡，有什麼簡陋的呢？』這話確實有道理啊。大家一致認為有道德的人就應該受到尊重，難道還要計較出身高低嗎？所以說聖人的應化沒有固定的方式，而是隨機顯現。追溯釋迦牟尼的祖先，是千代輪王的後代，剎帝利王的太子。時機到了就會應驗，事物有所感應就會顯現。他出生在三千世界的中央，南閻浮提的大國，垂教設法，只是以利益眾生為根本。如果說生在羌胡，出自戎狄就是惡人，那麼太昊、文命都不是聖人，老子、文王也不值得師法敬仰。查閱《地理志·西域傳》上說，西胡只是蔥嶺以東的三十六國，不包括天竺佛陀出生的地方。如果明知而故意胡說，那罪過有多深啊！如果不知道
【English Translation】 English version One should provide for one's parents and seek future auspicious rewards for the next seven lives by planting fields of merit now. These all arise from their good intentions and are not tasks forcibly levied by the Buddha or Sangha. The ancient books say, 'Successful undertakings should not be destroyed.' Therefore, Zheng's Zichan did not destroy the temple of Boyu, and Confucius praised him as a benevolent person. Moreover, the Buddha is the good field of merit for the three times (past, present, and future) and the parents of the four kinds of beings (born from womb, egg, moisture, and spontaneously), and should only be venerated and not destroyed. Although the Buddha has passed away, the Dharma has been entrusted to the human king. I implore Your Majesty to once again bring blessings to the people and revive the Buddhist path, for you are the great benefactor of the Tathagata. Please follow the teachings of Emperor Ming of the Han Dynasty during the Yongping era and emulate Emperor Wen of the Northern Zhou Dynasty during the Kaihuang era.
First, someone asked: 'The Western Region barbarians (西域胡者) are human-faced but have the hearts of beasts, greedy and rebellious evil seeds. The Buddha was born in the West and is a demonic and evil influence.'
The answer is: Examining the 'Records of the Historian' (史記), the 'Chronological Tables of Emperors' (歷代帝王年表), the 'Catalogues' (目錄), and Tao Hongjing's 'Annals' (年紀), it is recorded that Fuxi (庖犧氏) had the body of a snake and the head of a human, Dading (大庭氏) had the body of a human and the head of an ox, Nüwa (女媧氏) also had the body of a snake and the head of a human, Qin Zhongyan (秦仲衍) had the body of a bird and the face of a human, Yu the Great (夏禹) came from the Eastern Yi (東夷), King Wen (文王) was born in the Western Qiang (西羌), Jian Di (簡狄) swallowed a swallow's egg and gave birth, Qi Boyu (契伯禹) was born by being cut open from his mother's chest and back, and Yi Yin (伊尹) entrusted himself to the empty mulberry tree. The ruler of the Yuan clan of Wei (元氏魏主) was also born among the barbarians. However, they all responded to the mandate of Heaven, followed the times, either faced south as rulers or reigned over all nations. Although their birthplaces may have been remote and humble, and their appearances may have been crude and unrefined, they all possessed the majesty of Heaven and cherished the virtues of sages. Lao Tzu (老子) was also born by entrusting himself to a shepherdess. From the perspective of descending to the mortal realm, how can one consider them not to be sages simply because of their humble origins? Confucius said, 'If a gentleman dwells there, what baseness is there?' These words are indeed true. Everyone agrees that those who possess virtue should be respected, so why should we be concerned with high or low birth? Therefore, we know that the responses of sages are not fixed but appear according to circumstances. Tracing back the ancestors of Shakyamuni (釋迦牟尼), he was the grandson of a thousand-generation wheel-turning king (輪王) and the prince of a Kshatriya king (剎利王). When the time comes, it will be fulfilled, and when things are sensed, they will appear. He was born in the center of the three thousand worlds, in the great country of Jambudvipa (南閻浮提), establishing teachings and methods, solely for the benefit of sentient beings. If one says that being born in the Qiang or coming from the Rong is evil, then Taihao (太昊) and Wenming (文命) are not sages, and Lao Tzu and King Wen are not worthy of being followed and respected. Examining the 'Geography Records: Western Regions' (地理志·西域傳), it says that the Western Hu are only the thirty-six kingdoms east of the Pamir Mountains (蔥嶺), and do not include the place where the Buddha was born in India (天竺). If one knowingly speaks falsely, how deep is the sin! If one does not know
知浪言。死有餘責 一答庖犧已下二十九代父子君臣立忠立孝守道履德稟華夏正氣者。對曰。史記淮南眾書等云。黃帝時。蚩尤銅頭鐵額。作亂天下。與黃帝戰于阪泉。以登帝位。蚩尤逆命。復戰涿鹿之野。凡經五十二載。顓頊時。又誅三苗於左洞庭。又彭蠡汲冢竹書云。舜囚堯于平陽。取之帝位。今見有囚堯城。堯又與有苗戰于丹水之浦。堯上射九日落其烏羽。楚詞云十日代出流金礫石繳大風于青丘。斯修蛇于洞庭。戮封豕于大澤。殺九癭于洶水。尚書云。洪水滔天。懷山襄陵。黎民阻饑。百姓昏墊。禹時百姓各以其心。而柏穀子退耕於野。三苗不修德政。禹親滅之。夏桀之君。左河濟右太華。伊闕在其南。羊腸背其北。焚皇圖殺龍逢。囚成湯縱末嬉。修政不仁。湯放滅之。湯凡九征二十七戰。大旱七年河洛竭流銷金爛石。高宗伐鬼方三年。殷紂辛迷惑姐已。恣十惡之害。流五虐之刑。剖賢人之心。刳孕婦之腹。囚文王禁箕子。周武王伐紂于牧野。血流漂杵。誅之鹿臺。王親射紂。躬懸頭太白之旗。而夷齊非之。不食其粟。孔子曰。武盡美矣。未盡善也。武王之世三監作亂。成王之日三叔流言。宣王六月出征詩云。薄伐獫狁至於太原。采薇遣戍役云。北有獫狁之難。西有昆夷之患。采芭又云。宣王南征。信士曰。上
【現代漢語翻譯】 現代漢語譯本： 知浪言：『死後還有未盡的責任。』 問：從庖犧（伏羲，傳說中的中國人文始祖）以下，歷經二十九代父子君臣，他們立忠、立孝、守道、履德，秉承華夏正氣，請問他們的事蹟？ 答：據《史記》、《淮南子》等書記載，黃帝時期，蚩尤（上古時代部落首領，以善戰聞名）銅頭鐵額，作亂天下，與黃帝在阪泉（地名）交戰，黃帝最終登上帝位。蚩尤不服，再次在涿鹿（地名）之野交戰，前後經歷了五十二年。 顓頊（傳說中的五帝之一）時期，又在左洞庭（洞庭湖的左邊）誅滅三苗（古代部落）。又有《彭蠡》、《汲冢竹書》記載，舜（傳說中的五帝之一）將堯（傳說中的五帝之一）囚禁在平陽（地名），奪取了他的帝位，現在還能看到囚禁堯的城池。堯又與有苗（古代部落）在丹水（河流名）的岸邊交戰。堯向上射落九個太陽，射落它們的烏鴉羽毛。《楚辭》中說，十個太陽輪流出現，流淌著金色的沙礫，用箭射擊青丘（地名）的大風，殺死洞庭湖的巨蛇，誅滅大澤中的大豬，殺死洶水（河流名）的九頭怪物。《尚書》中說，洪水滔天，淹沒山丘，百姓飢餓，陷入困境。 禹（傳說中的夏朝建立者）時期，百姓各懷心思，柏穀子隱退到田野耕作。三苗不修德政，禹親自將其滅亡。夏桀（夏朝最後一位君主）的統治，左邊有黃河和濟水，右邊有太華山，伊闕山（山名）在他的南邊，羊腸坂（地名）在他的北邊。他焚燒皇圖，殺死龍逢（商朝大臣），囚禁成湯（商朝建立者），放縱妹喜（夏桀的妃子）。他的政治不仁，湯將他放逐並滅亡。成湯共進行了九次征伐，二十七次戰鬥。大旱七年，黃河和洛水乾涸，銷熔金屬，燒爛石頭。高宗（商朝君主）征伐鬼方（古代部落）三年。殷紂辛（商朝最後一位君主）迷惑于妲己（殷紂辛的妃子），恣意進行十惡的危害，施行五虐的刑罰，剖開賢人的心，剖開孕婦的肚子，囚禁文王（周文王），囚禁箕子（商朝大臣）。周武王（周朝建立者）在牧野（地名）討伐紂王，血流成河，可以漂起木杵。在鹿臺（地名）誅殺了他。武王親自射擊紂王，將他的頭懸掛在太白旗上，而伯夷（商朝遺民）和叔齊（商朝遺民）對此表示反對，不吃周朝的糧食。孔子說，武王盡善盡美，但還不夠完美。武王時期，三監（商朝舊臣）作亂。成王（周成王）時期，三叔（周武王的弟弟）散佈謠言。宣王（周宣王）六月出兵征討，詩中說，攻打獫狁（古代部落）到達太原（地名）。《采薇》中遣戍役說，北方有獫狁的侵擾，西方有昆夷（古代部落）的禍患。《采芭》又說，宣王南征，信士說，上...
【English Translation】 English version: Zhi Lang said: 'There is still unfinished responsibility after death.' Question: From Paoxi (Fuxi, the legendary ancestor of Chinese civilization) downwards, through twenty-nine generations of fathers, sons, rulers, and ministers, who established loyalty, filial piety, upheld the Dao, practiced virtue, and possessed the righteous spirit of Huaxia (ancient China), what are their deeds? Answer: According to records in the 'Records of the Grand Historian,' 'Huainanzi,' and other books, during the time of the Yellow Emperor, Chi You (an ancient tribal leader, known for his skill in battle) had a bronze head and an iron forehead, causing chaos in the world. He fought with the Yellow Emperor at Banquan (place name), and the Yellow Emperor eventually ascended to the throne. Chi You refused to submit and fought again in the wilderness of Zhuolu (place name), which lasted for fifty-two years. During the time of Zhuanxu (one of the legendary Five Emperors), the Sanmiao (ancient tribe) were exterminated at the left of Dongting (left side of Dongting Lake). Furthermore, the 'Peng Li' and 'Jizhong Bamboo Books' record that Shun (one of the legendary Five Emperors) imprisoned Yao (one of the legendary Five Emperors) in Pingyang (place name) and seized his throne. The city where Yao was imprisoned can still be seen today. Yao also fought with the Youmiao (ancient tribe) on the banks of the Danshui River (river name). Yao shot down nine suns, shooting down their crow feathers. The 'Chu Ci' says that ten suns appeared in turn, flowing with golden gravel, shooting arrows at the great wind in Qingqiu (place name), killing the giant snake in Dongting Lake, exterminating the large pig in the great swamp, and killing the nine-headed monster in the Xiongshui River (river name). The 'Book of Documents' says that the flood was滔天(taotian, overwhelming), submerging hills, the people were hungry and in distress. During the time of Yu (the legendary founder of the Xia Dynasty), the people had different thoughts, and Boguzi retired to the fields to cultivate. The Sanmiao did not cultivate virtuous governance, and Yu personally destroyed them. The rule of Xia Jie (the last ruler of the Xia Dynasty) had the Yellow River and the Ji River on the left, and Mount Taihua on the right, Yique Mountain (mountain name) to his south, and Yangchang Slope (place name) to his north. He burned the imperial map, killed Longfeng (a minister of the Shang Dynasty), imprisoned Cheng Tang (the founder of the Shang Dynasty), and indulged Meixi (Xia Jie's concubine). His politics were unkind, and Tang exiled and destroyed him. Cheng Tang conducted nine campaigns and twenty-seven battles. There was a severe drought for seven years, the Yellow River and the Luo River dried up, melting metal and burning rocks. Gaozong (a ruler of the Shang Dynasty) campaigned against the Guifang (ancient tribe) for three years. Yin Zhouxin (the last ruler of the Shang Dynasty) was infatuated with Daji (Yin Zhouxin's concubine), wantonly carrying out the harm of the ten evils, implementing the five cruel punishments, cutting open the hearts of virtuous people, cutting open the bellies of pregnant women, imprisoning King Wen (King Wen of Zhou), and imprisoning Jizi (a minister of the Shang Dynasty). King Wu of Zhou (the founder of the Zhou Dynasty) attacked Zhou in Muye (place name), the blood flowed like a river, enough to float wooden pestles. He killed him at Lutai (place name). King Wu personally shot Zhou and hung his head on the Taibai flag, but Boyi (a remnant of the Shang Dynasty) and Shuqi (a remnant of the Shang Dynasty) opposed this and did not eat the grain of the Zhou Dynasty. Confucius said that King Wu was perfect, but not perfect enough. During the time of King Wu, the Three Overseers (former officials of the Shang Dynasty) rebelled. During the time of King Cheng (King Cheng of Zhou), the Three Uncles (King Wu of Zhou's younger brothers) spread rumors. King Xuan (King Xuan of Zhou) sent troops to conquer in June, and the poem said that they attacked the Xianyun (ancient tribe) and reached Taiyuan (place name). 'Cai Wei' sent garrison soldiers to say that there was the trouble of the Xianyun in the north and the disaster of the Kunyi (ancient tribe) in the west. 'Cai Ba' also said that King Xuan's southern expedition, Xinshi said, up...
來所道。並是三皇已下三王之時。必能守道履德懷忠奉孝。爾時無佛。足可清平。何為世世興師兵戈不息。至於毒流百姓殃及無辜。乃為姚石慕容永嘉之世。豈名蕩蕩無為之時邪。見失言一何謬矣。◎
破邪論捲上 大正藏第 52 冊 No. 2109 破邪論
破邪論卷下
唐濟法寺沙門釋法琳撰
◎答秦仲已下三十五世六百餘年者。對曰。史記云。自殷已前。諸侯不可得而譜。為多失次等年代難知。故尚書但以甲子為次第而無年月者。良以史闕不記也。邪見。乃云于秦仲迄於二世有六百餘年者。一往似長。出何的證。按春秋已前。秦本未有。春秋已來。始有秦伯。當春秋時。秦雖漸霸。但是周之小邑。孝王之世。令非子放馬于汧渭之間。不承天命未有正朔。曾孫秦仲宣王之世。始受車馬為侍御之臣。仲孫襄公以送。平王東遷進爵為伯。文公已下始見史記。自茲訖滅不過二百餘年。史記竹書及陶公年紀等皆云秦無歷數。周世陪臣。故隱居列之在諸侯之下。何因得有年紀。續至胡亥。史記但厲公列之。一百一年終乎二世。縱有年代皆附春秋。自無別記。𧹞王之末。秦昭襄王。因周微弱始滅周國。僭號稱王。諸史相承。秦唯五世四十九年。齊秘書楊玢史目云。秦自始封至滅。凡三十五世
【現代漢語翻譯】 現代漢語譯本： 你所說的，僅限於三皇以下到三王（夏禹、商湯、周文王）的時代。那時的人必定能夠遵守道義，履行德行，懷抱忠誠，奉行孝道。那時沒有佛，也足以天下太平。為什麼世世代代興起戰爭，兵戈不息，以至於毒害百姓，殃及無辜？那是姚秦、後秦、慕容燕、西秦的時代，難道能稱得上是清靜無為的時代嗎？你的見解失誤，真是太荒謬了！ 《破邪論》捲上 大正藏第52冊 No. 2109 《破邪論》 《破邪論》卷下 唐朝濟法寺沙門釋法琳撰 對於秦仲以下三十五世六百餘年的說法，回答說：《史記》記載，殷朝以前，諸侯的世系難以考證，因為很多都遺失了次序，年代難以得知。所以《尚書》只用甲子來排序而沒有年月，是因為史書缺失沒有記載。你的邪見，竟然說從秦仲到秦二世有六百餘年，這說法聽起來很長，有什麼確鑿的證據？按照史書記載，春秋以前，秦國本來沒有立國。春秋以後，才開始有秦伯。當春秋時期，秦國雖然逐漸強大，但只是周朝的一個小邑。周孝王的時代，命令非子在汧水、渭水之間養馬，沒有承受天命，沒有自己的歷法。非子的曾孫秦仲在周宣王的時代，才開始被授予車馬，成為侍御之臣。秦仲的孫子襄公因為護送周平王東遷有功，被晉升爲伯。文公以後才開始見於《史記》。從那時到秦國滅亡，不過二百餘年。《史記》、《竹書紀年》以及陶弘景的《古今刀劍錄》等都說秦國沒有曆法，在周朝時只是陪臣，所以隱居在諸侯之下，怎麼可能有自己的年紀？延續到胡亥，史記只將秦厲共系列入其中，一百零一年就終結于秦二世。縱然有年代，也都是附屬於春秋，沒有單獨的記載。𧹞王末年，秦昭襄王因為周朝衰弱，才滅亡了周國，僭越稱王。各史書相承，秦國只有五世四十九年。齊國秘書楊玢的史書目錄說，秦國從開始被封到滅亡，總共三十五世。
【English Translation】 English version: What you say only applies to the time from the Three Sovereigns down to the Three Kings (Yu of Xia, Tang of Shang, and Wen of Zhou). At that time, people were certainly able to abide by morality, practice virtue, cherish loyalty, and uphold filial piety. Even without the Buddha at that time, the world could still be peaceful. Why have wars arisen generation after generation, with incessant conflicts, to the point of poisoning the people and harming the innocent? Those were the times of Yao Qin, Later Qin, Murong Yan, and Western Qin. Can those be called times of tranquility and non-action? Your view is mistaken, how absurd! 《Critique of Erroneous Views》, Volume 1 Taisho Tripitaka Volume 52, No. 2109, 《Critique of Erroneous Views》 《Critique of Erroneous Views》, Volume 2 Composed by Śramaṇa Shi Falin of Jifa Temple in the Tang Dynasty Regarding the claim of thirty-five generations and over six hundred years from Qin Zhong onwards, the response is: The 'Records of the Grand Historian' states that the lineages of the feudal lords before the Yin Dynasty are difficult to verify because many have lost their order and the years are difficult to ascertain. Therefore, the 'Book of Documents' only uses the sexagenary cycle for sequencing without years and months because the historical records are incomplete. Your heretical view claims that there were over six hundred years from Qin Zhong to the Second Emperor of Qin. This sounds very long, what definitive evidence is there? According to historical records, the state of Qin did not exist before the Spring and Autumn period. Only after the Spring and Autumn period did the Earl of Qin begin to exist. During the Spring and Autumn period, although the state of Qin gradually became powerful, it was only a small town of the Zhou Dynasty. During the reign of King Xiao of Zhou, Fei Zi was ordered to raise horses between the Jing and Wei rivers, without receiving the mandate of heaven and without its own calendar. Qin Zhong, the great-grandson of Fei Zi, was only granted chariots and horses during the reign of King Xuan of Zhou and became a courtier. Duke Xiang, the grandson of Qin Zhong, was promoted to Earl for escorting King Ping of Zhou to the east. Only after Duke Wen did they begin to appear in the 'Records of the Grand Historian'. From then until the demise of the Qin Dynasty, it was no more than two hundred years. The 'Records of the Grand Historian', the 'Bamboo Annals', and Tao Hongjing's 'Records of Ancient and Modern Swords', etc., all say that the Qin Dynasty had no calendar and was merely a vassal state during the Zhou Dynasty, so it was ranked below the feudal lords. How could it have its own chronology? Continuing to Hu Hai, the 'Records of the Grand Historian' only lists Li Gong among them, and it ended with the Second Emperor of Qin in one hundred and one years. Even if there were years, they were all attached to the Spring and Autumn period, without separate records. At the end of 𧹞 King's reign, King Zhaoxiang of Qin destroyed the state of Zhou because of its weakness and presumptuously declared himself king. According to various historical records, the Qin Dynasty only lasted for five generations and forty-nine years. The historical catalog of Yang Bin, the secretary of the state of Qi, says that the Qin Dynasty lasted for a total of thirty-five generations from its initial enfeoffment to its demise.
六百餘年者。蓋取始封秦號經六百餘年非霸統中國經多年也。邪見。乃延秦短祚冒上長年。一何虛妄哉 答帝王無佛年長有佛祚短自庖犧已下爰至漢高二十九代君明臣忠者。對曰。何故庖犧獨治不及子孫。堯舜二君位居五帝。堯則翼善傳聖。舜則仁盛聖明。如尚書二典論。其化民治道功業最高。民無能名則天之明君也。堯又廢兄自立。其子丹朱不肖。舜則父頑母嚚。並止一身不能及嗣。爾時無佛。何不世世相傳。遽早磨滅。隱居年紀云。夏禹治五年。羿篡十五年。浞篡十二年。睪十一年。夏癸五十二年。又對曰。書云。舜禹之有天下。巍巍乎其有成功。煥乎其有文章。大禹謨云。禹能卑宮菲食。皂帳綈衣而盡力于溝洫。為民治水。於民有功。若皇天輔德。何為天祚不永。止治九年。勘年紀云。夏后相及少康之世。其臣有窮羿寒浞及風夷淮夷黃夷斟尋等國。並相次作亂。凡二十六年。篡夏自立。當時無佛。篡逆由誰 殷湯治(十三年)外丁治(三年)仲壬治(四年)太甲治(十年)沃丁治(十三年)太戊治(十年)外壬治(三年)沃甲治(四年)盤庚治(九年)小辛治(七年)武乙治(四年)祖庚治(七年)祖乙治(十年)又對曰。湯仁不殺。開三面之網。放夏桀于鳴條。甚有仁德。爾時無佛。何以天曆不長。外丁外壬
【現代漢語翻譯】 現代漢語譯本：六百餘年，是指秦朝從開始稱帝到滅亡，經過了六百餘年，而不是指秦朝統一中國統治了這麼多年。這種說法是邪見，乃是延長秦朝短暫的國祚，冒充長久的年代，多麼虛妄啊！ 回答：帝王沒有佛法加持，壽命就長，有佛法加持，壽命就短。從庖犧氏以下，到漢高祖，二十九代君王賢明，臣子忠誠。提問者說：為什麼庖犧氏的統治不能傳給子孫？堯舜二位君王位列五帝，堯能夠繼承併發揚美德，傳給聖人；舜則仁德興盛，聖明無比，如同《尚書》二典所論述的那樣，他們教化百姓，治理國家，功業最為卓著，百姓無法用言語來形容，是上天所認可的英明君主。堯又廢黜兄長而自立，他的兒子丹朱不成器；舜則父親愚頑，母親兇悍，都只能影響自身而不能傳給後代。那時沒有佛法，為什麼不能世世代代相傳，反而這麼早就衰落滅亡？隱居年紀記載，夏禹統治五年，后羿篡位十五年，寒浞篡位十二年，睪統治十一年，夏桀統治五十二年。 又回答說：《尚書》記載，舜和禹擁有天下，功績多麼偉大啊，文章制度多麼輝煌啊。《大禹謨》記載，禹能夠住簡陋的宮室，吃粗糙的食物，用黑色的帳篷和粗糙的衣服，而盡力治理水患，為百姓治水，對百姓有功勞。如果皇天輔助有德之人，為什麼上天賜予的國祚不長久，只統治了九年？考察年紀記載，夏后相和少康的時代，他們的臣子有窮后羿、寒浞以及風夷、淮夷、黃夷、斟尋等國，都相繼作亂，總共二十六年，篡奪夏朝的統治而自立。當時沒有佛法，篡逆是由誰造成的？ 殷湯統治（十三年），外丁統治（三年），仲壬統治（四年），太甲統治（十年），沃丁統治（十三年），太戊統治（十年），外壬統治（三年），沃甲統治（四年），盤庚統治（九年），小辛統治（七年），武乙統治（四年），祖庚統治（七年），祖乙統治（十年）。又回答說：商湯仁慈不殺戮，張開三面之網，放逐夏桀到鳴條，非常有仁德。那時沒有佛法，為什麼上天的歷數不長久？外丁、外壬……
【English Translation】 English version: 'More than six hundred years' refers to the fact that the Qin dynasty lasted for more than six hundred years from its beginning as an empire to its demise, not that the Qin dynasty unified China and ruled for so many years. This statement is a heretical view, extending the short reign of the Qin dynasty and falsely claiming a long period, how absurd! Answer: Emperors without the blessing of the Buddha have long lives, while those with the blessing of the Buddha have short reigns. From Paoxi onwards, to Emperor Gao of Han, twenty-nine generations of rulers were wise and ministers were loyal. The questioner said: Why couldn't Paoxi's rule be passed on to his descendants? Emperors Yao and Shun were among the Five Emperors. Yao was able to inherit and promote virtue, passing it on to sages; Shun was benevolent and wise, as discussed in the two canons of the 'Book of Documents'. They educated the people, governed the country, and their achievements were the most outstanding. The people could not describe them in words, and they were recognized by Heaven as enlightened rulers. Yao also deposed his elder brother and established himself, but his son Danzhu was unworthy; Shun's father was foolish and his mother was fierce, both of which only affected themselves and could not be passed on to future generations. At that time, there was no Buddha, so why couldn't it be passed down from generation to generation, but instead declined and perished so early? The Hidden Age records that Yu of Xia ruled for five years, Yi usurped the throne for fifteen years, Zhuo usurped the throne for twelve years, Gao ruled for eleven years, and Jie of Xia ruled for fifty-two years. Furthermore, it is said: The 'Book of Documents' records that Shun and Yu possessed the world, how great their achievements were, and how brilliant their articles and systems were. The 'Great Plan of Yu' records that Yu was able to live in simple palaces, eat coarse food, use black tents and rough clothes, and devote himself to controlling floods, benefiting the people. If the Emperor of Heaven assists the virtuous, why is the reign granted by Heaven not long-lasting, but only lasted for nine years? Examining the age records, during the reigns of Xiang of Xia and Shao Kang, their ministers Hou Yi of Youqiong, Han Zhuo, and the countries of Fengyi, Huaiyi, Huangyi, Zhenxun, etc., all rebelled one after another, for a total of twenty-six years, usurping the rule of Xia and establishing themselves. At that time, there was no Buddha, so who caused the usurpation? Tang of Yin ruled (thirteen years), Wai Bing ruled (three years), Zhong Ren ruled (four years), Tai Jia ruled (ten years), Wo Ding ruled (thirteen years), Tai Wu ruled (ten years), Wai Ren ruled (three years), Wo Jia ruled (four years), Pan Geng ruled (nine years), Xiao Xin ruled (seven years), Wu Yi ruled (four years), Zu Geng ruled (seven years), Zu Yi ruled (ten years). Furthermore, it is said: Tang of Shang was benevolent and did not kill, opening the net on three sides, and exiling Jie of Xia to Mingtiao, which was very benevolent. At that time, there was no Buddha, so why was the heavenly calendar not long-lasting? Wai Ding, Wai Ren...
其年轉促。尚書云。湯行九伐。太甲五征。伊尹立湯次子勝又立。勝弟仲壬又放太甲于桐宮。汲塳書云。尹自篡立。后太甲潛出親殺伊尹而用其子。既稱忠樸之世。爾時無佛。何為亹起蕭墻君臣無道。周武王治(十一年)懿王治(三年絕嗣)僖王治(五年絕嗣)傾王治(六年)匡王治(六年)元王治(八年)烈王治(七年)靜王治(六年)貞王治(八年)悼王治(一百一日)哀王治(三月)思王治(五月)。
對曰。武王伐紂師渡孟津。白魚入舟應天嘉命。謚法曰。克定禍亂曰武。民賴來穌軾閭封墓。休牛放馬治致太平。汝言無佛年長。何因祚短治十一年。懿王僖王更復絕嗣 一答佛未出前世無篡逆者 對曰。何故周烈王弟顯王篡位四十八年。悼王立一百一日。為庶弟子朝所害。敬王弟哀王治三月。弟思王外殺之思王治五月。小弟考王隗復殺之三王共治一年。此出楊玢史目陶公年紀秦五世六君四十九年 昭王五年(滅周后始稱王在位五載)孝文王式(一年)襄王楚(三年)始皇政(三十七年)胡亥(三年)殤帝子嬰(四十六日)又對曰。顯王五年秦穆公始霸。三十四年秦權周政。竹書云。自仲之前本無年。世世紀。陶公並云。秦是篡君不依德政。次第不在五運之限。縱年長遠終非帝王。以短為長指虛為實。有何
【現代漢語翻譯】 現代漢語譯本： 時光飛逝。正如《尚書》所說，商湯進行了九次征伐，太甲經歷了五次征討。伊尹曾擁立商湯的次子勝，後來又擁立勝的弟弟仲壬，之後又將太甲流放到桐宮。汲冢出土的竹簡記載說，伊尹自己篡位稱王，後來太甲秘密逃出桐宮，親自殺了伊尹，並任用伊尹的兒子。既然是號稱忠厚樸實的時代，那時也沒有佛，為何會屢次發生宮廷內亂，君臣之間沒有道義的事情？周武王在位十一年，周懿王在位三年就絕嗣，周僖王在位五年也絕嗣，周傾王在位六年，周匡王在位六年，周元王在位八年，周烈王在位七年，周靜王在位六年，周貞王在位八年，周悼王在位一百零一天，周哀王在位三個月，周思王在位五個月。 回答說：周武王討伐商紂王，軍隊渡過孟津時，白魚躍入船中，這是應和天命的吉兆。《謚法》上說，『能平定禍亂的叫做武』。百姓依賴他而得以甦醒，修繕房屋，封立墳墓。停止戰事，放牧牛馬，治理國家達到太平。你說沒有佛的時代年歲長久，為何周武王在位只有十一年？周懿王、周僖王更是相繼絕嗣？一問：佛未出世之前，世上沒有篡位叛逆的事情嗎？回答說：為何周烈王的弟弟周顯王篡位，在位四十八年？周悼王在位一百零一天，被庶子王子朝所殺害。周敬王的弟弟周哀王在位三個月，被弟弟思王在外面殺害。思王在位五個月，又被小弟考王隗殺害。這三個王總共在位一年。這些出自楊玢的史書目錄和陶公的年紀。秦國經歷了五世六君，共四十九年：周昭王五年（滅掉周朝后才開始稱王，在位五年），周孝文王式（一年），周襄王楚（三年），秦始皇政（三十七年），秦胡亥（三年），秦殤帝子嬰（四十六天）。又回答說：周顯王五年，秦穆公開始稱霸。周顯王三十四年，秦國掌握了周朝的政權。《竹書紀年》記載說，從仲之前，本來沒有年號。《世本》、《世經》、陶公都說，秦是篡位的君主，不遵循德政，所以他們的次第不在五運的限制之內。即使年歲長久，最終也不是真正的帝王。把短的說成長的，把虛的說成實的，有什麼意義呢？
【English Translation】 English version: The years pass quickly. As the 'Book of Documents' says, Tang (the founder of the Shang Dynasty) conducted nine campaigns, and Tai Jia (a Shang Dynasty king) experienced five expeditions. Yi Yin (a Shang Dynasty official) once enthroned Sheng, the second son of Tang, and later enthroned Zhong Ren, Sheng's younger brother. After that, he exiled Tai Jia to the Tong Palace. The bamboo slips unearthed from Ji Tomb record that Yi Yin himself usurped the throne. Later, Tai Jia secretly escaped from the Tong Palace, personally killed Yi Yin, and appointed Yi Yin's son. Since it was an era known for its loyalty and simplicity, and there was no Buddha at that time, why did internal strife occur repeatedly, and why was there a lack of morality between rulers and subjects? King Wu of Zhou reigned for eleven years, King Yi of Zhou died without an heir after three years, King Xi of Zhou also died without an heir after five years, King Qing of Zhou reigned for six years, King Kuang of Zhou reigned for six years, King Yuan of Zhou reigned for eight years, King Lie of Zhou reigned for seven years, King Jing of Zhou reigned for six years, King Zhen of Zhou reigned for eight years, King Dao of Zhou reigned for one hundred and one days, King Ai of Zhou reigned for three months, and King Si of Zhou reigned for five months. The answer is: When King Wu of Zhou attacked King Zhou of Shang, the army crossed the Mengjin River, and white fish jumped into the boat, which was an auspicious sign in response to Heaven's mandate. The 'Book of Posthumous Names' says, 'One who can quell chaos is called Wu.' The people relied on him to recover, repair houses, and establish tombs. He stopped the war, grazed cattle and horses, and governed the country to achieve peace. You say that the era without Buddha was long, but why did King Wu of Zhou reign for only eleven years? King Yi of Zhou and King Xi of Zhou even died without heirs in succession? Question 1: Before the Buddha appeared, was there no usurpation or rebellion in the world? The answer is: Why did King Xian of Zhou's younger brother, King Xian of Zhou, usurp the throne and reign for forty-eight years? King Dao of Zhou reigned for one hundred and one days and was killed by his illegitimate son, Prince Chao. King Jing of Zhou's younger brother, King Ai of Zhou, reigned for three months and was killed by his brother Si outside the palace. King Si reigned for five months and was killed by his younger brother, King Kao Kui. These three kings reigned for a total of one year. These accounts come from Yang Bin's historical catalog and Tao Gong's chronology. The Qin state experienced five generations and six rulers, totaling forty-nine years: King Zhao of Zhou's fifth year (he began to call himself king after destroying the Zhou Dynasty, reigning for five years), King Xiaowen of Zhou Shi (one year), King Xiang of Zhou Chu (three years), Emperor Qin Shi Huang Zheng (thirty-seven years), Qin Huhai (three years), and Qin Shang Emperor Ziying (forty-six days). Furthermore, in the fifth year of King Xian of Zhou, Duke Mu of Qin began to dominate. In the thirty-fourth year of King Xian of Zhou, the Qin state controlled the Zhou Dynasty's government. The 'Bamboo Annals' record that there were originally no regnal years before Zhong. The 'Generations of the World,' the 'World Classic,' and Tao Gong all say that Qin was a usurping ruler who did not follow virtuous governance, so their sequence is not within the limits of the Five Elements. Even if their years are long, they are ultimately not true emperors. What is the point of calling short long and calling empty real?
意見。秦時北筑備胡偽殺扶蘇矯立二世。陳勝蟻聚作亂關東 漢時兇奴入塞。烽火照甘泉宮。南越不賓。乃習水戰。
漢高祖在位(十二年)惠帝(七年)文帝高祖第四子(非嫡)武帝本膠東王景帝第六子(非嫡)孝景帝時吳楚等七國皆反。昭帝崩立兄子昌邑王即位二十七日。凡有一千一百二十七罪。霍光廢之。后立宣帝。此時無佛。何為乃爾。
後漢凡十二帝。一百九十五年。
光武(三十三年)孝明(十八年)章帝(十三年)和帝(十七年)安帝(十九年)順帝(十九年)桓帝(二十一年)靈帝(三十一年)獻帝(三十年)隱居云自魏黃初元年。至蕭齊之末。凡二百八十歲。
拓跋元魏十七君。合一百七十九年。爾時佛來何故年久對曰。後漢書云。光武撥亂反正。明帝致治昇平。民無百里之憂。吏無出門之役。麒麟入囿神鳳棲桐。赤雀文龜蒼烏白鹿。嘉瑞備臻兆民胥悅。垂沕滑磅𥗔之恩。布通天漏泉之澤。八方飲化萬國欽風。論衡等書並云。後漢徴祥不慚周夏。汝言有佛祚短。何故年。長奕云西域胡旦末國兵三百二十人。小苑國兵二百人。戎盧國兵三百人。渠勒國兵三百人。依耐國兵三百五十人。郁立師國兵三百三十一人。單相國兵三十五人。孤湖國兵四十五人。凡八國胡兵。合有一千
【現代漢語翻譯】 現代漢語譯本： 意見。秦朝時在北方修築長城以防備匈奴，對外假稱殺死了扶蘇，又矯詔擁立了秦二世。陳勝像螞蟻一樣聚集起來作亂于關東地區。漢朝時匈奴入侵邊塞，烽火照亮了甘泉宮。南越不來朝拜，於是開始操練水戰。 漢高祖在位（十二年），惠帝（七年），文帝是高祖的第四個兒子（非嫡子），武帝是膠東王的兒子，景帝的第六個兒子（非嫡子）。孝景帝時吳、楚等七國都反叛了。昭帝駕崩后，立他哥哥的兒子昌邑王即位，二十七天就因為有一千一百二十七條罪狀，被霍光廢黜了，之後立了宣帝。這個時候沒有佛法，為什麼會這樣呢？ 後漢總共有十二位皇帝，一百九十五年。 光武帝（三十三年），孝明帝（十八年），章帝（十三年），和帝（十七年），安帝（十九年），順帝（十九年），桓帝（二十一年），靈帝（三十一年），獻帝（三十年）。隱居的人說從魏黃初元年到蕭齊末年，總共二百八十年。 拓跋元魏有十七位君主，共一百七十九年。那時佛法來到，為什麼時間這麼久呢？回答說：後漢書上說，光武帝撥亂反正，明帝致力於天下太平。百姓沒有百里之外的憂患，官吏沒有出門征役的事情。麒麟進入園囿，神鳳棲息在梧桐樹上，紅色的雀、有花紋的龜、青色的烏鴉、白色的鹿，各種吉祥的徵兆都出現了，老百姓都非常高興。普遍降下沕滑磅𥗔的恩澤，廣佈通天漏泉的恩惠。四面八方都受到教化，萬國都敬仰漢朝的風範。《論衡》等書都說，後漢的祥瑞比周朝和夏朝還要多。你說有佛法祚運就短，為什麼呢？長奕說西域的胡旦國士兵三百二十人，小苑國士兵二百人，戎盧國士兵三百人，渠勒國士兵三百人，依耐國士兵三百五十人，郁立師國士兵三百三十一人，單相國士兵三十五人，孤湖國士兵四十五人，總共八個國家的胡兵，合計有一千 English version: Opinions. During the Qin Dynasty, the Great Wall was built in the north to defend against the Xiongnu. Falsely claiming to have killed Fusu, they falsely established the Second Emperor of Qin. Chen Sheng gathered like ants and rebelled in the Guandong region. During the Han Dynasty, the Xiongnu invaded the borders, and beacon fires illuminated the Ganquan Palace. Nanyue did not submit, so they began to practice naval warfare. Emperor Gaozu of Han reigned for (twelve years), Emperor Hui (seven years), Emperor Wen was the fourth son of Emperor Gaozu (not the legitimate son), Emperor Wu was the son of the King of Jiaodong, the sixth son of Emperor Jing (not the legitimate son). During the reign of Emperor Jing, the seven kingdoms of Wu, Chu, etc., all rebelled. After Emperor Zhao died, he established his brother's son, the King of Changyi, who was enthroned for twenty-seven days. He was deposed by Huo Guang for having 1,127 crimes. Later, Emperor Xuan was established. At this time, there was no Buddhism, why is that? The Later Han Dynasty had a total of twelve emperors, for one hundred and ninety-five years. Emperor Guangwu (thirty-three years), Emperor Xiaoming (eighteen years), Emperor Zhang (thirteen years), Emperor He (seventeen years), Emperor An (nineteen years), Emperor Shun (nineteen years), Emperor Huan (twenty-one years), Emperor Ling (thirty-one years), Emperor Xian (thirty years). Hermits say that from the first year of the Huangchu era of the Wei Dynasty to the end of the Xiao Qi Dynasty, there were a total of two hundred and eighty years. The Tuoba Northern Wei had seventeen rulers, totaling one hundred and seventy-nine years. At that time, Buddhism came, why did it take so long? The answer is: The Book of the Later Han says that Emperor Guangwu restored order, and Emperor Ming devoted himself to peace and prosperity. The people had no worries beyond a hundred li, and the officials had no need to go out on expeditions. Qilin (Kirin, Chinese unicorn) entered the park, and the divine phoenix nested in the paulownia tree. Red sparrows, patterned turtles, blue crows, and white deer, all kinds of auspicious omens appeared, and the people were very happy. The grace of 'mi hua pang yan' was universally bestowed, and the benefits of the 'tong tian lou quan' were widely distributed. All directions were influenced by civilization, and all nations admired the style of the Han Dynasty. Books such as 'Lunheng' all say that the auspicious signs of the Later Han Dynasty were more numerous than those of the Zhou and Xia dynasties. You say that if there is Buddhism, the dynasty will be short-lived, why is that? Chang Yi said that the soldiers of the Hudan country in the Western Regions were 320, the soldiers of the Xiaoyuan country were 200, the soldiers of the Ronglu country were 300, the soldiers of the Qule country were 300, the soldiers of the Yinai country were 350, the soldiers of the Yulishi country were 331, the soldiers of the Danxiang country were 35, and the soldiers of the Guhu country were 45, for a total of eight countries, the total number of Hu soldiers was one thousand
【English Translation】 English version: Opinions. During the Qin Dynasty, the Great Wall was built in the north to defend against the Xiongnu. Falsely claiming to have killed Fusu, they falsely established the Second Emperor of Qin. Chen Sheng gathered like ants and rebelled in the Guandong region. During the Han Dynasty, the Xiongnu invaded the borders, and beacon fires illuminated the Ganquan Palace. Nanyue did not submit, so they began to practice naval warfare. Emperor Gaozu of Han reigned for (twelve years), Emperor Hui (seven years), Emperor Wen was the fourth son of Emperor Gaozu (not the legitimate son), Emperor Wu was the son of the King of Jiaodong, the sixth son of Emperor Jing (not the legitimate son). During the reign of Emperor Jing, the seven kingdoms of Wu, Chu, etc., all rebelled. After Emperor Zhao died, he established his brother's son, the King of Changyi, who was enthroned for twenty-seven days. He was deposed by Huo Guang for having 1,127 crimes. Later, Emperor Xuan was established. At this time, there was no Buddhism, why is that? The Later Han Dynasty had a total of twelve emperors, for one hundred and ninety-five years. Emperor Guangwu (thirty-three years), Emperor Xiaoming (eighteen years), Emperor Zhang (thirteen years), Emperor He (seventeen years), Emperor An (nineteen years), Emperor Shun (nineteen years), Emperor Huan (twenty-one years), Emperor Ling (thirty-one years), Emperor Xian (thirty years). Hermits say that from the first year of the Huangchu era of the Wei Dynasty to the end of the Xiao Qi Dynasty, there were a total of two hundred and eighty years. The Tuoba Northern Wei had seventeen rulers, totaling one hundred and seventy-nine years. At that time, Buddhism came, why did it take so long? The answer is: The Book of the Later Han says that Emperor Guangwu restored order, and Emperor Ming devoted himself to peace and prosperity. The people had no worries beyond a hundred li, and the officials had no need to go out on expeditions. Qilin (Kirin, Chinese unicorn) entered the park, and the divine phoenix nested in the paulownia tree. Red sparrows, patterned turtles, blue crows, and white deer, all kinds of auspicious omens appeared, and the people were very happy. The grace of 'mi hua pang yan' was universally bestowed, and the benefits of the 'tong tian lou quan' were widely distributed. All directions were influenced by civilization, and all nations admired the style of the Han Dynasty. Books such as 'Lunheng' all say that the auspicious signs of the Later Han Dynasty were more numerous than those of the Zhou and Xia dynasties. You say that if there is Buddhism, the dynasty will be short-lived, why is that? Chang Yi said that the soldiers of the Hudan country in the Western Regions were 320, the soldiers of the Xiaoyuan country were 200, the soldiers of the Ronglu country were 300, the soldiers of the Qule country were 300, the soldiers of the Yinai country were 350, the soldiers of the Yulishi country were 331, the soldiers of the Danxiang country were 35, and the soldiers of the Guhu country were 45, for a total of eight countries, the total number of Hu soldiers was one thousand
八百九十一人。皆得紹其王業據其土地。自相征伐屠戮人國。況今大唐僧尼二十萬眾。共結胡法足得人心。寧可不備預之哉 對曰。檢漢書西域傳云。旦末小苑等八國。並是蔥嶺已東。漢域胡國計去長安不過萬里。本非天竺佛生之地。又無僧尼在中謀叛。縱彼造惡何關此僧。但奕狂鬼入心外興邪說。虛引往事假謗今賢。達者知其浪言。愚人必生異見。惑亂朝野深可痛哉 一答佛來漢地有損無益入家破家入國破國。漢明之世佛法始來者 大唐聖朝正信君子。論曰。諸佛大人出俗高士游涅槃之妙苑。住般若之真空。不可以言像求。不可以情慮揆。形同法性壽等太虛。但應物現身如水中月。所以瞿師見三尺之貌。羅漢睹丈六之容。大滿虛空小入絲髮。隨緣應質化無常儀。尋釋迦之肇。基依漢東都郊祀晉魏等書及王儉史錄費長房三寶錄考校普曜本行等經。並云。佛是周時第十五主莊王他九年癸巳之歲四月八日。乘栴檀樓閣現白象形。從兜率下降中天竺國迦毗羅城剎利。王種凈飯大王第一夫人摩耶之胎。至十年甲午歲四月八日夜鬼宿合時。于嵐毗園波羅樹下。從摩耶夫人右脅而生。放大光明照三千世界。瑞應經云。沸星下現時太子生本行經又云。虛空無雲自然而雨。左傳云。星殞如雨。杜氏註解。蓋時無雲。然與佛經符合。通儒
【現代漢語翻譯】 現代漢語譯本：八百九十一人，都得以繼承他們的王位，佔據他們的土地，互相征伐，屠殺其他國家的人民。更何況現在大唐有二十萬僧尼，共同信奉胡人的佛法，足以蠱惑人心。難道不應該預先防備嗎？ 回答說：查閱《漢書·西域傳》記載，旦末、小苑等八個國家，都在蔥嶺以東，屬於漢朝管轄的胡人國家，距離長安不過萬里。這些地方本來就不是天竺（India）佛陀出生的地方，也沒有僧尼在其中謀反。即使他們作惡，又與這裡的僧人有什麼關係呢？只不過是癲狂的鬼怪進入你的內心，憑空生出邪說，虛假地引用過去的事情來誹謗現在的賢人。明智的人知道這是荒謬的言論，愚蠢的人一定會產生不同的看法，迷惑朝廷內外，實在令人痛心啊！ （你）回答說佛法傳入漢地，有損無益，進入家庭就破壞家庭，進入國家就破壞國家。漢明帝時期佛法才開始傳入（中國）。 大唐聖朝的正信君子評論說：諸佛（Buddhas）大人、出世的高士，游于涅槃（Nirvana）的妙苑，安住于般若（Prajna）的真空。不可以言語形象來尋求，不可以情感思慮來揣測。他們的形體等同於法性（Dharmata），壽命等同於太虛。只是應機顯現身形，如同水中的月亮。所以瞿師（Gautama）看到三尺之貌，羅漢（Arhats）看到丈六之容。他們大能充滿虛空，小能進入絲髮。隨著因緣應現形質，變化沒有常態。 考察釋迦（Sakyamuni）的起源，依據漢東都郊祀的記載、晉魏等書以及王儉的史錄、費長房的《三寶錄》，考校《普曜經》、《本行經》等經典，都說佛陀是周朝第十五位君主莊王九年癸巳歲四月八日，乘坐栴檀（Sandalwood）樓閣，顯現白象的形象，從兜率天（Tushita Heaven）下降到中天竺國（Central India）迦毗羅城（Kapilavastu），剎利（Kshatriya）王族凈飯大王（Suddhodana）的第一夫人摩耶（Maya）夫人的胎中。到十年甲午歲四月八日夜鬼宿合時，在嵐毗尼園（Lumbini Garden）的波羅樹下，從摩耶夫人的右脅而生，放出大光明照耀三千世界。《瑞應經》說，沸星下現時太子誕生。《本行經》又說，虛空無雲自然降雨。《左傳》說，星殞如雨。杜預註解說，當時沒有云。這與佛經的記載相符合。通達儒學的人（認為也是如此）。
【English Translation】 English version: Eight hundred and ninety-one people, all of whom were able to inherit their kingdoms and occupy their lands, engaging in mutual conquest and slaughtering the people of other countries. Moreover, now there are two hundred thousand monks and nuns in the Great Tang Dynasty, jointly believing in the 'Hu' (foreign) Dharma, which is enough to bewilder people's hearts. Shouldn't we prepare for this in advance? The answer is: Examining the 'Records of the Western Regions' in the 'Book of Han', it says that the eight countries including Danmo and Xiaoyuan are all east of the Pamir Mountains, belonging to the 'Hu' countries under the jurisdiction of the Han Dynasty, and are no more than ten thousand miles away from Chang'an. These places were originally not the birthplace of the Buddha in Tianzhu (India), nor were there any monks or nuns plotting rebellion there. Even if they do evil, what does it have to do with the monks here? It's just that a mad ghost has entered your heart, creating false theories out of thin air, falsely citing past events to slander the present sages. Wise people know that this is absurd talk, and foolish people will definitely have different opinions, confusing the court and the public, which is really painful! (You) answered that the entry of Buddhism into the Han land is harmful and not beneficial, destroying families when it enters families, and destroying countries when it enters countries. Buddhism only began to enter (China) during the reign of Emperor Ming of the Han Dynasty. The righteous gentlemen of the Great Tang Dynasty commented: The great Buddhas, the eminent recluses who have transcended the world, wander in the wonderful garden of Nirvana, and dwell in the true emptiness of Prajna. They cannot be sought with words and images, nor can they be measured with emotions and thoughts. Their forms are equal to Dharmata (the nature of reality), and their lifespans are equal to the vast emptiness. They only manifest their forms in response to circumstances, like the moon in the water. Therefore, Gautama saw the appearance of three feet, and Arhats saw the appearance of sixteen feet. They are great enough to fill the void, and small enough to enter a strand of hair. They manifest forms according to conditions, and their transformations have no constant form. Examining the origin of Sakyamuni, according to the records of the suburban sacrifices in the Eastern Han Dynasty, the books of the Jin and Wei dynasties, as well as Wang Jian's historical records, Fei Changfang's 'Records of the Three Jewels', and examining the 'Puyao Sutra', 'Benxing Sutra' and other scriptures, they all say that the Buddha was born in the ninth year of King Zhuang of the Zhou Dynasty, the year of Gui Si, on the eighth day of the fourth month, riding a sandalwood pavilion, manifesting the image of a white elephant, descending from Tushita Heaven to Kapilavastu in Central India, into the womb of Queen Maya, the first wife of King Suddhodana of the Kshatriya clan. On the eighth day of the fourth month of the tenth year, the year of Jia Wu, when the ghost constellation coincided at night, he was born from the right side of Queen Maya under the Pala tree in Lumbini Garden, emitting great light that illuminated the three thousand worlds. The 'Ruiying Sutra' says that the crown prince was born when the boiling star appeared. The 'Benxing Sutra' also says that it rained naturally in the cloudless sky. The 'Zuo Zhuan' says that stars fell like rain. Du Yu annotated that there were no clouds at that time. This is consistent with the records in the Buddhist scriptures. Those who are well-versed in Confucianism (also believe so).
以為佛生時也。十九出家三十成道。四十九年處世說法。利益天人度脫群品。至周匡王四年壬子二月十五日後夜。于拘尸城入般涅槃。自滅度已來。至今大唐武德五年壬午之歲。計得一千二百二十一歲。滅后一百一十六年。東天竺國有阿育王。收佛舍利。役使鬼兵散起八萬四千寶塔。遍閻浮提。我此漢地九州之內。並有寶塔。建塔之時。當此周敬王二十六年丁未歲也。塔興周世。經十二王。至秦始皇三十四年。焚燒典籍。育王諸塔由此隱亡。佛家經傳靡知所在。如釋道安朱士行等經錄目云。始皇之時。有外國沙門釋利房等一十八賢者。赍持佛經來化始皇。始皇弗從。遂囚禁房等。夜有金剛丈六人。來破獄出之。始皇驚怖。稽首謝焉。問曰。雖有此說年紀莫知。以何為證。請陳其決也。答曰。前漢成帝時。都水使者光祿大夫劉向傳云。向博觀史籍備覽經書。每自稱曰。余遍尋典策。往往見有佛經。及著列仙傳云。吾搜檢藏書緬尋太史創撰列仙圖。自黃帝已下六代迄到於今。得仙道者七百餘人。向檢虛實。定得一百四十六人又云。其七十四人。已見佛經矣。推劉向言藏書者。蓋始皇時人間藏書也。或云。夫子宅內所藏之書。據此而論。豈非秦漢已前早有佛法流行震旦也。尋道安所載。一十二賢者。亦在七十之數。今列仙傳
【現代漢語翻譯】 現代漢語譯本： 有人認為佛陀降生時也是如此。十九歲出家，三十歲證得菩提。四十九年間在世說法，利益天人和救度各種眾生。到周朝匡王四年壬子年二月十五日後半夜，在拘尸那迦城進入般涅槃（parinirvana，最終的涅槃）。從佛陀滅度以來，到如今大唐武德五年壬午年，總共經過了一千二百二十一年。佛陀滅度后一百一十六年，東天竺國（eastern India）有阿育王（Ashoka），收集佛陀的舍利（sarira，遺骨），役使鬼兵建造了八萬四千座寶塔，遍佈閻浮提（Jambudvipa，我們所居住的世界）。我們漢地九州之內，都有寶塔。建造寶塔的時候，正值周敬王二十六年丁未年。塔在周朝興起，經歷了十二位君王。到秦始皇三十四年，焚燒書籍，阿育王建造的寶塔因此隱沒消失，佛家的經典也無從知曉在哪裡。如同釋道安（Shi Dao'an）、朱士行（Zhu Shixing）等人的經錄目錄所說，秦始皇時期，有外國沙門釋利房（Shili Fang）等十八位賢者，帶著佛經來教化秦始皇，秦始皇不聽從，於是囚禁了釋利房等人。夜裡有金剛（Vajra，佛教護法神）丈六金身的人，來打破監獄救出他們。秦始皇驚恐害怕，叩頭謝罪。有人問：『雖然有這種說法，但不知道確切的年代，用什麼來證明呢？請說明其中的緣由。』回答說：『前漢成帝時，都水使者光祿大夫劉向（Liu Xiang）的傳記中說，劉向廣泛閱讀史書，詳細查閱經書，常常自稱說：我廣泛地尋訪典籍，常常看到有佛經。』以及在《列仙傳》中寫道：『我搜集檢查藏書，仔細尋訪太史，開始撰寫《列仙圖》，從黃帝以下六個朝代直到現在，得到仙道的人有七百多人。』劉向覈實真偽，確定有一百四十六人。又說：『其中七十四人，已經在佛經中見過了。』推測劉向所說的藏書，大概是秦始皇時期民間收藏的書籍。或者說，是孔子住宅內所收藏的書籍。根據這些來論，難道不是秦漢以前就已經有佛法在震旦（China）流行了嗎？尋訪道安所記載的十二位賢者，也在七十多人的數目之中。現在《列仙傳》
【English Translation】 English version: Some believe it was the same when the Buddha was born. He renounced the world at nineteen, attained enlightenment at thirty. For forty-nine years, he preached the Dharma, benefiting gods and humans, and liberating all beings. On the fifteenth day of the second month, in the year Renzi of King Kuang of the Zhou dynasty, in the latter part of the night, he entered Parinirvana (final nirvana) in the city of Kushinagar. From the time of the Buddha's Parinirvana to the fifth year of Wude in the Tang dynasty, the year Renwu, a total of one thousand two hundred and twenty-one years have passed. One hundred and sixteen years after the Buddha's Parinirvana, King Ashoka (Ashoka) of eastern India (eastern India) collected the Buddha's relics (sarira, remains), and employed ghost soldiers to build eighty-four thousand stupas, spreading them throughout Jambudvipa (Jambudvipa, the world we live in). Within the nine provinces of our Han land, there are stupas. The time of building the stupas was during the twenty-sixth year of King Jing of the Zhou dynasty, the year Dingwei. The stupas flourished in the Zhou dynasty, through twelve kings. In the thirty-fourth year of Emperor Qin Shi Huang, books were burned, and the stupas built by King Ashoka disappeared as a result, and the Buddhist scriptures were nowhere to be found. As the scripture catalogs of Shi Dao'an (Shi Dao'an), Zhu Shixing (Zhu Shixing), and others say, during the time of Emperor Qin Shi Huang, there were eighteen sages, including the foreign Shramana Shili Fang (Shili Fang), who came to teach Emperor Qin Shi Huang with Buddhist scriptures. Emperor Qin Shi Huang did not listen, so he imprisoned Shili Fang and others. At night, Vajras (Vajra, Buddhist guardian deities) with golden bodies of sixteen feet came to break the prison and rescue them. Emperor Qin Shi Huang was frightened and terrified, and bowed his head to apologize. Someone asked: 'Although there is this saying, the exact age is not known. What can be used to prove it? Please explain the reason.' The answer was: 'During the time of Emperor Cheng of the Former Han Dynasty, the biography of Liu Xiang (Liu Xiang), the Director of Waterways and Grand Master of的光祿大夫, says that Liu Xiang read history books extensively and consulted scriptures in detail, and often said to himself: I have extensively searched the classics and often see Buddhist scriptures.' And in the 'Biographies of Immortals' it is written: 'I collected and checked the books in the collection, carefully searched for the Grand Historian, and began to write the 'Pictures of Immortals', from the Yellow Emperor to the six dynasties to the present, there are more than seven hundred people who have attained immortality.' Liu Xiang verified the truth and determined that there were one hundred and forty-six people. It also said: 'Among them, seventy-four people have already been seen in Buddhist scriptures.' It is speculated that the books collected by Liu Xiang were probably the books collected by the people during the time of Emperor Qin Shi Huang. Or, it is the books collected in the residence of Confucius. According to these arguments, wasn't Buddhism already popular in China (China) before the Qin and Han dynasties? Searching for the twelve sages recorded by Dao'an, they are also among the number of seventy-odd people. Now the 'Biographies of Immortals'
見有七十二人。案文殊師利般泥洹經云。佛滅度后。四百五十年。文殊至雪山中。為五百仙人宣說十二部經訖。還歸本土。入于涅槃。恒星之瑞即其時也。檢地理志西域傳云。雪山者。即蔥嶺也。其下三十六國先來奉漢。以蔥嶺多雪。故號雪山。文殊往化仙人。即其處也。詳而驗之。劉向所論。可為驗矣。雖遭秦世焚除。漢興復出。所以荊楊吳蜀扶風洛陽。有寶塔處。皆發神瑞具在眾書非徒臆說。檢成帝鴻嘉三年歲在癸卯劉向撰列仙傳明矣。故知周世佛法久來。生盲人云。有佛祚短良可悼矣。依經律云。釋迦正法千年。像法千年。末法萬年。五千年已還四眾學者得三達智證四道果。末法已去猶披袈裟。勘周書異記云。穆王聞西方有佛。遂乘驊騾八駿之馬。西行求佛。因以禳之。據此而推。同齊時上統法師答高麗使云。佛是西周第五主昭王二十四年甲寅歲生。至今武德五年。得一千五百七十七年也。信穆王之世。法已東行。劉向之言。益為明矣。又漢武鑿昆明池得黑灰。問東方朔。朔雲。非臣所知。可問西域胡人。后外國沙門竺法蘭來。因以事問。蘭云。是劫燒之餘灰也。方朔既博識通人生知俊異。無問不酬。無言不答。豈容不達逆記胡人。蓋是方朔久知佛法興行勝人必降。故有斯對也。佛既去世。阿難總持。一言不失
【現代漢語翻譯】 現代漢語譯本： 看見有七十二人（指見到恒星異象的人）。查閱《文殊師利般泥洹經》記載，佛陀滅度后四百五十年，文殊菩薩到達雪山（喜馬拉雅山）中，為五百仙人宣講十二部經，完畢后返回本土，進入涅槃。恒星的祥瑞之兆，就是那個時候出現的。查閱《地理志·西域傳》記載，雪山就是蔥嶺（帕米爾高原）。蔥嶺之下的三十六國，先前就歸順漢朝。因為蔥嶺多雪，所以被稱為雪山。文殊菩薩前往教化仙人，就在那個地方。詳細考察驗證，劉向的論述，可以作為驗證。雖然遭遇秦朝焚書，漢朝興起后又重新出現。所以在荊州、揚州、吳地、蜀地、扶風、洛陽，有寶塔的地方，都出現神奇的瑞相，都記載在各種書籍中，不是憑空臆說。查閱《成帝鴻嘉三年歲在癸卯劉向撰列仙傳》就很清楚了。所以知道周朝時佛法早就傳來了。那些天生盲人說，佛的福祚短促，實在可悲啊。依據經律記載，釋迦牟尼佛的正法時期有一千年，像法時期有一千年，末法時期有一萬年。正法和像法時期，四眾弟子能夠獲得三達智，證得四道果。末法時期，仍然有人披著袈裟。考察《周書異記》記載，周穆王聽說西方有佛，於是乘坐驊騮和八駿之馬，向西去尋求佛法，因此用來祈福禳災。根據這個推斷，如同齊朝時上統法師回答高麗使者說，佛是西周第五代君主昭王二十四年甲寅年出生的，到現在的武德五年，已經有一千五百七十七年了。相信穆王時代，佛法已經向東方傳播。劉向的話，更加明確了這一點。還有漢武帝開鑿昆明池，得到黑色的灰燼，詢問東方朔。東方朔說，這不是我所知道的，可以問西域的胡人。後來外國沙門竺法蘭來到，因此把這件事問他。竺法蘭說，這是劫火焚燒后剩餘的灰燼。東方朔既然博學多識，通曉人生，天生聰穎，無論問什麼都能回答，無論說什麼都能應對，怎麼可能不瞭解預言記載的胡人呢？大概是東方朔早就知道佛法興盛，勝過常人，必定會降伏一切，所以才有這樣的回答。佛陀去世后，阿難尊者總持佛法，一句也沒有遺漏。
【English Translation】 English version: Seventy-two people were seen (referring to those who witnessed the stellar anomaly). According to the Manjushri Parinirvana Sutra, four hundred and fifty years after the Buddha's passing, Manjushri Bodhisattva arrived in the Snow Mountains (Himalayas), where he expounded the twelve divisions of scriptures to five hundred immortals. After completing this, he returned to his native land and entered Nirvana. The auspicious sign of the star was the time of this event. Checking the Book of Geography, Records of the Western Regions, the Snow Mountains are the Pamir Mountains (Congling). The thirty-six kingdoms below Congling had previously submitted to the Han Dynasty. Because Congling has much snow, it is called the Snow Mountains. Manjushri Bodhisattva went to transform the immortals there. Examining and verifying in detail, Liu Xiang's discussion can be used as verification. Although it was encountered the burning of books during the Qin Dynasty, it reappeared after the rise of the Han Dynasty. Therefore, in Jingzhou, Yangzhou, Wu, Shu, Fufeng, and Luoyang, wherever there are pagodas, miraculous auspicious signs appear, all recorded in various books, not mere speculation. Checking Liu Xiang's Biographies of Immortals, compiled in the third year of the Hongjia era of Emperor Cheng, in the year Gui Mao, it is clear. Therefore, it is known that Buddhism had long been transmitted during the Zhou Dynasty. Those born blind say that the Buddha's lifespan was short, which is truly lamentable. According to the sutras and vinaya, Shakyamuni Buddha's Dharma will last for one thousand years in the Proper Dharma age, one thousand years in the Semblance Dharma age, and ten thousand years in the Degenerate Dharma age. During the Proper and Semblance Dharma ages, the fourfold assembly of disciples can attain the three insights and realize the four fruits of the path. In the Degenerate Dharma age, there will still be those who wear the robes. Examining the Miscellaneous Records of the Zhou Dynasty, King Mu of Zhou heard that there was a Buddha in the West, so he rode his fine steeds and eight excellent horses westward to seek the Buddha, thereby using it to pray for blessings and avert disasters. Based on this deduction, as the High Abbot Shangtong of the Qi Dynasty replied to the envoy of Goryeo, the Buddha was born in the twenty-fourth year of King Zhao of the Western Zhou Dynasty, in the year Jia Yin. Up to the fifth year of the Wude era, it has been one thousand five hundred and seventy-seven years. It is believed that in the time of King Mu, the Dharma had already spread eastward. Liu Xiang's words further clarify this point. Furthermore, when Emperor Wu of Han excavated Kunming Pool, he obtained black ashes and asked Dongfang Shuo. Dongfang Shuo said, 'This is not what I know; you can ask the Western Regions' barbarians.' Later, the foreign Shramana Zhu Falan came, so he asked him about this matter. Zhu Falan said, 'These are the remaining ashes after a kalpa of fire.' Since Dongfang Shuo was learned and knowledgeable, understood life, and was naturally intelligent, he could answer whatever was asked and respond to whatever was said. How could he not understand the prophesied records of the barbarians? It is probably because Dongfang Shuo had long known that the Buddha's Dharma would flourish, surpassing ordinary people, and would surely subdue everything, so he gave such a reply. After the Buddha passed away, Venerable Ananda upheld the Dharma, without losing a single word.
。迦葉結集。羅漢千人咸書皮紙。並題木葉。致令五百中國各共奉持。十六大王同時起塔。逮于漢世東流二京所經帝王十有六代。翻胡梵本為漢正言。相承至今垂六百祀。是以佛日再曜。起自永平之初。經像重興。發於開皇之始。魏人朱士行沙門衛道安等。併爲紀錄。總其華戎道俗。合有一百八十二人。所譯經律戒論大小乘三藏雜記等。凡二千一百七十一部。總有六千四百四十六卷。莫不垂甘露於八魔之境。流慧日於三有之中。汲引將來永傳勝業。教人舍惡行善佛法最先。益國利人無能及者。汝言破家破誰家破國破何國。邪見豎子無角畜生。夙結豺心久懷蠆毒。無絲髮之善。負山嶽之辜。長惡不悛老而彌篤。乃以生盲之慮忖度聖尊。何異尺鷃之笑大鵬。井蛙不信滄海。可謂闡提逆種地獄罪人。傷而憫之。故為論也。尋夫七十二君三皇五帝孔丘李老漢地聖賢。莫不葬骨三泉橫屍九壤。未有如佛舍利現瑞放光。火燒不然砧槌不碎。於今見在立試可明矣。且據此一條足知佛法之神德也。震旦諸聖孰與為儔。乃欲毀而滅之事難容忍。傷風敗俗虧損福田。誑惑生民點污朝廷。實可嘆也。
沙門安世高譯(一百七十六部) 沙門鳩摩羅什譯(九十八部) 沙門衛道安譯(二十四部) 沙門嚴佛調譯(七部) 沙門寶唱譯(眾
【現代漢語翻譯】 現代漢語譯本 迦葉尊者（Kāśyapa）結集佛經，一千位羅漢將經文書寫在貝多羅樹葉和紙張上，每五百位僧人將經文帶到中國各地供奉。十六位國王同時建造佛塔。到了漢朝，佛法傳入東方的兩個都城，經歷了十六代帝王。人們將胡語（中亞語言）和梵語的佛經翻譯成正確的漢語，代代相傳至今已有六百多年。因此，佛法如太陽般再次照耀，始於永平年間；佛像和經典再次興盛，始於開皇年間。魏國的朱士行和沙門衛道安等人，都對此有所記錄。總計中國和外國的僧人和信徒，共有一百八十二人。他們翻譯的經、律、戒、論，包括大乘、小乘、三藏和雜記等，共有二千一百七十一部，總計六千四百四十六卷。這些經典如甘露般滋潤著充滿八種魔障的境界，如智慧的太陽般照耀著存在於三界之中的眾生，引導後人永遠傳承這殊勝的功業。教導人們捨棄惡行，行持善事，佛法是最重要的。利益國家，造福人民，沒有其他任何事物可以與之相比。你說破家，破的是誰的家？你說破國，破的是哪個國？你這邪見之人，如同沒有角的畜生，長期懷著豺狼般的心腸，心中充滿毒蝎般的惡意。沒有一絲一毫的善行，卻犯下了如山嶽般巨大的罪過。長期作惡而不悔改，年紀越大越加頑固。竟然用你這如同天生盲人般的見識來揣測聖人，這和用小麻雀來嘲笑大鵬鳥有什麼區別？井底之蛙不相信大海的存在。你真是斷善根的闡提（icchantika），地獄中的罪人。我為你的行為感到悲傷和憐憫，所以才寫下這些言論。追溯歷史，七十二位君王、三皇五帝、孔丘、老子，以及漢地的聖賢，最終都埋骨于地下，橫屍于荒野。沒有像佛陀舍利那樣顯現瑞相，放出光明，用火焚燒卻燒不壞，用鐵錘敲打也打不碎。至今仍然存在，可以立即驗證。僅憑這一點，就足以知道佛法的神奇功德。震旦（中國）的聖人，有誰能與佛陀相比？你竟然想要毀壞和滅絕佛法，這是難以容忍的。這種行為傷風敗俗，虧損福田，欺騙百姓，玷污朝廷，實在令人嘆息。
沙門安世高（An Shih-kao）翻譯（一百七十六部）沙門鳩摩羅什（Kumārajīva）翻譯（九十八部）沙門衛道安（Wei Tao-an）翻譯（二十四部）沙門嚴佛調（Yen Fo-tiao）翻譯（七部）沙門寶唱（Pao-ch'ang）翻譯（眾多）
【English Translation】 English version Kāśyapa (Kāśyapa), convened the Buddhist scriptures. A thousand Arhats wrote the scriptures on palm leaves and paper, and every five hundred monks took the scriptures to various parts of China for worship. Sixteen kings built pagodas at the same time. By the Han Dynasty, Buddhism had spread to the two capitals of the East, and had gone through sixteen generations of emperors. People translated the Hu (Central Asian languages) and Sanskrit Buddhist scriptures into correct Chinese, which has been passed down for more than six hundred years. Therefore, the Buddha's light shines again, starting from the Yongping era; the Buddha statues and scriptures flourished again, starting from the Kaihuang era. Zhu Shixing of the Wei Dynasty and the monk Wei Daoan and others have recorded this. In total, there are one hundred and eighty-two monks and believers from China and foreign countries. The sutras, vinayas, precepts, and treatises they translated, including Mahayana, Hinayana, Tripitaka, and miscellaneous records, amount to two thousand one hundred and seventy-one, totaling six thousand four hundred and forty-six volumes. These scriptures nourish the realm full of eight kinds of demonic obstacles like nectar, and illuminate the beings existing in the three realms like the sun of wisdom, guiding future generations to inherit this supreme merit forever. Teaching people to abandon evil deeds and practice good deeds, Buddhism is the most important. Benefiting the country and benefiting the people, nothing else can compare with it. You say 'destroying families', whose families are being destroyed? You say 'destroying the country', which country is being destroyed? You, a person of wrong views, are like a hornless beast, harboring a jackal-like heart for a long time, and filled with scorpion-like malice in your heart. You do not have a single good deed, but have committed sins as great as mountains. You have been doing evil for a long time without repentance, and you become more stubborn as you get older. You actually use your knowledge, like that of a person born blind, to speculate about the Holy One. What is the difference between using a small sparrow to laugh at a roc? A frog in a well does not believe in the existence of the sea. You are truly an icchantika (icchantika) who has cut off your roots of goodness, a sinner in hell. I feel sad and compassionate for your actions, so I write these words.
Translated by An Shih-kao (An Shih-kao) (176 volumes) Translated by Kumārajīva (Kumārajīva) (98 volumes) Translated by Wei Tao-an (Wei Tao-an) (24 volumes) Translated by Yen Fo-tiao (Yen Fo-tiao) (7 volumes) Translated by Pao-ch'ang (Pao-ch'ang) (numerous)
經目錄四卷譯一千四百三十三部) 吳人支謙譯(一百二十九部) 晉人聶承遠譯(三部) 晉人聶道真譯(五十四部) 宋人謝靈運譯(三十六卷涅槃) 北涼安陽侯沮渠京聲譯(三十五部) 元魏期城郡守楊炫之譯(一部) 元魏李廓撰眾經目錄(四百七十部) 魏人萬天懿譯(一部) 齊竟陵文宣王蕭子良譯(一十七部) 齊常侍庾頡譯(一部) 梁人木道賢譯(一部) 梁武帝注(大品經五十卷) 梁人袁曇允撰(論抄一部) 梁簡文帝撰(法集記一部二百卷) 梁記室虞孝敬內要(一部) 隋人洋川郡守曇法智譯(一部) 右古來翻經人。
宋臨川康王義慶撰(宣驗紀一部又撰幽明錄一部) 太原王琰撰(冥祥記一部) 瑯瑘王巾撰(僧史) 齊竟陵文宣王造(三寶記傳一部) 齊著作斐子野撰(高僧傳) 淮南劉俊撰(益部寺記) 晉中書令郄景興撰(東山僧傳) 中書令陸明霞撰(沙門傳) 治中形孝秀撰(廬山僧傳) 太原王延秀撰(感應傳) 吳興朱君臺撰(徴應傳) 晉中書侍郎干寶撰(搜神錄) 彭澤令陶元亮撰(搜神錄) 道士陶隱居作(發菩提心禮佛文) 道士陸修靜作(對沙門記) 宋光祿顏延之作(庭詰文) 齊隱士周顒撰(三宗二諦論) 周儀同甄鸞撰(笑道論一部) 隋成
【現代漢語翻譯】 現代漢語譯本： 經目錄四卷，翻譯了一千四百三十三部經典。 吳人支謙翻譯了一百二十九部。 晉人聶承遠翻譯了三部。 晉人聶道真翻譯了五十四部。 宋人謝靈運翻譯了三十六卷《涅槃經》（Nirvana Sutra）。 北涼安陽侯沮渠京聲翻譯了三十五部。 元魏期城郡守楊炫之翻譯了一部。 元魏李廓撰寫了《眾經目錄》（Catalogue of Sutras），共四百七十部。 魏人萬天懿翻譯了一部。 齊竟陵文宣王蕭子良翻譯了一十七部。 齊常侍庾頡翻譯了一部。 梁人木道賢翻譯了一部。 梁武帝註釋了《大品經》（Mahaprajnaparamita Sutra）五十卷。 梁人袁曇允撰寫了《論抄》（Commentary Excerpts）一部。 梁簡文帝撰寫了《法集記》（Record of Dharma Collections）一部，共二百卷。 梁記室虞孝敬撰寫了《內要》（Essential Matters）一部。 隋人洋川郡守曇法智翻譯了一部。 以上是自古以來的翻譯經典的人。
宋臨川康王義慶撰寫了《宣驗紀》（Records of Miraculous Verifications）一部，又撰寫了《幽明錄》（Records of the Visible and Invisible）一部。 太原王琰撰寫了《冥祥記》（Records of Auspicious Retributions）一部。 瑯瑘王巾撰寫了《僧史》（History of Monks）。 齊竟陵文宣王造《三寶記傳》（Records and Biographies of the Three Jewels）一部。 齊著作斐子野撰寫了《高僧傳》（Biographies of Eminent Monks）。 淮南劉俊撰寫了《益部寺記》（Records of Temples in Yi Province）。 晉中書令郄景興撰寫了《東山僧傳》（Biographies of Monks of Dongshan）。 中書令陸明霞撰寫了《沙門傳》（Biographies of Sramanas）。 治中形孝秀撰寫了《廬山僧傳》（Biographies of Monks of Mount Lu）。 太原王延秀撰寫了《感應傳》（Records of Miraculous Responses）。 吳興朱君臺撰寫了《徴應傳》（Records of Verified Responses）。 晉中書侍郎干寶撰寫了《搜神錄》（Records of Searching for the Supernatural）。 彭澤令陶元亮撰寫了《搜神錄》（Records of Searching for the Supernatural）。 道士陶隱居作《發菩提心禮佛文》（Text for Arousing Bodhicitta and Paying Homage to the Buddha）。 道士陸修靜作《對沙門記》（Record in Response to Sramanas）。 宋光祿顏延之作《庭詰文》（Court Interrogation Text）。 齊隱士周顒撰寫了《三宗二諦論》（Treatise on the Three Schools and Two Truths）。 周儀同甄鸞撰寫了《笑道論》（Treatise on Laughing at the Tao）一部。 隋成
【English Translation】 English version: Four volumes of Sutra Catalogues, translating 1433 scriptures. Zhi Qian of Wu translated 129 scriptures. Nie Chengyuan of Jin translated 3 scriptures. Nie Daozhen of Jin translated 54 scriptures. Xie Lingyun of Song translated 36 volumes of the 'Nirvana Sutra' (涅槃經). Juqu Jingsheng, Marquis of Anyang of Northern Liang, translated 35 scriptures. Yang Xuanzhi, Prefect of Qicheng Commandery of Northern Wei, translated 1 scripture. Li Kuo of Northern Wei compiled the 'Catalogue of Sutras' (眾經目錄), totaling 470 scriptures. Wan Tianyi of Wei translated 1 scripture. Xiao Ziliang, Prince Wenxuan of Jingling of Qi, translated 17 scriptures. Yu Jie, Attendant of Qi, translated 1 scripture. Mu Daoxian of Liang translated 1 scripture. Emperor Wu of Liang annotated 50 volumes of the 'Mahaprajnaparamita Sutra' (大品經). Yuan Tanyun of Liang compiled 'Commentary Excerpts' (論抄), 1 part. Emperor Jianwen of Liang compiled 'Record of Dharma Collections' (法集記), 1 part, totaling 200 volumes. Yu Xiaojing, Secretary of Liang, compiled 'Essential Matters' (內要), 1 part. Tan Fazhi, Prefect of Yangchuan Commandery of Sui, translated 1 scripture. The above are the people who have translated scriptures since ancient times.
Xiao Yiqing, Prince Kang of Linchuan of Song, compiled 'Records of Miraculous Verifications' (宣驗紀), 1 part, and also compiled 'Records of the Visible and Invisible' (幽明錄), 1 part. Wang Yan of Taiyuan compiled 'Records of Auspicious Retributions' (冥祥記), 1 part. Wang Jin of Langya compiled 'History of Monks' (僧史). Xiao Ziliang, Prince Wenxuan of Jingling of Qi, created 'Records and Biographies of the Three Jewels' (三寶記傳), 1 part. Fei Ziye, Author of Qi, compiled 'Biographies of Eminent Monks' (高僧傳). Liu Jun of Huainan compiled 'Records of Temples in Yi Province' (益部寺記). Xie Jingxing, Secretary of the Imperial Secretariat of Jin, compiled 'Biographies of Monks of Dongshan' (東山僧傳). Lu Mingxia, Secretary of the Imperial Secretariat, compiled 'Biographies of Sramanas' (沙門傳). Xing Xiaoxiu, Administrator, compiled 'Biographies of Monks of Mount Lu' (廬山僧傳). Wang Yanxiu of Taiyuan compiled 'Records of Miraculous Responses' (感應傳). Zhu Jundai of Wuxing compiled 'Records of Verified Responses' (徴應傳). Gan Bao, Attendant of the Imperial Secretariat of Jin, compiled 'Records of Searching for the Supernatural' (搜神錄). Tao Yuanliang, Magistrate of Pengze, compiled 'Records of Searching for the Supernatural' (搜神錄). Tao Yinju, a Taoist, wrote 'Text for Arousing Bodhicitta and Paying Homage to the Buddha' (發菩提心禮佛文). Lu Xiujing, a Taoist, wrote 'Record in Response to Sramanas' (對沙門記). Yan Yanzhi, Grand Master of的光祿 of Song, wrote 'Court Interrogation Text' (庭詰文). Zhou Yong, a recluse of Qi, compiled 'Treatise on the Three Schools and Two Truths' (三宗二諦論). Zhen Luan, Yitong of Zhou, compiled 'Treatise on Laughing at the Tao' (笑道論), 1 part. Sui Cheng
都費長房撰(三寶錄) 右古來博通君子識量王公尊敬三寶撰沙門記傳者。對曰。此等先賢並皆翻譯佛經為目錄記傳悉學窮稽右精諳內外。通道俗之白眉。為群英之稱首。咸遵敬三寶研味一乘。棄世辭榮欽承勝軌邪見朋黨一口不論一人不說太劇苦克誹毀酷毒穢言自保螢輝欲張蚊翼。何殊朝菌之知晦朔。蟪蛄之暗春秋信其管窺輕忽大道。足令洗耳。安可信乎。請付朝官博通君子。檢內外典籍。明邪見人謬妄之罪。若言佛法來漢無益世者。
對曰。案孔子周靈王時生。敬王時卒。計其在世七十餘年。既是聖人。必能匡弼時主。何以十四年中行七十國。至宋伐樹。相衛削跡。陳蔡絕糧。避桓魋之殺。慚喪狗之呼。雖應聘諸侯莫之能用。當春秋之世。文武道墜。君暗臣奸禮崩樂壞爾時無佛。何為逆亂滋甚。篡弒由生。孔子乃婉娩順時逡巡避患難保妻子。終壽百年亦無取矣。或發匏瓜之言。或興逝川之嘆。然復遜辭于季氏。傷鳳鳥不至河不出圖。及西狩獲麟。遂反袂拭面。稱吾道窮。雖門徒三千刪詩定禮。亦疾沒世而名不稱。吾何以見於後世矣。遭盜跖之辱。被丈人之譏。校此而論足可知也。若以無利於世。孔老二聖其亦病諸。何為訥其木石而不陳彈也 一答寺多僧眾妖㜸必作。如後趙沙門張光。後燕沙門法長。南涼道密
【現代漢語翻譯】 現代漢語譯本 都費長房撰（《三寶錄》） 右：自古以來，博學通達的君子、有識量的王公，都尊敬三寶，撰寫沙門（shā mén，佛教出家人的通稱）的記傳。 問：這些先賢都翻譯佛經，編纂目錄和記傳，學問精深，通曉內外典籍，是信奉佛道的僧俗中的佼佼者，是眾人中的翹楚。他們都遵從和敬重三寶（sān bǎo，佛、法、僧），研習大乘佛法，拋棄世俗，辭別榮華，欽佩和遵循殊勝的道路，對邪見朋黨一概不談論，對個人的是非一概不評說。那些極力誹謗佛法的人，就像螢火蟲想與日月爭輝，蚊子想張開翅膀與大鵬比翼一樣，與朝生暮死的菌類不知道什麼是晦朔，寒蟬不知道什麼是春秋有什麼區別呢？他們管中窺豹，輕視大道，實在應該讓他們洗耳恭聽。怎麼能相信他們的話呢？請交給朝廷的官員和博學通達的君子，查閱內外典籍，查明那些持有邪見的人的謬論和罪過。如果有人說佛法傳入中國對世事沒有益處…… 答：查閱史書可知，孔子生於周靈王（zhōu líng wáng）時期，卒于敬王（jìng wáng）時期，他在世七十多年。既然是聖人，必定能夠匡正和輔佐當時的君主。為什麼在十四年中周遊七十多個國家，在宋國被砍伐樹木，在衛國被削去足跡，在陳國和蔡國斷絕糧食，躲避桓魋（huán tuí）的追殺，為丟失狗而感到慚愧？雖然應聘于各諸侯國，卻沒有一個能夠任用他。在春秋時期，文治武功衰落，君主昏庸，臣子奸詐，禮崩樂壞。那時沒有佛法，為什麼逆亂的事情更加嚴重，篡位和弒君的事情不斷發生？孔子只能委婉順從時勢，小心謹慎地躲避災禍，保全妻子，活到一百歲也沒有什麼作為。有時發出『匏瓜』（páo guā，比喻懷才不遇）的感嘆，有時發出『逝川』（shì chuān，比喻時光流逝）的嘆息。而且還向季氏（jì shì）表示謙遜，感傷鳳凰不來，黃河不出圖。等到在西邊打獵時捕獲麒麟，就反過來用袖子擦拭眼淚，說『我的道窮途末路了』。雖然有三千門徒，刪詩書，定禮儀，也擔心死後名聲不顯。我憑什麼被後世所知呢？他還遭受盜跖（dào zhí）的侮辱，被隱士的譏諷。比較這些就可以知道他的不足了。如果說佛法對世事沒有益處，那麼孔子和老子這兩位聖人也應該受到指責嗎？為什麼對他們的缺點閉口不談呢？ 一問：寺廟眾多，僧人眾多，妖邪的事情必定會發生，例如後趙（hòu zhào）的沙門張光（zhāng guāng），後燕（hòu yān）的沙門法長（fǎ cháng），南涼（nán liáng）的道密（dào mì）。
【English Translation】 English version Written by Du Fei Changfang (Records of the Three Jewels) Right: Since ancient times, learned gentlemen and insightful princes have respected the Three Jewels (sān bǎo, Buddha, Dharma, Sangha) and written biographies of Shramanas (shā mén, Buddhist renunciates). Question: These virtuous predecessors translated Buddhist scriptures, compiled catalogs and biographies, possessed profound knowledge, and were well-versed in both internal and external canons. They were the best among the Buddhist laity and clergy, and the leaders among the heroes. They all followed and respected the Three Jewels, studied the Mahayana Buddhism, abandoned the world, bid farewell to glory, admired and followed the supreme path, and did not discuss heretical parties or personal rights and wrongs. Those who tried their best to slander the Buddha-dharma are like fireflies trying to compete with the sun and the moon, and mosquitoes trying to spread their wings to compare with the roc. What is the difference between the ephemeral fungi that do not know what is the dark and the new moon, and the cicadas that do not know what is spring and autumn? They are like looking at a leopard through a tube, and they despise the great road. It is really necessary to let them wash their ears and listen carefully. How can we believe their words? Please hand it over to the officials of the court and the learned gentlemen to check the internal and external classics, and find out the fallacies and crimes of those who hold heretical views. If someone says that the introduction of Buddhism into China is of no benefit to the world... Answer: According to historical records, Confucius was born during the reign of King Ling of Zhou (zhōu líng wáng) and died during the reign of King Jing (jìng wáng). He lived for more than seventy years. Since he was a sage, he must have been able to correct and assist the monarch at that time. Why did he travel to more than seventy countries in fourteen years, have trees cut down in Song, have his footprints erased in Wei, have his food cut off in Chen and Cai, avoid the pursuit of Huan Tui (huán tuí), and feel ashamed for losing his dog? Although he was hired by various feudal lords, none of them could employ him. During the Spring and Autumn Period, the rule of literature and martial arts declined, the monarch was昏庸, the ministers were treacherous, and the rites collapsed and the music was destroyed. There was no Buddha-dharma at that time, so why were the rebellious things even more serious, and the usurpation and regicide continued to happen? Confucius could only euphemistically follow the trend, cautiously avoid disasters, protect his wife and children, and live to be a hundred years old without any achievements. Sometimes he uttered the sigh of 'gourd' (páo guā, a metaphor for being talented but not being appreciated), and sometimes he uttered the sigh of 'passing river' (shì chuān, a metaphor for the passage of time). Moreover, he also expressed humility to Ji Shi (jì shì), and felt sad that the phoenix did not come and the Yellow River did not produce pictures. When he hunted unicorns in the west, he turned around and wiped his tears with his sleeves, saying, 'My way is at the end of the road'. Although he had three thousand disciples, deleted poems and books, and set rituals, he was also worried that his reputation would not be obvious after his death. How can I be known to future generations? He was also insulted by Dao Zhi (dào zhí) and ridiculed by hermits. Comparing these, we can know his shortcomings. If it is said that the Buddha-dharma is of no benefit to the world, then should Confucius and Lao Tzu also be blamed? Why keep silent about their shortcomings? One question: There are many temples and many monks, and evil things will inevitably happen, such as Zhang Guang (zhāng guāng), a Shramana of the Later Zhao (hòu zhào), Fa Chang (fǎ cháng), a Shramana of the Later Yan (hòu yān), and Dao Mi (dào mì) of the Southern Liang (nán liáng).
。魏孝文時法秀。太和時惠仰等。並皆反亂者。
對曰。檢崔鴻十六國春秋。並無此色人。出何史籍。茍生誣抂誑惑君王。請勘國史知其妄奏。案前後漢書。即有昆陽常山青泥綠林黑山白馬黃巾赤眉等數十群賊。並是俗人。不關釋子。如何不論。後漢書云。沛人道士張魯母有姿色。兼挾鬼道。住來劉焉之家。焉后為益州刺史。任魯為督義司馬。魯共別部司馬張修將兵掩殺漢中太守。蘇固斷絕。斜谷殺漢使者。魯既得漢中。又殺張修而並其眾。於時假託神言。黃衣當王。魯因與張角等相應合集部眾。並戴黃巾披道士之服。數十萬人。賊害天下。自據漢中。垂三十載。后為曹公所破。黃衣始滅。爾時無一沙門。獨饒道士。何默不論。然漢魏名僧德行者眾。益國甚多。何以不說。但能揚惡專論人短。豈是君子乎。
魏必曰。張魯。字公旗。祖父陵。客蜀學道在鵠鳴山中。造作道書以惑百姓。從受道者出米五斗。世號米賊。陵死子衡傳業。衡死魯復傳之。陵為天師。衡為嗣師。魯為系師。自號三師也。素與劉焉善。焉死子璋立。以魯不順。殺魯母及室家。魯遂據漢中。以鬼道化民。符書章禁為本。其來學者初名鬼卒。受道用金帛之物。號為祭酒。各領部眾。眾多者名治頭。有病者令首過大都與張角相似。
【現代漢語翻譯】 現代漢語譯本：魏孝文帝時期有法秀，太和年間有惠仰等人，他們都是叛亂分子。
辯駁：查閱崔鴻的《十六國春秋》，並沒有這些人。出自哪部史書？如果憑空捏造，誣陷君王，請查閱國史，便知其虛假。查閱《前後漢書》，有昆陽、常山、青泥、綠林、黑山、白馬、黃巾、赤眉等數十群盜賊，他們都是普通百姓，與佛教徒無關。為何不提這些？《後漢書》記載，沛人道士張魯的母親頗有姿色，又會鬼道，住在劉焉家中。劉焉後來做了益州刺史，任命張魯為督義司馬。張魯與別部司馬張修率兵襲擊並殺害了漢中太守蘇固，斷絕了斜谷的道路，殺害了漢朝使者。張魯佔領漢中后，又殺了張修，吞併了他的部眾。當時，他假託神言，宣稱『黃衣當王』。張魯因此與張角等人相互勾結，聚集部眾，都戴黃巾，穿道士的服裝，有數十萬人，危害天下，佔據漢中近三十年，後來被曹操擊敗，黃衣勢力才滅亡。當時沒有一個僧人，只有道士。為何不提這些？然而，漢魏時期德行高尚的名僧很多，對國家貢獻很大，為何不說？只會宣揚惡行，專門議論別人的缺點，難道是君子所為嗎？
魏必反駁說：張魯，字公旗，祖父張陵，在蜀地鵠鳴山中學道，製造道書來迷惑百姓。接受他傳道的人要出米五斗，世人稱他們為『米賊』。張陵死後，兒子張衡繼承他的事業。張衡死後，張魯又繼承了他的事業。張陵被稱為天師，張衡被稱為嗣師，張魯被稱為系師，自號『三師』。他一向與劉焉交好。劉焉死後，兒子劉璋繼位，認為張魯不順服，就殺了張魯的母親和家人。張魯於是佔據漢中，用鬼道來教化百姓，以符書章禁為根本。前來學習的人最初被稱為『鬼卒』，接受傳道要用金帛之物，被稱為『祭酒』，各自帶領部眾。部眾多的人被稱為『治頭』。有病人就讓他們坦白過錯，與張角的做法相似。
【English Translation】 English version: During the reign of Emperor Xiaowen of the Wei Dynasty, there was Faxiu, and during the Taihe period, there were Huiyang and others, all of whom were rebels.
Response: Checking Cui Hong's 'Sixteen Kingdoms Spring and Autumn Annals,' there are no such people. From what historical records does this come? If this is a fabricated accusation against the monarch, please examine the national history to reveal its falsehood. Examining the 'Former and Later Han Books,' there are dozens of groups of bandits such as Kunyang, Changshan, Qingni, Lulin, Heishan, Baima, Huangjin, and Chimei, all of whom were common people and had nothing to do with Buddhists. Why are these not mentioned? The 'Later Han Book' records that Zhang Lu, a Taoist from Pei, had a beautiful mother who also practiced ghost magic and lived in Liu Yan's house. Liu Yan later became the governor of Yizhou and appointed Zhang Lu as Inspector Sima. Zhang Lu and another Sima, Zhang Xiu, led troops to attack and kill Su Gu, the governor of Hanzhong, cut off the Xiegu road, and killed the Han envoy. After Zhang Lu occupied Hanzhong, he killed Zhang Xiu and annexed his followers. At that time, he falsely claimed divine words, proclaiming 'Yellow Robes shall be king.' Zhang Lu therefore colluded with Zhang Jiao and others, gathering followers, all wearing yellow turbans and Taoist robes, numbering hundreds of thousands, harming the world, and occupying Hanzhong for nearly thirty years. Later, Cao Cao defeated them, and the Yellow Robe power was destroyed. At that time, there was not a single monk, only Taoists. Why are these not mentioned? However, there were many famous monks with high virtue in the Han and Wei dynasties who contributed greatly to the country. Why are these not mentioned? Only promoting evil and specializing in discussing the shortcomings of others, is this the behavior of a gentleman?
Wei Bi retorted: Zhang Lu, courtesy name Gongqi, his grandfather Zhang Ling, studied Taoism in Mount Heming in Shu, creating Taoist books to deceive the people. Those who accepted his teachings had to give five dou of rice, and the world called them 'Rice Thieves.' After Zhang Ling died, his son Zhang Heng inherited his work. After Zhang Heng died, Zhang Lu inherited his work. Zhang Ling was called the Celestial Master, Zhang Heng was called the Successor Master, and Zhang Lu was called the Continuing Master, calling himself the 'Three Masters.' He had always been on good terms with Liu Yan. After Liu Yan died, his son Liu Zhang succeeded him and, considering Zhang Lu disobedient, killed Zhang Lu's mother and family. Zhang Lu then occupied Hanzhong, using ghost magic to teach the people, with talismans and prohibitions as the foundation. Those who came to learn were initially called 'Ghost Soldiers,' and those who accepted the teachings had to use gold and silk, and were called 'Libationers,' each leading their followers. Those with many followers were called 'Heads of Governance.' Those who were sick were made to confess their faults, similar to Zhang Jiao's methods.
後漢皇甫嵩傳云。鉅鹿張角自稱大賢郎師。奉事黃老行張陵之術。用符水咒說以治病。遣弟子八人。使於四方。以行教化。轉相誑惑十餘年間。眾數十萬。自青除幽冀荊楊兗豫八州之民。莫不必應。遂置三十六方。方猶將軍之號也。大方萬餘人。小方六千人。訛言。蒼天死。黃天當立。歲在甲子天下大吉。以白土書京邑寺門。皆作甲子字。中平元年三月五日。內外俱起皆著道士黃巾黃褐。或殺人祠天。於時賊徒數十萬眾。初起穎川作亂天下。併爲皇甫嵩討滅。南鄭反漢而蜀亡(事在魏書)。孫恩習仙而敗晉(事在晉書)。道育醮祭因而禍宋(事在宋書)。于吉行禁殆以危吳(事在吳書)。公旗學仙而誅家(事在華陽國志)。陳瑞習道而滅族(事在晉陽秋)。魏華叛夫(事在靈寶經序)。張陵棄婦(事在陵傳)。子登背父衛叔去兄(出神仙傳)。右上古來道士為逆亂者。
對曰。自陵三世專行鬼道。符書章醮出自道家。禁厭妖㜸妄談吉兇。奸由茲起。然吳魏已下。晉宋已來。道俗為妖數亦不少。何以獨引眾僧。不論儒道二教。至如大業末年王世充李密竇建德劉武周梁師都盧明月李軌朱粲唐弼薛舉等。亦是俗人。曾無釋氏。何為不道。事偏理曲黨惡嫉賢。為臣不忠明矣 奕云。自開闢已來。至今武德四年辛巳。積二
【現代漢語翻譯】 現代漢語譯本： 《後漢皇甫嵩傳》記載：『鉅鹿的張角自稱大賢良師，信奉黃老之學，施行張陵的法術，用符水咒語來治病。派遣弟子八人，到四方去傳教化。輾轉相欺迷惑十餘年間，聚集了數十萬民眾。從青、徐、幽、冀、荊、楊、兗、豫八州的百姓，沒有不響應的。於是設定了三十六方，方就像將軍的稱號一樣。大方有一萬多人，小方有六千人。他們訛傳：『蒼天已死，黃天當立。歲在甲子，天下大吉。』用白土在京城邑里的寺門上書寫，都寫甲子二字。中平元年三月五日，內外一起作亂，都穿著道士的黃巾黃褐服裝。或者殺人祭祀上天。』當時賊徒有數十萬之眾，最初在穎川起事作亂天下，都被皇甫嵩討伐消滅。 南鄭背叛漢朝而蜀國滅亡（事在《魏書》）。孫恩學習仙術而敗壞晉朝（事在《晉書》）。道育進行醮祭因而禍害宋朝（事在《宋書》）。于吉施行禁咒幾乎危及吳國（事在《吳書》）。公旗學習仙術而被誅滅全家（事在《華陽國志》）。陳瑞學習道術而被滅族（事在《晉陽春秋》）。魏華背叛丈夫（事在《靈寶經序》）。張陵拋棄妻子（事在《張陵傳》）。子登背離父親，衛叔離開兄長（出自《神仙傳》）。右邊所列是自古以來道士作亂的事例。
回答說：自從張陵三世專門施行鬼道，符書章醮出自道家。禁咒厭勝，妖言惑眾，妄談吉兇，奸邪由此而起。然而吳、魏以下，晉、宋以來，道士和俗人為妖作亂的也不少，為什麼唯獨引證眾僧的事例，而不論儒道二教呢？至於大業末年，王世充、李密、竇建德、劉武周、梁師都、盧明月、李軌、朱粲、唐弼、薛舉等人，也都是普通百姓，沒有一個是佛教徒，為什麼不提呢？這種做法是事有偏頗，理有歪曲，黨同伐異，嫉賢妒能，作為臣子是不忠誠的，這很明顯！奕說：自從開天闢地以來，直到武德四年辛巳年，累計二
【English Translation】 English version: The Biography of Huangfu Song in the History of the Later Han Dynasty records: 'Zhang Jiao (Zhang Jiao), of Julu, called himself the Great Virtuous Teacher (Da Xian Liang Shi), devoted himself to the teachings of Huang-Lao (Huang-Lao: philosophical school blending Taoism and Legalism) and practiced the arts of Zhang Ling (Zhang Ling: founder of Taoism), using talismans and incantations to cure diseases. He sent eight disciples to the four directions to spread his teachings. Through mutual deception and bewilderment for more than ten years, he gathered hundreds of thousands of people. From the people of the eight provinces of Qing, Xu, You, Ji, Jing, Yang, Yan, and Yu, none did not respond. Thus, he established thirty-six 'fang' (fang), with 'fang' being like the title of a general. The large 'fang' had more than ten thousand people, and the small 'fang' had six thousand people. They falsely proclaimed: 'The Azure Sky is dead, the Yellow Sky shall rise. The year is Jiazi (Jiazi: the first year in the 60-year cycle), and the world will be greatly auspicious.' They wrote the characters 'Jiazi' with white clay on the gates of temples in the capital.' On the fifth day of the third month of the first year of Zhongping (Zhongping: era name of Emperor Ling of Han), those inside and outside rose up together, all wearing yellow turbans and yellow-brown clothing of Taoists. Some even killed people to sacrifice to Heaven.' At that time, the rebel bandits numbered in the hundreds of thousands, initially rising up in Yingchuan to create chaos in the world, and were all suppressed and annihilated by Huangfu Song. Nan Zheng (Nan Zheng) rebelled against the Han Dynasty, and the Shu kingdom perished (recorded in the Book of Wei). Sun En (Sun En) studied immortality and ruined the Jin Dynasty (recorded in the Book of Jin). Dao Yu (Dao Yu) performed sacrificial rituals and brought disaster to the Song Dynasty (recorded in the Book of Song). Yu Ji (Yu Ji) practiced prohibitions and nearly endangered the Wu kingdom (recorded in the Book of Wu). Gong Qi (Gong Qi) studied immortality and had his family executed (recorded in the Chronicles of Huayang). Chen Rui (Chen Rui) studied Taoism and had his clan exterminated (recorded in the Spring and Autumn Annals of Jin). Wei Hua (Wei Hua) betrayed her husband (recorded in the Preface to the Lingbao Sutra). Zhang Ling (Zhang Ling) abandoned his wife (recorded in the Biography of Zhang Ling). Zi Deng (Zi Deng) turned his back on his father, and Wei Shu (Wei Shu) left his brother (from the Biographies of Immortals). The above are examples of Taoists causing rebellion since ancient times.
The reply is: Since Zhang Ling (Zhang Ling)'s three generations have specialized in practicing the way of ghosts, talismans, and sacrificial rituals originate from Taoism. They use prohibitions and suppressions, speak falsely to confuse the masses, and talk wildly about good and bad omens, from which evil arises. However, since the Wu and Wei dynasties and the Jin and Song dynasties, there have been many Taoists and laypeople who have acted as demons and caused chaos. Why only cite the examples of monks and not discuss the Confucian and Taoist teachings? As for Wang Shichong (Wang Shichong), Li Mi (Li Mi), Dou Jiande (Dou Jiande), Liu Wuzhou (Liu Wuzhou), Liang Shidu (Liang Shidu), Lu Mingyue (Lu Mingyue), Li Gui (Li Gui), Zhu Can (Zhu Can), Tang Bi (Tang Bi), Xue Ju (Xue Ju) and others at the end of the Daye era (Daye: era name of Emperor Yang of Sui), they were all ordinary people and none of them were Buddhists. Why not mention them? This approach is biased in facts, distorted in reasoning, partisan, and jealous of the virtuous. As a minister, it is disloyal, which is obvious! Yi (Yi) said: Since the beginning of the world until the year Xinsi (Xinsi: year 618 AD) of the fourth year of Wude (Wude: era name of Emperor Gaozu of Tang), accumulating two
百七十六萬一千一百八歲者。對曰。汝云。庖犧氏凡三十世。治二萬二百九十七年。少昊至漢高有三千二百一年。從庖犧至漢高二十九代計之不過二萬三千四百九十八年何因爰初開闢。迄之武德四年。頓有二百七十六萬餘歲耶。勘帝系譜云。天地初起狀如雞子。槃古在其中。經九萬年。次三皇及燧人氏治二萬二百九十七年。安齊秘書楊玢史目云。伏犧元年甲寅。至開皇元年辛丑。有六萬一千六百八年總而言之。一十七萬一千九百五年。校此而論。太懸殊矣。請勘年紀定其修短也。檢正史所載。伏羲氏始畫八卦陳甲子造書契。乃有世年。庖犧已前。本無紀曆。進退何依。
奕云。請胡佛邪教退還西域。凡是僧尼悉令歸俗者 對曰莊周云。六合之內聖人論而不議。六合之外聖人存而不論。老子云。域中有四大而道居其一。考詩書禮樂之致。但欲攸敘彝倫明忠烈孝慈之先意在敬。事君父縱稱至德。唯是安上治民。假令要道。不出移風變俗。自衛反魯。詎述解脫之言。六府九疇。未宣究竟之旨。及養生濟物之談。龍圖鳳紀之說。亦可懷仁抱信遵厲鄉之志。刪經贊象肆闕里之文。次曰九流。末云七略。案前漢藝文之所紀眾書。一萬三千二百六十九卷。莫不功在近益但未暢遠途。皆自局於一生之內。非迥拔於三世之表者矣。
【現代漢語翻譯】 現代漢語譯本 一百七十六萬一千一百八歲。答：你說，『庖犧氏總共三十世，統治了二萬零二百九十七年。少昊到漢高祖有三千二百零一年。從庖犧到漢高祖二十九代，總計不過二萬三千四百九十八年。』為何從開天闢地之初到武德四年，突然有了二百七十六萬多年的歷史？查閱帝王世系譜記載，天地初開時，形狀像雞蛋，槃古（Pangu）在其中，經歷了九萬年。之後是三皇以及燧人氏（Suiren Shi），統治了二萬零二百九十七年。安齊秘書楊玢（Yang Bin）的史書目錄記載，伏犧（Fuxi）元年甲寅，到開皇元年辛丑，有六萬一千六百零八年。總而言之，一共是十七萬一千九百零五年。與你所說相比，差距太大了。請覈實年代，確定其長短。」檢查正史所記載，伏羲氏開始畫八卦、排列甲子、創造文字，才有了世代和年份。庖犧氏以前，本來就沒有紀年曆法，進退依據什麼？ 奕（Yi）說：『請將胡人的佛法邪教退回西域，凡是僧尼全部讓他們還俗。』答：莊周（Zhuang Zhou）說：『六合之內的事情，聖人評論但不議論；六合之外的事情，聖人存在但不評論。』老子（Laozi）說：『宇宙中有四大，而道（Dao）居其一。』考察《詩》、《書》、《禮》、《樂》的精髓，只是想要有條理地敘述倫常，闡明忠烈孝慈的意義，意在尊敬君王和父親，即使稱頌最高的德行，也只是爲了安定上位者和治理百姓。假使是重要的道理，也離不開移風易俗，從衛國返回魯國，哪裡會講述解脫的言論？六府九疇，沒有宣揚究竟的旨意，以及養生濟物的談論，龍圖鳳紀的說法，也可以懷仁抱信，遵循厲鄉的志向，刪減經典，讚美卦象，發揮闕里的文章。其次是九流，最後是七略。查閱《前漢藝文志》所記載的眾多書籍，共一萬三千二百六十九卷，無不致力于眼前的利益，但沒有闡明長遠的道路，都侷限於一生之內，不是超越三世之外的學問。
【English Translation】 English version Those who are one million, seven hundred seventy-six thousand, one hundred and eighteen years old. Replied: 'You say, 'The reign of the Paoxi clan (Paoxi Shi, a legendary ruler) lasted for thirty generations, totaling twenty thousand, two hundred and ninety-seven years. From Shao Hao (Shao Hao, another legendary ruler) to Emperor Gao of Han (Han Gaozu, founder of the Han dynasty), there are three thousand, two hundred and one years. From Paoxi to Emperor Gao of Han, counting twenty-nine generations, it amounts to no more than twenty-three thousand, four hundred and ninety-eight years.' How is it that from the initial opening of the heavens and earth to the fourth year of the Wude era (Wude, reign period of Emperor Gaozu of Tang dynasty), there suddenly exists a history of more than two million, seven hundred and seventy-six thousand years? Examining the imperial genealogy, it is recorded that at the beginning of heaven and earth, the shape was like a chicken egg, with Pangu (Pangu, a mythological figure in Chinese folklore) inside, lasting for ninety thousand years. Following this were the Three Sovereigns (San Huang, mythological rulers) and Suiren Shi (Suiren Shi, a legendary ruler who taught people how to make fire), who reigned for twenty thousand, two hundred and ninety-seven years. The historical catalog of Yang Bin (Yang Bin, a secretary) of Anqi records that from the first year of Fuxi (Fuxi, a legendary ruler) in Jia Yin to the first year of Kaihuang (Kaihuang, reign period of Emperor Wen of Sui dynasty) in Xin Chou, there are sixty-one thousand, six hundred and eight years. In total, it amounts to one hundred and seventy-one thousand, nine hundred and five years. Comparing this with what you say, the discrepancy is too great. Please verify the years and determine their length.' Examining what is recorded in the official histories, Fuxi Shi began to draw the Eight Trigrams (Bagua), arrange the Jiazi (Jiazi, the sexagenary cycle), and create writing, only then were there generations and years. Before Paoxi Shi, there was originally no calendar or chronology, what can be relied upon for advancement or retreat? Yi (Yi, a person's name) said: 'Please return the heretical teachings of the Hu (Hu, ancient term for non-Han people) and Buddha to the Western Regions (Xiyu), and order all monks and nuns to return to secular life.' Replied: Zhuang Zhou (Zhuang Zhou, a famous philosopher) said: 'Matters within the six directions (Liuhe) are discussed but not debated by sages; matters outside the six directions are acknowledged but not discussed by sages.' Laozi (Laozi, founder of Taoism) said: 'Within the universe, there are four great things, and the Dao (Dao, the Way) occupies one of them.' Examining the essence of the 'Classic of Poetry' (Shi Jing), 'Classic of History' (Shu Jing), 'Classic of Rites' (Li Ji), and 'Classic of Music' (Yue Jing), it is merely to orderly narrate the ethical relationships, to clarify the meaning of loyalty, filial piety, and kindness, with the intention of respecting the ruler and father, even if praising the highest virtue, it is only to stabilize those in power and govern the people. Supposing it is an important principle, it cannot be separated from changing customs and habits, returning from the state of Wei to the state of Lu, where would one discuss the words of liberation? The Six Treasuries (Liufu) and Nine Categories (Jiuchou) do not proclaim the ultimate meaning, nor do they discuss nourishing life and benefiting beings, the sayings of the Dragon Chart and Phoenix Script can also embrace benevolence and trustworthiness, follow the aspirations of Lixiang, delete the classics, praise the images, and develop the writings of Quli. Next are the Nine Schools (Jiuliu), and finally the Seven Summaries (Qilue). Examining the numerous books recorded in the 'Hanshu Yiwenzhi' (Hanshu Yiwenzhi, bibliography section of the Book of Han), totaling thirteen thousand, two hundred and sixty-nine volumes, all are dedicated to immediate benefits, but do not elucidate the distant path, all are confined within one lifetime, not a learning that transcends the three lifetimes.
遂使當現因果理涉旦而猶昏。業報吉兇義經丘而未曉。故知逍遙一部。猶迷有有之情。道德二篇。未入空空之境。斯乃六合之寰塊。五常之俗謨。詎免四流浩汗。為煩惱之場。六趣諠嘩。造塵勞之業也。原夫實相杳冥。逾要道之道。法身凝絕。出玄之又玄。唯我大師體斯妙覺。二邊頓遣萬德俱融。不喧不寂。安能以境智求非爽非昧。胡可以形名取。為小則小而無內。處大則大也。無垠故能量法界而興悲。揆虛空而立誓。所以現生穢土誕聖王宮。示金色之身。吐玉毫之相。佈慈云于鷲嶺。則火宅炎銷。扇慧風于雞峰。則幽途霧卷。行則金蓮捧足。坐則寶蓋承軀。出則帝釋居前。入則梵王從后。左輔密述以滅惡為功。右弼金剛以長善為務。聲聞菩薩儼若侍臣。八部萬靈森然翊衛。演涅槃則地現六動。說波若則天雨四華。百福莊嚴。狀滿月之臨蒼海。千光照曜。猶聚日之映寶山。師子一吼則外道摧鋒。法鼓暫鳴則天魔稽首。是故號佛為法王也。豈得與衰周迦葉比德爭衡。末世儒童輒相連類者也。是以天上天下。獨稱調御之尊。三千大千。咸仰慈悲之澤。然而理趣深遠。假筌蹄而後悟。教門善巧。憑師友而方通。統其教也。八萬四千之藏。稽其道也二諦十地之基。祇園鹿苑之談。海殿龍宮之旨。玉牒金書之字。七處八會之言。
【現代漢語翻譯】 於是，即使在理應明白因果報應的時代，人們仍然迷惑不解，如同在黎明時分仍然昏暗不明。對於善惡業報的道理，即使經過聖賢的教誨，仍然不明白。因此可知，《逍遙遊》一書，仍然執迷於有無的情感；《道德經》兩篇，尚未進入空無的境界。這實在是天地間的侷限，以及世俗的常理。怎麼能免於像洪水般的煩惱，成為煩惱的場所？六道眾生喧囂吵鬧，造作塵世的勞苦。追溯本源，實相是如此的深遠幽暗，超越了至高的道；法身是如此的凝練絕妙，超越了玄妙之又玄妙的境界。只有我的大師（佛陀）體悟了這種微妙的覺悟，捨棄了二邊（有和無），萬德圓融。不喧鬧也不寂靜。怎麼能用境界和智慧去尋求非有非無的真理？又怎麼能用形體和名相去把握它？說它小，則小而沒有內部；說它大，則大而沒有邊際。因為它無限廣大，所以能夠衡量法界而生起慈悲，傚法虛空而立下誓願。因此，示現在污濁的世間，降生在聖王的宮殿。示現金色的身軀，放射玉毫的光芒。在鷲嶺佈下慈悲的雲朵，於是火宅的火焰消滅；在雞足山扇動智慧的風，於是幽暗的道路上的迷霧消散。行走時，金蓮承托雙足；坐著時，寶蓋遮蔽身軀。出行時，帝釋天在前面引導；進入時，梵天在後面跟隨。左邊的輔弼星君默默地以滅除罪惡為功德，右邊的金剛力士以增長善行為職責。聲聞和菩薩恭敬地侍立在旁，如同侍臣一般。八部天龍和萬千神靈莊嚴地護衛著。演說《涅槃經》時，大地呈現六種震動；宣講《般若經》時，天空降下四種天花。百種福德莊嚴，如同滿月照臨蒼海；千道光明照耀，如同聚集的太陽映照寶山。獅子一吼，外道便摧毀鋒芒；法鼓一響，天魔便稽首稱臣。因此，稱佛為法王。怎麼能與衰敗的周朝的迦葉相比，爭奪高下？末世的儒生竟然將他們相提並論！因此，天上天下，唯獨稱佛為調御丈夫；三千大千世界，都仰仗佛陀慈悲的恩澤。然而，佛法的義理深奧而遙遠，需要藉助筌蹄（捕魚的工具和捕捉兔子的網）才能領悟；佛教的教門善巧方便，需要依靠師友才能通達。總括佛教的教義，有八萬四千法藏；考察佛教的道理，是二諦（世俗諦和勝義諦）和十地（菩薩修行的十個階段）的基礎。無論是祇園精舍和鹿野苑的談論，還是海龍王宮的旨意，無論是玉牒金書的文字，還是七處八會（佛陀說法的地方和集會）的言教。
【English Translation】 Consequently, even in an era when the principle of cause and effect should be evident, people remain confused, as if still in darkness at dawn. Despite the teachings of sages, the meaning of auspicious and inauspicious karmic retribution remains unclear. Thus, it is evident that the 'Xiaoyao You' (Free and Easy Wandering) still clings to the emotions of existence and non-existence, and the two chapters of the 'Tao Te Ching' have not yet entered the realm of emptiness. This is truly the limitation of the universe and the common customs of the world. How can one escape the torrent of afflictions, becoming a field of suffering? The six realms clamor and create the karma of worldly toil. Tracing back to the origin, the true nature is so profound and obscure, surpassing the supreme Tao; the Dharmakaya is so refined and exquisite, transcending the mysterious beyond the mysterious. Only my Great Teacher (the Buddha) embodies this wondrous awakening, abandoning the two extremes (existence and non-existence), and all virtues are harmoniously integrated. Neither noisy nor silent. How can one seek the truth of neither existence nor non-existence with realms and wisdom? And how can one grasp it with form and name? To say it is small, it is small without an interior; to say it is large, it is large without limit. Because it is infinitely vast, it can measure the Dharma realm and arouse compassion, emulate emptiness and make vows. Therefore, he manifested in the defiled world, born in the palace of a holy king. He manifested a golden body, emitting light from the white hair between his eyebrows (Urna). Spreading clouds of compassion on Vulture Peak (Grdhrakuta Mountain), the flames of the burning house were extinguished; fanning the wind of wisdom on Cock's Foot Mountain (Kukkutapada Giri), the mist on the dark path dissipated. When he walked, golden lotuses supported his feet; when he sat, a jeweled canopy covered his body. When he went out, Indra (Śakra) led the way; when he entered, Brahma followed behind. The assistant minister on the left silently took eliminating evil as merit, and the Vajra warrior on the right took increasing good as his duty. The Sravakas (voice-hearers) and Bodhisattvas stood respectfully by his side, like attendants. The eight classes of gods and dragons and myriad spirits solemnly protected him. When he expounded the Nirvana Sutra, the earth manifested six kinds of tremors; when he preached the Prajna Sutra, the sky rained down four kinds of heavenly flowers. Hundreds of blessings adorned him, like the full moon shining on the vast sea; thousands of lights illuminated him, like the gathered sun reflecting on a jeweled mountain. With a single roar of the lion, the heretics were crushed; with a brief sound of the Dharma drum, the demons bowed their heads. Therefore, the Buddha is called the Dharma King. How can he be compared to Kasyapa of the declining Zhou dynasty, contending for superiority? The Confucian scholars of the degenerate age actually equate them! Therefore, above and below the heavens, only the Buddha is called the 'Tamer of Men'; the three thousand great thousand worlds all rely on the Buddha's compassionate grace. However, the principles of Buddhism are profound and distant, requiring the use of 'fish traps' (skillful means) to realize them; the teachings of Buddhism are skillful and convenient, requiring reliance on teachers and friends to understand them. To summarize the teachings of Buddhism, there are eighty-four thousand Dharma treasures; to examine the principles of Buddhism, it is the foundation of the two truths (conventional truth and ultimate truth) and the ten grounds (ten stages of Bodhisattva practice). Whether it is the discussions in Jetavana Monastery (Ganden Monastery) and Deer Park (Sarnath), or the meaning of the Dragon Palace in the sea, whether it is the words of the jade tablets and golden books, or the teachings of the seven places and eight assemblies (places and gatherings where the Buddha preached).
莫不垂至道于百王。扇玄風于萬古。如語實語不可思議也。近則安國利民。遠則超凡證聖。故能形遍六道教滿十方。實為世界福田。蓋是蒼生歸處。於時敬信之侶。猶七曜之環北辰。受化之徒。如萬川之投巨海。考其神變功業利益天人。故無得而名也。既滿恒沙之因。故得常樂之果。善矣哉不可測也。但以時運未融。遂令胡漢殊感。所以西方先音形之奉。東國暫見聞之益。及慈雲卷潤慧日收光。乃夢金人于永平之年。睹舍利于赤烏之歲。於是漢魏齊梁之政像教勃興。燕秦晉宋已來名僧間出。或畫滿月于清檯之側。或表相輪于雍門之外。逮河北翻詞漢南著錄。道興三輔信洽九州。跨江左而彌殷。歷金行而轉盛。渭水備逍遙之苑。廬岳總般若之臺。深文奧旨發越來儀。碩學高僧蟬聯遠至。暨梁武之世。三教連衡隋文初三乘並駕雖居紫極情契汾陽。屏灑正而撤饔人。熏戒香而味法喜。恐四流難拔躬以七辯能持。乃輕袞飾而御染衣。舍雕輦而敷草座。於時廣創惠臺之業。大啟表塔之基(梁記云。東臺西府相繼八十餘年。都邑大寺七百餘所。僧尼講眾常有萬人。討論內典共遵聖業。孜孜無倦各壓世榮也)。遂令五都豪族厭冠冕而投誠。四海名家棄榮華而入道。自皇王所居之土。聲教所覃之域。莫不頂禮迴向五體歸依。利物之深其
來久矣。孔老垂化安能與京。案十六國三十國春秋高僧名僧牟子等記傳。始後漢明帝永平十年已來佛法東流。政經十代年將六百。其名僧大德世所尊敬者。凡二百五十七人。傍出附見者及燕趙王公齊梁卿相等凡二百五十一人。合五百八人。陳其行業大開十例。一曰譯經。二曰義解。三曰神異。四曰習禪。五曰明律。六曰遺身。七曰誦經。八曰興福。九曰經師。十曰唱導。此等高僧皆德效四依功備三業。法傳震旦實所賴焉。邪見隱而不論。但說五三惡者。夫雪山之內。本多甘露亦有毒草。大海之中。既足明珠亦饒羅剎。喻崑山缺于片石。比鄧林損於一枝耳。何可為怪而使廢之。
譯經沙門第一(五十二人) 義解沙門第二(九十九人)
神異沙門第三(二十人) 習禪沙門第四(二十三人)
明律沙門第五(十三人) 遺身沙門第六(十一人)
誦經沙門第七(二十二人) 興福沙門第八(十四人)
經師沙門第九(十一人) 唱導沙門第十(十人)
此等沙門。或逾越沙險或泛漾洪波。皆能委命弘經亡形殉道。或以神力救世。或以異跡發人。或慧解開襟。或通感適化。安禪湛慮則功德如林。禁行清高則冰霜彌潔。樹興福善則冥衛可祈。諷誦法言則幽顯沾慶。於是三藏四含功用邃
【現代漢語翻譯】 現代漢語譯本： 佛法傳入中土已經很久了。孔子、老子的教化怎麼能與佛法相比呢？根據《十六國春秋》、《三十國春秋》、《高僧傳》、《名僧傳》、《牟子》等記載，自從後漢明帝永平十年以來，佛法就向東流傳。經歷了十個朝代，時間將近六百年。那些名僧大德，為世人所尊敬的，總共有二百五十七人。此外，還有依附記載的以及燕趙王公、齊梁卿相等，總共二百五十一人。合計五百零八人。陳述他們的行業，大致分為十類：一是譯經，二是義解，三是神異，四是習禪，五是明律，六是遺身，七是誦經，八是興福，九是經師，十是唱導。這些高僧都具備四依的德行，功德圓滿三業清凈，佛法能夠傳到震旦（中國）實在依賴於他們。對於邪見，這裡暫且不討論，只說五種和三種惡行。要知道，在雪山之中，本來就既有甘露也有毒草；在大海之中，既有明珠也有羅剎。這就像崑崙山缺少一片石頭，鄧林損失一根樹枝一樣。有什麼可奇怪的，以至於要廢棄佛法呢？
譯經沙門第一（五十二人） 義解沙門第二（九十九人）
神異沙門第三（二十人） 習禪沙門第四（二十三人）
明律沙門第五（十三人） 遺身沙門第六（十一人）
誦經沙門第七（二十二人） 興福沙門第八（十四人）
經師沙門第九（十一人） 唱導沙門第十（十人）
這些沙門，有的跨越沙漠險地，有的漂洋過海，都能捨棄生命弘揚佛經，犧牲自己來遵循佛道。有的用神通來拯救世人，有的用奇異的事蹟來啓發人們。有的用智慧來敞開心扉，有的用通達的感應來適應變化。他們安禪入定，功德就像樹林一樣茂盛；他們的戒律清凈高潔，就像冰霜一樣純潔。他們興建福業，就能祈求冥冥中的護衛；他們諷誦佛法，就能使幽冥和顯世都得到福慶。因此，三藏（Sanskrit: Tripiṭaka，佛教經典的總稱）四含（Sanskrit: Agama，原始佛教經典）的功用深遠。
【English Translation】 English version: It has been a long time since Buddhism came to China. How can the teachings of Kongzi (Confucius) and Laozi compare with Buddhism? According to records in the 'Spring and Autumn Annals of the Sixteen Kingdoms', 'Spring and Autumn Annals of the Thirty Kingdoms', 'Biographies of Eminent Monks', 'Biographies of Famous Monks', 'Mouzi', etc., since the tenth year of Yongping during the reign of Emperor Ming of the Later Han Dynasty, Buddhism has been flowing eastward. It has gone through ten dynasties, and the time is nearly six hundred years. Those famous monks and great virtues, who are respected by the world, total two hundred and fifty-seven people. In addition, there are those recorded as attached, as well as princes and dukes of Yan and Zhao, ministers of Qi and Liang, etc., totaling two hundred and fifty-one people. Altogether, there are five hundred and eight people. Their practices are described, roughly divided into ten categories: first, translating scriptures; second, explaining meanings; third, displaying miraculous powers; fourth, practicing Chan (Zen) meditation; fifth, clarifying the Vinaya (rules of discipline); sixth, sacrificing oneself; seventh, reciting scriptures; eighth, promoting blessings; ninth, teaching scriptures; and tenth, leading chanting. These eminent monks all possess the virtues of the Four Reliances (Sanskrit: Catvāri-pratisaraṇā), their merits are complete, and their three karmas (body, speech, and mind) are pure. The transmission of the Dharma to Zhendan (China) truly relies on them. As for wrong views, they will not be discussed here for the moment, only the five and three evils will be mentioned. Know that within the Snow Mountains, there is both nectar and poisonous grass; in the great ocean, there are both bright pearls and Rakshasas (demons). This is like Kunlun Mountain lacking a single stone, or Deng Forest losing a single branch. What is there to be surprised about, so as to abandon the Dharma?
First, Translating Scripture Monks (52 people); Second, Meaning Explaining Monks (99 people)
Third, Miraculous Power Monks (20 people); Fourth, Chan (Zen) Practice Monks (23 people)
Fifth, Vinaya (Discipline) Clarifying Monks (13 people); Sixth, Self-Sacrificing Monks (11 people)
Seventh, Scripture Reciting Monks (22 people); Eighth, Blessing Promoting Monks (14 people)
Ninth, Scripture Teaching Monks (11 people); Tenth, Chanting Leading Monks (10 people)
These monks, some crossed dangerous deserts, some sailed across vast oceans, all were able to dedicate their lives to propagating the scriptures and sacrifice themselves to follow the Buddhist path. Some used supernatural powers to save the world, some used miraculous deeds to enlighten people. Some used wisdom to open their hearts, some used understanding to adapt to changes. Their peaceful meditation and contemplation made their merits like a forest; their pure and noble precepts were as pure as ice and frost. Their building of blessed deeds could invoke protection in the unseen; their chanting of the Dharma words could bring blessings to both the seen and unseen realms. Therefore, the function of the Tripiṭaka (three baskets, the complete Buddhist canon) and the Agamas (collections of early Buddhist texts) is profound.
廣。方等般若取信尤多。但神化所該無遠必屆。蔥河由跬步之間。聲光有見聞之限。豈非時也。及緣運將感像教遐通。或號為西域大神。或稱為浮閻之主。所以摩騰挾策而來儀。法蘭懷道而降德。什師碩學鉤深神監奧遠。及游中土備悉方言。受學者三千。入室者八俊。生融影睿嚴觀恒肇。皆領悟言前詞芬蘭桂執筆承旨任得其人。晉有道安擅名當世。資學圖澄傳業惠遠。門人日盛世不乏賢。足使陳郡謝安推其神俊。襄陽習郁屈我彌天。自晉惠蒙塵懷敏遷播羯胡縱毒寇蕩中州劉曜篡虐於前。石勒僭兇於後。華夏分崩。人民塗炭。聖師佛圖澄愍傷殺之方始。痛刑害之未央。遂設神化于葛陂。示懸記于襄鄴。藉秘咒以濟將盡。擬香氣而拔臨危。占鈴映掌坐定吉兇。終令二石發心四民免害(澄傳云澄在漢地二十五年所歷郡縣興立佛寺八百九十三所年一百十七歲亡當石氏兇強虐害無道若不與澄同日孰可言乎百姓危亡得存性命者不可稱紀)及白足臨刃不傷。遺法為之更始志上分身圓戶。帝王以之加信具諸史籍其可詳乎。莫不功被將來傳燈永劫。議者僉曰。僧者紹隆聖種。佛則冥衛國家福廕皇基必無退廢之理也。應我大唐之有天下也。當四七之辰。安九五之運。扶危濟世之德。越湯武而獨高。夷兇撥亂之功。逾漢魏而孤顯。蕩蕩乎巍巍
乎難以揄揚者矣。加以留情佛法降意玄門。造像書經度僧立寺。種種功德處處檀那。利益華戎汲引黎獻。方欲興上皇之正。開正覺之道。蔑茲五帝跨彼三王。治致太平永隆淳化。上來邪見所述穢言。蓋是天地之所不容。人倫之所同棄。恐塵黷聖覽不足可觀。伏惟陛下。布含弘之恩。垂鞠育之惠。乞審其逆順議以真虛。涅槃經云。佛滅度后法付國王。陛下君臨正當付囑。伏願杜其邪說。使像教興行。博雅君子正見道人聞之。乃共扼腕抵掌盱衡而作論云爾。孟子有言曰。余豈好辯哉。余不得已也。夫虛妄顯于真。實錄亂于偽。世人不悟是非不定朱紫。雜廁瓦玉參糅以情言之。豈余心所能忍也。孔子又曰。詩人疾之不能默。丘疾之不能伏。是以論也。夫玉亂于石。人不能別。是反為非虛轉為實。安能不言乎。考王者之降靈也。或流星貫月。或長虹繞電。或赤雀銜書。或素靈夜哭。帶雲龍之氣。含奇異之象。皆有天命。非由人也。或問曰。何以周過其歷。秦不及期。答曰。夫冥理難知。人情易惑。校其指歸。略詳之矣。何者昔宋景修德守心便退。丁蘭篤孝木母舒顏。但使專精嘉祥可致。必能潔己災禍自亡。信哉斯言也。觀夫文武成康之世治道隆平。蓋積善所資福鐘來葉。所以過歷也。始皇在位焚書坑儒酷毒天下。逮於二世誅戮
【現代漢語翻譯】 現代漢語譯本 實在難以讚揚了。況且他還沉溺於佛法，降低身份去研究玄門。建造佛像，抄寫經書，為僧人授戒，建立寺廟。各種功德，處處佈施。利益各民族，引導百姓。想要振興上皇的正統，開創正覺的道路。輕視五帝，超越三王。治理達到太平，永遠興盛淳樸的風化。以上所說的邪見和污穢之言，實在是天地所不能容忍，人倫所共同拋棄的。恐怕玷污了您的聖明，不足以觀看。希望陛下您，施予寬宏大量的恩德，垂憐養育的恩惠。請審察其中的悖逆和順從，討論其中的真實和虛假。《涅槃經》說：『佛滅度后，佛法交付給國王。』陛下您君臨天下，正當接受佛的囑託。希望您杜絕那些邪說，使佛像和佛教興盛流行。博學君子和有正見的修行人聽了這些話，於是共同扼腕、拍手、抬頭仰望，寫下了這些議論。孟子說過：『我難道喜歡辯論嗎？我是不得已啊。』虛妄顯現在真實之上，虛假擾亂了真實記錄。世人不明白是非，不能分辨紅色和紫色。混雜瓦片和寶玉，摻雜虛假的情感來說，難道是我的內心所能忍受的嗎？孔子又說：『詩人憎恨它而不能沉默，我憎恨它而不能隱瞞。』因此才要議論啊。寶玉混雜在石頭中，人們不能分辨，把錯誤當成正確，把虛假當成真實，怎麼能不說話呢？考察古代聖王的降生，有的是流星劃過月亮，有的是長虹環繞閃電，有的是紅色的鳥銜著書，有的是白色的神靈在夜晚哭泣。帶著雲和龍的氣象，包含奇異的景象，都是有天命的，不是人為的。有人問：『為什麼周朝能夠超過它的歷數，而秦朝卻不能達到預期的期限呢？』回答說：『深奧的道理難以知曉，人的情感容易迷惑。考察它們的旨歸，大概詳細地說明一下。』從前宋景公修養德行，守護內心，便能安然退位；丁蘭篤行孝道，木雕的母親顯露笑容。只要專心精誠，吉祥的徵兆就可以到來，必定能夠潔身自好，災禍自然消亡。相信這些話啊！觀察周文王、周武王、周成王、周康王的時代，政治清明，天下太平，是積累善行所資助的，福運集中在後代，所以能夠超過歷數。秦始皇在位時，焚燒書籍，坑殺儒生，殘酷地毒害天下，到了二世皇帝，就大肆誅殺戮。
【English Translation】 English version It is truly difficult to praise him. Moreover, he indulges in Buddhist teachings, demeaning himself to study esoteric doctrines. He commissions statues of the Buddha, transcribes scriptures, ordains monks, and establishes temples. Various meritorious deeds, almsgiving everywhere. Benefiting all peoples and guiding the populace. He seeks to revive the orthodoxy of the previous emperors and open the path to perfect enlightenment. Disregarding the Five Emperors and surpassing the Three Kings. Governing to achieve peace and prosperity, eternally promoting pure and simple customs. The aforementioned heretical views and foul language are truly intolerable to Heaven and Earth and rejected by all humanity. I fear that they would defile your sacred sight and are not worthy of being viewed. I beseech Your Majesty to bestow your magnanimous grace and extend your nurturing benevolence. Please examine the rebellious and obedient aspects, and discuss the true and false aspects. The Nirvana Sutra says: 'After the Buddha's parinirvana (death), the Dharma (teachings) is entrusted to the king.' Your Majesty reigns over the world and should rightfully receive the Buddha's entrustment. I hope that you will eliminate those heretical doctrines and allow the images and teachings of Buddhism to flourish. Learned gentlemen and righteous practitioners, upon hearing these words, jointly clench their fists, slap their thighs, and look up with hope, writing these arguments. Mencius said: 'Do I enjoy arguing? I am compelled to do so.' Falsehood appears above truth, and falsehood disrupts true records. People do not understand right and wrong and cannot distinguish red from purple. Mixing tiles and jade, adding false emotions to speak of it, how can my heart bear it? Confucius also said: 'Poets hate it and cannot remain silent; I hate it and cannot conceal it.' Therefore, I must argue. If jade is mixed with stones and people cannot distinguish them, turning wrong into right and falsehood into truth, how can one not speak? Examining the descent of ancient sage kings, some had meteors passing through the moon, some had rainbows encircling lightning, some had red birds carrying books, and some had white spirits weeping at night. Bearing the aura of clouds and dragons, containing strange omens, all are due to divine mandate, not human agency. Someone asked: 'Why could the Zhou dynasty exceed its predicted lifespan, while the Qin dynasty could not reach its expected term?' I reply: 'Profound principles are difficult to know, and human emotions are easily deceived. Examining their essence, I will explain it in detail. In the past, Duke Jing of Song cultivated virtue and guarded his heart, and was able to retire peacefully; Ding Lan practiced filial piety, and the wooden mother revealed a smile. As long as one is focused and sincere, auspicious signs can arrive, and one will surely be able to purify oneself, and disasters will naturally disappear. Believe in these words! Observing the eras of King Wen, King Wu, King Cheng, and King Kang of Zhou, the government was clear, and the world was peaceful, which was aided by the accumulation of good deeds, and fortune was concentrated in later generations, so they were able to exceed their predicted lifespan. When Emperor Qin Shi Huang was in power, he burned books and buried scholars alive, cruelly poisoning the world, and by the time of the Second Emperor, there were massive executions.'
更甚。生民寒心手足無措。上天降禍。故不及期也。易曰。不善之家必有餘殃也此之謂矣。故知興滅之理。非關力能。咸稟先因。頗由行業信為明證也。近如周武錯見毀寺廢僧。旋踵之間後嗣磨滅。竊見隋文皇帝初生。即有神尼撫養。后為寶禪師觀見。當爲霸王。及其即位。普興佛法大度僧尼。四部詵詵三學濟濟。安心行道以報國恩。登即漸息干戈日就豐樂。嘉祥靈應史不絕書。四海無波六合同慶。后封禪岱嶽世致太平。比至煬帝屏除寺塔流擯僧尼。繕造奢華萬事過度。天陲海外親自征行。禍及無辜殃鐘身世。目前可驗。何待將來 論曰論衡云。俗儒好長古而短今。言瑞則渥前而薄后。不非言之虛美而責今之實論。信久遠之偽詞。忽近今之實事。不知指馬之要而競儒墨之談。膏肓之病固難治矣。大矣哉。釋氏之為教也包羅三世囊括四流。方萬像之列太空。譬八河之歸滄海。至於博尋子史夐覽經誥。六宗七廟之典。五嶽四望之儀。丹笥金版之文。名山石室之記。玉檢芝泥之冊。雲臺驎閣之書。清分濁判已來。鳥謨蟲跡之後。赫胥栗陸之曠。天皇人帝之前。斗杓之所指撝。輪烏之所臨照。地輿迥闊天角遼長。補鰲折柱之靈。刊山刬海之異。立功立德之道。一陰一陽之言禾黍藥石之所基。衣裳宮室之所肇。參玄祀黃之典。制
【現代漢語翻譯】 現代漢語譯本： 更加糟糕的是，百姓惶恐不安，手足無措。上天降下災禍，所以國家滅亡為期不遠。《易經》說：『不善良的家庭必定有遺留的災禍。』說的就是這種情況。因此，要知道國家的興盛和衰亡的道理，不是靠人力能夠決定的，都取決於先前的因果，很多時候是由於自身的行為所致，這是可以明確證明的。 近的例子有周武王錯誤地看待佛教，毀壞寺廟，廢除僧侶，很快他的後代就衰敗滅亡了。我私下裡聽說隋文帝出生時，就有神尼撫養。後來被寶禪師看到，認為他將來會成為霸王。等到他即位后，普遍興建佛法，大規模地度化僧尼，四部弟子眾多，三學興盛。他安心修行佛道來報答國家恩情，於是逐漸平息了戰爭，國家日益富強安樂。吉祥的徵兆和靈驗的事蹟在史書上屢見不鮮，天下太平，四海安寧。後來他封禪泰山，國家達到了太平盛世。等到隋煬帝時，他廢除寺廟佛塔，流放驅逐僧尼，建造奢華的宮殿，一切都過度。他親自率兵征討遠方的國家，災禍降臨到無辜百姓身上，禍殃最終落到自己身上。這些都是眼前可以驗證的，何必等到將來呢？ 評論說，《論衡》中說：世俗的儒生喜歡稱讚古代而貶低現在，說到祥瑞就誇大以前而輕視現在。不是責備現在的言論不真實，而是相信久遠的虛假言辭，忽視現在真實的事情。不知道抓住事物的要點，卻爭論儒家和墨家的學說。病入膏肓就很難醫治了。偉大啊！佛教的教義，包羅過去、現在、未來三世，囊括儒、釋、道、俗四流。它就像陳列在太空中的萬象，又像百川歸入大海。至於廣泛地探尋子書史籍，深入地閱讀經書典籍，六宗七廟的典章，五嶽四望的儀式，記載在丹書金版上的文字，名山石室的記錄，用玉檢芝泥封存的冊書，雲臺麟閣的史書，從天地分開以來，鳥獸蟲跡出現之後，赫胥氏、栗陸氏的遠古時代，天皇、人皇之前，北斗星所指向的地方，太陽所照耀的地方，大地遼闊，天邊遙遠，女媧補天，共工折斷天柱的神話，開山平海的奇異傳說，建立功業和德行的道理，一陰一陽的理論，禾黍和藥石的起源，衣裳宮室的開創，祭祀玄元皇帝和黃帝的典禮，制度的建立……
【English Translation】 English version: Even worse, the people were terrified and helpless. Heaven sent down disasters, so the demise of the state was not far off. The 'Book of Changes' says: 'A family that is not virtuous will surely have remaining disasters.' This is what it means. Therefore, one should know that the principles of the rise and fall of a country are not determined by human power, but depend on previous causes and effects, and often result from one's own actions, which can be clearly proven. A recent example is King Wu of Zhou, who mistakenly viewed Buddhism, destroyed temples, and abolished monks. Soon his descendants declined and perished. I have privately heard that when Emperor Wen of Sui was born, he was raised by a divine nun. Later, he was seen by Zen Master Bao, who believed that he would become a hegemon in the future. When he ascended the throne, he universally promoted Buddhism and extensively ordained monks and nuns. The fourfold assembly was numerous, and the three learnings flourished. He practiced the Buddhist path peacefully to repay the country's kindness, and gradually quelled wars, and the country became increasingly prosperous and peaceful. Auspicious omens and miraculous events were frequently recorded in historical books, the world was peaceful, and the four seas were tranquil. Later, he performed the Feng and Shan sacrifices at Mount Tai, and the country reached a state of great peace. When it came to Emperor Yang of Sui, he abolished temples and pagodas, exiled and expelled monks and nuns, built luxurious palaces, and everything was excessive. He personally led troops to conquer distant countries, disasters fell upon innocent people, and the calamity ultimately fell upon himself. These are verifiable in the present, so why wait for the future? The commentary says, 'Lunheng' says: Secular Confucians like to praise the ancient and belittle the present, and when talking about auspicious signs, they exaggerate the past and despise the present. It is not to blame the present's words for being untrue, but to believe in distant false words and ignore the real events of the present. They do not know how to grasp the essentials of things, but argue about the doctrines of Confucianism and Mohism. A disease that has penetrated the bone marrow is difficult to cure. Great indeed! The teachings of Buddhism encompass the three worlds of the past, present, and future, and encompass the four streams of Confucianism, Buddhism, Taoism, and secularism. It is like the myriad phenomena displayed in the empty space, and like the rivers returning to the sea. As for extensively exploring the books of masters and history, and deeply reading the scriptures, the canons of the six sects and seven temples, the rituals of the five mountains and four overlooks, the texts recorded on cinnabar tablets and golden plates, the records of famous mountains and stone chambers, the books sealed with jade seals and sesame mud, the historical books of Yuntai and Lingge, since the separation of heaven and earth, after the appearance of bird and animal tracks, the ancient times of Heshu and Lilu, before the Heavenly Emperor and Human Emperor, the place pointed to by the Big Dipper, the place illuminated by the sun, the vastness of the earth, the remoteness of the sky, the myths of Nüwa mending the sky and Gonggong breaking the pillars of heaven, the strange legends of opening mountains and leveling the sea, the principles of establishing merit and virtue, the theory of yin and yang, the origin of millet and medicinal stones, the creation of clothing and palaces, the ceremonies of worshiping the Xuan Yuan Emperor and the Yellow Emperor, the establishment of systems...
禮作樂之訓。勛揖華讓之則。湯征武伐之威。金縢零雨之翁。泣麟傷鳳之叟。莫不事極寰中而理窮域內者也。豈知上界縈二死之患。下方抱三塗之憂。苦海漂淪愛河綿遠。是以大悲出世導彼生盲。開八正之關。辟五乘之路。宣忍服戒珠之旨。啟優波木叉之規。遂使體施飛禽軀投野獸。列國都城方之脫屣。嬌娥𥊑瞼棄似遺塵。正欲去此四蛇息茲八苦。永斷生老病死。無復怨會愛離。一罷受形長辭毒器。況千花寶殿近號天宮。六合珍樓遠稱凈國。八行玉樹四柱金樓。百味香餐三銖軟服奕奕輕舉。無煩列子之風。雍雍笑歌詎因簫史之吹。故知緣輿瓊輪慚暉于紫府。玄霜絳雪恧彩于玉京矣。
夫釋迦者。譯云能仁。言德充道備堪濟萬物也。然法身二義。一曰真實。二謂權應。真身謂至極之體。妙絕拘累不得以方處期。不可以形量限。有感斯應。體常湛然。應身者。積劫行因億生求果。和光六道同塵萬類。生滅隨時修短為物。形由感生體非實有。權形雖謝法體不遷。但時無妙感。故莫得常見也 世說云。魯人尚不貴東家丘。邪見豈信有西方佛。根深難拔。悲夫。或者問曰。豈其然耶。請喻斯旨。論者對曰。子不聞乎。夫瞽者無以與乎文章之觀。聾者無以與乎鐘鼓之聲。蓋知十惡波浪易動心源。萬善枝條難抽意樹。良以凡夫
【現代漢語翻譯】 現代漢語譯本： 禮樂的教訓，勛臣謙讓的美德，商湯征伐和周武王的武功，周公旦祈雨的金縢，麒麟死、鳳凰傷的隱士，無不竭盡所能治理天下，窮盡才智管理境內。哪裡知道上界還縈繞著二種死亡的憂患，下方還懷抱著三惡道的苦惱。苦海漂泊，愛河漫長而遙遠。因此，大慈大悲的佛陀出世，引導那些盲昧的眾生，開啟通往涅槃的八正道之門，開闢通往解脫的五乘之路，宣揚忍辱、持戒如寶珠般的宗旨，開啟優波離的戒律規範。於是，修行者捨棄身體佈施飛禽，軀體施捨給野獸，把各國的都城看作脫下的鞋子，美麗的女子卸妝后，也像丟棄塵土一般。正是想要去除這四條毒蛇，止息這八種苦難，永遠斷絕生老病死，不再有怨憎會、愛別離，徹底結束受生輪迴，永遠告別充滿毒害的身體。更何況千花寶殿，近處被稱為天宮，六合珍樓，遠處被稱為凈土。八行成列的玉樹，四柱支撐的金色樓閣，百味俱全的香美飲食，輕柔舒適的絲綢衣裳，輕盈飄逸，無需憑藉列子的御風之術，雍容和諧的歌聲笑語，也不需要依靠簫史的吹簫之技。所以說，天子的車駕和瓊玉的車輪，在紫微宮的光輝下也感到慚愧，玄霜和絳雪，在玉京的色彩下也相形見絀。
釋迦（Śākyamuni，能仁寂默）的意思是能仁，說明他的德行圓滿，足以救濟萬物。然而，法身有兩種含義：一是真實，二是權宜應化。真身指的是至高無上的本體，玄妙絕倫，不受任何束縛，不能用方位來限定，也不能用形體來衡量。只要有感應，就會有所迴應，本體永遠是湛然不動的。應身指的是經過無數劫的修行，無數生的求證，與六道眾生和光同塵，與萬物同類。生滅隨順時節，壽命長短隨順眾生。形體由感應而生，本體並非實有。權宜的示現雖然會消失，但法體不會改變。只是因為時代缺乏妙感，所以無法經常見到佛陀。世俗之人說，魯國人尚且不看重東家的孔丘，邪見之人怎麼會相信有西方的佛陀呢？這種邪見根深蒂固，難以拔除，可悲啊！有人問道：難道真是這樣嗎？請您用比喻來說明這個道理。論者回答說：您沒聽說過嗎？對於盲人來說，無法欣賞華麗的文章；對於聾人來說，無法聽到鐘鼓的聲音。要知道，十惡的波浪容易動搖心源，萬善的枝條難以從意念之樹上抽出。實在是由於凡夫俗子。
【English Translation】 English version: The teachings of rites and music, the principles of meritorious officials yielding with grace, the might of Tang's conquest and Wu's campaign, the old man of the metal-bound coffer praying for rain, the recluse lamenting the death of the Qilin and the injury of the Phoenix—all exhausted their efforts within the realm and their wisdom within the territory. Little did they know that the upper realms are haunted by the suffering of two deaths, and the lower regions embrace the worries of the three evil paths. Adrift in the sea of suffering, the river of love stretches far and wide. Therefore, the Great Compassionate One appeared in the world to guide those who are blind from birth, opening the gate of the Eightfold Path and paving the way of the Five Vehicles. He proclaimed the essence of forbearance and adherence to precepts like precious jewels, and initiated the rules of the Upavasatha (Uposatha, observance days). Consequently, practitioners willingly offered their bodies to birds and beasts, regarding the capitals of kingdoms as discarded shoes, and beautiful women abandoning their makeup as if discarding dust. They sought to eliminate the four poisonous snakes and cease the eight sufferings, to forever sever birth, old age, sickness, and death, to be free from resentment, separation from loved ones, and to end the cycle of rebirth, bidding farewell to the vessel of poison. Moreover, the Thousand-Flower Treasure Palace is known as the heavenly palace nearby, and the Six-Harmony Treasure Pavilion is renowned as the Pure Land afar. Rows of jade trees and golden pavilions with four pillars, fragrant meals of a hundred flavors, and soft garments of three weights—all are light and ethereal, requiring no reliance on Liezi's (Lie Zi, a Daoist philosopher) ability to ride the wind, and the harmonious songs and laughter need not depend on Xiao Shi's (Xiao Shi, a legendary musician) flute playing. Thus, it is known that the emperor's carriage and jade wheels are ashamed of the radiance of the Purple Palace, and the dark frost and crimson snow are humbled by the colors of the Jade Capital.
Śākyamuni (Śākyamuni, the capable and benevolent one), translated as 'Capable Benevolence,' signifies that his virtue is complete and sufficient to save all beings. However, the Dharmakāya (Dharmakāya, the body of the Dharma) has two meanings: one is truth, and the other is expedient manifestation. The true body refers to the ultimate essence, wonderfully beyond constraint, not to be confined by location or limited by form. When there is a response, there will be a reaction, and the essence is always serene. The manifested body refers to the accumulation of causes over countless kalpas (kalpas, eons) and the seeking of results over countless lives, harmonizing with the six realms and being like dust with all beings. Birth and death follow the seasons, and the length of life depends on beings. The form arises from response, but the essence is not truly existent. Although the expedient manifestation may disappear, the Dharma body does not change. It is only because the times lack subtle responses that the Buddha cannot be seen often. The worldly say, 'The people of Lu do not value the Confucius (Kong Qiu) of the east, so how can those with wrong views believe in the Buddha of the west?' Such wrong views are deeply rooted and difficult to eradicate, alas! Someone asked, 'Is it really so? Please use an analogy to explain this principle.' The debater replied, 'Have you not heard? For the blind, there is no way to appreciate the sight of beautiful writing; for the deaf, there is no way to hear the sound of bells and drums. Know that the waves of the ten evils easily shake the source of the mind, and the branches of the ten thousand virtues are difficult to draw from the tree of intention. It is truly because of ordinary people.'
顛倒渴愛所燒。妄想攀緣身心放逸。激五欲浪漂二死河。常在黑闇崖下無明波底。長夜睡眠處於夢宅。莫醒迴天之醉。詎知迷亂之色。昏昏永劫役役偷生。乃復隨逐邪師親近惡友。咆𠷺狂象放恣心猿。起六十二之見山。泛九十八之使海。耽湎行廁戀著畫瓶。扇八魔風吹三毒火。縱六入賊盜五陰城。不憂二鼠之危。恒興四蛇之怒。信其牛羊之眼。發其梟鏡之兇。於是立我慢幢聲自大鼓翻覆譭譽之口。夸企儒墨之談。反表為里顛裳為衣。敗俗傷真間朋亂友。陵辱三寶欺侮二親。輕忽冥祇呵罵風雨。與鬼神為仇隙。與骨肉為怨憎。自矜自高不仁不孝。恃其管見愚謂指南。何異蝍蛆之甘臭螮。鴟梟之嗜腐鼠。以毒為美。深可畏哉。靡慮將來之辜。不愁地獄之報。嗟乎肆一言之禍。招萬劫之殃。致使沉滯幽涂淪歷惡道。入銅狗銅蛇之網。居八寒八熱之城。鋸解磨磨爐燒鑊煮。餐灰食火啖雪吞冰。處處燋然心心苦楚。百骸九竅撩亂刀鋒。五臟四肢紛披劍鍔。所以然者。皆由撥無因果謗出世間破和合僧不信正法邪見根深之所致也。況復捨身受身常嬰三界。從獄至獄不離三塗。大聖觀已興悲。至人為之流慟。故知善惡之理如響應聲。報施之徴似形帶影。可不慎歟。可不慎歟。
詔云。棄父母之鬚髮。去君臣之服章。利在何門之中
【現代漢語翻譯】 現代漢語譯本 被顛倒的渴愛所焚燒。虛妄的念頭攀緣，身心放縱懈怠。激起五欲的波浪，漂流在生與死的長河中。常常處在黑暗的懸崖下，無明的波濤里。長夜沉睡，身處夢幻般的家宅。不願醒來，擺脫對世俗的沉迷。哪裡知道迷惑顛倒的表象。昏昏沉沉，永劫勞役，茍且偷生。又去追隨邪師，親近惡友。放縱狂暴的大象，放任輕浮的心猿。生起六十二種錯誤的見解，泛起九十八種煩惱的海洋。沉溺於污穢的行為，貪戀虛假的表象。煽動八種魔的邪風，吹燃貪嗔癡三毒之火。放縱六根，讓它們像盜賊一樣侵入五陰之城。不憂慮如兩隻老鼠般蠶食生命的危殆，總是引發地水火風四大毒蛇的憤怒。相信牛羊般的愚昧之見，顯露出鴟梟般兇惡的本性。於是樹立起我慢的旗幟，自吹自擂，顛倒是非，以毀代譽。誇耀儒家墨家的言論。反把裡面當外面，把裙子當衣服。敗壞風俗，損害真理，離間朋友，擾亂同伴。凌辱佛法僧三寶，欺侮父母雙親。輕視神靈，呵斥風雨。與鬼神結下仇怨，與親人成為仇敵。自以為是，狂妄自大，不仁不孝。憑藉片面的見解，愚蠢地自以為是正確的方向。這和蝍蛆喜歡臭味，鴟梟喜歡腐鼠有什麼區別呢？把毒藥當作美味。實在太可怕了。不考慮將來的罪過，不害怕地獄的報應。唉，放肆的一句話，招來萬劫的災殃。導致沉淪在幽暗的道路上，在惡道中輪迴。進入銅狗銅蛇的羅網，居住在八寒地獄和八熱地獄中。被鋸解，被磨碎，被爐火燒，被鑊湯煮。吃灰，食火，吞雪，飲冰。處處焦灼，內心痛苦。全身百骸，九竅，都被刀鋒撩亂。五臟四肢，都被劍刃劈開。之所以這樣，都是由於否定因果，誹謗出世間的聖人，破壞僧團的和合，不相信正法，邪見根深蒂固所導致的。更何況捨棄這個身體，又接受下一個身體，常常被困在欲界、色界、無色界三界之中。從一個地獄到另一個地獄，無法脫離地獄、餓鬼、畜生三惡道。偉大的聖人看到這些，興起悲憫之心，至高的人為此流下眼淚。所以要知道善惡的道理，就像回聲一樣；報應的顯現，就像形體帶著影子一樣。怎能不謹慎呢？怎能不謹慎呢？
詔書上說：『拋棄父母的鬚髮，脫去君臣的服飾，利益在哪裡呢？』
【English Translation】 English version Burned by inverted craving. Deluded thoughts cling, body and mind are unrestrained and lax. Stirring up the waves of the five desires, drifting in the river of birth and death. Constantly dwelling under the dark cliffs, in the depths of the waves of ignorance (Avidya). Sleeping through the long night, residing in a dreamlike dwelling. Unwilling to awaken, to escape the intoxication of the world. How can one know the deluded and inverted appearances? Muddled and confused, toiling for endless eons, eking out a living. Furthermore, following evil teachers, associating with bad friends. Unleashing the raging elephant, letting loose the frivolous monkey of the mind. Giving rise to the sixty-two kinds of wrong views, floating on the ocean of the ninety-eight afflictions. Indulging in filthy actions, clinging to false appearances. Fanning the eight winds of Mara (forces that obstruct enlightenment), blowing the fires of the three poisons (greed, hatred, delusion). Letting loose the six senses, allowing them to invade the city of the five aggregates (Skandhas) like thieves. Not worrying about the danger of the two rats (representing time gnawing away at life), constantly stirring up the anger of the four snakes (representing the four elements). Believing in the foolish views of cattle and sheep, revealing the vicious nature of owls. Thus, erecting the banner of ego-pride, boasting and exaggerating, reversing praise and blame. Vaunting the talks of Confucianism and Mohism. Turning the inside out, wearing skirts as clothes. Corrupting customs, harming truth, alienating friends, disrupting companions. Insulting the Three Jewels (Buddha, Dharma, Sangha),欺侮父母雙親.輕忽冥祇呵罵風雨.與鬼神為仇隙.與骨肉為怨憎.自矜自高不仁不孝.恃其管見愚謂指南.何異蝍蛆之甘臭螮.鴟梟之嗜腐鼠.以毒為美.深可畏哉.靡慮將來之辜.不愁地獄之報.嗟乎肆一言之禍.招萬劫之殃.致使沉滯幽涂淪歷惡道.入銅狗銅蛇之網.居八寒八熱之城.鋸解磨磨爐燒鑊煮.餐灰食火啖雪吞冰.處處燋然心心苦楚.百骸九竅撩亂刀鋒.五臟四肢紛披劍鍔.所以然者.皆由撥無因果謗出世間破和合僧不信正法邪見根深之所致也.況復捨身受身常嬰三界.從獄至獄不離三塗.大聖觀已興悲.至人為之流慟.故知善惡之理如響應聲.報施之徴似形帶影.可不慎歟.可不慎歟。
The imperial edict says: 'Abandoning the hair and beard of parents, removing the robes of ruler and minister, where does the benefit lie?'
。益在何情之外。損益二宜請動妙釋 答法琳聞至道絕言。豈九流能辯。法身無象。非十翼所詮。但以四趣茫茫漂淪慾海。三界蠢蠢顛墜邪山。諸子迷以自焚。凡夫溺而不出。大聖為之興世。至仁所以降靈。遂開解脫之門。示以安隱之路。於是剎利王種辭恩愛而出家。天竺貴族厭榮華而入道。是以悉達太子去袞龍之衣。就福田之服。誓出二種生死。志求一妙涅槃。弘道以報四恩。育德以資三有。此其利益也。案佛本行經剃髮出家品偈云。
假使恩愛久共處 時至命盡會別離 見是無常須臾間 是故我今求解脫
於後慕其德者斷惡以立身。欽其風者潔己而修善。毀形以成其志。故棄鬚髮美容。變俗以會其道。故去君臣華報。雖形闕奉親而內懷其孝。禮乖事主而心戢其恩。澤被怨親以成大順。福沾幽顯豈拘小違。上智之人依佛語故為益。下凡之類違聖教故為損。懲惡則濫者自新。進善則通人感化。伏惟陛下。至德含弘仁心鞠育。爰復降情正法留意出家。廣佈慈雲重興佛日。利益之道難得而稱。此即大唐帝業慈被百靈。聖種洪基惠流千祀。不敢輒以愚意輕測天心。謹課庸詞略申管見。塵黷御覽。伏深戰越。謹對。
破邪論卷下
【現代漢語翻譯】 現代漢語譯本：在什麼情況之外談論利益？損益兩種情況應該如何解釋？ 答：法琳聽說至高的道理是無法用言語表達的，哪裡是九流之士能夠辯論清楚的？法身沒有形象，不是《易經》的十翼所能詮釋的。只是因為四趣（地獄、餓鬼、畜生、阿修羅）眾生茫茫然漂流在慾望的海洋中，三界（欲界、色界、無色界）眾生蠢蠢欲動地顛倒墜落在邪惡的山峰上。許多人迷惑而自焚，凡夫沉溺而無法自拔。偉大的聖人因此應運而生，至高的仁愛因此降臨。於是開啟了解脫之門，指明了安穩的道路。因此，剎利（武士）種姓的王子捨棄恩愛而出家，天竺（印度）的貴族厭倦榮華而入道。所以悉達太子脫下華麗的龍袍，穿上僧人的福田之衣，發誓要脫離兩種生死（分段生死和變易生死），立志追求唯一的涅槃妙境。弘揚佛法以報答四重恩情（父母恩、眾生恩、國王恩、三寶恩），培育德行以資助三有（欲有、色有、無色有）的眾生。這就是出家的利益所在。 查閱《佛本行經·剃髮出家品》中的偈頌說： 『即使恩愛長久相處，時辰到了壽命終盡也會分別離去。見到世事無常只是須臾之間，因此我今天要求得解脫。』 後來，仰慕佛陀德行的人斷除惡行以立身，欽佩佛陀風範的人潔身自好而修習善行。他們毀壞外形以成就志向，所以剃去鬚髮，捨棄美好的容貌；改變習俗以契合真理，所以捨棄君臣之間的榮華回報。雖然外在形式上有所缺失，不能奉養父母，但內心卻懷著孝道；禮節上有所違背，不能侍奉君主，但心中卻抑制著感恩之情。佛法恩澤普及怨親，從而成就大順；福德沾溉幽冥與顯明，哪裡拘泥於小的違逆？有上等智慧的人因為遵從佛陀的教誨而獲得利益，下等凡夫因為違背聖人的教導而遭受損害。懲罰邪惡，那麼為非作歹的人就會改過自新；推行善事，那麼通達事理的人就會受到感化。希望陛下您，以至高的德行包容一切，以仁愛之心養育萬民，又降下情懷關注正法，留意出家之事，廣佈慈悲的雲朵，重興佛法的太陽。出家的利益之道難以用言語稱頌。這正是大唐帝業慈悲覆蓋百靈，聖明的種子宏偉的根基恩惠流淌千萬年。我不敢用愚昧的想法輕易揣測天意，謹獻上粗淺的言辭，略微陳述我個人的看法，冒昧地進呈給您御覽，內心深感戰慄和不安。謹對。' 《破邪論》卷下
English version: Beyond what circumstances is it beneficial? Please explain the two aspects of benefit and detriment with profound interpretation. Answer: Fa Lin heard that the ultimate truth is beyond words, how can the scholars of the Nine Schools debate it clearly? The Dharmakaya (法身) [Dharma body] has no form, and is not explained by the Ten Wings of the Book of Changes. It is only because the beings of the Four Destinies (四趣) [hells, hungry ghosts, animals, asuras] are drifting in the sea of desire, and the beings of the Three Realms (三界) [desire realm, form realm, formless realm] are falling on the evil mountains. Many people are confused and burn themselves, and ordinary people are drowning and unable to escape. The great sage (佛) [Buddha] arose in response to this, and the supreme benevolence descended. Thus, the door of liberation was opened, and the path of peace was shown. Therefore, the prince of the Kshatriya (剎利) [warrior] caste renounced love and left home, and the nobles of Tianzhu (天竺) [India] were tired of glory and entered the path. Therefore, Prince Siddhartha took off his dragon robe and put on the robe of the field of merit, vowing to get rid of the two kinds of birth and death (兩種生死) [birth and death of segments and birth and death of change], and determined to pursue the wonderful realm of Nirvana (涅槃). Promote Buddhism to repay the fourfold kindness (四恩) [kindness of parents, kindness of sentient beings, kindness of the king, kindness of the Three Jewels], and cultivate virtue to help the sentient beings of the Three Realms (三有) [desire realm, form realm, formless realm]. This is the benefit of leaving home. Looking at the verses in the 'Shaving Hair and Leaving Home' chapter of the 'Buddha's Deeds Sutra': 'Even if love is shared for a long time, when the time comes, life will end and they will be separated. Seeing that impermanence is only a moment, therefore I seek liberation today.' Later, those who admired the Buddha's virtue cut off evil deeds to establish themselves, and those who admired the Buddha's demeanor kept themselves clean and cultivated good deeds. They destroyed their appearance to achieve their aspirations, so they shaved their beards and hair and abandoned their beautiful appearance; they changed their customs to conform to the truth, so they abandoned the glory and rewards between monarchs and ministers. Although there are shortcomings in the external form, unable to support their parents, they have filial piety in their hearts; although there are violations of etiquette, unable to serve the monarch, they restrain their gratitude in their hearts. The grace of the Dharma extends to enemies and relatives, thus achieving great harmony; the blessings benefit the dark and the bright, where do they stick to small violations? People with superior wisdom benefit from following the Buddha's teachings, and inferior ordinary people suffer from violating the teachings of the saints. Punishing evil, then those who do evil will reform themselves; promoting good deeds, then those who understand reason will be influenced. I hope that Your Majesty, with supreme virtue, embraces everything, nurtures all people with benevolence, and also lowers your feelings to pay attention to the right Dharma, paying attention to the matter of leaving home, spreading the clouds of compassion, and reviving the sun of Buddhism. The path of benefit of leaving home is difficult to praise in words. This is the great Tang Dynasty's imperial cause of compassion covering hundreds of spirits, the holy seed, the magnificent foundation, and the grace flowing for thousands of years. I dare not easily speculate on the will of heaven with foolish thoughts, and I respectfully offer shallow words, briefly stating my personal views, presumptuously presenting them to you for your review, and I feel deeply trembling and uneasy in my heart. Respectfully. Chapter 2 of 'Breaking the Heresy'
【English Translation】 Beyond what circumstances is it beneficial? Please explain the two aspects of benefit and detriment with profound interpretation. Answer: Fa Lin heard that the ultimate truth is beyond words, how can the scholars of the Nine Schools debate it clearly? The Dharmakaya has no form, and is not explained by the Ten Wings of the Book of Changes. It is only because the beings of the Four Destinies are drifting in the sea of desire, and the beings of the Three Realms are falling on the evil mountains. Many people are confused and burn themselves, and ordinary people are drowning and unable to escape. The great sage arose in response to this, and the supreme benevolence descended. Thus, the door of liberation was opened, and the path of peace was shown. Therefore, the prince of the Kshatriya caste renounced love and left home, and the nobles of India were tired of glory and entered the path. Therefore, Prince Siddhartha took off his dragon robe and put on the robe of the field of merit, vowing to get rid of the two kinds of birth and death, and determined to pursue the wonderful realm of Nirvana. Promote Buddhism to repay the fourfold kindness, and cultivate virtue to help the sentient beings of the Three Realms. This is the benefit of leaving home. Looking at the verses in the 'Shaving Hair and Leaving Home' chapter of the 'Buddha's Deeds Sutra': 'Even if love is shared for a long time, when the time comes, life will end and they will be separated. Seeing that impermanence is only a moment, therefore I seek liberation today.' Later, those who admired the Buddha's virtue cut off evil deeds to establish themselves, and those who admired the Buddha's demeanor kept themselves clean and cultivated good deeds. They destroyed their appearance to achieve their aspirations, so they shaved their beards and hair and abandoned their beautiful appearance; they changed their customs to conform to the truth, so they abandoned the glory and rewards between monarchs and ministers. Although there are shortcomings in the external form, unable to support their parents, they have filial piety in their hearts; although there are violations of etiquette, unable to serve the monarch, they restrain their gratitude in their hearts. The grace of the Dharma extends to enemies and relatives, thus achieving great harmony; the blessings benefit the dark and the bright, where do they stick to small violations? People with superior wisdom benefit from following the Buddha's teachings, and inferior ordinary people suffer from violating the teachings of the saints. Punishing evil, then those who do evil will reform themselves; promoting good deeds, then those who understand reason will be influenced. I hope that Your Majesty, with supreme virtue, embraces everything, nurtures all people with benevolence, and also lowers your feelings to pay attention to the right Dharma, paying attention to the matter of leaving home, spreading the clouds of compassion, and reviving the sun of Buddhism. The path of benefit of leaving home is difficult to praise in words. This is the great Tang Dynasty's imperial cause of compassion covering hundreds of spirits, the holy seed, the magnificent foundation, and the grace flowing for thousands of years. I dare not easily speculate on the will of heaven with foolish thoughts, and I respectfully offer shallow words, briefly stating my personal views, presumptuously presenting them to you for your review, and I feel deeply trembling and uneasy in my heart. Respectfully. Chapter 2 of 'Breaking the Heresy'