T52n2116_辯偽錄

大正藏第 52 冊 No. 2116 辯偽錄

No. 2116

辯偽錄序

元翰林直學士奉訓大夫知制誥同修國史張伯淳撰

天無私覆。地無私載。日月無私照。辯偽錄之所云。良有以也。洪惟聖朝。繼天立極論道經邦。以佛心子育萬方。以正法澤被四海。至元辛卯之歲。孟春。大云峰長老邁吉祥。欽奉皇帝明命。撰述至元辯偽錄。奏對天顏。睿覽頒行入藏流通。原其所自。乙卯問道士丘處機李志常等。毀西京天城夫子廟為文城觀。毀滅釋迦佛像白玉觀音舍利寶塔。謀占梵剎四百八十二所。傳襲王浮偽語老子八十一化圖。惑亂臣佐。時少林裕長老。率師德詣闕陳奏。先朝蒙哥皇帝玉音宣諭。登殿辯對化胡真偽。聖躬臨朝親證。李志常等義墮詞屈。奉旨焚偽經。罷道為僧者十七人。還佛寺三十七所。黨占余寺流弊益甚。丁巳秋。少林復奏。續奉綸旨偽經再焚。僧復其業者二百三十七所。由乙卯而辛酉。凡九春。而其徒鼠匿未悛邪說。諂行屏處猶妄驚瀆聖情。由是至元十八年冬。欽奉玉音頒降天下。除道德經外。其餘說謊經文盡行燒燬。道士愛佛經者為僧。不為僧道者娶妻為民。當是時也。江南釋教都總統永福楊大師璉真佳大弘聖化。自至元二十二春。至二十四春凡三載。恢復佛寺

【現代漢語翻譯】現代漢語譯本《辯偽錄序》

元翰林直學士、奉訓大夫、知制誥同修國史張伯淳撰

天道公正無私地覆蓋萬物，大地公正無私地承載萬物，日月公正無私地照耀萬物。《辯偽錄》所說的，確實有其道理。我朝聖上繼承天命，確立治國方略，以佛陀慈悲之心養育天下百姓，以正法恩澤覆蓋四海。至元辛卯年（1291年）孟春，大云峰長老邁吉祥，恭敬地奉皇帝的聖旨，撰寫《至元辯偽錄》，上奏給皇帝御覽，並頒佈天下，收入藏經流通。追溯其起因，乙卯年（1279年），道士丘處機、李志常等人，毀壞西京天城孔子廟，改為文城觀，毀滅釋迦牟尼佛像、白玉觀音像和舍利寶塔，陰謀侵佔佛教寺廟四百八十二所，傳播沿襲王浮的虛假言論《老子八十一化圖》，迷惑朝廷大臣。當時，少林寺裕長老率領僧眾前往朝廷陳奏，先朝蒙哥皇帝下達玉音，宣諭舉行辯論，辨別『化胡』的真偽。皇帝親自臨朝聽證，李志常等人理屈詞窮。奉旨焚燒偽經，改道為僧者十七人，歸還佛寺三十七所。但黨羽侵佔其餘寺廟的流弊更加嚴重。丁巳年（1287年）秋，少林寺再次上奏，繼續奉皇帝的旨意，再次焚燒偽經，恢復僧人身份者二百三十七人。從乙卯年到辛酉年，共九年時間，但他們的黨徒像老鼠一樣躲藏，邪說仍然盛行，暗地裡還在胡說八道，驚擾聖上。因此，至元十八年（1281年）冬，欽奉皇帝的玉音頒佈天下，除了《道德經》之外，其餘說謊的經文全部燒燬。道士喜愛佛經的可以做僧人，不願意做僧人的道士可以娶妻做平民。當時，江南釋教都總統永福楊大師璉真佳大力弘揚聖化，從至元二十二春（1285年）到二十四春（1287），共三年時間，恢復佛寺。

【English Translation】 English version Preface to the Record of Discriminating Falsehood

Written by Zhang Bochun, Academician of the Hanlin Academy, Grand Master of the Imperial Secretariat, Drafter of Imperial Edicts, and Compiler of National History during the Yuan Dynasty

Heaven impartially covers all, Earth impartially sustains all, the Sun and Moon impartially illuminate all. What the 'Record of Discriminating Falsehood' says is indeed well-founded. Our sacred dynasty, inheriting the mandate of Heaven, establishes principles for governing the nation, nurturing all people with the heart of Buddha, and bestowing the Dharma upon the four seas. In the spring of the Xinmao year of the Zhiyuan era (1291), Elder Mai Jixiang of Dayun Peak, respectfully following the Emperor's decree, compiled the 'Zhiyuan Record of Discriminating Falsehood,' presented it to the Emperor for review, and promulgated it throughout the realm for inclusion in the Tripitaka. Tracing back to its origin, in the Yimao year (1279), Daoists Qiu Chuji, Li Zhichang, and others destroyed the Confucian temple in Tiancheng, Xijing, converting it into the Wencheng Temple, destroying the statues of Shakyamuni Buddha, the White Jade Guanyin, and the Relic Pagoda, plotting to seize four hundred and eighty-two Buddhist monasteries, and spreading the false teachings of Wang Fu's 'Laozi's Eighty-One Transformations,' misleading court officials. At that time, Elder Yu of Shaolin Monastery led monks to the court to present their case. The late Emperor Mongke issued an imperial edict, proclaiming a debate to distinguish the truth and falsehood of the 'Conversion of the Barbarians.' The Emperor personally attended the court to witness the proceedings. Li Zhichang and others were defeated and rendered speechless. By imperial decree, false scriptures were burned, seventeen Daoists converted to monks, and thirty-seven Buddhist monasteries were returned. However, the abuses of the partisans occupying the remaining monasteries became even more severe. In the autumn of the Dingsi year (1287), Shaolin Monastery again submitted a memorial, and the imperial decree was again issued to burn the false scriptures, restoring the monastic status of two hundred and thirty-seven individuals. From the Yimao year to the Xinyou year, a total of nine years, their followers hid like rats, and their heretical teachings continued to flourish, secretly spreading falsehoods and disturbing the Emperor. Therefore, in the winter of the eighteenth year of the Zhiyuan era (1281), the Emperor's decree was issued throughout the realm, ordering the burning of all false scriptures except for the 'Dao De Jing.' Daoists who loved Buddhist scriptures could become monks, and those who did not wish to become monks could marry and become commoners. At that time, Grand Master Yang Lianzhenjia of Yongfu, the General Administrator of Buddhism in Jiangnan, vigorously promoted the sacred teachings, restoring Buddhist monasteries for three years, from the spring of the twenty-second year of the Zhiyuan era (1285) to the spring of the twenty-fourth year (1287).

三十餘所。如四聖觀者昔孤山寺也道士胡提點等舍邪歸正罷道為僧者。奚啻七八百人。掛冠于上永福帝師殿之梁栱間。故典如南嶽山之券。為事偽者戒試。嘗考之。自大教西來。漢明帝迎摩騰竺法蘭二師于洛陽。五嶽道士褚善信等上表譏毀佛法。當時築壇以佛道二經焚之。道經悉為灰燼。佛經放光無損。尊者踴身作十八變。有狐非獅子類。燈非日月明之至言。道士為僧者不可勝數。如寇謙之矯妄。崔浩惑魏太武。而崔浩卒以族誅。曇謨最之挫屈姜斌。斌流於馬邑。齊曇顯之愧陸修靜。唐總章元年。法明辯化胡之偽。敕搜聚天下化胡經。抑嘗火其書矣。由古而今歷代帝王之制斯可忽諸。蓋世尊等視三界眾生。由如一子。棄背大覺。是子背其父也。子背其父是自昧其所天也。且師老子者道德二篇。以清虛澹泊絕世棄智立其宗。隱居以求其志。翛然無為。爾今盜名之徒。叢嘯黨援假立冠褐。峻侈宮觀茍世利養。豈老氏之用心哉。況老氏謂。大辯若訥大巧若拙。辯者不善善者不辯。勿矜勿伐抱一為天下式。而占毀佛寺。竊經扇化胡之偽。是若拙若訥歟。是善者不辯歟。師老子而違其術。亦復違其自宗矣。若嫡師于老子者則弗為也。過歸末流爾。雖然。麒麟至於走獸。鳳凰至於飛鳥。蘭蕙至於薰蕕。栴檀至於穢壤。則世未有舍鳳

【現代漢語翻譯】現代漢語譯本：有三十多處這樣的例子。比如四聖觀，以前是孤山寺，道士胡提點等人捨棄邪道歸於正道，放棄道士身份成為僧人的，何止七八百人。他們把道士的帽子掛在上永福帝師殿的梁拱之間，就像南嶽山用券來作為憑證一樣，以此來告誡那些作假的人。我曾經考察過這件事，自從佛教傳入中國，漢明帝在洛陽迎接摩騰（Kāśyapa Mātanga，古印度僧人）和竺法蘭（Dharmaratna，古印度僧人）兩位法師。五嶽的道士褚善信等人上表譏諷譭謗佛法。當時築起法壇，用火焚燒佛道兩家的經典，道教的經典全部化為灰燼，而佛教的經典卻放出光芒，沒有絲毫損傷。尊者（指摩騰或竺法蘭）騰身而起，顯現十八種變化。『狐貍不是獅子一類，燈的光亮比不上日月的光明』這些至理名言，使得改道為僧的道士數不勝數。例如寇謙之（北魏道士）的虛假狂妄，崔浩（北魏大臣）迷惑魏太武帝，最終崔浩被滅族。還有曇謨最挫敗屈姜斌，姜斌被流放到馬邑。齊代的曇顯使陸修靜感到羞愧。唐朝總章元年，法明辨別出《化胡經》的虛假，皇帝下令蒐集天下所有的《化胡經》，並將其焚燬。從古至今，歷代帝王的制度，難道可以忽視嗎？世尊（釋迦牟尼佛）看待三界眾生，如同看待自己的孩子一樣。背離大覺，就是兒子背離了他的父親。兒子背離他的父親，就是自己矇蔽了自己所依賴的天。而且學習老子的人，研習《道德經》這兩篇經典，以清靜虛無、恬淡寡欲、斷絕世俗、拋棄智慧來確立他們的宗旨，隱居起來以實現他們的志向，是多麼的自由自在，無所作為啊。而現在這些盜名欺世之徒，結黨營私，假裝穿著道士的服裝，建造高大奢華的宮觀，只爲了追求世俗的利益和供養。這難道是老子的本意嗎？況且老子說過，『最雄辯的言辭聽起來好像結結巴巴，最靈巧的技藝看起來好像很笨拙。』善於辯論的人不善良，善良的人不善於辯論。不要自誇，不要自伐，保持純一的狀態，作為天下的典範。而現在他們卻詆譭佛寺，盜竊佛經，散佈《化胡經》的虛假內容，這難道是像笨拙的樣子嗎？這難道是善良的人不善於辯論嗎？學習老子卻違揹他的學說，也違背了他們自己的宗旨。如果真正師法老子的人，是不會這樣做的。這些過錯都歸於末流啊。雖然如此，麒麟在走獸中，鳳凰在飛鳥中，蘭花蕙草在薰草和蕕草中，栴檀在污穢的土壤中，那麼世上沒有捨棄鳳凰 English version: There are more than thirty such instances. For example, Sisheng Monastery was formerly Gushan Temple. Daoist Hu Tidian and others abandoned their heterodox ways and returned to the orthodox path, renouncing their Daoist identities to become monks, numbering no fewer than seven or eight hundred. They hung their Daoist hats on the beams and arches of the Shang Yongfu Emperor's Hall, just as Nanyue Mountain used vouchers as proof, to warn those who engage in falsehoods. I have examined this matter. Since Buddhism was introduced to China, Emperor Ming of the Han Dynasty welcomed the two masters Kāśyapa Mātanga (an ancient Indian monk) and Dharmaratna (an ancient Indian monk) to Luoyang. The Daoists of the Five Mountains, such as Chu Shanxin, submitted memorials criticizing and slandering the Buddhist Dharma. At that time, an altar was built, and the scriptures of both Buddhism and Daoism were burned. The Daoist scriptures were completely reduced to ashes, while the Buddhist scriptures emitted light without any damage. The Venerable (referring to Kāśyapa Mātanga or Dharmaratna) rose into the air and manifested eighteen transformations. The profound words 'A fox is not of the same kind as a lion, and the light of a lamp cannot compare to the brightness of the sun and moon' led countless Daoists to convert to monkhood. For example, Kou Qianzhi's (a Daoist of the Northern Wei Dynasty) false arrogance and Cui Hao's (an official of the Northern Wei Dynasty) bewitchment of Emperor Taiwu of the Wei Dynasty ultimately led to Cui Hao's clan being exterminated. There was also Tánmózuì's defeat of Qu Jiangbin, who was exiled to Mayi. Tánxiǎn of the Qi Dynasty shamed Lu Xiujing. In the first year of the Zongzhang era of the Tang Dynasty, Faming discerned the falseness of the Huahu Jing (Scripture of Converting the Barbarians), and the emperor ordered the collection of all Huahu Jing in the land and had them burned. From ancient times to the present, can the systems of successive emperors be ignored? The World Honored One (Śākyamuni Buddha) views all sentient beings in the three realms as if they were his own children. Abandoning the Great Enlightenment is like a son abandoning his father. A son abandoning his father is like blinding himself to the heaven he relies on. Moreover, those who study Laozi study the two chapters of the Daodejing (Tao Te Ching), establishing their principles with purity, emptiness, tranquility, detachment, severing worldly ties, and abandoning wisdom, living in seclusion to realize their aspirations, how free and unconstrained, how non-active. But now these fame-stealing and world-deceiving people form cliques for private gain, falsely wearing Daoist robes, building tall and extravagant palaces, only seeking worldly benefits and offerings. Is this Laozi's intention? Moreover, Laozi said, 'The greatest eloquence seems like stammering, the greatest skill seems like clumsiness.' Those who are good at arguing are not virtuous, and those who are virtuous are not good at arguing. Do not boast, do not brag, hold to oneness as the model for the world. But now they slander Buddhist temples, steal Buddhist scriptures, and spread the falsehoods of the Huahu Jing. Is this like being clumsy? Is this like the virtuous not being good at arguing? Studying Laozi but violating his teachings is also violating their own principles. Those who truly follow Laozi would not do this. These faults all belong to the lowest of the low. Even so, the Qilin among beasts, the Phoenix among birds, the orchids and fragrant herbs among the stinking grasses, the sandalwood among the filthy soil, then the world has not abandoned the Phoenix

【English Translation】 English version: There are more than thirty such instances. For example, Sisheng Monastery was formerly Gushan Temple. Daoist Hu Tidian and others abandoned their heterodox ways and returned to the orthodox path, renouncing their Daoist identities to become monks, numbering no fewer than seven or eight hundred. They hung their Daoist hats on the beams and arches of the Shang Yongfu Emperor's Hall, just as Nanyue Mountain used vouchers as proof, to warn those who engage in falsehoods. I have examined this matter. Since Buddhism was introduced to China, Emperor Ming of the Han Dynasty welcomed the two masters Kāśyapa Mātanga (an ancient Indian monk) and Dharmaratna (an ancient Indian monk) to Luoyang. The Daoists of the Five Mountains, such as Chu Shanxin, submitted memorials criticizing and slandering the Buddhist Dharma. At that time, an altar was built, and the scriptures of both Buddhism and Daoism were burned. The Daoist scriptures were completely reduced to ashes, while the Buddhist scriptures emitted light without any damage. The Venerable (referring to Kāśyapa Mātanga or Dharmaratna) rose into the air and manifested eighteen transformations. The profound words 'A fox is not of the same kind as a lion, and the light of a lamp cannot compare to the brightness of the sun and moon' led countless Daoists to convert to monkhood. For example, Kou Qianzhi's (a Daoist of the Northern Wei Dynasty) false arrogance and Cui Hao's (an official of the Northern Wei Dynasty) bewitchment of Emperor Taiwu of the Wei Dynasty ultimately led to Cui Hao's clan being exterminated. There was also Tánmózuì's defeat of Qu Jiangbin, who was exiled to Mayi. Tánxiǎn of the Qi Dynasty shamed Lu Xiujing. In the first year of the Zongzhang era of the Tang Dynasty, Faming discerned the falseness of the Huahu Jing (Scripture of Converting the Barbarians), and the emperor ordered the collection of all Huahu Jing in the land and had them burned. From ancient times to the present, can the systems of successive emperors be ignored? The World Honored One (Śākyamuni Buddha) views all sentient beings in the three realms as if they were his own children. Abandoning the Great Enlightenment is like a son abandoning his father. A son abandoning his father is like blinding himself to the heaven he relies on. Moreover, those who study Laozi study the two chapters of the Daodejing (Tao Te Ching), establishing their principles with purity, emptiness, tranquility, detachment, severing worldly ties, and abandoning wisdom, living in seclusion to realize their aspirations, how free and unconstrained, how non-active. But now these fame-stealing and world-deceiving people form cliques for private gain, falsely wearing Daoist robes, building tall and extravagant palaces, only seeking worldly benefits and offerings. Is this Laozi's intention? Moreover, Laozi said, 'The greatest eloquence seems like stammering, the greatest skill seems like clumsiness.' Those who are good at arguing are not virtuous, and those who are virtuous are not good at arguing. Do not boast, do not brag, hold to oneness as the model for the world. But now they slander Buddhist temples, steal Buddhist scriptures, and spread the falsehoods of the Huahu Jing. Is this like being clumsy? Is this like the virtuous not being good at arguing? Studying Laozi but violating his teachings is also violating their own principles. Those who truly follow Laozi would not do this. These faults all belong to the lowest of the low. Even so, the Qilin among beasts, the Phoenix among birds, the orchids and fragrant herbs among the stinking grasses, the sandalwood among the filthy soil, then the world has not abandoned the Phoenix

凰麒麟之瑞。蘭蕙栴檀之馨。而愜走獸飛鳥之常。薰蕕穢壤之垢者。人心天理愛惡之所同也。奈何菽麥未析。而甘事于偽妄不實之教。復夸誕其浮辭。侮慢大覺訕毀至聖。而弗憚三塗之淪溺乎。斯辯偽錄之正名教。造理淵奧排難精明。凜乎抗凌雲之勁操。坦然履王道之正涂。而堤備後世之溺於巨浸者。其為言也至矣。蓋有偽則辯。無偽則無辯。豈好辯哉。弘四無礙之辯者。邁公之德歟。言之者無罪。聞之者足以戒。故我皇金言喻辭曰。譬如五指皆從掌出。佛門如掌余皆如指。信乎王言如絲其出如綸。明逾日月堅逾金石。為萬世之龜鑑。則斯錄豈小補哉。

辯偽錄序

蓋聞五運未形。元無人物之號。三才既立。乃敘尊卑之名。肇分六爻。始畫八卦。而有書契。定乎訓章。鳳篆龜圖金縢玉字。百家之異轍。萬卷之分割槽。雖理究乎精微。言殫乎物范。紀情括性。未出乎域中。原始要終。詎該於化內。況乎法身無相。高超于象帝之先。真諦絕稱。迥出乎思議之表。英猷茂實。代有人焉。如意者俗姓乎延氏。太原人也。繫乎延贊之裔。世傳纓冕累葉。播遷代郡因為家焉。九歲落紺隨師請業。玉離荊岫。價重之德彌彰。桂去幽巖。馨香之風遠遞。阿師內窮三藏之奧。外核九流之源。名冠于中華。聲聞于朝野。運談天之

【現代漢語翻譯】現代漢語譯本：鳳凰和麒麟是吉祥的象徵，蘭花、蕙草和栴檀散發著芬芳。厭惡走獸飛鳥的異常行為，憎恨薰草和蕕草污染土壤，這是人之常情，也是天理所認同的愛憎。為什麼在分辨不清豆子和小麥的情況下，就甘心接受虛偽不實的教義？又誇大其浮華的言辭，侮辱輕慢偉大的覺悟者，誹謗詆譭至高的聖人，而不害怕墮入地獄的苦難之中呢？這部《辯偽錄》正是爲了匡正名教，闡明深奧的道理，駁斥疑難，精闢明瞭。它凜然具有抗拒凌雲的堅定操守，坦然行走在王道的正途之上，為後世防備沉溺於巨大洪流的人們提供了堤壩。它所說的話是至理名言啊！有虛偽才需要辨別，沒有虛偽就無需辨別，難道是喜歡辯論嗎？能夠弘揚四無礙辯才的人，大概只有邁公的德行了吧！說話的人沒有罪過，聽的人足以引以為戒。所以我們偉大的皇帝用金玉般的言辭比喻說：『譬如五個手指都從手掌中生出，佛門就像手掌，其餘的都像手指。』確實，帝王的話語就像絲線，發出后就像粗繩一樣堅定，比日月更加光明，比金石更加堅固，可以作為萬世的借鑑。那麼這部《辯偽錄》難道不是微小的補益嗎？

《辯偽錄序》

聽說在天地萬物尚未形成之前，原本沒有人物的稱謂。天地人三才確立之後，才有了尊卑的名稱。開始劃分六爻，才畫出八卦，於是有了文字，確定了訓誡和章法。鳳凰篆文、烏龜圖畫、金縢之書、美玉之字，構成了百家不同的途徑，萬卷書籍的不同區域。即使道理研究得精微，言語窮盡了事物的範疇，記載情感，概括人性，也沒有超出世俗的範圍。追溯本源，探求終結，又怎能涵蓋造化的範圍之內呢？更何況法身（Dharmakaya）沒有形象，超越了有形之帝之前；真諦（Paramārtha-satya）無法用言語表達，遠遠超出了思議的範圍。英明的謀略和豐碩的成果，每個時代都有這樣的人。如意（Ruyi）法師俗姓延氏，是太原人，是延讚的後代。世代相傳，佩戴官帽，世世代代遷徙到代郡，在那裡安家。九歲剃髮出家，跟隨師父學習佛法。美玉離開荊山，價值更加彰顯；桂花離開幽深的山巖，芬芳的香氣傳播到遠方。阿師（Acharya，老師）對內窮盡三藏（Tripiṭaka）的奧秘，對外審覈九流的源頭，名聲響徹中華，聲名遠揚于朝廷和民間。運用談論天

【English Translation】 English version: The auspiciousness of the phoenix and the qilin (mythical Chinese unicorn). The fragrance of orchids, sweet herbs, and sandalwood. Aversion to the abnormal behavior of beasts and birds, and disgust for the defilement of soil by stinkweed and artemisia – these are common human feelings, the same loves and hates that are in accordance with heavenly principles. Why, without distinguishing between beans and wheat, do people willingly accept false and untrue teachings? They exaggerate their flowery words, insult and disrespect the great enlightened one, slander and defame the supreme sage, without fearing the suffering of falling into the three evil realms (of hell, hungry ghosts, and animals)? This 『Bian Wei Lu』 (Record of Discriminating Against Falsehood) is precisely for rectifying the names of teachings, elucidating profound principles, refuting difficulties, and being precise and clear. It possesses the firm integrity to resist soaring clouds, and walks serenely on the correct path of the kingly way, providing a dam for future generations to prevent them from drowning in the great flood. Its words are the ultimate truth! There is falsehood, so there is discrimination; without falsehood, there is no need for discrimination. Is it that one simply enjoys arguing? The one who can promote the four unimpeded eloquences (catuḥ-pratisaṃvidā) is probably only the virtue of Master Mai! The speaker is not guilty; the listener can take it as a warning. Therefore, our great emperor used golden words as an analogy, saying: 『Just as the five fingers all come from the palm, the Buddhist school is like the palm, and the rest are like fingers.』 Indeed, the words of the emperor are like silk threads, but once spoken, they are as firm as thick ropes, brighter than the sun and moon, and stronger than gold and stone, serving as a mirror for all ages. Then, is this 『Record』 not a small contribution?

Preface to the 『Bian Wei Lu』

It is said that before the five elements (wu xing) took shape, there were originally no names for people and things. After the three powers (heaven, earth, and man) were established, names of rank and status were established. The six lines (of the I Ching) were first divided, and the eight trigrams (bagua) were drawn, and then there were writings, defining instructions and rules. Phoenix seal script, turtle diagrams, golden casket texts, and jade characters constitute the different paths of hundreds of schools and the different areas of ten thousand volumes. Even if the principles are studied with precision and the words exhaust the categories of things, recording emotions and summarizing human nature, they have not gone beyond the realm of the mundane. Tracing the origin and seeking the end, how can they encompass the scope of transformation? Moreover, the Dharmakaya (法身, the body of the Dharma) is without form, surpassing the form of the Emperor; the Paramārtha-satya (真諦, ultimate truth) cannot be expressed in words, far beyond the realm of thought. Brilliant strategies and fruitful achievements, there are such people in every era. The Dharma Master Ruyi (如意), whose secular surname was Yan, was from Taiyuan, a descendant of Yan Zan. Generations passed down official hats, and generation after generation migrated to Dai Commandery, where they settled. At the age of nine, he shaved his head and left home, following his teacher to study the Dharma. Jade leaving Jing Mountain, its value becomes more apparent; osmanthus leaving the secluded rock, its fragrant aroma spreads far and wide. The Acharya (阿師, teacher) internally exhausts the mysteries of the Tripiṭaka (三藏, three baskets of Buddhist scriptures), and externally examines the sources of the Nine Schools, his name resounding throughout China, and his reputation spreading far and wide in the court and among the people. Using discussions of the heavens

口。施不世之才。鬱鬱間綺錦之文。雄雄聳凌雲之氣。班馬之珠玉未可同年。顧陸之文章。寧堪並駕。至若莊生墨生之學。黃老李老之書。三清謗道之文。十異九迷之論。混元隱月之秘。靈寶赤書之儀。煥若胸膺。明猶指掌。加以禪參於五派。傍閱于群書。既有雄才巨筆。特專著述。運思之外。汲引無窮。挫邪。則有吼石之功。扶正。則具鞭屍之德。固以才侔安遠。學邁生融。實覺海之龍鱗。乃佛門之柱礙。切見全真道士者丘處機。李志常。史志經。令狐璋等。學業庸淺。識慮非長。併爲鄙辭。排毀正法。擊茲布鼓。竊比雷門。使中下之流咸生邪見。欽奉薛禪聖明皇帝發大悲心。愍其盲瞽。恐墮泥犁。敕令制斯論耳。震盪法海摧彼詞鋒。碧雞之銳競馳。黃馬之駁爭騖。狀鴻爐之焚纖翼。猶炎日之煉輕冰。負勝之儔於斯可見。暫歸慈定已破魔軍。至元十八年十月二十日。復欽奉先皇帝聖旨。敕令天下偽經一時焚盡。由是佛日重暉于碧漢。法雲廣佈于閻浮。右如意所作。文賦註解四經序韓文別傳性海賦等。在世已傳。然茲論五卷二百餘紙。窮釋老之淵源。分邪正之優劣。蓋唱彌高而和彌寡。深可愧焉。余文慚綺麗學匪通圓。睹斯論之嘉言。欽吾皇之鴻護。不勝手舞。勉為斯引。輒以藤綆聯彼圭璋。庶博雅君子詳其致云爾。

【現代漢語翻譯】口（指作者謙稱）。施展著舉世無雙的才能，文章華麗如錦繡，氣勢雄偉如直衝雲霄。班固、司馬遷的珠玉之作，也難以與他相提並論；顧愷之、陸機的文章，又怎能與他並駕齊驅？至於莊周、墨翟的學說，黃帝、老子的書籍，三清詆譭佛道的文章，十之有九是迷惑人的邪論，以及混元隱月的秘密，靈寶赤書的儀式，他都瞭如指掌，明明白白。再加上他遍參禪宗五派，廣泛閱讀各種書籍，既有雄才大略，又專門從事著述，思緒奔涌，汲取無窮。駁斥邪說，有如獅子吼般的力量；扶持正法，具有鞭撻屍體的功德。他的才能堪比安世高、竺法蘭，學問超過支遁、慧遠。實在是覺海中的龍鱗，佛門中的棟樑。我看到全真道士丘處機（長春真人），李志常（李真人），史志經，令狐璋等人，學業淺薄，見識短淺，寫下鄙陋的言辭，誹謗正法，敲擊破鑼爛鼓，竟然把自己比作雷門。使得中下等根器的人都產生邪見。欽佩薛禪聖明皇帝（忽必烈）發大悲心，憐憫他們的盲昧無知，恐怕他們墮入地獄，所以下令製作這部論著。震盪佛法之海，摧毀他們的言辭鋒芒。如同駿馬奔騰，爭先恐後。又像洪爐焚燒纖細的羽翼，烈日融化輕薄的冰塊。勝負之勢，於此可見。暫時歸於慈定寺，已經擊破了魔軍。至元十八年十月二十日，再次欽奉先皇帝（元世祖忽必烈）的聖旨，下令天下所有的偽經一時焚燬。因此佛日的輝光重新照耀于天空，佛法的雲彩廣佈於世間。右邊所列的是如意所作的文賦、註解四經序、韓文別傳、性海賦等，在世時已經流傳。然而這部論著五卷，共二百多頁，窮盡了釋迦牟尼和老子的淵源，區分了邪說和正法的優劣。大概是曲調越高，應和的人越少，實在令人慚愧。我的文章慚愧於不夠華麗，學問也不夠通達圓融。看到這部論著的精妙言辭，欽佩我們皇帝的弘大護持，不禁手舞足蹈，勉力寫下這篇序言。姑且用藤條將美玉串聯起來，希望博學的君子們詳細考察其中的意義。

【English Translation】 A humble 'I' (referring to the author). Displaying unparalleled talent, with writing as splendid as brocade, and a spirit as majestic as soaring into the clouds. The works of Ban Gu and Sima Qian cannot be compared to his, and how could the writings of Gu Kaizhi and Lu Ji match him? As for the doctrines of Zhuang Zhou and Mo Di, the books of the Yellow Emperor and Lao Tzu, the writings of the Three Purities (Sanqing) that slander the Buddhist path, the theories that are nine parts delusion out of ten, the secrets of the Hidden Moon of Primordial Chaos (Hun Yuan Yin Yue), and the rituals of the Scarlet Texts of Lingbao (Lingbao Chi Shu), he knows them all like the back of his hand, as clear as pointing to his palm. Furthermore, he has widely studied the five schools of Chan Buddhism and extensively read various books. He possesses both great talent and specializes in writing, with thoughts flowing and drawing from endless sources. Refuting heresies, he has the power of a lion's roar; supporting the orthodox Dharma, he possesses the merit of whipping corpses. His talent is comparable to An Shigao (An Yuan), and his learning surpasses Zhi Dun (Sheng Rong). He is truly a dragon scale in the ocean of enlightenment and a pillar of the Buddhist gate. I have seen the Quanzhen Taoists Qiu Chuji (Changchun Zhenren), Li Zhichang (Li Zhenren), Shi Zhijing, Linghu Zhang, and others, whose learning is shallow and whose knowledge is limited. They have written vulgar words, slandering the orthodox Dharma, beating broken gongs and drums, and even comparing themselves to the Thunder Gate. This has caused those of middling and lower capacities to develop wrong views. I admire Emperor Sechen (Kublai Khan) for his great compassion, pitying their ignorance and fearing that they would fall into hell, so he ordered the creation of this treatise. It shakes the sea of Dharma and destroys their sharp words. It is like swift horses galloping, competing to be first. It is also like a great furnace burning slender wings, and the scorching sun melting thin ice. The outcome of victory and defeat can be seen here. Temporarily returning to Ciding Temple, the armies of Mara have already been defeated. On the twentieth day of the tenth month of the eighteenth year of Zhiyuan, I once again respectfully received the sacred decree of the late Emperor (Emperor Shizu Kublai Khan), ordering all the false scriptures in the world to be burned at once. Therefore, the radiance of the Buddha's sun shines again in the sky, and the clouds of Dharma spread widely throughout the world. Listed on the right are the literary essays, annotations to the Preface to the Four Sutras, Biography of Han Wen, and Rhapsody on the Sea of Nature (Xing Hai Fu) composed by Ruyi, which were already circulating during his lifetime. However, this treatise, consisting of five volumes and more than two hundred pages, exhausts the origins of Shakyamuni and Lao Tzu, and distinguishes the superiority and inferiority of heresies and the orthodox Dharma. Perhaps the higher the tune, the fewer the respondents, which is truly regrettable. My writing is ashamed of not being ornate enough, and my learning is not thorough and complete enough. Seeing the exquisite words of this treatise and admiring the great protection of our Emperor, I cannot help but dance with joy and strive to write this preface. I will tentatively string together jade with rattan, hoping that learned gentlemen will examine its meaning in detail.

大云峰住持襲祖沙門雪溪野老貴吉祥述。

辯偽錄卷第一

元道者山云峰禪寺沙門祥邁奉　敕實錄撰

蓋聞法王御世弘正道以濟時。明主臨軒闡皇極而拯物。剪邪扶正崇德辯惑。故堯誅四兇而八纮道泰。佛降六眾而五印歸心。皆所以。整亂救焚啟迪耳目。夫我佛者功成曩劫。為物降靈。無生示生。利見大千之土。絕相現相。頓化百億之方。猶皓月之流空千江普應。若長風之噫氣萬籟聞聲。誘癡子於一極之乘。引迷途於八正之路。拔五濁之熱惱。撤四倒之樊籠。指衣下之明珠。剖塵中之經卷。破魔軍于道樹。不下廟堂。摧外道于金河。折衝無外。恩流萬國。澤及四生。慈雲蔭有頂之天。法雨潤無疆之界。群生無感大聖歸真。聖哲繼輝維持玄范。則有馬鳴龍樹恢教網于西天。提婆愛賢建法幢于南印。世親擅鞭屍之德。陳那騁吼石之奇。挫外道於一時。播嘉聲于萬古。洎乎金容東夢玉馬西來。摩騰顯正於洛陽。道書咸從火化。僧融破邪于關內。梵志結舌無言。懸佛日于昏衢。扇慈風于寰㝢。英髦接武俊彥聯芳。故有大統(齊法上法師)多能。折姜斌于魏闕。法琳博物。排傅弈于唐朝。騰盛德于當時。震佳聲于叔世。但以去聖逾遠魔偽逼真。紫實亂朱珉常混玉。自非上智疇克考明。所以鼠璞濫名。周人一其

【現代漢語翻譯】現代漢語譯本：大云峰住持襲祖沙門雪溪野老貴吉祥述。

辯偽錄卷第一

元道者山云峰禪寺沙門祥邁奉敕實錄撰

大概聽聞佛法之王治理世間，弘揚正道以救濟時局；英明的君主君臨天下，闡明至高準則來拯救萬物。匡扶正義，剷除邪惡，崇尚道德，辨明迷惑。因此，堯帝誅滅了四兇，天下太平；佛陀降伏了六眾外道，五天竺心悅誠服。這些都是爲了整頓亂象，拯救危難，啓發人們的認知。我佛功德圓滿於過去無數劫，為眾生降臨世間，從無生示現出生，在廣闊的世界中顯現真身，從無相示現有相，瞬間化度百億國土。猶如皎潔的月亮映照天空，千江萬水都能見到月影；又像長風吹拂，萬物都能聽到風聲。引導愚昧的人走向唯一的解脫之道，引領迷途的人走向八正道。拔除五濁帶來的熱惱，摧毀四顛倒的束縛。指明衣內的寶珠，剖開塵封的經卷。在菩提樹下擊敗魔軍，無需在廟堂之上；在金河邊摧毀外道，不需對外用兵。恩澤流佈萬國，澤被四類眾生。慈悲的雲朵覆蓋有頂天，佛法的甘露滋潤無邊疆界。眾生沒有感應，大聖歸於真寂，聖賢繼承光輝，維持玄妙的法則。於是有馬鳴（Aśvaghoṣa）、龍樹（Nāgārjuna）在西天弘揚教法，提婆（Deva）、愛賢（Āryadeva）在南印度建立法幢。世親（Vasubandhu）擅長鞭屍之術，陳那（Dignāga）展現獅子吼的奇特。一時挫敗外道，將美名傳揚萬古。等到金色的佛像在東方顯現夢兆，白馬從西方馱經而來，摩騰（Kāśyapa Mātanga）在洛陽弘揚正法，道教的書籍全部焚燬；僧融（Zhu Falan）在關中破除邪說，外道啞口無言。將佛日的光明懸掛在黑暗的道路上，將慈悲的風扇向整個世界。英才輩出，俊傑相繼。所以有大統法師（Dàtǒng, a title for eminent monks，齊法上法師）多才多藝，在魏闕（Wèi Quē, the palace gate）折服姜斌；法琳（Fǎlín）學識淵博，在唐朝駁倒傅奕（Fù Yì）。在當時傳揚盛德，在後世震動美名。只是因為距離聖人越來越遠，邪魔偽道逼近真實，紫色的石頭混淆紅色的美玉，魚目常常冒充寶玉。如果不是具有上等智慧的人，誰能夠考察辨明？所以，像老鼠皮冒充美玉，周人只看重它的價值。

【English Translation】 English version: Statement by Xuexi Yelaogui Jixiang, Abbot of Dayun Peak and Successor of the Ancestral Monk.

Distinguishing Falsehoods, Volume 1

Compiled by Monk Xiangmai of Yunfeng Chan Temple in Yuandaozhe Mountain, under Imperial Decree

It is said that the Dharma King governs the world, propagating the true Dharma to save the times; the wise ruler reigns over the realm, elucidating the supreme principles to rescue all beings. Eliminating evil and supporting righteousness, honoring virtue and distinguishing delusion. Therefore, Emperor Yao executed the Four Evils, and the eight directions were at peace; the Buddha subdued the Six Heretics, and the five regions of India turned to the Dharma with sincerity. All of this is to rectify chaos, rescue from danger, and enlighten people's minds. Our Buddha achieved merit in countless past kalpas, descending to the world for the sake of beings, manifesting birth from non-birth, revealing his presence in the vast world, manifesting form from formlessness, instantly transforming hundreds of billions of lands. Like the bright moon shining in the sky, its reflection appears in thousands of rivers; like the sigh of the long wind, all sounds are heard. Guiding the foolish to the One Vehicle of liberation, leading the lost to the Eightfold Path. Uprooting the heat and suffering of the Five Turbidities, dismantling the shackles of the Four Inversions. Pointing out the jewel hidden within the robe, revealing the sutras buried in the dust. Defeating the armies of Mara under the Bodhi tree, without descending from the temple; destroying the heretics at the Golden River, without resorting to external warfare. His grace flows to all nations, his blessings extend to all four types of beings. The clouds of compassion cover the heavens of the highest realm, the rain of Dharma moistens the boundless world. When sentient beings had no response, the Great Sage returned to true quiescence, and the sages continued his glory, maintaining the profound Dharma. Thus, there were Aśvaghoṣa (馬鳴) and Nāgārjuna (龍樹) who expanded the net of teachings in the Western Heaven, and Deva (提婆) and Āryadeva (愛賢) who erected the banner of Dharma in Southern India. Vasubandhu (世親) excelled in the art of whipping corpses, and Dignāga (陳那) displayed the wonder of the lion's roar. They defeated the heretics at one time, and spread their good names for all eternity. When the golden image appeared in a dream in the East, and the white horse carried the scriptures from the West, Kāśyapa Mātanga (摩騰) manifested the true Dharma in Luoyang, and the scriptures of Taoism were all burned; Zhu Falan (僧融) refuted heresies within the pass, and the heretics were left speechless. He hung the light of the Buddha's sun on the dark road, and fanned the wind of compassion throughout the world. Talented individuals emerged in succession, and outstanding talents were linked together. Therefore, the Great Abbot (Dàtǒng, 齊法上法師) was versatile and subdued Jiang Bin at the palace gate (Wèi Quē); Fǎlín (法琳) was erudite and refuted Fù Yì (傅奕) in the Tang Dynasty. He spread his great virtue at that time, and his good name shook the later generations. It is only because the distance from the sages is increasing, and the false and heretical ways are approaching the truth, that purple stones are confused with red jade, and common stones are often mistaken for jade. If it were not for those with superior wisdom, who could examine and distinguish them? Therefore, like rat skin being mistaken for jade, the people of Zhou only valued its price.

貴賤。雞鳳殊狀。楚俗迷其是非。故有守文曲流。拒為異端之說。巧言邪道。引為同己之談。雖至道無損於毫釐。而偽說有塵于視聽。此幽途所以易墜。聖門所以難涉者也。我元之有天下也。慶葉金輪禎符玉曆。掩六合而光宅。統萬國以提封。東盡蟠桃西窮細柳。南移金鼎北抵玉衡。自尊盧赫胥以來秦漢隋唐之後。未有如今朝之盛者也。太祖太宗頒明詔而匡護。元帝明帝舍金寶而修崇。咸思付囑之心。共仰慈悲之訓。免其賦役展其化風。今上皇帝。深仁睿智體道寬明。荷四聖之雄基。纂百王之洪烈。萬機之暇眷顧佛門。諷百千藏之金文。延數萬僧之勝會。植福覺苑修建伽藍。政尚寬仁澤及黎庶。搜揚仄陋黜陟賢愚。明釋道之淺深。達邪正之優劣。道士無識蔑視國家。欺以朔方之居。肆其私臆之辯。丘處機妄言諂上。李志常矯飾媚時。萃逋役之罪徒。集排釋之偽典。令狐璋首編妄說。史志經又廣邪文。效如來八十二龕。集老子八十一化。古今不辯經史匪通。攘竊佛書收為道教。采釋瑞而為老瑞。換姓安名改迦祥而作老祥。擅為己德。偽中生偽。虛上架虛。張李聃出於空洞之前。屈迦文降於周莊之代。立傳影象行板流通。俾尹喜作佛。尊老聃為釋迦之祖。伏犧授訓。高伯陽為犧農之師。軒皇問道于廣成。認為老子。文王師

承于呂望。紐為老君。周公屈膝于床前(老子教以璇璣經)孔子厥角于座下(問禮)滅三教而獨顯。超千聖以居尊。孤高五運之前。作師百代之下。域中獨聖更有誰何。巧飾百端了無一實。詳此圖也。意欲剪除百氏獨擅一宗。掩犧軒之聖功。滅釋孔之洪範。元惡大憝世人不知。雖有窮之亂夏政。王莽之欺漢庭。未足過也。若非主上明聖朗鑒無惑。孰能察辯真偽目識是非。由是特下明詔揀定虛實。萬載兇栽一時而拔。爰有典教宗師少林和尚者。祖庭柱礎梵宇棟樑。心質直而無私。性淵澄而深博。愍其愚瞽蕩彼迷封。掃妖祲于長空。揭佛日而高朗。祥邁側聞斯論不可惜言。嘉聖主之神聰。美少林之雅對。聊憑正典斥破狂談。塞妄說之根源。倒邪山之林藪。使大羅玉帝魂驚於九天之中。元始天尊膽落於三清之上。萬天教主羞𧹞難伸。九府洞仙慚惶無地。且條數件舉一例余。俾夫金鍮各色涇渭分流。玉液澆腸。使迷涎而蕩散。金錍刮瞙。令智眼以分明。為暗室之夜光。作幽衢之曉鏡。通明達士知此道焉。至元二年歲次旃蒙龍集星紀陽復之月。絕筆于萬壽蘭若。

妄立天尊偽第一

第一化云。道者萬化之父母。自然之極尊。於此幽玄微妙之中而生空洞。空洞者真一也。真一之氣化生之後。歷九十九萬億九十九萬歲。

【現代漢語翻譯】現代漢語譯本：繼承了呂望（姜子牙）的道統，以老君（老子）為根本。周公在他床前屈膝請教（老子傳授他璇璣經），孔子在他座下請教禮儀。想要滅絕儒釋道三教而獨自顯揚，超越歷代聖人而居於尊位，孤傲于天地開闢之前，要做百代的老師。在這世間，除了他還有誰敢自稱獨一無二的聖人？用巧妙的言辭來掩飾，實際上沒有一點真實。詳細考察這幅圖畫，意圖剪除諸子百家，獨自佔據一個宗派，掩蓋伏羲和軒轅黃帝的聖功，滅絕釋迦牟尼和孔子的偉大典範。真是罪大惡極，世人卻不知道。即使是有窮氏推翻夏朝的統治，王莽欺騙漢朝的朝廷，也不足以超過他的罪惡。如果不是當今聖上英明，明察秋毫，沒有疑惑，誰能夠辨別真偽，用眼睛識別是非呢？因此特別下達聖旨，甄別虛實，將這萬年的禍根一時拔除。於是有典教宗師少林和尚，是祖庭的柱石，梵宇的棟樑。心地正直而沒有私心，性情淵博而深邃。憐憫那些愚昧無知的人，滌盪那些迷惑的藩籬，掃除妖邪之氣于長空，揭示佛日的明亮高遠。祥邁私下聽到這些言論，認為不值得珍惜言語，讚美聖上的英明聰慧，讚美少林的精妙對答。姑且憑藉正統的經典，駁斥這狂妄的言論，堵塞虛妄言說的根源，推倒邪說的叢林。使大羅玉帝在九重天之上也驚魂不定，元始天尊在三清境之上也嚇破了膽。萬天教主羞愧難當，九府洞仙慚愧無地自容。且列舉幾條，舉一例而其餘可知，使金和鍮（一種賤金屬）各自顯現本色，涇水和渭水清濁分明。用玉液灌溉腸胃，使迷惑的涎水盪滌消散；用金錍颳去眼翳，使智慧的眼睛得以明亮。為黑暗的房間提供夜間的光明，為幽暗的道路提供黎明的鏡子。通明達理的人知道這個道理啊。至元二年，歲在旃蒙龍集星紀陽復之月，于萬壽蘭若絕筆。

妄立天尊偽第一

第一化說：『道是萬物變化的父母，是自然界最尊貴的。在這幽深玄妙之中產生空洞。空洞就是真一。真一之氣化生之後，經歷了九十九萬億九十九萬歲。』

【English Translation】 English version: Inheriting the lineage of Lü Wang (Jiang Ziya), with Lao Jun (Lao Tzu) as the foundation. Duke Zhou knelt before his bed to learn (Lao Tzu taught him the Xuanji Sutra), Confucius bowed at his seat to inquire about rituals. Seeking to extinguish the three teachings of Confucianism, Buddhism, and Taoism to exalt himself alone, surpassing all past sages to occupy the highest position, arrogant before the creation of heaven and earth, wanting to be the teacher of a hundred generations. In this world, who else dares to call himself the unique sage? Using clever words to conceal, but in reality, there is no truth. Examining this picture in detail, the intention is to eliminate the hundred schools of thought, to exclusively occupy a single sect, to cover up the sacred achievements of Fuxi and Xuanyuan Huangdi, to extinguish the great models of Shakyamuni and Confucius. Truly heinous, yet the world does not know. Even the overthrow of the Xia dynasty by the Youqiong clan, and Wang Mang's deception of the Han court, are not enough to exceed his crimes. If it were not for the current sage emperor's wisdom, discerning clearly without doubt, who would be able to distinguish truth from falsehood, and recognize right from wrong with their eyes? Therefore, a special decree was issued to discern the real from the false, and this root of ten thousand years of calamity was uprooted at once. Then there was the monastic preceptor of the canon, the Shaolin monk, the pillar of the ancestral temple, the beam of the Brahma temple. His heart is upright and without selfishness, his nature is profound and deep. Pitying those who are ignorant and blind, cleansing those veils of delusion, sweeping away the evil omens in the long sky, revealing the bright and lofty sun of Buddhism. Xiang Mai privately heard these words and thought they were not worth cherishing, praising the sage emperor's wisdom and intelligence, praising Shaolin's exquisite responses. Let us rely on the orthodox scriptures to refute this arrogant talk, to block the source of false words, to overthrow the forest of heretical teachings. Making the Great Luo Jade Emperor tremble in the nine heavens, and the Primordial Celestial Venerable lose his courage in the Three Pure Realms. The Lord of Ten Thousand Heavens is ashamed and unable to express himself, and the Cave Immortals of the Nine Palaces are ashamed and have nowhere to hide. Let us list a few items, taking one example and the rest can be known, so that gold and brass each reveal their true colors, and the Jing and Wei rivers are clearly distinguished. Using jade liquid to irrigate the intestines, so that the deluded saliva is washed away; using a golden needle to scrape away the eye disease, so that the eyes of wisdom can be brightened. Providing nighttime light for dark rooms, providing a mirror of dawn for dark roads. Those who are enlightened and understand this principle know this. In the second year of Zhiyuan, in the month of Zhanmeng Longji Xingji Yangfu, I finished writing at Wanshou Lanruo.

Falsely Establishing the Celestial Venerable, Pseudo First

The First Transformation says: 'The Dao is the parent of all transformations, the most honorable in nature. In this deep and mysterious place, emptiness is produced. Emptiness is the True One. After the True One's Qi transforms and is born, it goes through ninety-nine trillion ninety-nine thousand years.'

乃化生上三氣。三氣相去九十九萬億九十九萬歲。三合成德共生無上。乃虛皇天尊。又歷如上歲數。乃生中三氣。三合成德乃生玄老。即元始天尊也。又歷如上歲數。乃生下三氣。三合成德共生太上。即太上道君也。自後又一氣復生三氣。每氣相去八十一萬億八十一萬歲。三合成德共生李老君。雖四聖相次各不相因。謂之獨化。老君生后乃生五運。謂太易太初太始太素太極。第五化云。老君混沌之祖宗。天地之父母。故能分佈清濁開闢乾坤。

辯曰。蓋聞龍圖鳥篆之文。龜書科斗之典。玉版玉諜之記。金縢金匱之書。秦漢魏晉之章。宋齊梁陳之簡。記事記史直筆直言。靡睹虛皇之名。不聞元始之號。安有手執玉圭。身掛黃褐。頂垂皓髮。頭戴金冠。別號天尊。高拱三清之上。獨稱教主。統御九華之宮。縱有天尊之名。並是偷竊佛語。古經稱佛名為天尊。不關道君之事。竊他美稱妄自尊嚴。取信通人斯言謬矣。案列子及易鉤命訣皆云。天地未生之前有太易。有太初。有太始。有太素。有太極。說者咸云。太易者未見氣也。太初者氣之始也。太始者形之始也。太素者質之始也。太極者質形已具混沌未分也。太極之後乃生兩儀。謂之天地。夫名從實生。實從名起。名實既著。其道乃行。太易之前杳然空洞。溟溟漠漠本

【現代漢語翻譯】現代漢語譯本於是化生出上三氣。三氣之間相隔九十九萬億九十九萬歲。三氣合德，共同產生無上，即虛皇天尊（Xu Huang Tian Zun）。又經歷如上述的歲數，才生出中三氣。三氣合德，於是產生玄老，也就是元始天尊（Yuan Shi Tian Zun）。又經歷如上述的歲數，才生出下三氣。三氣合德，共同產生太上，也就是太上道君（Tai Shang Dao Jun）。自那以後，又一氣復生三氣，每氣之間相隔八十一萬億八十一萬歲。三氣合德，共同產生李老君（Li Lao Jun）。雖然四聖相繼出現，各自並不互相依存，稱之為獨化。老君產生之後，才產生五運，即太易（Tai Yi）、太初（Tai Chu）、太始（Tai Shi）、太素（Tai Su）、太極（Tai Ji）。第五化中說，老君是混沌的祖宗，天地的父母，所以能夠分佈清濁，開闢乾坤。

辯駁說：我聽說龍圖鳥篆的文字，龜書科斗的典籍，玉版玉諜的記載，金縢金匱的書籍，秦漢魏晉的篇章，宋齊梁陳的簡牘，記載事情記錄歷史都是直筆直言，沒有看到虛皇的名字，沒有聽到元始的稱號。哪裡有手執玉圭，身掛黃褐，頭頂垂著白髮，頭戴金冠，別號天尊，高高地位於三清之上，獨自稱為教主，統御九華的宮殿？縱然有天尊的名字，也都是偷竊佛語。古經稱佛名為天尊，不關道君的事情。竊取他人美稱，妄自尊崇，想要取信於通達之人，這種說法是錯誤的。查閱《列子》以及《易鉤命訣》，都說天地未生之前有太易，有太初，有太始，有太素，有太極。解說的人都說，太易是指未見氣的時候。太初是指氣開始的時候。太始是指形開始的時候。太素是指質開始的時候。太極是指質形已經具備但混沌未分的時候。太極之後才產生兩儀，稱之為天地。名稱從實際產生，實際從名稱開始。名稱和實際既然顯現，其道才能執行。太易之前，杳然空洞，溟溟漠漠，原本

【English Translation】 English version Then, the Upper Three Qi were generated. The distance between the three Qi was ninety-nine trillion, ninety-nine thousand years. The three Qi combined their virtues and jointly generated the Supreme, which is Xu Huang Tian Zun (Supreme Yellow Heaven Honored One). After another period of time equal to the above, the Middle Three Qi were generated. The three Qi combined their virtues and generated Xuan Lao, which is Yuan Shi Tian Zun (Primordial Beginning Heavenly Honored One). After another period of time equal to the above, the Lower Three Qi were generated. The three Qi combined their virtues and jointly generated Tai Shang, which is Tai Shang Dao Jun (Supreme Tao Sovereign). After that, one Qi again generated three Qi, with each Qi separated by eighty-one trillion, eighty-one thousand years. The three Qi combined their virtues and jointly generated Li Lao Jun (Lord Lao). Although the four sages appeared in succession, they did not depend on each other, which is called independent transformation. After Lord Lao was generated, the Five Phases were produced, namely Tai Yi (Great Change), Tai Chu (Great Beginning), Tai Shi (Great Commencement), Tai Su (Great Simplicity), and Tai Ji (Great Ultimate). The fifth transformation says that Lord Lao is the ancestor of chaos and the parents of heaven and earth, so he can distribute the clear and turbid and create the universe.

The rebuttal says: I have heard of the texts of Dragon Charts and Bird Seals, the classics of Turtle Script and Tadpole Characters, the records of Jade Tablets and Jade Registers, the books of Golden Caskets and Golden Writings, the chapters of the Qin, Han, Wei, and Jin dynasties, and the bamboo slips of the Song, Qi, Liang, and Chen dynasties. Recording events and writing history are straightforward and direct. I have not seen the name of Xu Huang, nor have I heard the title of Yuan Shi. Where is there one who holds a jade scepter, wears yellow and brown garments, with white hair hanging down, wearing a golden crown, with the alias Tian Zun (Heavenly Honored One), high above the Three Pure Ones, exclusively called the Teaching Master, governing the palaces of Jiu Hua? Even if there is the name of Tian Zun, it is all stolen from Buddhist language. Ancient scriptures call the Buddha Tian Zun, which has nothing to do with the affairs of Dao Jun. Stealing other people's beautiful names and presumptuously honoring oneself, trying to gain the trust of knowledgeable people, this statement is wrong. Examining Liezi and the Yi Gou Ming Jue, they all say that before heaven and earth were born, there was Tai Yi, Tai Chu, Tai Shi, Tai Su, and Tai Ji. Those who explain it all say that Tai Yi refers to the time when Qi was not seen. Tai Chu refers to the beginning of Qi. Tai Shi refers to the beginning of form. Tai Su refers to the beginning of substance. Tai Ji refers to the time when substance and form were already complete but chaos was not yet divided. After Tai Ji, the Two Forms were produced, which are called heaven and earth. Names arise from reality, and reality arises from names. Since names and reality are manifested, their Dao can be practiced. Before Tai Yi, it was vast and empty, dark and silent, originally

絕音容。何得謾張。九氣妄生四人。虛上生虛。似敲空而求響。偽中起偽。如趁影之尋蹤。豈不思。既立其名須有其體。既立其體須有氏族。且道虛皇元始誰人所生。氏族何起居在何處。若有源系出在何書。若無來由即是虛設。又空洞之前本無歲數。今標歲數愈見虛張。蓋數目起於伏犧。甲子唱乎黃帝。將今記古顛倒何多。且上之三尊為有形耶為無形耶。若是有形。不在太易之上。爰從父母而生。須有年代時處姓氏名字。前云三氣共德而生。則是以氣生氣。與氣不殊。何有形名。若是無形。本無名位下第七化乃云。老君以上皇元年九月二日出游西河。遇元始天尊乘八景玉輿駕九色玄龍。群仙導從手把華幡。獅子白鶴嘯歌嗈嗈。同會西河之上。授老君洞玄玉符。此是誰耶。進退兩求並無準的。則知海棗虛談有名無實。雕冰鏤雪枉廢詞章。山海之所不收。大荒之所不載。庸愚巧飾何足信哉。老君衰周之柱史。誑云混沌之祖宗。避周亂而過函關。妄雲天地之父母。既自語之相戾。何函矢之相攻。掩耳偷鈴欲隱彌露。道德章云。吾有三寶。寶而持之。一曰慈。二曰儉。三曰不敢為天下先。老君獻胡王妻子與胡兵格戰。何有慈乎。乘玉衡之輿坐金闕之內。披九色離羅之衣。蔭九光偃鶴之蓋。何有儉乎。生於無始起于無因。為萬道

之先。作元氣之祖。觀混沌之未判視清濁之未分。為帝王之師。作天地之母。何有不敢為天下先乎。遼陽高憲字仲常。游東京白鶴觀。見三清像。指其右曰。此何像也。觀主對曰。老君像。曰何代人。曰周定王時。又指左曰。此何像也。主曰。道君像。曰此何代人。主倉惶未答。憲指中尊曰。且饒這元始天尊。聞者傳以為笑。

創立劫運年號偽第二

第三化云。始則太虛之氣。其氣相擊往來亂射。經百億萬氣之後。其氣方慢往來流行。為自然之氣(此偷佛書世界初成風輪下旋之事也)又號彌羅萬梵之氣。又經九萬九千九百九十九億氣之後。結吉祥之氣。成一聖人。自號元始天王。同時生五老(五行之主)其劫號延康。年號龍漢。又經如上氣數。乃生道君時劫號赤明。年亦號赤明。同時生九老。分為九天。又經如上氣數。方生老君。劫號清運。年號上皇。時生八公。又立五運太易太初等。老君乃以陰陽二氣結為混沌。而分佈天地萬物始備矣。

辯曰。蓋聞班固律歷之志。史記天官之書。皇甫謐之帝年。陶隱居之帝紀。未聞五運之前先有年號。三氣之內虛立劫名。既清濁之未形。只是洪蒙一氣。何有老君元始五老九天。雖竊佛立劫之名。而不曉成壞之數。梵云劫波。此云時分。時雖長短皆立劫名。錯謬

【現代漢語翻譯】現代漢語譯本：在一切事物之先。作為元氣的始祖。觀察混沌未開、清濁未分的景象。作為帝王的老師，作為天地的母親。有什麼不敢為天下先的呢？遼陽人高憲，字仲常，遊覽東京的白鶴觀，看見三清像，指著右邊的像說：『這是什麼像？』觀主回答說：『老君像。』高憲問：『是什麼時代的人？』觀主說：『周定王時。』高憲又指著左邊的像說：『這是什麼像？』觀主倉皇沒有回答。高憲指著中間的尊像說：『暫且饒了這元始天尊吧。』聽見的人都把它當作笑談。

創立劫運年號偽第二

第三化云：開始是太虛之氣。這種氣相互撞擊，往來亂射。經過百億萬氣之後，這種氣才緩慢下來，往來流行，成為自然之氣（這是抄襲佛書世界初成時風輪下旋的事情）。又號稱彌羅萬梵之氣。又經過九萬九千九百九十九億氣之後，結成吉祥之氣，成就一位聖人，自號元始天王（Yuanshi Tianwang）。同時生出五老（Wulao，五行之主），他們的劫號是延康（Yankang），年號是龍漢（Longhan）。又經過如上的氣數，才生出道君（Daojun），劫號是赤明（Chiming），年號也叫赤明。同時生出九老（Jiulao），分為九天。又經過如上的氣數，才生出老君（Laojun），劫號是清運（Qingyun），年號是上皇（Shanghuang）。這時生出八公。又設立五運，太易（Taiyi）、太初（Taichu）等。老君於是用陰陽二氣結成混沌，從而分佈天地萬物，這才完備。

辯駁說：大概聽說班固的《律曆志》，司馬遷的《史記·天官書》，皇甫謐的《帝年》，陶弘景的《帝紀》，沒有聽說五運之前先有年號，三氣之內虛設劫名。既然清濁還沒有形成，只是洪蒙一氣，哪裡會有老君、元始、五老、九天？雖然竊取佛教設立劫（jie）的名義，卻不明白成壞的數目。梵語叫劫波（kalpa），這裡叫做時分。時間雖然有長短，都設立劫名，這是錯謬的。

【English Translation】 English version: Before all things. Acting as the ancestor of primordial energy. Observing the state of chaos before it was opened, before the separation of clarity and turbidity. Serving as the teacher of emperors, acting as the mother of heaven and earth. What is there that one would not dare to be the first to do for the world? Gao Xian (Gao Xian) of Liaoyang, styled Zhongchang (Zhongchang), visited the White Crane Temple in Tokyo and saw the Three Pure Ones statues. Pointing to the one on the right, he said, 'What is this statue?' The temple master replied, 'A statue of Laozi (Laozi).' Gao Xian asked, 'From what era is he?' The master said, 'From the time of King Ding of Zhou.' Gao Xian then pointed to the one on the left and said, 'What is this statue?' The master was flustered and did not answer. Gao Xian pointed to the central尊statue and said, 'Let's spare this Yuanshi Tianzun (Yuanshi Tianzun) for now.' Those who heard it passed it on as a joke.

Creating False Epochal Year Titles, Second

The third transformation of clouds: In the beginning, there was the energy of the Great Void. This energy collided with itself, shooting back and forth in a chaotic manner. After hundreds of millions of energies, this energy slowed down, flowing back and forth, becoming natural energy (this is plagiarizing the Buddhist texts about the wind wheel rotating downwards when the world was first formed). It is also called the energy of Miro (Miro) and all Brahma. After another ninety-nine billion nine hundred ninety-nine million nine hundred ninety-nine thousand energies, auspicious energy coalesced, forming a sage who called himself Yuanshi Tianwang (Yuanshi Tianwang). At the same time, the Five Elders (Wulao, lords of the Five Elements) were born, their epoch title being Yankang (Yankang), and their year title being Longhan (Longhan). After the above number of energies, Daojun (Daojun) was born, his epoch title being Chiming (Chiming), and his year title also being Chiming. At the same time, the Nine Elders (Jiulao) were born, divided into the Nine Heavens. After the above number of energies, Laozi (Laozi) was born, his epoch title being Qingyun (Qingyun), and his year title being Shanghuang (Shanghuang). At this time, the Eight Dukes were born. The Five Cycles were also established, Taiyi (Taiyi), Taichu (Taichu), etc. Laozi then used the two energies of yin and yang to form chaos, thereby distributing heaven, earth, and all things, and only then was it complete.

Refutation: It is said that in Ban Gu's Treatise on Law and Calendar, Sima Qian's Book of Celestial Offices in the Records of the Grand Historian, Huangfu Mi's Imperial Years, and Tao Hongjing's Annals of the Emperors, there is no mention of year titles before the Five Cycles, or of falsely establishing epoch names within the Three Energies. Since clarity and turbidity had not yet formed, it was merely a single primordial energy. How could there be Laozi, Yuanshi, the Five Elders, or the Nine Heavens? Although they stole the Buddhist concept of establishing kalpas (jie), they do not understand the numbers of formation and destruction. In Sanskrit, it is called kalpa, here it is called a division of time. Although time may be long or short, all are given the name kalpa, which is erroneous.

梵言迷惑體相。釋教未來此土。但有劫殺劫賊故許慎說文云。以兵脅人曰劫。又魯將曹沫劫桓公于壇上求所侵地。此則逼奪名劫。豈有劫運之言乎。今陳此言妄竊見矣。夫名位既有年號斯張。將以率領萬方整齊四海。混同九有同一車書。天子至尊得建年號。無名位者不敢立焉。孔子雖然刪書定禮分辯君臣。以無貴位止號素王。矧乎老聃周之柱史臣子之列。而草竊帝王妄建年號哉。況軒皇之前本無甲子(黃帝臣大橈造甲子)漢武之代始建年號(武帝始立年號)將古標古。亦何偽乎。或曰。老子生於天地之前。別立年號。有何乖違。答曰。既在天地之上。乃是太易之前。世界未形。君臣無跡。杳然空寂唯一溟濛。建立年號統領誰人乎。明知偷佛莊嚴。賢劫星宿之意。而立此延康赤明清運之目。彼明三世。此約一時。正同山羌偷王衣物。迷惑顛倒上下失次。爾下云。老子生於天崗李谷字曰光明。則在三皇之後。何得老君以陰陽二氣結為混沌而分佈天地耶。首尾兩端穿鑿見矣。

開分三界偽第三

第五化云。天地有形之大者。太上老君。乃混沌之祖宗。天地之父母。故能分佈清濁開闢天地。運玄元始三氣而成。天上為三清三境。即始氣為玉清境。元氣為上清境。玄氣為太清境。又以三清之氣各生三氣。合成九氣而

【現代漢語翻譯】現代漢語譯本：梵語中『迷惑體相』（指對事物本質的迷惑）的說法，在佛教傳入中國之前是沒有的。只有『劫殺』、『劫賊』的說法，所以許慎在《說文解字》中說：『以兵脅人曰劫』（用武力威脅人叫做劫）。又如魯國的將領曹沫在壇上劫持桓公，是爲了索取被侵佔的土地。這都是指用武力逼迫搶奪，叫做『劫』。哪裡有『劫運』的說法呢？現在出現這種說法，我妄自揣測，是竊取了佛教的概念。名位既然確立，年號也就隨之產生，是爲了率領天下，整齊四海，統一九州，統一文字和車輛形制。天子是至高無上的，才能建立年號。沒有名位的人是不敢擅自設立的。孔子雖然刪定《書經》、制定禮儀，分辨君臣關係，但因為沒有尊貴的地位，所以只能被稱為『素王』。更何況老聃（Lao Dan，老子之名）只是周朝的柱下史，是臣子的身份，怎麼能草率地竊取帝王的權力，妄自建立年號呢？況且在軒轅黃帝之前，本來就沒有甲子紀年（相傳黃帝的臣子大橈創造了甲子紀年），漢武帝時期才開始建立年號（漢武帝開始設立年號）。用古代的說法來標榜古代，這又有什麼虛假的呢？有人說：老子生於天地之前，另外設立年號，有什麼不對呢？回答說：既然在天地之上，那就是太易之前，世界還沒有形成，君臣的痕跡都沒有，空虛寂靜，只有一片混沌。建立年號，要統治誰呢？明顯是偷竊佛教的莊嚴，賢劫星宿的意義，而設立『延康』、『赤明』、『清運』這些名目。佛教講的是三世，而道教只說一時。這就像山羌偷了國王的衣服，迷惑顛倒，上下失序。下面又說：老子生於天崗李谷，字曰光明，那麼他就在三皇之後了。怎麼能說老君用陰陽二氣結合成混沌，然後分佈天地呢？首尾兩端，穿鑿附會，漏洞百出。

開分三界偽第三

第五化中說：天地是有形體的巨大存在，太上老君是混沌的祖宗，天地的父母，所以能夠分判清濁，開闢天地，運用玄元始三氣而成。天上分為三清三境，即始氣為玉清境，元氣為上清境，玄氣為太清境。又用三清之氣各自產生三氣，合成為九氣，而

【English Translation】 English version: The expression 'bewildering the nature of phenomena' (referring to the confusion about the essence of things) in Sanskrit did not exist before Buddhism was introduced to China. There were only the terms 'robbery and murder' and 'robbers,' so Xu Shen in the 'Shuowen Jiezi' (Explaining and Analyzing Characters) says: 'Using force to coerce people is called robbery.' Also, the general Cao Mo of Lu held Duke Huan hostage on the altar to demand the return of the invaded land. These all refer to using force to compel and seize, which is called 'robbery.' Where does the term 'kalpa of robbery' come from? Now that this term has appeared, I presume it is stolen from Buddhist concepts. Since a title and position are established, an era name is then produced, in order to lead the world, organize the four seas, unify the nine provinces, and standardize writing and vehicles. The Son of Heaven is the most supreme and can establish an era name. Those without a title and position dare not establish one on their own. Although Confucius edited the 'Book of Documents,' established rituals, and distinguished the relationships between rulers and subjects, because he did not have a noble position, he could only be called the 'uncrowned king.' How much more so should Lao Dan (Lao Dan, Lao Tzu's name), who was only a scribe in the Zhou dynasty and a subject, not rashly usurp the power of an emperor and presumptuously establish an era name? Moreover, before the Yellow Emperor, there was originally no sexagenary cycle (it is said that the Yellow Emperor's minister Da Nao created the sexagenary cycle), and the Han dynasty only began to establish era names during the reign of Emperor Wu (Emperor Wu of Han began to establish era names). Using ancient sayings to promote antiquity, what falsehood is there in this? Someone says: Lao Tzu was born before heaven and earth, so what is wrong with establishing a separate era name? The answer is: Since he was above heaven and earth, that is before the Great Change, when the world had not yet formed, and there were no traces of rulers and subjects, only emptiness and silence, a state of primordial chaos. Who would he be ruling by establishing an era name? It is clear that they are stealing the solemnity of Buddhism, the meaning of the constellations of the Bhadrakalpa, and establishing names like 'Yankang,' 'Chiming,' and 'Qingyun.' Buddhism speaks of the three periods of time, while Taoism only speaks of one. This is like the mountain Qiang stealing the king's clothes, confused and inverted, with the top and bottom out of order. Below it says: Lao Tzu was born in Tiangang Ligu, and his name was Guangming, so he was after the Three Sovereigns. How can it be said that Lao Jun combined yin and yang energies to form chaos and then distributed heaven and earth? The beginning and end are full of contradictions and fabrications.

Opening and Dividing the Three Realms - Falsehood Third

The Fifth Transformation says: Heaven and earth are large entities with form. The Supreme Lord Lao is the ancestor of chaos and the parent of heaven and earth, so he can separate the pure and impure, open up heaven and earth, and use the three energies of Xuan, Yuan, and Shi to create them. In the heavens, there are the Three Pure Realms, namely the Shi energy as the Yuqing Realm, the Yuan energy as the Shangqing Realm, and the Xuan energy as the Taiqing Realm. Furthermore, the energies of the Three Pure Realms each produce three energies, combining into nine energies, and

為九天。第一郁單天。第二上禪壽無量壽天。第三梵藍須延天。第四寂然兜術天。第五波羅尼蜜不驕樂天。第六洞玄化應聲天。第七靈化梵輔天。第八高虛清明天。第九無想無愛天。此之九天各生三氣。每氣為一天。合二十七天。通此九天為三十六天。則三界四民上極三清。是其數也。初下六天為欲界。一太黃天。二太明天。三清明天。四玄胎天。五元明天。六七曜天。次一十八天為色界。一虛無天。二太極天。三赤明天。四恭華天。五曜明天。六皇笳天。七靈明天。八端靖天。九元明天。十極瑤天。十一元載天。十二太安天。十三極風天。十四始皇天。十五太黃天。十六無思天。十七阮樂天。十八曇誓天。次四天為無色界。一霄慶天。二元同天。三妙成天。四禁上天。此二十八天名為三界。此上又四天名為種人天。一常融天。二玉隆天。三梵度天。四賈奕天。此四天超出三界。又云。上三天為三清境。一曰太赤天。二曰禹余天。三曰清微天。最上曰大羅天。包羅諸天極高無上。玄都玉京鎮于其上。三尊所處焉。又太霄隱書云。大道君治在五十五重無極大羅天中玉京之上。七寶玄臺金床王幾金童玉女之所侍衛。住居在三十二天三界之外。

辯曰。詳夫蛇軀(伏犧)牛首(炎帝)之書。龍師(太皞)鳳紀(少皞)

【現代漢語翻譯】現代漢語譯本：有九重天。第一重是郁單天（Uttara Kuru，北俱盧洲天）。第二重是上禪壽無量壽天（Urdhva-dhyana-ayu-apramana-ayu deva，上禪定壽無量壽天）。第三重是梵藍須延天（Brahma-ramasu-yāma deva，梵天樂善夜摩天）。第四重是寂然兜術天（Śānta-tuṣita deva，寂靜兜率天）。第五重是波羅尼蜜不驕樂天（Para-nirmita-avaśa-vartin deva，他化自在天）。第六重是洞玄化應聲天（Guhya-vikurvita-pratiśruta deva，深奧變化應聲天）。第七重是靈化梵輔天（Divya-vikurvita-brahma-pāriṣadya deva，神聖變化梵眾天）。第八重是高虛清明天（Ucca-śūnya-śubha deva，高遠空明清凈天）。第九重是無想無愛天（Asamjñin-anabhirati deva，無想無愛天）。這九重天每一重都產生三種氣，每一種氣形成一天，總共二十七天。連同這九重天，總共有三十六天。貫通這九重天，達到三十六天，那麼三界四民就到達了最高的上清境，這就是天的數量。最初的下六天是欲界：第一重是太黃天（Taihuangtian，太黃天）。第二重是太明天（Taimingtian，太明天）。第三重是清明天（Qingtian，清明天）。第四重是玄胎天（Xuantaitian，玄胎天）。第五重是元明天（Yuanmingtian，元明天）。第六重是七曜天（Qiyaotian，七曜天）。接下來的一十八天是界：第一重是虛無天（Xuwutian，虛無天）。第二重是太極天（Taijitian，太極天）。第三重是赤明天（Chimingtain，赤明天）。第四重是恭華天（Gonghuatian，恭華天）。第五重是曜明天（Yaomingtian，曜明天）。第六重是皇笳天（Huangjiatian，皇笳天）。第七重是靈明天（Lingmingtian，靈明天）。第八重是端靖天（Duanjingtain，端靖天）。第九重是元明天（Yuanmingtian，元明天）。第十重是極瑤天（Jiyaotian，極瑤天）。第十一重是元載天（Yuanzaitian，元載天）。第十二重是太安天（Taiaantian，太安天）。第十三重是極風天（Jifengtian，極風天）。第十四重是始皇天（Shihuangtian，始皇天）。第十五重是太黃天（Taihuangtian，太黃天）。第十六重是無思天（Wusitian，無思天）。第十七重是阮樂天（Ruanletian，阮樂天）。第十八重是曇誓天（Tanshiitian，曇誓天）。接下來的四天是無界：第一重是霄慶天（Xiaoqingtain，霄慶天）。第二重是元同天（Yuantongtian，元同天）。第三重是妙成天（Miaochengtain，妙成天）。第四重是禁上天（Jinshangtain，禁上天）。這二十八天被稱為三界。這之上又有四天被稱為種人天：第一重是常融天（Changrongtian，常融天）。第二重是玉隆天（Yulongtian，玉隆天）。第三重是梵度天（Fandutian，梵度天）。第四重是賈奕天（Jiayitian，賈奕天）。這四天超出了三界。還有一種說法，上三天是三清境：第一重叫做太赤天（Taichitian，太赤天）。第二重叫做禹余天（Yuyutian，禹余天）。第三重叫做清微天（Qingweitian，清微天）。最上面叫做大羅天（Daluotian，大羅天），包羅所有的天，極其高遠無上。玄都玉京（Xuandu Yujing，玄都玉京）鎮守在那裡，三尊（Sanzun，三尊）就居住在那裡。另外，《太霄隱書》中說，大道君（Dadaojun，大道君）治理在第五十五重無極大羅天中的玉京之上，有七寶玄臺、金床王幾、金童玉女侍衛，居住在三十二天三界之外。

辯駁說，詳細考察伏羲（Fuxi）的蛇身、炎帝（Yandi）的牛首的記載，太皞（Taihao）以龍為師，少皞（Shaohao）以鳳為紀。

【English Translation】 English version: There are nine heavens. The first is Uttara Kuru Heaven (Yudantian, 郁單天). The second is Urdhva-dhyana-ayu-apramana-ayu deva Heaven (Shangchan Shou Wuliang Shou Tian, 上禪壽無量壽天). The third is Brahma-ramasu-yāma deva Heaven (Fanlan Xuyan Tian, 梵藍須延天). The fourth is Śānta-tuṣita deva Heaven (Jiran Doushu Tian, 寂然兜術天). The fifth is Para-nirmita-avaśa-vartin deva Heaven (Boluo Nimi Bu Jiao Le Tian, 波羅尼蜜不驕樂天). The sixth is Guhya-vikurvita-pratiśruta deva Heaven (Dongxuan Hua Yingsheng Tian, 洞玄化應聲天). The seventh is Divya-vikurvita-brahma-pāriṣadya deva Heaven (Linghua Fanfu Tian, 靈化梵輔天). The eighth is Ucca-śūnya-śubha deva Heaven (Gaoxu Qingming Tian, 高虛清明天). The ninth is Asamjñin-anabhirati deva Heaven (Wuxiang Wuai Tian, 無想無愛天). Each of these nine heavens produces three kinds of qi, and each qi forms one heaven, making a total of twenty-seven heavens. Together with these nine heavens, there are a total of thirty-six heavens. Passing through these nine heavens to reach the thirty-six heavens, the three realms and four peoples reach the highest Shangqing realm. This is the number of heavens. The first six heavens are the Desire Realm: The first is Taihuangtian (太黃天). The second is Taimingtian (太明天). The third is Qingtian (清明天). The fourth is Xuantaitian (玄胎天). The fifth is Yuanmingtian (元明天). The sixth is Qiyaotian (七曜天). The next eighteen heavens are the ** Realm: The first is Xuwutian (虛無天). The second is Taijitian (太極天). The third is Chimingtian (赤明天). The fourth is Gonghuatian (恭華天). The fifth is Yaomingtian (曜明天). The sixth is Huangjiatian (皇笳天). The seventh is Lingmingtian (靈明天). The eighth is Duanjingtain (端靖天). The ninth is Yuanmingtian (元明天). The tenth is Jiyaotian (極瑤天). The eleventh is Yuanzaitian (元載天). The twelfth is Taiaantian (太安天). The thirteenth is Jifengtian (極風天). The fourteenth is Shihuangtian (始皇天). The fifteenth is Taihuangtian (太黃天). The sixteenth is Wusitian (無思天). The seventeenth is Ruanletian (阮樂天). The eighteenth is Tanshiitian (曇誓天). The next four heavens are the Formless Realm: The first is Xiaoqingtain (霄慶天). The second is Yuantongtian (元同天). The third is Miaochengtain (妙成天). The fourth is Jinshangtain (禁上天). These twenty-eight heavens are called the Three Realms. Above these are four heavens called the Seed People Heavens: The first is Changrongtian (常融天). The second is Yulongtian (玉隆天). The third is Fandutian (梵度天). The fourth is Jiayitian (賈奕天). These four heavens transcend the Three Realms. Another saying is that the upper three heavens are the Three Pure Realms: The first is called Taichitian (太赤天). The second is called Yuyutian (禹余天). The third is called Qingweitian (清微天). The highest is called Daluotian (大羅天), which encompasses all the heavens and is extremely high and unsurpassed. Xuandu Yujing (玄都玉京) is stationed there, and the Three Revered Ones (Sanzun, 三尊) reside there. Furthermore, the 'Taixiao Yinshu' says that the Dadaojun (大道君) governs above the Jade Capital in the fifty-fifth Immeasurable Great Luo Heaven, attended by the Seven Treasure Mysterious Platform, golden bed, king's throne, golden boys, and jade maidens, residing outside the thirty-two heavens and the Three Realms.

It is argued that, upon detailed examination of the records of Fuxi's (伏羲) snake body and Yandi's (炎帝) ox head, Taihao (太皞) took the dragon as his teacher, and Shaohao (少皞) took the phoenix as his record.

之典。談天(鄒衍)論天(黃繚)之誥。括地(地誌)輿地(地圖)之圖。甘氏星經張衡靈憲。不說三清之號。匪聞大羅之名。並是依傍佛經。改頭換尾。采他名相妝綴己書。且道教之宗源起黃帝。而老子涓子列子莊周鹖冠尹文。派為道教諸子所談。並無說天之事。唯是張道陵所集靈寶經中。始說三十二天。效佛神咒而作密言。自後道書互相鼓唱。空枝引蔓唯誑下俗。佛教未來云何不說。釋經廣佈始唱斯名。明名。修靜增加三張妄闡。狗偷鼠盜何足貴乎。爾雅之立四號。約於四時。太玄之說九天。準於九有。不似道家虛加數目。天本定體何有少多。今各說不同。顯知妄立。案佛經三界三業所感。總二十八。欲界有六。色界十八。無色有四。具勝妙欲名為欲界。形色超絕名為色界。根識兩忘名無色界。越此而去名出生死。舍分段之後身。絕形名而無寄。安有玄都之境玉京之山金童玉女交雜之事瓊輿碧帳之飾。妄竊不真於斯見矣。試問道士。三界從何而來。何功所感。釋名辯相全不能知。且道宗極致惟盡昇天。靈寶幽微只貪羽化。難逃四相詎免五衰。泛業浪以漂沈。隨生死而輪轉。縱茫茫之業識。積浩浩之苦源。長往不歸。良可嘆息。郁頭藍弗。是其驗歟。

隨代為帝王師偽第四

第十一化云。老君在伏犧時

【現代漢語翻譯】現代漢語譯本這些都是典籍。談天者如鄒衍，論天者如黃繚，他們的言論被記錄在典籍中。還有《括地誌》（古代地理著作）和輿地之圖（地圖）。甘德的《星經》和張衡的《靈憲》，這些書中都不曾提及三清的稱號，也未曾聽聞大羅天的名號。這些道教典籍都是依傍佛教經典，改頭換面，竊取佛教的名相來妝點自己的書籍。而且道教的宗源起于黃帝，而老子、涓子、列子、莊周、鹖冠子、尹文等諸子所談，並沒有關於天界的描述。只有張道陵所編集的《靈寶經》中，才開始說有三十二天，效彷彿教的神咒而編造秘密的語言。自此以後，道教書籍互相吹捧，空生枝節，蔓延滋長，只是爲了誑騙下層民眾。佛教未傳入中國時，道教怎麼會不說這些呢？佛教經典廣泛傳播后，才開始出現這些名號。修靜等人又增加了三張（指三張符箓），胡亂地闡述。這種狗偷鼠盜的行為，有什麼值得稱道的呢？《爾雅》設立四號，是對應四季；《太玄》所說的九天，是對應九州。不像道家那樣虛假地增加數目。天本是固定的形體，怎麼會有多少之分呢？現在各家說法不同，明顯是虛妄編造的。按照佛教經典所說，三界是由於三業所感而形成的，總共有二十八天。欲界有六天，色界十八天，無色界有四天。具足殊勝美妙的慾望，稱為欲界；形色超絕，稱為色界；根（感覺器官）和識（意識）兩相忘懷，稱為無色界。超越這些，才能脫離生死輪迴。捨棄分段生死的身軀，斷絕形體名相的束縛，才能無所寄託。哪裡會有玄都的境界、玉京的山峰、金童玉女交雜之事、瓊玉的車輿和碧玉的帷帳的裝飾呢？這種虛妄的竊取，在這裡就可以看出來了。試問那些道士，三界是從哪裡來的？是什麼功德所感召的？解釋名相，辨別事理，他們完全不能知道。而且道教的終極目標只是昇天，靈寶派的幽微之處只是貪圖羽化成仙。難以逃脫生、老、病、死四相，又怎麼能免除五衰之苦呢？在業力的波浪中漂流沉沒，隨著生死而不斷輪轉。縱然有茫茫的業識，積累了浩瀚的痛苦之源，長久地沉淪而不能迴歸，真是令人嘆息啊！郁頭藍弗(印度仙人，死後生於非想非非想處天)就是個例子啊。

隨代為帝王師偽第四

第十一化說，老君在伏羲時代...

【English Translation】 English version These are all classics. Those who discuss the heavens, like Zou Yan (a philosopher of the Warring States period), and those who discourse on the heavens, like Huang Liao (a scholar of the Warring States period), their words are recorded in the classics. There are also the 'Kuodizhi' (Records of Expanded Territories, an ancient geographical work) and maps. Gan De's 'Star Canon' and Zhang Heng's 'Spiritual Constitution', these books do not mention the titles of the Three Pure Ones (Sanqing), nor have they heard of the name of the Great Overarching Heaven (Daluo). These Taoist classics all rely on Buddhist scriptures, changing their appearance, stealing Buddhist terms to adorn their own books. Moreover, the origin of Taoism began with the Yellow Emperor (Huangdi), and the words of Laozi, Juanzi, Liezi, Zhuang Zhou, Heguanzi, Yin Wen, and other philosophers do not contain descriptions of the heavens. Only in the 'Lingbao Jing' (Scripture of the Sacred Jewel) compiled by Zhang Daoling did the concept of the thirty-two heavens begin to appear, imitating Buddhist mantras and creating secret languages. Since then, Taoist books have praised each other, creating empty branches and spreading, only to deceive the lower classes of people. How could Taoism not have mentioned these things before Buddhism was introduced to China? Only after Buddhist scriptures were widely spread did these names begin to appear. Xiu Jing and others added three talismans (three Zhang), and explained them in a chaotic manner. What is there to praise about this dog-stealing and rat-thieving behavior? The 'Erya' (a Chinese dictionary) establishes four titles, corresponding to the four seasons; the 'Tai Xuan' (Great Mystery) speaks of nine heavens, corresponding to the nine regions. It is not like the Taoists who falsely increase the numbers. Heaven is originally a fixed form, how can there be more or less? Now that each school has different sayings, it is clearly a false fabrication. According to Buddhist scriptures, the Three Realms (Triloka) are formed by the influence of the three karmas, totaling twenty-eight heavens. The Desire Realm (Kamadhatu) has six heavens, the Form Realm (Rupadhatu) has eighteen heavens, and the Formless Realm (Arupadhatu) has four heavens. Possessing superior and wonderful desires is called the Desire Realm; surpassing form and color is called the Form Realm; forgetting both the senses and consciousness is called the Formless Realm. Transcending these is the only way to escape the cycle of birth and death. Abandoning the body of segmented birth and death, severing the bondage of form and name, one can be without attachment. Where would there be the realm of Xuandu, the mountains of Yujing, the mingling of golden boys and jade maidens, the decorations of jade carriages and jasper curtains? This false theft can be seen here. Try asking those Taoists, where do the Three Realms come from? What merit is required to attain them? They are completely unable to explain the names and distinguish the principles. Moreover, the ultimate goal of Taoism is only to ascend to heaven, and the subtlety of the Lingbao school is only to covet feather transformation into an immortal. It is difficult to escape the four marks of birth, old age, sickness, and death, and how can one avoid the suffering of the five declines? Drifting and sinking in the waves of karma, constantly revolving with birth and death. Even with vast karmic consciousness, accumulating a vast source of suffering, sinking for a long time and unable to return, it is truly lamentable! Uddaka Ramaputta (an Indian hermit who was reborn in the Realm of Neither Perception Nor Non-Perception) is an example.

Following the Times as False Teachers of Emperors, Fourth

The eleventh transformation says, Laozi was in the time of Fuxi...

。號郁華子。說元陽經教伏犧。敘人倫畫八卦。在祝融時號廣壽子。說按摩通精經。教以鉆木出火。陶冶為器。在神農時號大成子。說太一元精經。教以播種五穀采和諸藥。在黃帝時號廣成子。教以抱神守靜之道。在少昊時號隨應子。說莊敬經。教以鳥官為理。分佈九鳸以統百司。在顓頊時號赤精子。說微言。帝嚳時號錄圖子。說黃庭經。帝堯時號務成子。說宣化經。帝舜時號尹壽子。說通玄經七十卷。又說道德經一千二百卷。夏禹時號真行子。說元始經六十卷。殷湯時號錫則子。說長生經二十卷。周文王時號燮邑子。說赤精經。教以仁孝之道。乃至云上古之君皆受教於老子。然後造作群物也。

辯曰。夫賢之與聖名位不同。古哲今人出處各異。莊周云。萬世之後一遇大聖。猶旦暮過之。此明聖人出世表瑞協祥。應千年之期。膺適時之運。孤標特秀迥出常流。故得帝王師之諸侯禮重。萬載一遇尚為旦暮。豈有隨代而出現乎。夫李耳者退靜之士。史記稱為隱君子也。避亂過關葬于槐里。潛身柱下。本是人臣。位不躐于上階。名未廁于臺輔。何乃擢居聖地為帝王師。譣诐不經駭人耳目。培塿要齊于嵩華。孰肯憑焉。潢洿擬廣于滄溟。終難信矣。豈有開闢之後萬億餘年。中間別無一人拔萃。唯有老子為帝王師乎。三墳

【現代漢語翻譯】現代漢語譯本：郁華子在伏羲時代被稱為郁華子（Yuhua Zi），講述元陽經教，敘述人倫，繪製八卦。在祝融時代被稱為廣壽子（Guangshou Zi），講述通精經，教導人們鉆木取火，製作陶器。在神農時代被稱為大成子（Dacheng Zi），講述太一元精經，教導人們播種五穀，採集調和各種藥物。在黃帝時代被稱為廣成子（Guangcheng Zi），教導人們抱神守靜的道理。在少昊時代被稱為隨應子（Suiying Zi），講述莊敬經，教導人們以鳥官為理，分佈九鳸來統領百官。在顓頊時代被稱為赤精子（Chijing Zi），講述微言。在帝嚳時代被稱為錄圖子（Lutu Zi），講述黃庭經。在帝堯時代被稱為務成子（Wucheng Zi），講述宣化經。在帝舜時代被稱為尹壽子（Yinshou Zi），講述通玄經七十卷，又說道德經一千二百卷。在夏禹時代被稱為真行子（Zhenxing Zi），講述元始經六十卷。在殷湯時代被稱為錫則子（Xize Zi），講述長生經二十卷。在周文王時代被稱為燮邑子（Xieyi Zi），講述赤精經，教導人們仁孝之道。甚至說上古的君王都接受老子（Laozi）的教導，然後才創造製作各種事物。

辯駁說：賢與聖，名位不同；古代哲人和當今之人，出仕和隱退各有不同。莊周（Zhuang Zhou）說：『萬世之後，即使遇到一位大聖人，也像早晚之間的事情一樣短暫。』這說明聖人出世，會顯現祥瑞，應驗千年的期限，適應時代的運勢，卓爾不群，遠超常人，所以才能成為帝王的老師，受到諸侯的尊重。萬載難遇一次尚且短暫，難道會隨時代而出現嗎？李耳（Li Er），是退隱清靜之士，《史記》稱他為隱君子。他爲了避亂過關，死後葬在槐里，隱身於柱下，本來是人臣，地位沒有超越上位者，名聲沒有位列于臺輔，怎麼能被提拔到聖人的地位，成為帝王的老師呢？這種虛妄不實的言論，令人震驚。用小土堆和嵩山（Songshan Mountain）相比，誰會相信呢？用小水溝和滄海（Canghai Sea）相比，最終難以令人信服。難道開天闢地之後萬億餘年，中間沒有一個人出類拔萃，只有老子是帝王的老師嗎？三墳

【English Translation】 English version: Yuhua Zi was called Yuhua Zi during the time of Fuxi (伏羲, a legendary ruler), expounding the Yuanyang Sutra, narrating human relations, and drawing the Eight Trigrams. During the time of Zhurong (祝融, the god of fire), he was called Guangshou Zi, expounding the Tongjing Sutra, teaching people how to make fire by drilling wood and how to make pottery. During the time of Shennong (神農, the god of agriculture), he was called Dacheng Zi, expounding the Taiyi Yuanjing Sutra, teaching people how to sow five grains and collect and harmonize various medicines. During the time of the Yellow Emperor (黃帝, a legendary ruler), he was called Guangcheng Zi, teaching people the way of embracing the spirit and guarding stillness. During the time of Shaohao (少昊, a legendary ruler), he was called Suiying Zi, expounding the Zhuangjing Sutra, teaching people to govern with bird officials and distribute the nine 'hong' to lead the hundred officials. During the time of Zhuanxu (顓頊, a legendary ruler), he was called Chijing Zi, expounding subtle words. During the time of Emperor Ku (帝嚳, a legendary ruler), he was called Lutu Zi, expounding the Huangting Sutra. During the time of Emperor Yao (帝堯, a legendary ruler), he was called Wucheng Zi, expounding the Xuanhua Sutra. During the time of Emperor Shun (帝舜, a legendary ruler), he was called Yinshou Zi, expounding the Tongxuan Sutra in seventy volumes, and also the Daodejing in one thousand two hundred volumes. During the time of Xia Yu (夏禹, the founder of the Xia dynasty), he was called Zhenxing Zi, expounding the Yuanshi Sutra in sixty volumes. During the time of Yin Tang (殷湯, the founder of the Shang dynasty), he was called Xize Zi, expounding the Changsheng Sutra in twenty volumes. During the time of King Wen of Zhou (周文王, a ruler of the Zhou dynasty), he was called Xieyi Zi, expounding the Chijing Sutra, teaching people the way of benevolence and filial piety. It even says that the ancient rulers all received teachings from Laozi (老子, the founder of Taoism) before creating and making various things.

Refutation: The wise and the sage have different names and positions; ancient philosophers and modern people have different ways of serving and retiring. Zhuang Zhou (莊周, a famous Taoist philosopher) said, 'Even if one encounters a great sage after ten thousand generations, it is as brief as the passing of morning and evening.' This illustrates that the appearance of a sage manifests auspicious signs, fulfills the millennium's term, and adapts to the fortune of the times, standing out from the crowd and far surpassing ordinary people, so that he can become the teacher of emperors and be respected by the feudal lords. Even a rare encounter once in ten thousand years is brief, so how could he appear in every era? Li Er (李耳, Laozi's real name) was a recluse who preferred tranquility. The 'Records of the Grand Historian' calls him a hermit. He passed through the pass to avoid the chaos and was buried in Huali, hiding himself under the pillar. He was originally a subject, and his position did not surpass those above him, and his name was not listed among the high officials. How could he be promoted to the position of a sage and become the teacher of emperors? This kind of false and unfounded statement is shocking. Comparing a small mound to Mount Song (嵩山, a famous mountain), who would believe it? Comparing a small ditch to the Canghai Sea (滄海, the vast sea), it is ultimately difficult to convince people. Is it possible that after hundreds of millions of years since the beginning of the world, there has been no one outstanding except Laozi as the teacher of emperors? The Three Tombs

五典八索九丘。孔子春秋丘明國語。百家異說九流雜談。並無老子為師之語。唯是後代無知道士。妄撰斯言。欲使老子獨高群聖。美則美矣。偽且偽焉。且伏犧神農皆有聖德。軒皇堯舜並號明君。或幼而能言。或生知妙道。詎假老子教之。然後造作群物乎。況書傳所紀古史所明(有古史考並世本並明造物之源)燧人鉆火。伏犧畫卦。炎帝播耨。女媧造簧。黃帝作宮室軒冕樂有咸池。顓頊作六英。堯有大章。舜有大韶。及作圍棋。禹有大夏。湯有大濩。文王有辟雍。武王有下武鯀作城郭。出尤作兵器。岐伯造醫。俞附脈經。伶倫制律。隸首作算。容成作歷。大撓造甲子。奚仲作車。曹胡作衣。伯余作裳。于則作履。共鼓作舟楫。巨揮作弓。夷牢作矢。黃雍父作杵臼。孟莊子作鉅。趙武靈王作靴。蘇威公作篪。暴辛作塤。后稷之孫叔均作犁。蒙恬作筆。蔡倫作紙。夏昆吾氏作瓦。此皆各有其王。群書所明何得自矜覽為我造。又周易繫辭孔子所述。列明古帝制造之事。如雲庖犧氏之王天下也。觀像于天俯察于地。近取諸身遠取諸物。始畫八卦以通神明之德。以類萬物之情。作結繩而為網罟。以佃以漁。蓋取諸離。神農氏作為耜為來。以利天下。日中為市交易有無。乃至黃帝堯舜垂衣裳而天下治。蓋取諸乾坤。如此歷陳法易造

【現代漢語翻譯】現代漢語譯本：『五典』、『八索』、『九丘』（皆為古代典籍名稱）。孔子的《春秋》，左丘明的《國語》。諸子百家的不同學說，九流的雜亂談論。都沒有老子擔任老師的說法。只是後代的無知之士，胡亂編造這種說法，想要使老子獨自高於所有聖人。讚美是讚美了，虛假也太虛假了。況且伏犧、神農都有聖人的德行，軒轅黃帝、堯、舜都被稱為賢明的君主。有的人年幼就能說話，有的人天生就知道精妙的道理。難道需要老子教導他們，然後才能創造萬物嗎？況且書籍記載、古代歷史所闡明的（有《古史考》和《世本》都闡明了創造事物的根源）：燧人氏鉆木取火，伏犧氏畫八卦，炎帝播種五穀，女媧製造笙簧，黃帝建造宮室、車服、樂器《咸池》，顓頊製作六英，堯製作《大章》，舜製作《大韶》，以及圍棋，禹製作《大夏》，湯製作《大濩》，文王建造辟雍，武王制作《下武》，鯀建造城郭，蚩尤製造兵器，岐伯創造醫學，俞跗撰寫脈經，伶倫制定音律，隸首發明算術，容成製作曆法，大撓創造甲子，奚仲製造車，曹胡製作衣，伯余製作裳，于則製作鞋，共鼓製作舟楫，巨揮製作弓，夷牢製作箭，黃雍父製作杵臼，孟莊子製作鉅，趙武靈王制作靴，蘇威公制作篪，暴辛製作塤，后稷的孫子叔均製作犁，蒙恬製作筆，蔡倫製作紙，夏朝昆吾氏製作瓦。這些都是各有其王，群書所闡明的，怎麼能自誇說都是我老子創造的呢？而且《周易·繫辭》是孔子所著，列舉闡明了古代帝王創造事物的事蹟，例如說『庖犧氏統治天下的時候，仰觀天象，俯察地理，近的取法自身，遠的取法萬物，於是畫了八卦，用來通達神明的德行，歸類萬物的實情。製作結繩，做成網罟，用來打獵捕魚，大概是取法於離卦。』神農氏製作木製的犁和鋤頭，來便利天下百姓，在中午設立市場，交易有無。乃至黃帝、堯、舜垂衣裳而天下太平，大概是取法於乾坤二卦。』像這樣歷數陳述傚法《易經》創造事物的事蹟。

【English Translation】 English version: 'The Five Canons', 'The Eight Cables', 'The Nine Hills' (all names of ancient books). Confucius's 'Spring and Autumn Annals', Zuo Qiuming's 'Discourses of the States'. The diverse theories of the Hundred Schools of Thought, the miscellaneous talks of the Nine Streams. None of them mention Laozi as a teacher. It is only ignorant scholars of later generations who fabricated such claims, wanting to elevate Laozi above all sages. Admirable as it may be, it is also utterly false. Moreover, Fuxi and Shennong both possessed the virtues of sages, and the Yellow Emperor, Yao, and Shun were all hailed as enlightened rulers. Some could speak from a young age, and others were born with an understanding of profound principles. Did they need Laozi to teach them before they could create all things? Furthermore, the records in books and the clarifications in ancient history (such as 'Investigations into Ancient History' and 'Genealogy' which both clarify the origins of creation): Suiren drilled wood to make fire, Fuxi drew the Eight Trigrams, the Yan Emperor sowed grains, Nüwa created the reed pipes, the Yellow Emperor built palaces, ceremonial robes, and the musical piece 'Xianchi', Zhuanxu created the Six Ying, Yao created the 'Great Chapter', Shun created the 'Great Shao', as well as the game of Go, Yu created the 'Great Xia', Tang created the 'Great Hu', King Wen built the Biyong, King Wu created the 'Xia Wu', Gun built city walls, Chi You created weapons, Qibo created medicine, Yu Fu wrote the Pulse Classic, Ling Lun established musical scales, Lishou invented arithmetic, Rongcheng created the calendar, Da Nao created the sexagenary cycle, Xi Zhong made carts, Cao Hu made clothes, Bo Yu made skirts, Yu Ze made shoes, Gong Gu made boats, Ju Hui made bows, Yi Lao made arrows, Huang Yongfu made pestles and mortars, Meng Zhuangzi made the large chisel, King Wuling of Zhao made boots, Su Wei Gong made the bamboo flute, Bao Xin made the ocarina, Shu Jun, the grandson of Hou Ji, made plows, Meng Tian made brushes, Cai Lun made paper, and the Kunwu clan of the Xia dynasty made tiles. These all had their respective rulers, as clarified by various books. How can one boast that Laozi created them all? Moreover, the 'Appended Remarks' of the 'Book of Changes' was written by Confucius, listing and clarifying the deeds of ancient emperors in creating things, such as saying, 'When Paoxi ruled the world, he looked up to observe the celestial phenomena, looked down to examine the earth, took examples from his own body, and took examples from external objects. Thus, he drew the Eight Trigrams to understand the virtues of the gods and to classify the realities of all things. He made knotted ropes and turned them into nets for hunting and fishing, probably taking the idea from the Li trigram.' Shennong made wooden plows and hoes to benefit the people of the world, and established markets at midday to trade what they had for what they lacked. And even the Yellow Emperor, Yao, and Shun governed the world peacefully by simply letting their robes hang down, probably taking the idea from the Qian and Kun trigrams.' In this way, it recounts the deeds of creating things by emulating the 'Book of Changes'.

物。不言老子所造也。竊他功業標為己能。炫名自高君子不忍。又云。老子在堯時為務成子者。案後漢應邵風俗通云。東方朔是太白星精。黃帝時為風后。堯時為務成子。周時為老聃。在越時為范䗍。在齊為鴟子。此則務成子乃東方朔。非干老子明矣。何得妄加鉤引稱老子為人師乎。案魯哀公問于子夏曰。五帝三皇皆有師乎。子夏曰有。臣聞黃帝學乎太真。顓頊學乎綠圖。帝嚳學乎赤松子。堯學乎尹壽。舜學乎務成跗。禹學乎西王國。湯學乎威子伯。文王學乎鉸時子斯。武王學乎郭政。周公學乎太公呂望。上之所敘文極分明。而言老子隨代為帝王師。何出言之狂悖哉。巧言如篁顏之厚矣。且老子衰周柱史。史有明文。本是人臣。返為上古帝王之師。履冠戴屨何顛狂之甚乎。又上文云。上古之君皆受教於老子。則桀紂之不仁。幽厲之無道。秦皇之兇暴。王莽之纂逆。亦老子之所教也。既然如是則老子為悖逆之魁首。巨猾之元匠。不忠不孝。老子之所生。不義不仁。老子之所主。為人師者不亦慚乎。老君既說隨代為師。而秦漢之下至於今朝。偏無一現乎。今既無矣。古亦虛焉。且漢文恭儉。孝武英明。孝明達禮樂之情。孝章優儒雅之道。魏文帝風流文藻。晉世祖明達寬仁。宋文帝致治昇平。梁武帝文武兼備。隋高祖混同四

【現代漢語翻譯】現代漢語譯本這是對《老子》一書的評論，並非老子所著。有人竊取他人的功績，標榜為自己的能力，炫耀名聲抬高自己，這是君子所不齒的。書中又說，老子在堯帝時期是務成子（Wuchengzi）。根據後漢應劭《風俗通義》記載，東方朔（Dongfang Shuo）是太白星的精華，黃帝時是風后（Fenghou），堯帝時是務成子，周朝時是老聃（Lao Dan），在越國時是范蠡（Fan Li），在齊國時是鴟夷子皮（Chiyi Zipi）。由此可見，務成子是東方朔，與老子無關。為何要隨意牽強附會，聲稱老子是帝王的老師呢？根據記載，魯哀公問子夏說：『五帝三皇都有老師嗎？』子夏回答說：『有。我聽說黃帝向太真（Taizhen）學習，顓頊（Zhuanxu）向綠圖（Lutu）學習，帝嚳（Diku）向赤松子（Chisongzi）學習，堯帝向尹壽（Yinshou）學習，舜帝向務成跗（Wuchengfu）學習，禹帝向西王國（Xiwangguo）學習，湯帝向威子伯（Weizibo）學習，文王向鉸時子斯（Jiaoshi Zisi）學習，武王向郭政（Guo Zheng）學習，周公向太公呂望（Taigong Lv Wang）學習。』上面所敘述的文字非常明確，而書中卻說老子隨時代變化作為帝王的老師，這是多麼狂妄悖謬的言論啊！巧言令色，臉皮真厚啊！而且老子是衰敗的周朝的柱下史（Zhuxiashi），史書有明確記載，本來是人臣，卻反過來說是上古帝王的老師，這就像頭戴帽子腳穿鞋子一樣，多麼顛倒錯亂啊！而且上文說，上古的君王都接受老子的教導，那麼桀（Jie）、紂（Zhou）的不仁，幽王（You Wang）、厲王（Li Wang）的無道，秦始皇（Qin Shihuang）的兇暴，王莽（Wang Mang）的篡逆，也是老子所教的嗎？如果真是這樣，那麼老子就是叛逆的首領，奸猾的元兇，不忠不孝，是老子所造成的，不義不仁，是老子所主導的。作為人師，難道不感到慚愧嗎？老君既然說自己隨時代變化作為老師，那麼秦漢之後直到今天，為何偏偏沒有出現過呢？現在既然沒有，那麼古代的說法也是虛假的。而且漢文帝（Han Wendi）恭敬節儉，漢武帝（Han Wudi）英明，漢明帝（Han Mingdi）通達禮樂之情，漢章帝（Han Zhangdi）推崇儒雅之道，魏文帝（Wei Wendi）風流有文采，晉世祖（Jin Shizu）明達寬仁，宋文帝（Song Wendi）致力於治理使天下太平，梁武帝（Liang Wudi）文武兼備，隋高祖（Sui Gaozu）統一四海。

【English Translation】 English version This is a commentary on the book 'Laozi', not written by Laozi himself. Someone is stealing the merits of others, claiming them as their own abilities, flaunting their reputation to elevate themselves, which is despised by gentlemen. The book also says that Laozi was Wuchengzi (Wuchengzi) during the time of Emperor Yao. According to Ying Shao's 'Customs' of the Later Han Dynasty, Dongfang Shuo (Dongfang Shuo) was the essence of the planet Venus, Fenghou (Fenghou) during the time of the Yellow Emperor, Wuchengzi during the time of Emperor Yao, Lao Dan (Lao Dan) during the Zhou Dynasty, Fan Li (Fan Li) in the state of Yue, and Chiyi Zipi (Chiyi Zipi) in the state of Qi. From this, it can be seen that Wuchengzi was Dongfang Shuo, and has nothing to do with Laozi. Why arbitrarily make far-fetched connections, claiming that Laozi was the teacher of emperors? According to records, Duke Ai of Lu asked Zixia: 'Did the Five Emperors and Three Sovereigns all have teachers?' Zixia replied: 'Yes. I have heard that the Yellow Emperor learned from Taizhen (Taizhen), Zhuanxu (Zhuanxu) learned from Lutu (Lutu), Emperor Ku (Diku) learned from Chisongzi (Chisongzi), Emperor Yao learned from Yinshou (Yinshou), Emperor Shun learned from Wuchengfu (Wuchengfu), Emperor Yu learned from Xiwangguo (Xiwangguo), Emperor Tang learned from Weizibo (Weizibo), King Wen learned from Jiaoshi Zisi (Jiaoshi Zisi), King Wu learned from Guo Zheng (Guo Zheng), and the Duke of Zhou learned from Taigong Lv Wang (Taigong Lv Wang).' The words narrated above are very clear, but the book says that Laozi changed with the times as the teacher of emperors. What a presumptuous and absurd statement! Skillful words and flattering appearance, what thick skin! Moreover, Laozi was the Curator of the Imperial Archives (Zhuxiashi) of the declining Zhou Dynasty, which is clearly recorded in historical books. He was originally a subject, but he turned around and said that he was the teacher of the ancient emperors. This is like wearing a hat on your head and shoes on your feet, how upside down and chaotic! Moreover, the text above says that the ancient rulers all received teachings from Laozi, then the unkindness of Jie (Jie) and Zhou (Zhou), the lack of morality of King You (You Wang) and King Li (Li Wang), the tyranny of Qin Shihuang (Qin Shihuang), and the usurpation of Wang Mang (Wang Mang), were also taught by Laozi? If this is the case, then Laozi is the leader of rebellion, the mastermind of cunning, disloyal and unfilial, caused by Laozi, unjust and unkind, dominated by Laozi. As a teacher, shouldn't you feel ashamed? Since Lord Lao said that he changed with the times as a teacher, then why hasn't he appeared since the Qin and Han dynasties until today? Since there is none now, then the ancient saying is also false. Moreover, Emperor Wen of Han (Han Wendi) was respectful and frugal, Emperor Wu of Han (Han Wudi) was wise, Emperor Ming of Han (Han Mingdi) understood the feelings of etiquette and music, Emperor Zhang of Han (Han Zhangdi) promoted the way of Confucian elegance, Emperor Wen of Wei (Wei Wendi) was romantic and talented, Emperor Shizu of Jin (Jin Shizu) was wise and benevolent, Emperor Wen of Song (Song Wendi) devoted himself to governing and making the world peaceful, Emperor Wu of Liang (Liang Wudi) was both civil and military, and Emperor Gaozu of Sui (Sui Gaozu) unified the four seas.

海。唐太宗混一車書。此時不俟老子之化而皆金聲玉振。則知牽合巧會枉廢詞章。只可誑于閭閻。難可信于達士。嫫母加粉見者愈嗤。鄰女效顰鄉人不貴(哀公問子夏文氏春秋亦有見劉向新序呂文不次爾)。

老子出靈寶三洞偽第五

第九化云。太上老君以中皇元年三月一日。于玉清天金闕上官。撰集靈篇以為寶經三百卷。符圖七千章。玉訣九千篇。老君于上三皇時出。為萬天法師。又號玄中法師。當龍漢元年。授上三皇洞真經一十二部。以無極之道下教人間。其時人壽九萬歲。于中三皇時號有古先生當赤明元年。授中三皇洞玄經一十二部。行無上正真之道以化於人。其時人壽六萬歲。于下三皇時出為師。號金闕帝君。當開皇元年。授下三皇洞神經一十二部。以太平之道化人。其時人壽一萬八千歲。夫洞真洞玄洞神各一十二部。合為三十六部尊經也。

辯曰。夫仲尼入夢。十翼之道始宣。伯陽過關。二篇之教方闡。有名為萬物之始。無名為天地之先。混徼。妙而同玄。驚寵辱而一致。穀神不死久視長生。挫銳解紛謙卑自牧。此老氏之旨也。自余教典皆是偽書。制雜凡流唯尚夸競。采傍佛語換體安名。擬三界而立三清。彷三大而立三洞。虛勞紙墨妄飾詞章。何以知之。漢時張道陵造靈寶經。王褒造洞

【現代漢語翻譯】現代漢語譯本：大海啊。唐太宗統一了文字和度量衡。如果那時不需要老子的教化，人們都能達到很高的道德境界，那麼就可以知道，牽強附會、賣弄文采是徒勞的，只能欺騙普通百姓，難以取信於有見識的人。就像醜女塗脂抹粉，只會讓人更加嘲笑；鄰家女子模仿西施的姿態，鄉里人也不會覺得美（就像哀公問子夏關於文氏春秋，劉向的新序和呂氏春秋也有類似記載）。

老子出自靈寶三洞偽書第五

第九化說：太上老君在中皇元年三月一日，在玉清天金闕上官，撰寫了靈篇，作為寶經三百卷，符圖七千章，玉訣九千篇。老君在上三皇時出現，作為萬天法師，又號玄中法師。在龍漢元年，傳授上三皇洞真經一十二部，以無極之道教化人間。那時人們的壽命是九萬歲。在中三皇時，號有古先生，在赤明元年，傳授中三皇洞玄經一十二部，施行無上正真之道來教化人們。那時人們的壽命是六萬歲。在下三皇時，老子出現作為老師，號金闕帝君。在開皇元年，傳授下三皇洞神經一十二部，以太平之道教化人們。洞真、洞玄、洞神各一十二部，合為三十六部尊經。

辯駁：孔子入夢，十翼的道理才開始宣揚；老子過函谷關，兩篇道德經的教義才開始闡述。『有名』是萬物的開始，『無名』是天地的開端。『混』和『徼』，微妙而共同深奧。不以受寵和受辱為意，達到一致的境界。穀神不死，長久存在就能長生。挫去銳氣，解除紛爭，謙虛謹慎地修養自身。這才是老子的宗旨。其餘的教典都是偽書，製造這些書籍的人都是些平庸之輩，只崇尚誇張和競爭。他們抄襲佛教的語言，換個形式安上新的名稱，模仿三界而設立三清，模仿三大而設立三洞。白白浪費紙墨，虛假地裝飾辭藻。怎麼知道這些呢？漢朝時張道陵製造了靈寶經，王褒製造了洞

【English Translation】 English version: The sea. Emperor Taizong of Tang unified the writing system and weights and measures. If at that time, people could all reach a high moral state without Laozi's teachings, then it would be known that forced associations and showing off literary talent are futile, only deceiving ordinary people, and difficult to convince those with insight. Just like an ugly woman applying powder, it will only make people laugh more; a neighbor girl imitating Xi Shi's posture, the villagers will not find it beautiful (just like Duke Ai asked Zixia about the Wen's Spring and Autumn Annals, Liu Xiang's New Preface and the Lu's Spring and Autumn Annals also have similar records).

Laozi Comes from the Lingbao Three Caves, Pseudo Fifth

The Ninth Transformation says: Taishang Laojun (Supreme Lord Lao) on the first day of the third month of the Zhonghuang (Middle Emperor) first year, in the Yuqing Heaven (Jade Purity Heaven) Jinque Shangguan (Golden Tower Upper Palace), compiled the Lingpian (Spiritual Chapters), as the Treasure Sutra of three hundred volumes, Talisman Diagrams of seven thousand chapters, Jade Secrets of nine thousand chapters. Laojun appeared during the time of the Upper Three Emperors, as the Wan Tian Fashi (Myriad Heavens Dharma Master), also known as Xuanzhong Fashi (Mysterious Middle Dharma Master). In the Longhan (Dragon Han) first year, he transmitted the Shang Sanhuang Dongzhen Jing (Upper Three Emperors Cave Truth Sutra) in twelve parts, using the Way of Wuji (Limitless) to teach the human world. At that time, people's lifespan was ninety thousand years. During the time of the Middle Three Emperors, he was called Yougu Xiansheng (Ancient Master), in the Chiming (Red Bright) first year, he transmitted the Zhong Sanhuang Dongxuan Jing (Middle Three Emperors Cave Mystery Sutra) in twelve parts, practicing the Supreme Righteous Truth Way to transform people. At that time, people's lifespan was sixty thousand years. During the time of the Lower Three Emperors, Laozi appeared as a teacher, called Jinque Dijun (Golden Tower Emperor Lord). In the Kaihuang (Opening Emperor) first year, he transmitted the Xia Sanhuang Dongshen Jing (Lower Three Emperors Cave Spirit Sutra) in twelve parts, using the Way of Taiping (Great Peace) to transform people. The Dongzhen (Cave Truth), Dongxuan (Cave Mystery), and Dongshen (Cave Spirit), each in twelve parts, together form the thirty-six parts of the Honored Sutra.

Refutation: When Confucius entered a dream, the principles of the Ten Wings (commentaries on the Book of Changes) began to be proclaimed; when Laozi passed the Hangu Pass, the teachings of the two chapters of the Daodejing (Tao Te Ching) began to be expounded. 'Having a name' is the beginning of all things, 'having no name' is the beginning of heaven and earth. 'Hun' (chaos) and 'Jiao' (boundary), are subtle and share the same profundity. Not being concerned with being favored or disgraced, reaching a state of consistency. The Valley Spirit does not die, and long existence leads to longevity. Blunting sharpness, resolving disputes, and cultivating oneself with humility and prudence. This is the essence of Laozi's teachings. The rest of the religious texts are all forgeries, and those who created these books are mediocre people who only admire exaggeration and competition. They plagiarize Buddhist language, change the form and attach new names, imitate the Three Realms to establish the Three Purities, and imitate the Three Greats to establish the Three Caves. They waste paper and ink in vain, and falsely decorate their words. How do we know this? During the Han Dynasty, Zhang Daoling created the Lingbao Jing (Spiritual Treasure Sutra), and Wang Bao created the Dong

玄經。吳時葛孝先造上清經。晉時王浮造明威化胡經。鮑靜造三皇經。后改為三清經。齊朝陳顯明造六十四真步虛經。梁時陶弘景造太清經。隋末輔慧祥改涅槃為長安經。後事發被誅。案甄鸞笑道論云。道家妄注諸子三百五十卷為道經。如此詳之。代代穿鑿人人妄制。采他佛教標為道書。或言仙洞飛來。或言老子再現。群賢不睹道士獨傳。欺誷時君不懼朝憲。故唐琳法師對太宗皇帝云。若據蕭溫眾議。道家止有道德二篇。如依漢明校量便應七百餘卷。約葛洪神仙之說。僅有一千。準修靜所上目中過前九十。又檢玄都目錄轉復彌多。既其先後不同。顯知後人妄制。增加捲軸添足篇章。依傍佛經改頭換尾。或道名山自出。時唱仙洞飛來。何乃黃領獨知英賢罕睹。典籍不記書史無聞。試問當今道士。推勘后出之經。為是老子別陳。為是天尊更說。若也更說應有時方師資傳授。為是何年何月何邦何代。若在天上而說。何人傳來。若在西域而談。何人譯出。如其有據容可流行。若也妄言理須焚剪。又漢晉之代。僧號道士。寇謙得志僭冒其名。今稱法師愈為矯飾。法師之號源出佛經。萬卷百家本無此語。且為法之師名為法師。法即是師名為法師。名義不知妄安己號。按賢劫已來有三佛出。初佛出時人壽六萬歲。第二佛出時人壽四萬

。第三佛出人壽二萬。何乃改彼三皇妄合其數。又前說云。上三氣中而有龍漢赤明之號。是時五運尚無。但唯一氣何有三皇之君人壽之數乎。上古縱有五龍四姓九頭十紀。亦無三皇建立年號。試問。龍漢赤明上皇開皇。誰君之年乎。若言有說。史無明文。若言無憑。不可妄立。扣其兩端竟無一是。又伏犧之前文字未有。何出三洞靈寶之篇乎。又十二部名源出佛經。一代時教類分十二。道家名義不知。何以妄著己典。如琢美玉擬作甑窐。雖受劬勞智者見誚。

游化九天偽第六

第二十六化云。是時老君于青羊大會。引尹喜冉冉升空。初至第一天見波利天帝。乘九光元靈之輿。蔭七元交晨之蓋。建五色攝魔之節。金童玉女九萬人。迎老君入大有宮。請問自然之道。如是摩夷天梵寶天化應天不憍樂天兜率天須延天禪善天郁單天。隨處天帝皆與天童玉女。迎禮老君請問法要。所到天宮皆設瓊漿碧醴丹液流薰蘭羞八徹靈芝珍果。

辯曰。昔我世尊初成正覺。不離道樹而赴諸天。一身不分而遍一切。即多而一。即一而多。猶如素月流空影分眾水。大塊噫氣萬竅怒號。大小咸周遠近無隔。無心頓應豈止九天。伯周之柱史。尹喜函谷關吏。身居下位。難等聖蹤欲為己德。蓋善竊者鬼神不覺。既為人知非是好手。離欲

【現代漢語翻譯】現代漢語譯本：第三位佛出世時，人的壽命是二萬歲。為什麼要把道教的三皇之說篡改，牽強附會地與這個數字對應呢？而且前面說，在三種氣中，有龍漢、赤明的稱號。那時五運還沒有出現，只有一種氣，哪裡來的三皇統治和人的壽命之說呢？上古時代縱然有五龍、四姓、九頭、十紀的說法，也沒有三皇建立年號的記載。請問，龍漢、赤明、上皇、開皇，是誰統治的年代呢？如果說有這種說法，史書上沒有明確記載；如果說沒有依據，又不可隨意編造。追究這兩方面，沒有一個是站得住腳的。而且在伏羲之前，文字還沒有出現，怎麼會有三洞靈寶的篇章呢？還有，十二部的名稱來源於佛經，一代時教分為十二類。道家對這些名義一無所知，為什麼要胡亂地寫進自己的典籍里呢？這就像雕琢美玉想用來做瓦甑，即使費盡心力，也會被智者嘲笑。游化九天偽第六第二十六化說：當時老君在青羊大會上，帶領尹喜冉冉升空。最初到達第一天，見到波利天帝（Bolitian Emperor），乘坐九光元靈之輿，用七元交晨之蓋遮蔽，樹立五色攝魔之節，有金童玉女九萬人，迎接老君進入大有宮，請教自然之道。像這樣，摩夷天（Moyitian）、梵寶天（Fanbaotian）、化應天（Huayingtian）、不憍樂天（Buqiaoleitian）、兜率天（Doushuaitian）、須延天（Xuyantian）、禪善天（Chanshanotian）、郁單天（Yudantian），每個地方的天帝都與天童玉女一起，迎接禮敬老君，請教佛法要義。所到達的天宮都設有瓊漿、碧醴、丹液流薰、蘭羞八徹、靈芝珍果。辯駁：過去我們的世尊最初成就正覺時，不離開菩提樹而前往諸天，一身不分而遍及一切。即多即一，即一即多，就像皎潔的月亮倒映在空中，影子分散在各處水中。大地呼吸，萬千孔竅發出怒吼，無論大小遠近，都普遍周及，無心而頓然應現，豈止是九天。伯州犁是柱下史，尹喜是函谷關的官吏，身居下位，難以比得上聖人的軌跡，想要作為自己的功德。大概善於竊取的人，鬼神都察覺不到。既然被人知道了，就不是高手了。離開慾望

【English Translation】 English version: When the third Buddha appeared, the lifespan of humans was twenty thousand years. Why alter the Daoist Three Sovereigns theory and force it to correspond to this number? Furthermore, it was previously stated that within the three types of qi, there are the titles of Longhan and Chiming. At that time, the Five Epochs had not yet appeared, and there was only one type of qi. Where did the rule of the Three Sovereigns and the lifespan of humans come from? Even if there were sayings of Five Dragons, Four Surnames, Nine Heads, and Ten Cycles in ancient times, there is no record of the Three Sovereigns establishing reign titles. May I ask, Longhan, Chiming, Supreme Sovereign, and Kaihuang, during whose reign were these eras? If you say there is such a saying, there is no clear record in history; if you say there is no basis, it is not permissible to fabricate it arbitrarily. Investigating both sides, neither is tenable. Moreover, before Fuxi, writing had not yet appeared, so how could there be chapters of the Three Caverns Lingbao? Also, the names of the Twelve Divisions originate from Buddhist scriptures, with the teachings of a generation divided into twelve categories. The Daoists know nothing of these terms, so why recklessly write them into their own scriptures? This is like carving beautiful jade intending to make a clay pot; even if one exerts great effort, they will be ridiculed by the wise. Traveling and Transforming the Nine Heavens, False Sixth The Twenty-sixth Transformation says: At that time, Laozi, at the Qingyang Assembly, led Yin Xi slowly ascending into the sky. Initially arriving at the first heaven, he saw the Bolitian Emperor (Bolitian Emperor), riding the chariot of Nine Lights Primordial Spirit, using the canopy of Seven Primordial Intertwined Mornings to cover, erecting the banner of Five Colors Subduing Demons, with ninety thousand golden boys and jade maidens, welcoming Laozi into the Great Existence Palace, requesting to learn the Way of Nature. Like this, Moyitian (Moyitian), Fanbaotian (Fanbaotian), Huayingtian (Huayingtian), Buqiaoleitian (Buqiaoleitian), Doushuaitian (Tushita Heaven), Xuyantian (Xuyantian), Chanshanotian (Chanshanotian), Yudantian (Yudantian), in each place, the Heavenly Emperors, together with heavenly boys and jade maidens, welcomed and paid respects to Laozi, requesting to learn the essential principles of the Dharma. In the heavenly palaces they arrived at, there were all set up with jade nectar, azure dew, elixir flowing with fragrance, orchid delicacies permeating in all directions, and spiritual mushrooms and precious fruits. Refutation: In the past, when our World-Honored One first attained perfect enlightenment, he did not leave the Bodhi tree but went to the heavens, his one body not dividing but pervading everything. Being many and one, being one and many, like the bright moon reflected in the sky, its shadows scattered in various waters. The earth breathes, and myriad apertures roar, universally encompassing both large and small, near and far, responding spontaneously without intention, not just the nine heavens. Bo Zhouli was the scribe of the pillar, and Yin Xi was the official of Hangu Pass, occupying a lower position, difficult to compare with the traces of the sages, wanting to make it their own merit. Probably those skilled at stealing are not noticed even by ghosts and spirits. Since it is known by people, it is not the work of a master. Leaving desire

而獲輕舉。禪定而感神通。老子既無此功。何以升于天上。昔列子居鄭。夫妻相忘。耳目不分。翛然絕寄。心凝形釋骨肉都融。然後身如槁葉隨風東西。萬里須臾過旬乃返。而莊周譏云。猶有所待。矧乎老耳不絕妻子(老子之子名宗宗之子名注注之子名宮侍魏文侯)未逮形亡。過關乘薄軬之車。道經垂有身之患。詎可昇天履霧駕鶴乘雲。擬效牟尼矜為己勝。且佈施而獲大福。持戒而感生天。汝尚不達斯由。安能為天說法。欲界本六。妄云九天。初禪純男。而云玉女。句虛闡偽巧說多端。且初禪。已上禪悅為食。定生喜樂舍念清凈。何用瓊漿碧醴蘭羞八徹乎。將謂天上同於人間。羨酒肉之葷膻。爭魚臭之穢濁。喻乎鴟耽死鼠便為鳳凰同餐。盜聽不真。請杜臆說。窮鄉多怪。曲學多辯。斯言信乎。

辯偽錄卷第一大正藏第 52 冊 No. 2116 辯偽錄

辯偽錄卷第二

元道者山云峰禪寺沙門祥邁奉　敕實錄撰

偷佛經教偽第七

第三十化云。胡王見太上徒眾甚多。疑見鬼魅。遂積薪焚之。火起沖天。老君放身光明。火中為王說金光明經。胡王益怒。納之大鑊煮之三日。老君鑊湯之中蓮華涌出。坐蓮華上說涅槃經。又云。老君使尹喜為佛。與胡王為師懺悔三業六根五逆十惡。

【現代漢語翻譯】現代漢語譯本：而獲得輕身飛舉的能力。通過禪定而感得神通。老子既然沒有這樣的功力，又憑什麼升到天上呢？從前列子住在鄭國，達到夫妻之間彼此相忘，視聽不分的境界，無拘無束，斷絕塵世的寄託，心神凝聚，形體消散，骨肉都融化，然後身體像枯葉一樣隨風飄蕩，萬里路程一會兒就到，過了十天才返回。而莊周還譏諷他說，『仍然有所憑藉』。更何況老聃（老子）沒有斷絕妻子（老子的兒子名叫宗，宗的兒子名叫注，注的兒子名叫宮，侍奉魏文侯），沒有達到形體消亡的境界，過關時乘坐簡陋的車子，在路上還經歷懷有身孕的婦女帶來的麻煩，怎麼可能昇天，在雲霧中行走，駕鶴乘雲呢？還想效仿牟尼（釋迦牟尼），自誇勝過別人。況且佈施才能獲得大的福報，持戒才能感得昇天，你尚且不明白這個道理，怎麼能為天人說法呢？欲界本來只有六天，你卻妄說有九天。初禪天都是男子，你卻說是玉女。語句虛假，闡述虛偽，巧言詭辯，花樣百出。況且初禪天以上，以禪悅為食，由禪定而生喜樂，捨棄雜念，清凈無染，哪裡需要瓊漿玉液、精美食物呢？簡直是認為天上和人間一樣，羨慕酒肉的葷腥，爭奪魚的腥臭污濁。這就像貓頭鷹貪戀死老鼠，就以為鳳凰也和它吃一樣的東西。你盜聽來的東西不真實，請停止你臆測的說法吧。偏遠的地方多有怪事，片面的學說多有詭辯，這話確實可信啊。

《辯偽錄》卷第一大正藏第52冊 No. 2116 《辯偽錄》

《辯偽錄》卷第二

元朝道士山云峰禪寺沙門祥邁奉旨實錄撰寫

偷盜佛經教義的偽造（第七）

第三十化說：胡王看到太上老君的徒眾很多，懷疑是鬼魅，於是堆積柴火焚燒他們。火勢沖天，老君放出自身光明，在火中為胡王宣說《金光明經》。胡王更加憤怒，把老君放入大鍋中煮了三天。老君在鍋里的湯中，蓮花涌現出來，坐在蓮花上宣說《涅槃經》。又說，老君讓尹喜做佛，與胡王為師，懺悔三業（身、口、意）、六根（眼、耳、鼻、舌、身、意）、五逆（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）、十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）。

【English Translation】 English version: And thus attain the ability to levitate effortlessly. Through dhyana (禪定, meditation), one gains supernatural powers (神通, magical abilities). Since Laozi (老子) did not possess such abilities, how could he ascend to heaven? In the past, Liezi (列子) lived in Zheng (鄭), reaching a state where husband and wife forgot each other, and the senses of sight and hearing were indistinguishable. He was unfettered, severing worldly attachments, concentrating his mind, dissolving his form, and melting his flesh and bones. Then, his body became like a withered leaf, drifting with the wind, traveling tens of thousands of miles in an instant, returning only after ten days. Yet Zhuang Zhou (莊周) still criticized him, saying, 'He still relies on something.' How much more so Lao Dan (老聃, Laozi), who did not sever ties with his wife and children (Laozi's son was named Zong (宗), Zong's son was named Zhu (注), Zhu's son was named Gong (宮), who served Marquis Wen of Wei (魏文侯)), did not reach the state of formlessness, rode in a simple cart when passing through the border, and encountered trouble caused by a pregnant woman on the road. How could he ascend to heaven, walk in the mist, ride a crane, and soar on the clouds? He wants to imitate Muni (牟尼, Shakyamuni), boasting of his own superiority. Furthermore, only through giving (佈施, dāna) can one obtain great blessings, and only through upholding precepts (持戒, śīla) can one be reborn in heaven. You do not even understand this principle, how can you preach the Dharma to the devas (天人, heavenly beings)? The desire realm (欲界, kāmadhātu) originally has only six heavens, yet you falsely claim there are nine heavens. The first dhyana heaven (初禪, first dhyāna) is purely male, yet you say there are jade maidens (玉女). Your statements are false, your explanations are deceptive, and your rhetoric is skillful and varied. Moreover, from the first dhyana heaven upwards, one feeds on the joy of dhyana (禪悅, dhyāna-sukha), generating joy and happiness from meditation, abandoning distractions, and attaining purity. What need is there for fine wine and delicacies? You simply think that heaven is the same as the human world, envying the meat and wine, and competing for the foul odor of fish. This is like an owl relishing a dead rat, thinking that a phoenix eats the same thing. You have overheard things that are not true, please stop your speculative talk. Remote villages often have strange tales, and biased learning often leads to sophistry. These words are indeed believable.

《Distinguishing Falsehoods》 Volume 1 Taisho Tripitaka Volume 52, No. 2116 《Distinguishing Falsehoods》

《Distinguishing Falsehoods》 Volume 2

Compiled by the Yuan Dynasty Daoist Monk Xiangmai (祥邁) of Yunfeng Chan Temple (云峰禪寺) by Imperial Decree

Falsely Stealing Buddhist Teachings (Seventh)

The Thirtieth Transformation says: The Hu King (胡王) saw that the followers of Taishang Laojun (太上老君) were numerous and suspected they were ghosts, so he piled up firewood and burned them. The fire soared into the sky, and Laojun emitted light from his body, preaching the Golden Light Sutra (金光明經, Suvarṇaprabhāsa Sūtra) to the Hu King in the fire. The Hu King was even more angry and put Laojun in a large cauldron and boiled him for three days. In the soup in the cauldron, lotuses emerged, and Laojun sat on the lotuses and preached the Nirvana Sutra (涅槃經, Mahāparinirvāṇa Sūtra). It also says that Laojun made Yin Xi (尹喜) a Buddha and made him a teacher to the Hu King, to repent of the three karmas (三業, tri-karma: body, speech, and mind), the six senses (六根, ṣaḍindriya: eye, ear, nose, tongue, body, and mind), the five rebellious acts (五逆, pañcānantarya: killing one's father, killing one's mother, killing an arhat, shedding the blood of a Buddha, and creating schism in the Sangha), and the ten evils (十惡, daśākuśala: killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle speech, greed, hatred, and wrong views).

乃說五戒十善並四十二章經。

辯曰。夫麒麟斗而日月虧。鯨鯢死而彗星現。銅山崩而洛鐘應。葭灰缺而月暈殘。蓋感應之道交。故機教之相扣。人心渴仰法雨芳菲。沃彼情塵開他矇昧。故孔子曰。不憤不啟。不悱不發。此明待問而說也。況乎聖人設教權變多方。豈使他人起怒自受焚溺。全無㥏[怡-臺+墨]強與他言。豈知虛往實歸之道哉。剜刻字樣巧合經名。既坐火焰上說金光明經。坐蓮華上說蓮華經。則道德二篇坐于道路而說。洞玄三部元在水洞而談。此既不然。彼云何爾。且金光明性相通顯。法華經破權歸實。涅槃經明佛性真常。四十二章群經集出。不窮根蒂。盜聽妄談。唯口起羞。出何容易。難惑上智。只誑下愚。又上經既是老子所陳。道士應宜依而學佛。何乃合氣為道專。諷靈寶。試問三經文明何義。道藏既不收攝道士又不通明。偷大聖之至詮。為老君之極唱。正符涅槃盜牛之喻。又同瞽者誤入金穴。雖得其寶未知何用。又曰。懺悔三業至年月齋法。若如是者道士應通。且問懺悔是何語言。今此懺悔為事懺耶為理懺耶。約功德門而滅罪耶。約逆生死心而滅罪耶。能懺之心宜有幾種。所懺之罪何處安排。懺悔二字由尚罕知。則三業六根五逆十惡戒善之軌年月齋名決不曉達。若是老子所說。道士應合備

【現代漢語翻譯】現代漢語譯本：你說是五戒、十善以及《四十二章經》。

辯駁說：麒麟相鬥則日月失色，鯨鯢死亡則彗星出現，銅山崩塌則洛陽的鐘鳴響，葭灰減少則月亮的光暈殘缺。這是因為感應的道理相互交織，所以教化的時機相互扣合。人心渴望仰慕佛法的甘露，滋潤那情感的塵埃，開啟他們的矇昧。所以孔子說：『不到他努力想弄明白而不得的程度不要去開導他；不到他心裡明白卻不能完善表達出來的程度不要去啓發他。』這說明要等待別人發問才去解說。更何況聖人設立教化，權宜變通，方法很多。難道會使他人產生憤怒而自取焚溺，完全不顧及，勉強與他人交談嗎？難道知道虛心前往才能獲得真實回報的道理嗎？如果說剜刻字樣就能巧合經名，既然坐在火焰上說《金光明經》，坐在蓮花上說《妙法蓮華經》，那麼《道德經》兩篇就應該在道路上說，洞玄三部經就應該在水洞里談。這既然是不可能的，那他們說的又怎麼可能呢？況且《金光明經》性相通達顯明，《法華經》破除權教歸於實教，《涅槃經》闡明佛性真常，《四十二章經》是群經的節選。不窮究根源，盜聽后妄加談論，只會自取其辱，說出的話難以令人信服。難以迷惑有智慧的人，只能欺騙愚笨的人。況且這部經既然是老子所陳述的，道士應該依從學習佛法，為什麼專門合氣為道，諷誦靈寶經呢？試問這三經的文明是什麼意思？道藏既然不收錄，道士又不通曉明白，盜用大聖的至理名言，作為老君的最高唱頌，正符合《涅槃經》中盜牛的比喻，又如同盲人誤入金礦，雖然得到了寶物，卻不知道有什麼用。

又說：懺悔三業要到某年某月持齋的方法。如果真是這樣，道士應該通曉。且問懺悔是什麼語言？現在這個懺悔是事懺呢，還是理懺呢？是通過功德之門來滅罪呢，還是通過逆轉生死之心來滅罪呢？能懺悔的心應該有幾種？所懺悔的罪又安排在哪裡？懺悔這兩個字尚且很少知道，那麼三業、六根、五逆、十惡、戒善的規範、年月齋戒的名稱，就決不可能曉達。如果是老子所說，道士應該具備這些知識。

【English Translation】 English version: You say it is the Five Precepts, the Ten Virtuous Acts, and the Sutra of Forty-Two Chapters (Sìshí'èr Zhāng Jīng).

The debater says: When Qilin (qílín, a mythical Chinese unicorn) fight, the sun and moon are eclipsed. When whales (jīngní) die, comets appear. When the Copper Mountain collapses, the bells of Luoyang respond. When the reed ashes diminish, the moon's halo fades. This is because the way of cause and effect intertwines, so the opportunities for teaching coincide. People's hearts thirst for and admire the fragrant Dharma rain, irrigating their emotional dust and opening their ignorance. Therefore, Confucius said: 'Do not enlighten him until he has exerted his utmost to understand; do not develop him until he is struggling to express himself.' This clarifies that one should wait for questions before speaking. Moreover, the sages establish teachings with expedient means and diverse methods. How could they cause others to become angry and bring self-immolation upon themselves, completely disregarding and forcing conversations upon others? Do they not know the principle of going empty and returning full? If carving characters could coincidentally match sutra names, then just as the Golden Light Sutra (Jīnguāngmíng Jīng) is spoken while sitting on flames, and the Lotus Sutra (Miàofǎ Liánhuā Jīng) is spoken while sitting on a lotus flower, then the two chapters of the Tao Te Ching (Dàodé Jīng) should be spoken on the road, and the three parts of the Dongxuan (Dòngxuán) scriptures should be discussed in a water cave. Since that is impossible, how could what they say be possible? Furthermore, the Golden Light Sutra comprehensively reveals both phenomena and essence, the Lotus Sutra abandons provisional teachings and returns to the true teaching, the Nirvana Sutra (Nièpán Jīng) clarifies the true and constant Buddha-nature, and the Sutra of Forty-Two Chapters is a collection from various sutras. Without thoroughly investigating the roots, listening in and speaking rashly will only bring shame upon oneself, and the words spoken will be unconvincing. It is difficult to deceive the wise, only fooling the foolish. Moreover, since this sutra is stated by Lao Tzu (Lǎozǐ), Taoists should follow and learn the Buddha's teachings. Why do they specialize in combining qi (qì, vital energy) as the Tao and chant the Lingbao (Língbǎo) scriptures? I ask, what is the meaning of the civilization of these three scriptures? Since the Taoist canon does not include them, and the Taoists do not understand them, they steal the supreme teachings of the Great Sage and use them as the ultimate chants of Lao Tzu, which perfectly matches the analogy of stealing a cow in the Nirvana Sutra, and is also like a blind person mistakenly entering a gold mine, obtaining treasures but not knowing what to do with them.

Furthermore, it is said: Repentance of the three karmas requires fasting methods in a certain year and month. If that is the case, Taoists should understand. I ask, what language is repentance? Is this repentance a repentance of deeds or a repentance of principle? Is it to extinguish sins through the gate of merit, or to extinguish sins through reversing the mind of birth and death? How many kinds of minds should there be for repentance? Where are the sins to be repented arranged? Since the two words 'repentance' are rarely known, then the three karmas, six senses, five rebellious acts, ten evil deeds, the rules of precepts and virtues, and the names of yearly and monthly fasts will definitely not be understood. If it was said by Lao Tzu, Taoists should possess this knowledge.

知。既然一字不通。顯知偷佛妄談。此同竊賊人物被主認著猶不招承更生拒辯。焚經火板方乃慚惶。君子悔前不至如此。

老君結氣成字偽第八

第八化云。聖紀經云。太上老君昔于龍漢之年。從元始天尊。于中央大福堂國。說靈寶十部妙經。出法度人。又于東極大浮黎國。出法度人。以紫筆書于空青之林。又于南極禪離界。以火煉真文瑩發字形。又于西極衛羅世界。北極郁單國。皆出法度人。老君以五方真氣之精結成寶字。大方一丈八角。垂芒為云篆之形。飛鳥之狀。以立文章。又云。墳典自我而出。經籍自我而生。

辯曰。夫文字之聿興爰從上古。伏犧氏之王天下也。始畫八卦。造書契以代結繩之政。由是籍籍生焉。故有青丘紫府三皇刻石之文。綠檢黃繩六甲靈蜚之字。後有蒼頡因而增制。大篆起于史籀。小篆興于李斯。飛白創于蔡邕。隸書變于程邈。秦書八體。漢字六形。瘦金堆金垂云垂露。蔡葉龍爪顏體坡書。皆循古以增成。近代而改制。豈假真氣而結。何關老子傳來。掩竊他能炫賣己德。放舒白眼不恥清流。上云。龍漢起于初氣。何有老子而生。既言紫筆書林。乃在蒙恬之後。牽今引古欺我賢人。孔安國云。伏犧神農黃帝之書。謂之三墳。言大道也。少昊顓頊高辛唐虞之書。謂之五典。

【現代漢語翻譯】現代漢語譯本：知道。既然一個字都不懂，明顯是偷竊佛法，胡說八道。這就像竊賊被主人認出，卻仍然不承認，反而抵賴狡辯。只有等到焚燒經書和木板時，才感到慚愧和恐慌。君子如果早知悔改，就不會落到如此地步。

老君用氣結成文字是虛假的（第八）

第八次變化說，《聖紀經》中說，太上老君過去在龍漢年間，從元始天尊那裡，在中央大福堂國，宣說靈寶十部妙經，用來教化世人。又在東極大浮黎國，宣說佛法教化世人，用紫色的筆在空青之林書寫。又在南極禪離界，用火煉真文，使文字的形狀更加鮮明。又在西極衛羅世界，北極郁單國，都宣說佛法教化世人。老君用五方真氣之精華結成寶字，每個字有一丈八尺大，呈八角形，垂下的光芒形成云篆的形狀，像飛鳥一樣，用來構成文章。又說，墳典是從我這裡產生的，經籍也是從我這裡產生的。

辯駁：文字的興起，可以追溯到上古時代。伏犧氏統治天下的時候，開始畫八卦，創造書契來代替結繩記事的政治。從此，書籍就產生了。所以有青丘、紫府、三皇刻在石頭上的文字，綠檢黃繩、六甲靈蜚的文字。後來有蒼頡因此而增加和創造文字。大篆起源於史籀，小篆興起于李斯，飛白字型是蔡邕所創，隸書是程邈所變。秦書有八種字型，漢字有六種形體，瘦金體、堆金體、垂云體、垂露體，蔡邕的葉狀字型、龍爪字型、顏真卿的字型、蘇軾的字型，都是遵循古代的字型而增加和改進的，是近代才改變和制定的。難道需要用真氣來結成文字嗎？和老子有什麼關係呢？這是掩蓋和竊取別人的才能，來炫耀自己的德行。放肆地輕視別人，不以玷污清流為恥。上面說，龍漢年間是天地初開的時候，哪裡有老子出生？既然說是用紫筆在樹林里書寫，那就在蒙恬之後了。牽強附會，欺騙我等賢人。孔安國說，伏犧、神農、黃帝的書，叫做《三墳》，是講大道的。少昊、顓頊、高辛、唐堯、虞舜的書，叫做《五典》。

【English Translation】 English version: Knowing. Since you don't understand a single word, it's obvious that you are stealing Buddhist teachings and talking nonsense. This is like a thief being recognized by the owner, yet still not admitting it, but instead denying and arguing. Only when the scriptures and wooden tablets are burned will you feel ashamed and panic. If a gentleman had known to repent earlier, he would not have ended up in this situation.

Laojun forming characters with qi is false (Eighth)

The eighth transformation says, the 'Shengji Jing' says, 'In the past, during the Longhan era, Taishang Laojun, from Yuanshi Tianzun, in the Central Dafutang Kingdom, preached the Lingbao Ten-Part Wonderful Sutra to enlighten the world. Also, in the Eastern Great Fuliguo, he preached the Dharma to enlighten the world, writing with a purple brush in the Kongqing Forest. Also, in the Southern Zenith Chanli Boundary, he used fire to refine the true texts, making the shapes of the characters clearer. Also, in the Western Zenith Weiluo World and the Northern Zenith Yudan Kingdom, he preached the Dharma to enlighten the world. Laojun used the essence of the true qi of the five directions to form precious characters, each character being one zhang and eight chi in size, with eight corners, and the hanging rays forming the shape of cloud seals, like flying birds, to form articles. It also says, 'The F墳典 (Fen Dian, ancient books) originated from me, and the scriptures also originated from me.'

Refutation: The rise of writing can be traced back to ancient times. When Fuxi (伏犧氏, a legendary ruler) ruled the world, he began to draw the Bagua (八卦, Eight Trigrams) and create writing to replace the politics of knot-tying. From then on, books were produced. Therefore, there are the texts carved in stone by Qingqiu (青丘, a mythical place), Zifu (紫府, a mythical place), and the Three Sovereigns (三皇, Three Sovereigns), and the texts of Lvjian Huangsheng (綠檢黃繩, green slips and yellow ropes) and Liujia Lingfei (六甲靈蜚, Six Jia Spiritual Flying). Later, Cangjie (蒼頡, the legendary inventor of Chinese characters) added to and created characters. The Great Seal script originated from Shi Zhou (史籀, a scribe), the Small Seal script arose from Li Si (李斯, a prime minister), the Flying White script was created by Cai Yong (蔡邕, a calligrapher), and the Clerical script was changed by Cheng Miao (程邈, a clerk). The Qin script had eight styles, and the Han characters had six forms, Slender Gold style, Piled Gold style, Hanging Cloud style, Hanging Dew style, Cai Yong's leaf-shaped script, Dragon Claw script, Yan Zhenqing's (顏真卿, a calligrapher) style, and Su Shi's (蘇軾, a poet and calligrapher) style, all followed the ancient styles and were added to and improved, and were changed and formulated in modern times. Is it necessary to use true qi to form characters? What does it have to do with Laozi (老子, the founder of Taoism)? This is covering up and stealing the talents of others to show off one's own virtues. Shamelessly despising others, not being ashamed of defiling the pure stream. Above it says that the Longhan era was the beginning of heaven and earth, where was Laozi born? Since it is said that he wrote in the forest with a purple brush, that was after Meng Tian (蒙恬, a general). Far-fetched and deceiving us virtuous people. Kong Anguo (孔安國, a scholar) said that the books of Fuxi, Shennong (神農, a legendary ruler), and Huangdi (黃帝, the Yellow Emperor) are called the 'Three Graves' (三墳), which speak of the Great Dao. The books of Shaohao (少昊, a legendary ruler), Zhuanxu (顓頊, a legendary ruler), Gaoxin (高辛, a legendary ruler), Tang Yao (唐堯, Emperor Yao), and Yu Shun (虞舜, Emperor Shun) are called the 'Five Canons' (五典).

言常道也。易則三聖方定。詩則群英之言。春秋孔子所修。禮則周公所定。爾雅周公所纂。國語丘明所述。劉熙釋名。許慎說文。埤蒼廣雅。桂苑珠叢。顧野王之玉篇。陸法言之切韻。各有源系。非干老聃而言。墳典自我而出。經籍自我而生。荒唐謬談侮弄明哲。亦由相如上林說盧橘夏熟。楊雄甘泉賦。玉樹冬茜。聽其言則洋洋美耳。究其事則杳杳空傅。矧乎國名虛設。妄采他書。大福堂改大堂而取名。東浮黎彷扶桑而立號。南禪黎革重黎而標字。西衛羅竊于迦維羅衛。北方全收郁單越名。十洲所不收。神異所不攝。地理無所紀。括地絕形名。空闡五車了無一實。偷鐘掩耳。斯之謂歟。

周文王時為柱下史偽第九

第十九化云。周文王時。老君為燮邑子。時帝紂荒虐天下塗炭。乃乘飛飆之輪。風伯前驅彭祖驂乘。降於岐山之陽。西伯聞之拜為守藏吏。武王克商遷為柱下史。作赤精經。教文王以仁義之道。作璇璣經。以授周公。成王康王之代世為柱下史。昭王時有黑氣之祥(此破佛生夜虹十二道入貫太微之事)老君以八天隱文授昭王。王不用之。後感膠船之難。

辯曰。蓋聞九頭五龍之紀。重瞳四乳之書。金秦火漢之文。黃魏白晉之典。不聞文王師于老子。璇璣訓于周公。但云。文王師于太公。武王

【現代漢語翻譯】現代漢語譯本：

他們說『言』是永恒的道。但《易經》是三位聖人共同確定的，《詩經》是眾多賢士的言論彙集，《春秋》是孔子所修訂，《禮》是周公所制定，《爾雅》是周公所編纂，《國語》是左丘明所著述，劉熙著有《釋名》，許慎著有《說文解字》，還有《埤蒼》、《廣雅》、《桂苑珠叢》，顧野王的《玉篇》，陸法言的《切韻》，各自都有其源流體系，並非出自老聃之言。那些墳典經籍都是自我杜撰而出，荒唐謬誤的言論，是對明智之人的侮弄。就像司馬相如的《上林賦》中說盧橘在夏天成熟，楊雄的《甘泉賦》中說玉樹在冬天開花，聽起來言辭華麗動聽，但考察其事實卻空洞虛假。更何況國名都是虛設的，隨意抄襲其他書籍。把大福堂改為大堂來取名，東浮黎模仿扶桑來立號，南禪黎改變重黎來標字，西衛羅竊取于迦維羅衛（Kapilavastu），北方完全照搬郁單越（Uttarakuru）的名字。這些是十洲所不收錄的，神異之事所不包含的，地理志所沒有記載的，完全脫離實際情況。空談五車之書，沒有一點實際內容，這不就是掩耳盜鈴嗎？

周文王時為柱下史偽第九

第十九化說，周文王時期，老君是燮邑的兒子。當時帝紂暴虐，天下百姓處於水深火熱之中，於是乘坐飛飆之輪，風伯在前面開路，彭祖陪同乘坐，降臨在岐山的南面。西伯侯（周文王）聽說后，拜他為守藏吏。武王戰勝殷商后，提拔他為柱下史，創作了《赤精經》，教導文王以仁義之道，創作了《璇璣經》，傳授給周公。成王、康王時代，世代擔任柱下史。昭王時期出現了黑氣的祥兆（這是爲了駁斥佛陀出生時夜虹十二道貫穿太微星的事情），老君將八天隱文傳授給昭王，昭王沒有采用，後來昭王遭遇了膠船遇難。

辯駁說：我聽說過九頭五龍的記載，重瞳四乳的說法，金秦火漢的文字，黃魏白晉的典故，沒聽說過文王以老子為師，璇璣經是教導周公的。只聽說文王以太公為師，武王...

【English Translation】 English version:

They say that 'speech' is the eternal Dao. However, the 'Book of Changes' (Yi Jing) was jointly determined by three sages, the 'Book of Poetry' (Shi Jing) is a collection of speeches by numerous worthies, the 'Spring and Autumn Annals' (Chun Qiu) was revised by Confucius, the 'Book of Rites' (Li) was established by the Duke of Zhou, the 'Erya' was compiled by the Duke of Zhou, the 'Discourses of the States' (Guo Yu) was written by Zuo Qiuming, Liu Xi wrote 'Explanation of Names' (Shi Ming), Xu Shen wrote 'Explaining Characters' (Shuo Wen Jie Zi), and there are also 'Pi Cang', 'Guang Ya', 'Gui Yuan Zhu Cong', Gu Yewang's 'Jade Chapters' (Yu Pian), and Lu Fayan's 'Qie Yun', each with its own source system, not from the words of Lao Dan. Those ancient books and classics are all self-fabricated, and absurd and erroneous statements are insults to the wise. It's like Sima Xiangru's 'Shanglin Fu' saying that Luju oranges ripen in summer, and Yang Xiong's 'Ganquan Fu' saying that jade trees bloom in winter. Listening to the words, they are gorgeous and pleasant, but examining the facts, they are empty and false. Moreover, the names of the countries are fictitious, and they arbitrarily copy other books. They changed Dafutang to Datang to take the name, Dongfuli imitated Fusang to establish the title, Nanchánlí changed Chongli to mark the character, and Xi Weiluó stole from Kapilavastu (迦維羅衛). The north completely copied the name of Uttarakuru (郁單越). These are not included in the Ten Continents, not included in the strange events, and not recorded in the geography, completely out of touch with reality. Empty talk about five carts of books, without a single practical content, isn't this covering one's ears while stealing a bell?

Chapter 9, Falsely Claiming to be the Scribe Under the Pillar in the Time of King Wen of Zhou

The nineteenth transformation says that during the time of King Wen of Zhou, Lao Jun was the son of Xieyi. At that time, Emperor Zhou was tyrannical, and the people of the world were in dire straits, so he rode the wheel of flying whirlwinds, with the Earl of Wind leading the way and Peng Zu accompanying him, descending on the south side of Mount Qi. When the Marquis of the West (King Wen of Zhou) heard of it, he appointed him as the keeper of the treasury. After King Wu defeated the Yin Shang, he promoted him to the scribe under the pillar, created the 'Red Essence Scripture', taught King Wen the way of benevolence and righteousness, and created the 'Xuanji Scripture', which he taught to the Duke of Zhou. During the reigns of Kings Cheng and Kang, he served as the scribe under the pillar for generations. During the reign of King Zhao, there was an ominous sign of black air (this is to refute the event of twelve rainbows penetrating the Taiwei star when the Buddha was born at night), Lao Jun passed the Eight Heavens Hidden Text to King Zhao, but King Zhao did not adopt it, and later King Zhao encountered the disaster of the glue boat.

The rebuttal says: I have heard of the records of nine heads and five dragons, the saying of double pupils and four breasts, the texts of the Golden Qin and the Fire Han, and the allusions of the Yellow Wei and the White Jin, but I have never heard that King Wen took Laozi as his teacher, and the Xuanji Scripture was taught to the Duke of Zhou. I have only heard that King Wen took Taigong as his teacher, and King Wu...

師于姬旦。群書具載先儒盛談。何乃違戾百家別張毛目。蓬心瞽唱睞目生靈。夫欲聖人者宜務其實。無稽之談自招世誚。案史記別傳。老子生於定王之世。與好子相接。何乃妄為西伯之時乎。既是聖人見紂荒淫。宜盡力規諫匡其不逮。而乃高乘飛輪棄而遠遁。為忠臣者固若是乎。昔日過關。雇徐甲而為御。乘薄軬之車。今則乘飛飆輪。風伯前驅彭祖驂乘。何自高之不經乎。況彭祖此時已歿。風伯不肯前驅。文王自公劉以來世積仁孝。美化行乎江漢。仁慈及於行葦。何待赤精之教哉。周公制禮作樂代臨天下。設金縢而表誓。制周禮而流規。何用璇璣之教乎。昭王。時號明君。史無黑氣之變。妄改白虹之兆。而云黑氣之言。援以隱文。又成孟浪之說。前云。老君為九天教主金闕帝君。建七曜之冠。披九色之帔。乘八景玉輿。駕五色神龍。金闕之中坐玉帳之內。仙童左奉。玉女右陪。萬聖擁隨千靈翊從。老子既有如此高貴之位而不肯居。返就守藏之職屈身為臣。侍君之傍立柱之下。晨趨暮拜端笏搢紳。舍喬木之高遷。投幽谷之賤地。翻上倒下以何謬哉。燮邑之號。周書之所不載。金闕帝君。爰從道士虛張。有名無實孰肯傳信。栽風求影種電尋根。此之謂歟。若以昭王不信故感膠船之難者。秦皇求仙親臨海上。凌波涉險冀遇神

【現代漢語翻譯】現代漢語譯本大師您以姬旦（周公旦，周文王之子，輔佐周武王建立周朝，制定禮樂）為師，眾多書籍都記載了先賢對您的盛讚。為何現在卻違背百家之言，另立門戶，用蓬草般的心靈和盲人的眼光來迷惑眾生？想要成為聖人，就應該注重實際，沒有根據的言論只會招致世人的嘲笑。根據《史記·老子列傳》記載，老子生於周定王時期，與好子相交往。為何要虛構為周西伯（周文王）時期呢？既然是聖人，見到紂王荒淫無道，就應該盡力規勸，匡正他的過失。然而您卻乘坐飛輪，拋棄國家遠遁而去。作為忠臣，難道就應該這樣做嗎？過去您過函谷關時，僱傭徐甲為您駕車，乘坐簡陋的車子。現在卻乘坐飛飆之輪，風伯在前面開路，彭祖在旁邊陪同。您抬高自己的方式也太離譜了吧？況且彭祖此時已經去世，風伯也不會為您開路。周文王從公劉（周朝始祖）以來，世代積累仁孝，美德教化遍及江漢地區，仁慈之心也及於柔弱的蘆葦。哪裡需要赤精子（傳說中的神仙）的教導呢？周公制定禮樂，代替天子治理天下，設立金縢之策來表達誓言，制定周禮來規範天下。哪裡需要璇璣（古代觀測天象的儀器）的教導呢？周昭王時期，被譽為賢明的君主，史書上沒有記載黑氣出現的變故。您卻憑空捏造白虹貫日的徵兆，說是黑氣。引用隱晦的文字，又成了孟浪的說法。前面又說，老君是九天教主、金闕帝君，頭戴七曜之冠，身披九色之帔，乘坐八景玉輿，駕馭五色神龍，在金闕之中坐在玉帳之內，仙童在左邊侍奉，玉女在右邊陪伴，萬聖擁護，千靈護衛。老子既然有如此高貴的地位，卻不肯安居，反而去擔任守藏之史的卑微職務，屈身做臣子，侍立在君王身旁，站在柱子下面，早晚朝拜，手持笏板，束著官帶。捨棄高大的喬木，投身到幽深的低谷。這種顛倒錯亂的說法，錯謬在哪裡呢？燮邑這個地名，周朝的典籍中沒有記載。金闕帝君，是從道士那裡虛構出來的。有名無實，誰肯相信呢？栽風求影，種電尋根，說的就是這種情況吧？如果說因為周昭王不相信您，所以才感應到膠船沉沒的災難。那麼秦始皇爲了求仙，親自來到海上，冒著風浪，希望遇到神仙。

【English Translation】 English version Master, you take Ji Dan (Duke of Zhou, son of King Wen of Zhou, assisted King Wu of Zhou in establishing the Zhou Dynasty, and formulated rites and music) as your teacher. Numerous books record the praise of the sages for you. Why do you now violate the words of the hundred schools and establish your own sect, using a heart like weeds and the eyes of the blind to confuse sentient beings? If you want to become a sage, you should focus on reality. Groundless remarks will only invite ridicule from the world. According to the 'Biography of Lao Tzu' in the 'Records of the Grand Historian,' Lao Tzu was born during the reign of King Ding of Zhou and associated with Haozi. Why fabricate that it was during the time of the Western Count of Zhou (King Wen of Zhou)? Since you are a sage, seeing King Zhou's licentiousness, you should have tried your best to advise and correct his faults. However, you rode a flying wheel and abandoned the country to flee far away. As a loyal minister, should you do this? In the past, when you passed Hangu Pass, you hired Xu Jia to drive for you, riding in a simple cart. Now you ride a flying whirlwind wheel, with the Earl of Wind leading the way and Peng Zu accompanying you. Isn't your way of elevating yourself too outrageous? Moreover, Peng Zu has already passed away at this time, and the Earl of Wind would not lead the way for you. King Wen of Zhou, since Gong Liu (the ancestor of the Zhou Dynasty), has accumulated benevolence and filial piety for generations. His virtuous teachings have spread throughout the Jiang and Han regions, and his kindness extends to the weak reeds. Where is the need for the teachings of Chijingzi (a legendary immortal)? The Duke of Zhou formulated rites and music, governing the world on behalf of the Son of Heaven, establishing the Golden Coffer to express his oath, and formulating the Rites of Zhou to regulate the world. Where is the need for the teachings of the armillary sphere (an ancient instrument for observing celestial phenomena)? During the reign of King Zhao of Zhou, he was known as a wise monarch. There is no record in history of the occurrence of black air. You fabricate the omen of a white rainbow piercing the sun, saying it is black air. Quoting obscure texts, it becomes a reckless statement. Earlier, it was said that Lao Tzu is the Lord of the Nine Heavens, the Golden Gate Emperor, wearing the crown of the Seven Luminaries, wearing the robe of the Nine Colors, riding the Jade Carriage of the Eight Scenes, and driving the Five-Colored Divine Dragon, sitting in the Jade Tent in the Golden Gate, with immortal boys serving on the left and jade maidens accompanying on the right, with ten thousand saints protecting and a thousand spirits guarding. Since Lao Tzu has such a noble position, why is he unwilling to live in it, but instead takes on the humble position of the Keeper of the Archives, humbling himself as a minister, standing beside the king, standing under the pillar, worshiping morning and evening, holding a tablet and wearing a belt. Abandoning the tall trees and throwing himself into the deep valleys. Where is the fallacy in this upside-down and chaotic statement? The place name Xieyi is not recorded in the Zhou Dynasty's classics. The Golden Gate Emperor is fabricated by Taoist priests. Who would believe in something that is famous in name but has no substance? Planting wind to seek shadows, planting electricity to find roots, is this what you are talking about? If it is said that because King Zhao of Zhou did not believe in you, he sensed the disaster of the sinking of the glue boat. Then Qin Shi Huang, in order to seek immortality, personally came to the sea, braving the wind and waves, hoping to meet the immortals.

仙。虛想安期之名。不睹羨門之面。沙丘道死飽臭燻人。漢武好仙。身著羽人之衣。口飲天表之露。縱欒大之詭說。信少君之詐術。而身入茂陵竟無一補。魏太武任寇謙之說。建靜輪天宮廢竭人勞。終感癘疾。周武帝口服丹藥身服黃衣。熱發晉陽失音而死。唐武宗師趙歸真餌金丹藥。會昌不滿早致崩亡。近宋上皇信林靈素游月宮。誦太極之章。佩驅邪之劍。而亡國破家身死東韓。此之數君皆傾城一志望享千年。而遘患彌留竟無一驗。譏以膠船之難。不亦妄求人過乎。幸人有災。君子不為也。

前後老君降生不同偽第十

第一化云。老子生在五運之前。第二化云。老子生下三氣之中。第六化云。老君姓李諱弘元曜靈字光明。以上和七年歲在庚辰九月三日甲子卯時。始育于北玄玉國天崗靈鏡山李谷之間。玄靈聖母既誕之夕。有三日出于東方九龍吐水。月妃散華日童揚彩。年五歲體道凝真。二十而有金姿玉顏。棄家離親迢跡風塵。後感元始下教。授以郁儀太章太洞真經。紫微天帝玉清君以瓊輿下迎。賜丹璽符書。為上清金闕。后聖帝君掌握十天河海神仙。第十一化云。老君以清漢元年七月一日。托玄神玉精降太元玉女。千三百年。號無上老子。一號大千法王。第十二化云。老君以清漢元年寄九天飛玄玉女。八十

【現代漢語翻譯】現代漢語譯本：沉迷於虛幻的安期生之名，卻無緣得見羨門子的真容。秦始皇在沙丘暴斃，屍體腐臭燻人。漢武帝好神仙，身穿羽人服飾，口飲所謂的『天表之露』，縱容欒大的荒謬之說，相信少翁的欺詐之術，最終葬身茂陵，毫無益處。魏太武帝聽信寇謙之的讒言，建造靜輪天宮，耗盡民力，最終身染惡疾。周武帝服用丹藥，身穿黃衣，熱病發作于晉陽，最終失音而死。唐武宗聽信趙歸真的話，服用金丹，會昌年間尚未結束就早早駕崩。近代的宋徽宗，相信林靈素能遊歷月宮，誦讀太極之章，佩戴驅邪之劍，最終卻落得亡國破家，身死異國他鄉的下場。這些君王都傾盡全力，一心想享受千年壽命，卻遭遇疾病纏身，沒有一個應驗。這就像用膠水粘船一樣困難，不也是徒勞無功嗎？幸災樂禍，君子不為。

前後老君降生的說法各不相同，以下是虛假的第十種說法：

第一種說法是：老子生於五運之前。第二種說法是：老子生於三氣之中。第六種說法是：老君姓李，名弘，字元曜靈，號光明。以上說法稱，老君于和七年，歲在庚辰年九月三日甲子時，在北玄玉國天崗靈鏡山李谷之間孕育。玄靈聖母誕下老君的夜晚，有三日從東方升起，九龍吐水，月妃散花，日童揚彩。老君五歲時體悟真道，二十歲時擁有金色的容貌。他拋棄家庭，遠離親人，追尋風塵。後來感應到元始天尊下凡教誨，授予他《郁儀太章太洞真經》。紫微天帝玉清君乘坐瓊輿下凡迎接，賜予丹璽符書，成為上清金闕的后聖帝君，掌握十天河海神仙。第十一種說法是：老君于清漢元年七月一日，託身于玄神玉精，降生於太元玉女，經過一千三百年，號為無上老子，又號大千法王。第十二種說法是：老君于清漢元年寄身於九天飛玄玉女，八十。

【English Translation】 English version: They indulge in the illusory name of Anqi (Anqi, a legendary immortal), yet never witness the true face of Xianmen (Xianmen, another legendary immortal). Qin Shi Huang died in Shaqiu (Shaqiu, a place name), his corpse reeking of decay. Emperor Wu of Han (Han Wudi) favored immortality, donning the garb of a 'feathered man' (yuren, a Taoist immortal), drinking so-called 'heavenly dew,' indulging the absurd claims of Luan Da (Luan Da, a charlatan), and believing the deceptive arts of Shao Weng (Shao Weng, another charlatan), ultimately being buried in Maoling (Maoling, Emperor Wu's tomb) without any benefit. Emperor Taiwu of Wei (Wei Taiwudi) heeded the slanderous words of Kou Qianzhi (Kou Qianzhi, a Taoist priest), constructing the Jinglun Heavenly Palace (Jinglun Tiangong, a Taoist temple), exhausting the people's labor, and ultimately succumbing to a severe illness. Emperor Wu of Zhou (Zhou Wudi) ingested elixirs and wore yellow robes, developing a fever in Jinyang (Jinyang, a place name) and dying speechless. Emperor Wuzong of Tang (Tang Wuzong) listened to Zhao Guizhen (Zhao Guizhen, a Taoist alchemist), consuming golden elixirs, and prematurely passed away before the end of the Huichang era. In recent times, Emperor Huizong of Song (Song Huizong) believed Lin Lingsu (Lin Lingsu, a Taoist priest) could travel to the moon palace, reciting chapters of Taiji (Taiji, the Supreme Ultimate), and wearing an exorcising sword, ultimately suffering national ruin, family destruction, and death in a foreign land. These rulers all exerted their utmost, desiring to enjoy a thousand years of life, yet encountered lingering illnesses, with none of their hopes fulfilled. This is as difficult as gluing a boat together; isn't it a futile pursuit? Rejoicing in others' misfortunes is something a gentleman does not do.

The accounts of Laozi's (Laozi, the founder of Taoism) births differ; the following is a false tenth account:

The first account states: Laozi was born before the Five Phases (Wuyun). The second account states: Laozi was born within the Three Qi (Sanqi). The sixth account states: Laozi's surname is Li, his given name is Hong, his style name is Yuanyaoling, and his epithet is Guangming. According to the above, Laozi was conceived in the He seventh year, on the Jiazi day of the ninth month of the Gengchen year, at the Mao hour, between the Li Valley of the Tiangang Lingjing Mountain in the Northern Xuan Jade Kingdom. On the night of the Xuanling Holy Mother's (Xuanling Shengmu, Laozi's mother) birth of Laozi, three suns rose from the east, nine dragons spouted water, the Moon Consort scattered flowers, and the Sun Child displayed colors. At the age of five, Laozi comprehended the true Dao, and at the age of twenty, he possessed a golden countenance. He abandoned his family, left his relatives, and pursued the dust of the world. Later, he sensed the descent of Yuanshi Tianzun (Yuanshi Tianzun, the Primordial Celestial Venerable), who taught him the 'Yu Yi Tai Zhang Tai Dong Zhen Jing' (Yu Yi Tai Zhang Tai Dong Zhen Jing, a Taoist scripture). The Ziwei Heavenly Emperor Yuqing Jun (Ziwei Tiandi Yuqing Jun, a Taoist deity) descended on a jade carriage to greet him, bestowing upon him cinnabar seals and talismans, making him the Later Holy Emperor of the Upper Purity Golden Citadel, in charge of the ten heavens, rivers, seas, gods, and immortals. The eleventh account states: Laozi, on the first day of the seventh month of the Qing Han first year, entrusted himself to the Xuan Shen Jade Essence and descended to the Taiyuan Jade Maiden, after thirteen hundred years, he was named the Supreme Laozi, also known as the Great Thousand Dharma King. The twelfth account states: Laozi, in the first year of Qing Han, resided in the Nine Heavens Flying Xuan Jade Maiden, eighty.

一年。號高上老子。第十三化云。老君以清漢元年甲午九月九日。降元素玉女。七十三年。號九靈老子。第十化云。老子以殷十八王陽甲庚寅歲建午月。入于玄妙玉女口中。八十一年。至武丁九年庚寅歲二月十五日。聖母剖左腋攀李樹而生。生即行九步。步生蓮華。九龍吐水。具七十二相八十一好。左手指天右手指地曰。天上天下唯道獨尊。我當闡揚無上道法普度一切。又云。李靈飛得修生之道。真妻天水尹氏于厲鄉晝寢。見太上從天而下化為玄珠。吞而有娠。八十一年生而皓首曰老子。生李樹下。指李為姓。

辯曰。夫星流貫昴。實標文命之祥。電繞樞星。是顯軒皇之慶。虹流華渚。沙昊於是膺期。星冠月輪。顓頊以之應瑞。赤龍䁆瞹言旌帝堯。云屯鬱蒸實徴漢祖。此則聖人神異。譜牒具詳。未聞老子初生三日共出九步周行月妃散華日童揚彩之事。且星隕如雨。日有蝕之。春秋書之以為異事。李耳若有徴瑞。孔子何以不記乎。且魯陽揮戈而返日。淮南子有景公善言而退熒(劉向新文)貳師拔劍而泉流(前漢書中)耿恭拜井而水出(後漢書中)茍有奇相書為美談。老既無文事必虛唱。倚他大聖取為神奇。夫聖人現相雖有多途。托化誕生事無兩體。世尊百億化身。大千世界一時頓顯。化緣事訖便入涅槃。老子隨代

【現代漢語翻譯】現代漢語譯本：一年，號為高上老子。第十三次變化時說，老君在清漢元年甲午年九月九日，降臨于元素玉女。七十三年，號為九靈老子。第十次變化時說，老子在殷朝第十八位國王陽甲庚寅年建午月，進入玄妙玉女口中。八十一年後，到武丁九年庚寅年二月十五日，聖母從左腋下剖開，攀著李樹而生。出生后立即行走九步，每一步都生出蓮花。九條龍吐水。具備七十二種殊勝之相和八十一種美好之好。左手指天，右手指地，說：『天上天下，唯有道最為尊貴。我應當闡揚無上的道法，普遍救度一切眾生。』又說，李靈飛得到了修生之道，他的妻子天水尹氏在厲鄉白天睡覺時，看見太上老君從天而降，化為一顆玄珠，吞下後就懷了身孕。八十一年後生下孩子，出生時就頭髮雪白，所以叫做老子。因為生在李樹下，就以李為姓。辯駁說：星流貫穿昴星，確實是標示文命的祥瑞。閃電環繞樞星，是顯示軒轅黃帝的慶賀。虹光流向華渚，少昊因此應運而生。星光加於月輪之上，顓頊因此應瑞。赤龍隱約出現，是帝堯的象徵。雲氣聚集濃郁，確實是漢高祖的徵兆。這些都是聖人神異之處，譜牒上記載得很詳細。沒有聽說過老子初生三天就走出九步，環繞月妃，散佈蓮花，日童歌頌彩虹的事情。而且星辰像雨一樣隕落，太陽發生日食，這些事情《春秋》都記載下來作為異事。李耳如果有什麼祥瑞，孔子為什麼不記載呢？而且魯陽公揮動戈而使太陽退回，淮南子記載景公善於言辭而使熒惑星退去（劉向《新序》），貳師將軍拔劍而使泉水涌出（《前漢書》中記載），耿恭禮拜水井而使水涌出（《後漢書》中記載），如果有什麼奇異的現象，史書都會記載作為美談。老子既然沒有文獻記載，那麼這件事一定是虛假的。是依靠其他大聖人的事蹟來作為自己的神奇之處。聖人顯現異相雖然有很多途徑，但託生誕生這件事沒有兩種方式。世尊有百億化身，可以在大千世界一時頓然顯現。化度眾生的事情完畢后就進入涅槃。老子隨著時代

【English Translation】 English version: In the first year, he was named Supreme Old Lord. In the thirteenth transformation, it is said that Lao Jun descended upon the Jade Maiden of Elements on the ninth day of the ninth month of the Jiawu year of the Qing Han era. After seventy-three years, he was named Nine Spirits Old Lord. In the tenth transformation, it is said that Lao Tzu entered the mouth of the Mysterious Jade Maiden in the Wuyue of the Gengyin year of King Yangjia, the eighteenth king of the Yin Dynasty. After eighty-one years, on the fifteenth day of the second month of the Gengyin year of King Wuding's ninth year, the Holy Mother was born from her left armpit, clinging to a plum tree. Immediately after birth, he walked nine steps, and lotus flowers bloomed with each step. Nine dragons spat water. He possessed seventy-two auspicious marks and eighty-one excellent qualities. He pointed to the sky with his left hand and to the earth with his right hand, saying, 'Above and below heaven, only the Dao is the most venerable. I shall expound the supreme Dao and universally save all beings.' It is also said that Li Lingfei obtained the Dao of cultivating life. His wife, Yin of Tianshui, was sleeping during the day in Li Township when she saw the Supreme Old Lord descending from the sky, transforming into a dark pearl, which she swallowed and became pregnant. After eighty-one years, she gave birth to a child with white hair, hence the name Lao Tzu (Old Master). Because he was born under a plum tree, he took Li as his surname. Objection: The meteor streaking through the Pleiades is indeed an auspicious sign of literary destiny. Lightning encircling the Pivot Star is a display of the celebration of the Yellow Emperor Xuanyuan. A rainbow flowing to Huazhu indicates that Shao Hao was born in response to the times. A star crowning the moon indicates that Zhuanxu responded to the auspicious omen. A red dragon dimly appearing is a symbol of Emperor Yao. Clouds gathering densely are indeed a sign of Emperor Gaozu of Han. These are all divine and extraordinary aspects of sages, recorded in detail in genealogies. It has not been heard that Lao Tzu took nine steps three days after birth, circled the Moon Consort, scattered flowers, and the Sun Child praised the rainbow. Moreover, stars falling like rain and solar eclipses are recorded in the 'Spring and Autumn Annals' as extraordinary events. If Li Er had any auspicious signs, why didn't Confucius record them? Furthermore, Lord Luyang waved his spear and made the sun retreat, and the 'Huainanzi' records that Lord Jing was good at words and made the Yinghuo star retreat (Liu Xiang's 'New Preface'). General Ershi drew his sword and made a spring flow (recorded in the 'Former Han Dynasty Book'), and Geng Gong bowed to a well and made water flow (recorded in the 'Later Han Dynasty Book'). If there were any strange phenomena, history books would record them as beautiful tales. Since there is no written record of Lao Tzu, this matter must be false. It relies on the deeds of other great sages to make itself seem miraculous. Although there are many ways for sages to manifest extraordinary appearances, there are not two ways for incarnation and birth. The World Honored One has hundreds of billions of incarnations and can suddenly appear in the great thousand world at once. After the work of transforming sentient beings is completed, he enters Nirvana. Lao Tzu follows the times

降生。以何大謬乎。本是李耳。妄改其諱李伯陽而云光明。隱其本名而加美號。史記真文一詞不錄。道書偽說百種妝填。前之兩化。說在太易之前。后之十重。紀在伏犧之後。尋虛摭偽誑惑後人。前說五歲凝真二十入道。后則八十一歲生而皓首。自語矛盾。何待他攻。亳州厲鄉實而不認。北玄玉國虛而妄傳。聃耳髼頭謬說七十二相。野合懷胎諂云周行九步。采他釋瑞而為老奇。將此薰蕕亂彼蘭芷。北玄玉國山海之所不紀。天崗李谷地里之所匪詳。王儉百家(太尉王儉有百家譜)弗聞玉女之名。何姓氏苑罕說玄妙之族。案道士賈善翔高道傳序云。伯陽起跡于姬周。既云起跡于姬周。則是老子。不在商也。明知陽甲之時本無李耳。衰周之際始見老聃(胡曾云。七雄戈戟亂如麻。四海無人得坐家。老氏卻思天竺去。便將徐甲過流沙。斯則週末時人明矣)避亂入秦死葬槐里。秦佚吊之三號而出。斯良證也。何更疑哉。史記本傳莫知所終。化胡浪語云過流沙。將如來降誕之禎。合老於過關之氣。汝雖巧會偽說孰憑。案燉煌實錄云。周桓王三十九年幸閑豫庭。與群臣對論古今。王曰。老聃父何如人也。天水太守索綏對曰。老聃父姓韓名干字元卑。癃跛下賤胎則無耳。一目不明孤單乞貸。年六十二無妻。與鄰人益壽氏宅上牧豬老婢子

【現代漢語翻譯】現代漢語譯本：降生這件事，錯謬之處在哪裡呢？本來是李耳（Lǐ Ěr，老子的本名），卻胡亂地改為他的名為李伯陽，還說他出生時有光明。隱瞞他的本名，而加上美好的稱號。《史記》中真實的文字一字不記載，道教書籍中虛假的說法卻用上百種來裝飾填補。之前的兩次化身，說是發生在太易之前；之後的十重境界，記載在伏羲之後。尋找虛假的，拾取虛偽的，以此來誆騙迷惑後人。之前的說法是五歲凝結真氣，二十歲得道；之後的說法卻是八十一歲出生，而且頭髮就是白的。自己說的話都互相矛盾，哪裡還用得著別人來攻擊呢？亳州厲鄉這個真實的地方不承認，北玄玉國這個虛構的地方卻胡亂地傳播。說聃耳（Dān Ěr，老子的字）頭髮蓬亂，有七十二種異相，這是錯誤的說法。說他與人野合懷孕，諂媚地說他出生時行走九步。竊取佛教中如來降生的祥瑞，來作為老子的奇異之處。把薰草和蕕草混在一起，擾亂蘭花和芷草。北玄玉國，是《山海經》都沒有記載的地方；天崗李谷，是地理書籍都沒有詳細說明的地方。太尉王儉的《百家譜》（Tàiwèi Wáng Jiǎn de Bǎijiā Pǔ，王儉的家譜）中沒有聽說過玉女的名字；《何氏姓苑》中很少說到玄妙的家族。查閱道士賈善翔的《高道傳序》，其中說伯陽（Bó Yáng，老子的字）的功業是從姬周開始的。既然說是從姬周開始的，那麼他就是老子，而不是在商朝。明明知道陽甲（Yáng Jiǎ，商朝君主）的時候根本沒有李耳，衰敗的周朝之際才出現老聃（Lǎo Dān，老子的別稱）。（胡曾說：『七國的軍隊像亂麻一樣，天下沒有安寧的地方。老子卻想去天竺，於是帶著徐甲過了流沙。』這說明老子是週末時代的人。）爲了躲避戰亂進入秦國，死後埋葬在槐里。秦佚（Qín Yì，人名）去弔唁他，哭了三聲才離開。這是很好的證據啊，為什麼還要懷疑呢？《史記·老子列傳》中說不知道老子的最終結局，化胡的荒謬說法卻說他去了流沙。把如來降生的祥瑞，與老子過函谷關的氣息結合在一起。你即使再巧妙地附會，虛假的說法又有誰會相信呢？查閱敦煌的實錄，其中說周桓王三十九年，在閑豫庭設宴，與群臣討論古今。周桓王說：『老聃的父親是什麼樣的人呢？』天水太守索綏回答說：『老聃的父親姓韓，名干，字元卑。是個駝背跛腳，先天沒有耳朵的人。一隻眼睛看不見，孤單貧窮，靠乞討為生。六十二歲了還沒有妻子，與鄰居益壽家的老婢女』

【English Translation】 English version: Where lies the great fallacy in the matter of his birth? He was originally Li Er (Lǐ Ěr, Lao Tzu's given name). It's a reckless alteration to change his name to Li Boyang, claiming he was born with radiance. Concealing his original name, they add beautiful titles. The true accounts in the 'Records of the Grand Historian' are not recorded at all, while hundreds of false tales from Daoist books are used to embellish and fill the gaps. The previous two incarnations are said to have occurred before the Taiyi (Tàiyì, Great Change), while the subsequent ten levels are recorded after Fu Xi (Fú Xī, a legendary ruler). They seek out the empty and pick up the false, using them to deceive and mislead later generations. The earlier account says he solidified his essence at five and attained the Dao at twenty; the later account says he was born at eighty-one with white hair. Their own words contradict each other; there's no need for others to attack. They don't acknowledge the real place of Li Township in Bozhou, but wildly propagate the fictional Northern Black Jade Kingdom. The erroneous claim that Dan Er (Dān Ěr, Lao Tzu's courtesy name) had disheveled hair and seventy-two extraordinary marks. The flattering claim of an illicit pregnancy and that he walked nine steps at birth. They steal the auspicious signs of the Tathagata's (Rúlái, the Thus Come One, an epithet of the Buddha) birth to make Lao Tzu seem extraordinary. They mix wormwood with orchids, disrupting the fragrance of the orchids and angelica. The Northern Black Jade Kingdom is not recorded in the 'Classic of Mountains and Seas'; the Tiangang Li Valley is not detailed in geographical records. Wang Jian's 'Register of Families' (Tàiwèi Wáng Jiǎn de Bǎijiā Pǔ, Wang Jian's family register) has never heard of the Jade Maiden's name; the 'Surname Garden of the He Clan' rarely mentions the Xuanmiao lineage. According to the preface of the 'Biographies of Eminent Daoists' by the Daoist Jia Shanxiang, Boyang's (Bó Yáng, Lao Tzu's courtesy name) achievements began in the Ji Zhou dynasty. Since it's said that they began in the Ji Zhou dynasty, then he is Lao Tzu, not someone from the Shang dynasty. It's clear that there was no Li Er during the time of Yang Jia (Yáng Jiǎ, a Shang dynasty ruler); Lao Dan (Lǎo Dān, another name for Lao Tzu) only appeared at the end of the declining Zhou dynasty. (Hu Zeng said: 'The armies of the Seven Kingdoms are like tangled hemp, there is no peaceful place in the world. Lao Tzu thought of going to Tianzhu (Tiānzhú, ancient name for India), so he took Xu Jia across the quicksand.' This clearly shows that he was a person of the late Zhou dynasty.) To avoid the chaos of war, he entered the Qin state and was buried in Huaili after his death. Qin Yi (Qín Yì, a personal name) went to mourn him, cried three times, and then left. This is good evidence, why should there be any more doubt? The 'Biography of Lao Tzu' in the 'Records of the Grand Historian' says that his final fate is unknown, but the absurd tale of his conversion of the barbarians says that he went to the quicksand. They combine the auspicious signs of the Tathagata's birth with Lao Tzu's aura at the Hangu Pass. Even if you cleverly piece things together, who will believe these false claims? According to the actual records of Dunhuang, in the thirty-ninth year of King Huan of Zhou, he held a banquet in the Xianyu Garden and discussed ancient and modern times with his ministers. King Huan of Zhou said, 'What kind of person was Lao Dan's father?' The Prefect of Tianshui, Suo Sui, replied, 'Lao Dan's father's surname was Han, his given name was Gan, and his courtesy name was Yuanbei. He was a hunchbacked cripple, born without ears. One of his eyes was blind, he was lonely and poor, and he lived by begging. At the age of sixty-two, he had no wife and had relations with an old maidservant who herded pigs at the house of his neighbor, Yishou.'

曰精敷。野合懷胎。八十一年而生。老子生而皓首。故號老君。此本實跡蔽而不傳。偷竊他能欲張老聖。家有弊帚享之千金。斯言信歟。

三番作佛偽第十一

第三十四化云。老君告胡王曰。使我弟子為佛。汝當師之。即使尹喜變身為佛。與胡人為師。令作桑門授以浮圖之法。說四十二章經。又云。老君至舍衛國。自化作佛坐七寶座。身長百千萬丈遍滿虛空。又云。老君將欲再整釋教。以周莊王九年。乃于梵天命煩陀王(老君弟子)乘月精。托陰天竺摩耶夫人胎。至十年四月八日右脅誕生。后入雪山修行六年。道成類佛陀。眾號末牟尼。至匡王四年。解化太上命升賈弈天。為善惠仙人。

辯曰。夫根深果茂源遠流長。虎嘯風生龍吟霧起。聖人利見皆有深源。昔植善因今感妙果。我佛世尊三無數劫積行累功。六度無舍而求菩提。棄身命如恒河沙。捐國城如微塵數。莊嚴世界誘掖群生。然後應然燈記補迦葉位。下生中印托化王宮。七步周行指天地而獨貴。三十二相映日月而爭輝。四王捧足出塵寰。六年行滿而成道。現身百億國土。說法四十九年。播聲教於人天。摧外道于雙樹。化緣事畢卻返無為。應物適時如是示現。何待老子始化尹喜變身。掩他神功衿為己勝。佛生周昭之代。老降定王之朝。世隔一十

【現代漢語翻譯】現代漢語譯本：他說，（老子）是精氣感應，與凡人女子交合而懷孕，在母胎中待了八十一年才出生。老子生下來就頭髮雪白，所以號稱老君。這才是事情的真相，但被掩蓋而不流傳。有人竊取其他人的能力，想以此來張揚老子的神聖。俗話說，家裡的破掃帚，也當千金一樣珍惜。這種說法可信嗎？

（以下駁斥）老子三次化身為佛的虛假說法（偽第十一）

第三十四次變化中說，老君告訴胡王說：『讓我弟子變為佛，你應該以他為師。』於是就讓尹喜變化為佛，作為胡人的老師，讓他們做桑門（沙門），傳授他們浮圖（佛陀）的教法，宣說《四十二章經》。又說，老君到了舍衛國，自己變化成佛，坐在七寶座上，身長百千萬丈，遍滿虛空。又說，老君將要再次整頓釋教，在周莊王九年，于梵天命令煩陀王（老君的弟子）乘坐月亮的精華，寄託于天竺摩耶夫人的胎中，到十年四月八日從右脅誕生。後來進入雪山修行六年，得道后類似於佛陀，眾人稱他為末牟尼。到周匡王四年，解化（死去）后，太上老君命令他升到賈弈天，成為善惠仙人。

辯駁：樹根深才能枝繁葉茂，水源遠才能水流長。虎嘯生風，龍吟起霧。聖人出現，都有深刻的根源。過去種下善因，今天才能感得妙果。我佛世尊經歷了無數劫的修行積累功德，以六度（佈施、持戒、忍辱、精進、禪定、般若）毫無吝惜地求得菩提。捨棄身命如恒河沙數，捐出國城如微塵數。莊嚴世界，引導眾生。然後才應然燈佛的授記，補迦葉佛的位置。下生到中印度，寄託于王宮。出生后七步走遍四方，指著天地而顯得獨一無二的尊貴。三十二相輝映日月而爭光。四大天王捧起他的雙足，脫離塵世。六年苦行圓滿而成道。現身百億國土，說法四十九年。將佛法傳播於人天，摧毀外道于雙樹之下。教化眾生的因緣完畢后，便返回無為的境界。應物適時，就是這樣示現的。哪裡需要等到老子才開始化身，尹喜才開始變身呢？掩蓋他人的神功，據為自己的勝利。佛陀出生在周昭王的時代，老子降生在周定王的朝代，兩者相隔一十（幾）

【English Translation】 English version: He says, (Laozi) was conceived through the interaction of essence and a common woman, gestating for eighty-one years before birth. Laozi was born with white hair, hence the title 'Lord Lao'. This is the true account, but it is concealed and not transmitted. Someone steals the abilities of others, wanting to promote Laozi's holiness with it. As the saying goes, 'A worn-out broom at home is valued like a thousand pieces of gold.' Is this saying credible?

(The following refutes) the false claim of Laozi transforming into Buddha three times (Pseudo Eleventh)

In the thirty-fourth transformation, it is said that Lord Lao told the Hu king: 'Let my disciple transform into Buddha, and you should take him as your teacher.' So he had Yin Xi transform into Buddha, to be the teacher of the Hu people, making them become Sramanas (monks), teaching them the Dharma of the Buddha, and preaching the 'Forty-Two Chapter Sutra'. It is also said that Lord Lao went to Shravasti, transformed himself into Buddha, sitting on a seven-jeweled throne, his body hundreds of thousands of feet tall, filling the void. It is also said that Lord Lao was about to reorganize the Shakya teachings again, in the ninth year of King Zhuang of Zhou, he ordered Fan陀王 (Fan陀王) (Lord Lao's disciple) in the Brahma heaven to ride the essence of the moon, entrusting himself to the womb of Queen Maya of India, and was born from the right side on the eighth day of the fourth month of the tenth year. Later, he entered the Snowy Mountains to practice for six years, and after attaining the Dao, he resembled the Buddha, and the people called him 末牟尼 (Mo Muni). In the fourth year of King Kuang of Zhou, after 解化 (jie hua) (passing away), the Supreme Lord Lao ordered him to ascend to Jiayi Heaven, becoming the Good Wisdom Immortal.

Refutation: Deep roots are needed for lush foliage, and a distant source is needed for a long stream. A tiger's roar creates wind, and a dragon's cry creates mist. The appearance of sages all has deep origins. Planting good causes in the past allows one to feel wonderful results today. Our Buddha, World Honored One, accumulated merit through countless kalpas of practice, seeking Bodhi with the Six Perfections (generosity, morality, patience, diligence, concentration, and wisdom) without any reluctance. Abandoning body and life like the sands of the Ganges, donating countries and cities like countless dust particles. Adorning the world, guiding sentient beings. Only then did he receive the prediction of Dipamkara Buddha, filling the position of Kashyapa Buddha. Descending to Central India, entrusting himself to the royal palace. After birth, he walked seven steps in all directions, pointing to heaven and earth, appearing uniquely noble. The thirty-two marks shone brighter than the sun and moon. The Four Heavenly Kings held up his feet, leaving the mundane world. Six years of ascetic practice were completed, and he attained the Dao. Appearing in billions of lands, preaching the Dharma for forty-nine years. Spreading the Buddha's teachings to humans and gods, destroying the heretics under the twin Sala trees. After the karmic conditions for teaching sentient beings were completed, he returned to the state of non-action. Responding to things appropriately, this is how he manifested. Where is the need to wait for Laozi to begin transforming, and for Yin Xi to begin changing? Covering up the divine merits of others, claiming them as one's own victory. The Buddha was born in the era of King Zhao of Zhou, and Laozi descended in the era of King Ding of Zhou, separated by a decade (several)

七帝年經三百餘祀。化已滿於天下。教已滿於龍宮。家仰仁慈之風。國遵釋氏之范。豈假李耳重整煩陀再現。援前著后諂誑庸愚。昔日過關。雇徐甲而為從。奚有天人侍衛乎。乘鹿柴車。何有七寶之座乎。廣顙聃耳。焉有萬丈之身乎。狡佞不經欺賢誷聖。鯤化為鵬蓋緣自變。蛇蛻為雉非假他功。此皆物理自然。陰陽感召待時而發。非他使然。老子自是凡人。身為臣子何能別生神聖。更使尹喜作佛。昧自心靈瞎他眼目。悖禮慢聖殃報拔舌。善惠仙人將登八地。遇然燈佛受無生記。此乃世尊往生之號。既然成佛功成果滿。化緣事畢入于涅槃。遷神常樂之鄉。永入無為之境。豈可作佛事畢更作善惠仙人。將后著前一何錯亂。妄竊不真壞人視聽。夫人天雖樂終是輪迴。不免三災之殃。難逃五衰之苦。聖人超出生死苦樂兩忘。高超三界之津。獨步六塵之表。何返歸天上卻入囂塵。雜污我聖人欺慢我大覺。此同棄天子之尊嚴。慕廝養之賤役。舍華堂之廣廈。悅蔀屋之茅檐。汝欣賈奕之榮。我恥糞土之辱。隋大臣楚國公楊素行經樓觀。見壁間畫像問道士曰。此何圖也。道士對曰。老子化胡成佛圖。素曰。承聞老子化胡。胡人不受。老子變身作佛。胡人方受。是則佛能化胡。道不能化。何言老子化胡也。道士不能加答。善哉楊素之言。

【現代漢語翻譯】現代漢語譯本七帝在位三百多年，教化已經遍及天下，教義也已傳遍龍宮。百姓仰慕仁慈的風尚，國家遵循釋迦牟尼的規範。哪裡還需要李耳（老子）重新整理煩陀（吠陀），再次顯現？援引前事，附會後事，都是諂媚誑騙愚昧之人。過去老子過關，僱傭徐甲作為隨從，哪裡會有天人侍衛呢？乘坐簡陋的柴車，哪裡會有七寶裝飾的寶座呢？寬額大耳，哪裡會有萬丈高的身軀呢？狡猾奸佞，荒誕不經，欺騙賢人，欺罔聖人。鯤鵬變化成鵬鳥，大概是自身變化的緣故；蛇蛻皮變成雉雞，並非藉助其他力量。這些都是物理的自然規律，陰陽感應，時機成熟就會發生，不是由其他力量使然。老子只不過是凡人，身為臣子，怎麼可能另外生出神聖？更何況讓尹喜變成佛，矇蔽自己的心靈，瞎了他的眼睛。違背禮儀，怠慢聖人，會遭到拔舌的報應。善慧仙人將要登上八地菩薩的果位，遇到燃燈佛時，接受了無生法忍的授記。這是世尊（釋迦牟尼佛）往昔的稱號。既然已經成佛，功德圓滿，教化因緣完畢，就應當進入涅槃，遷往常樂的境界，永遠進入無為的境地。怎麼可以成佛之後又變成善慧仙人呢？將後事放在前事之前，這是多麼錯亂啊！虛妄竊取不真實的東西，敗壞人們的視聽。夫人天雖然快樂，最終還是輪迴，免不了三災的災禍，難以逃脫五衰的痛苦。聖人超脫生死，苦樂兩忘，高超三界的渡口，獨步六塵之外。為何反而回到天上，又進入喧囂的塵世？玷污我的聖人，欺慢我的大覺者。這如同拋棄天子的尊嚴，羨慕僕役的卑賤；捨棄華麗的廳堂，喜歡簡陋的茅屋。你欣賞賈奕的榮華，我卻以糞土般的羞辱為恥。隋朝大臣楚國公楊素路過樓觀，看見墻壁上的畫像，問一位道士說：『這是什麼圖？』道士回答說：『老子化胡成佛圖。』楊素說：『聽說老子化胡，胡人並不接受，老子變身成佛，胡人才接受。這樣說來，是佛能教化胡人，道不能教化。為何說是老子化胡呢？』道士無法回答。說得好啊，楊素的話！

【English Translation】 English version The seven emperors reigned for more than three hundred years. Their teachings have spread throughout the world, and their doctrines have filled the dragon palaces. The people admire the virtue of benevolence, and the nation follows the norms of Shakyamuni. Why would we need Li Er (Lao Tzu) to reorganize the Vedas (Fan Tuo) and reappear? Citing past events and fabricating future ones is merely flattery and deception of the ignorant. In the past, when Lao Tzu passed through the gate, he hired Xu Jia as a follower. Where were the heavenly beings attending him? Riding in a simple firewood cart, where was the seven-jeweled throne? With a broad forehead and large ears, where was the ten-thousand-丈 tall body? Cunning and deceitful, absurd and unfounded, deceiving the wise and deceiving the saints. The transformation of a Kun fish into a Peng bird is likely due to its own transformation; the molting of a snake into a pheasant is not due to external forces. These are all natural laws of physics, Yin and Yang responding to each other, developing when the time is right, not caused by others. Lao Tzu was merely a mortal. As a subject, how could he give birth to a divine being? Furthermore, to make Yin Xi into a Buddha is to obscure one's own mind and blind his eyes. Violating etiquette and disrespecting the saints will result in the retribution of having one's tongue pulled out. The sage Shan Hui was about to ascend to the eighth Bhumi (stage of a Bodhisattva), and encountered Dipamkara Buddha, receiving the prediction of non-origination. This was the past title of the World-Honored One (Shakyamuni Buddha). Since he had already become a Buddha, his merits were complete, and his teaching karma was finished, he should have entered Nirvana, moved to the realm of eternal bliss, and entered the state of non-action forever. How could he become the sage Shan Hui again after becoming a Buddha? Putting later events before earlier ones is such a confusion! Falsely stealing what is not true, corrupting people's sight and hearing. Although the heavens are joyful, they are ultimately still within Samsara (cycle of rebirth), unable to avoid the calamities of the three destructions and the suffering of the five decays. Saints transcend birth and death, forgetting both suffering and joy, surpassing the ferry of the three realms, and standing alone beyond the six dusts (sense objects). Why return to the heavens and enter the noisy world again? Defiling my saint, deceiving my great enlightened one. This is like abandoning the dignity of the Son of Heaven and admiring the lowly service of a servant; abandoning the magnificent halls and delighting in the thatched eaves of a humble hut. You admire Jia Yi's glory, but I am ashamed of the humiliation like dung. Yang Su, the Duke of Chu of the Sui Dynasty, passed by Louguan and saw a painting on the wall. He asked a Taoist, 'What is this picture?' The Taoist replied, 'The picture of Lao Tzu transforming the barbarians into Buddhas.' Yang Su said, 'I heard that when Lao Tzu transformed the barbarians, the barbarians did not accept him. When Lao Tzu transformed himself into a Buddha, the barbarians accepted him. In that case, it is the Buddha who can transform the barbarians, not the Tao. Why do you say that Lao Tzu transformed the barbarians?' The Taoist could not answer. Well said, Yang Su's words!

此通人之論也。若胡人不先知有佛。詎肯受佛之化乎。以此考之則印度先有佛矣。而言尹喜作佛老子始變。何欺吾門之深乎(樓觀尹喜故宅。在關之南今道士居之仍在)。

冒名僭聖偽第十二

第四十八化云。商太宰問夫子曰。夫子聖人歟。孔子對曰。聖則丘何敢焉。然則丘博學多識者也。太宰曰。三王聖者歟。孔子曰。三王善任智勇者。聖則丘弗知。太宰曰。五帝聖者歟。孔子曰。五帝善任仁義者。聖則丘弗知。太宰曰。三皇聖者歟。孔子曰。三皇善任因時者。聖則丘弗知。太宰大駭曰。然則孰者為聖。孔子動容有間曰。丘聞西方之人有聖者焉。不治而不亂。不言而自信。不化而自行。蕩蕩乎民無能名焉。丘疑其為聖人也。史志經云。孔子在魯。老子在周。以魯望周之洛陽。故在西方。蓋指子為西方聖人也。孔子問禮之時。先有猶龍之嘆故此指老子也。

辯曰。夫自炫自媒婦女之醜行。不矜不伐聖人之深能。是以舜美禹功嘉有勛而弗競。孔稱孟反(孟之反)猶退厚而居薄。由是美譽播於千秋。謙光輝於四海。上之所引具見列子仲尼篇中。古今通論。以謂此夫子推佛為西方大聖人之語也(唐琳法師對太宗之表。張丞相作護法論皆引此文佛西方聖人也)未聞老子在周孔子在魯故指老子為西方聖人。竊

【現代漢語翻譯】現代漢語譯本：這是通達之人的論斷。如果胡人（泛指西域一帶的人）不事先知道有佛（Buddha），怎麼會接受佛的教化呢？以此來考察，那麼印度（India）肯定先有佛了。可是有人卻說尹喜（Yin Xi）創造了佛，老子（Laozi）才開始變化，這對於我們佛門來說，欺騙得也太深了吧！（樓觀的尹喜故宅，在關隘的南邊，現在道士居住在那裡，仍然存在）。

冒名僭聖偽第十二

第四十八化說，商太宰問孔子（Confucius）說：『先生是聖人嗎？』孔子回答說：『聖人，我丘怎麼敢當呢？不過我丘是博學多識的人罷了。』太宰說：『三王（夏禹、商湯、周文王）是聖人嗎？』孔子說：『三王是善於任用智勇的人，要說是聖人，我丘不知道。』太宰說：『五帝（黃帝、顓頊、帝嚳、堯、舜）是聖人嗎？』孔子說：『五帝是善於任用仁義的人，要說是聖人，我丘不知道。』太宰說：『三皇（燧人、伏羲、神農）是聖人嗎？』孔子說：『三皇是善於順應時勢的人，要說是聖人，我丘不知道。』太宰非常驚訝地說：『那麼，誰才是聖人呢？』孔子神色莊重，過了一會兒說：『我聽說西方有聖人，不用治理國家而國家不亂，不用說話而人們自然信任他，不用教化而人們自然遵從他，浩浩蕩蕩，百姓無法用言語來形容他。我懷疑他就是聖人。』史書上記載說，孔子在魯國（Lu），老子在周朝（Zhou），從魯國遙望周朝的洛陽（Luoyang），所以在西方。大概是指老子為西方聖人吧。孔子向老子問禮的時候，事先就有『猶龍』的讚歎，所以這裡指的是老子。

辯駁說：自我炫耀、自我吹噓是婦女的醜陋行為，不自誇、不自大是聖人的高尚品德。因此，舜（Shun）讚美禹（Yu）的功勞，嘉獎他有功勛而不與他爭奪；孔子稱讚孟之反（Mengzhifan），還謙退自居，把好的讓給別人。因此，美好的名聲傳遍千秋萬代，謙虛的光輝照耀四海。上面所引用的內容都可以在《列子·仲尼篇》中看到。古今普遍認為，這是孔子推崇佛為西方大聖人的話（唐朝的琳法師（Lin Fashi）對唐太宗（Tang Taizong）的奏表，張丞相（Zhang Chengxiang）所作的《護法論》都引用了這段文字，認為佛是西方聖人）。沒有聽說過因為老子在周朝，孔子在魯國，就指老子為西方聖人的說法，私下認為...

【English Translation】 English version: This is the argument of a well-informed person. If the 'Hu' people (a general term for people in the Western Regions) did not already know about the Buddha (Buddha), how would they have accepted the Buddha's teachings? Examining it this way, India (India) must have had the Buddha first. But some say that Yin Xi (Yin Xi) created the Buddha, and Laozi (Laozi) only began to change. How deeply does this deceive our Buddhist community! (Yin Xi's former residence in Louguan is south of the pass, where Taoists still live today).

Falsely Claiming Sainthood, Chapter Twelve

The forty-eighth transformation says that the Grand Tutor of Shang asked Confucius (Confucius), 'Master, are you a sage?' Confucius replied, 'A sage? How dare I, Qiu, be one? However, I, Qiu, am learned and knowledgeable.' The Grand Tutor said, 'Are the Three Kings (Yu of Xia, Tang of Shang, and Wen of Zhou) sages?' Confucius said, 'The Three Kings were good at employing the wise and brave. As for being sages, I, Qiu, do not know.' The Grand Tutor said, 'Are the Five Emperors (the Yellow Emperor, Zhuanxu, Diku, Yao, and Shun) sages?' Confucius said, 'The Five Emperors were good at employing benevolence and righteousness. As for being sages, I, Qiu, do not know.' The Grand Tutor said, 'Are the Three Sovereigns (Suiren, Fuxi, and Shennong) sages?' Confucius said, 'The Three Sovereigns were good at adapting to the times. As for being sages, I, Qiu, do not know.' The Grand Tutor was greatly astonished and said, 'Then, who is a sage?' Confucius looked solemn and, after a moment, said, 'I have heard that there is a sage in the West who governs without governing and yet there is no chaos, who is trusted without speaking, and who is followed without teaching. Vast and boundless, the people cannot name him. I suspect he is a sage.' Historical records say that Confucius was in Lu (Lu), and Laozi was in the Zhou Dynasty (Zhou), looking towards Luoyang (Luoyang) from Lu, which is in the West. It probably refers to Laozi as the sage of the West. When Confucius asked Laozi about rituals, he had already sighed like 'a dragon,' so this refers to Laozi.

The rebuttal says: Self-display and self-praise are the ugly behaviors of women; not boasting and not being arrogant are the profound abilities of sages. Therefore, Shun (Shun) praised Yu's (Yu) merits, commended him for his achievements without competing with him; Confucius praised Mengzhifan (Mengzhifan), yet humbly retreated and gave the good to others. Therefore, good reputation spread throughout the ages, and the light of humility shines upon the four seas. The above quotations can be found in the 'Zhongni' chapter of the 'Liezi.' It is generally believed throughout the ages that this is Confucius praising the Buddha as the great sage of the West (The memorial of Dharma Master Lin (Lin Fashi) of the Tang Dynasty (Tang Dynasty) to Emperor Taizong (Tang Taizong), and the 'Treatise on Protecting the Dharma' by Chancellor Zhang (Zhang Chengxiang) both quoted this passage, considering the Buddha to be the sage of the West). It has not been heard that Laozi was in the Zhou Dynasty and Confucius was in the Lu state, so Laozi was referred to as the sage of the West. I secretly think...

名冒聖欺我何多僭聖人者不仁言乖理者非智。且道源之祖肇起黃帝。非干老子。老子師容成子演五千文。縱然說聖不能起于軒轅。既三皇五帝。孔子不推為聖。返指老子而為聖人。不亦過乎。蓋我世尊功圓萬行果證十身。流光遍於剎塵。分身應于沙界。不可以人事測。不可以處所求。實三界之大師。是四生之慈父。寰中獨步。為王中之法王。出世獨尊。為聖中之大聖。故能高拱覺場威行萬國。縱使周公之制禮作樂。孔子之述易刪詩。卜修之文章。端木之言語。馬遷之辯博。葛洪之該通。輔嗣之玄談。左慈之神化。並驅馳于域內。言未涉于大方。可為善世之高流。難作出塵之聖者。案天竺聖方群賢所聚。過去諸佛共生於彼。范曄漢書云(後漢西域傳史論文)其土則殷乎中土。玉燭和暢。靈聖之所降集。賢懿之所挺生。故古昔賢能時有往者。老子西升經云。聞道竺干(令改為開道竺干)有古皇先生。善入無為。不始不終永存綿綿。是以西行。又古本化胡經云。我生何以晚。泥洹一何早。不見釋迦文。心中空懊惱。此則老子自指于佛為西方聖人也。又黃帝夢遊華胥之國。其國在弇州之西。王邵注云。此指西方天竺也。又周穆王時。聞西方有大聖人出世。心甚懼之。乃使造父乘驊騮八駿。西上崑崙觀日所沒。以厭其氣。又西極

有化人來。能返天易地聖力無方。千變萬化不可窮極。穆王敬之若神。筑中天臺以居之。化人引穆王神遊。斯須之間已如數載。又穆王五十二年如來云滅。西方有白虹十二道。南北通貫連夜不滅。王問太史扈多。是何祥也。扈多對曰。西方有大聖人。衰相現爾。穆王喜曰。朕常懼於彼。今無憂矣。此則竺干勝方聖人居彼故得賢王西求化人東來也。又張騫奉使西窮河源。至於大夏。聞雪山南有申毒國。其人奉浮圖不殺罰。乘象而戰。申毒即今印度也。此則仁慈之風。詳于漢史明也。上之所引。咸指印度以為西方。佛生於彼。故指佛為西方聖人。豈說洛陽以為西方。老子為聖人哉。又云。孔子先有猶龍之嘆。故此聖德指老子者。意欲將孔子一期問禮之事。便為老子弟子。孔子曰。吾無常師。主善為師。三人行必有我師焉。故學琴于師襄。問樂於萇弘。問官于郯子。入太廊每事問。有問稼。曰。吾不如老農。有問圃。曰。吾不如老圃。此明孔子虛懷納善汲汲於道爾。豈有一事便為師哉。蓋當時老子為守藏吏。掌周公之禮典。故孔子問之。若以問禮便為孔子之師。則老農老圃亦孔子之師哉。必不然矣。沽名炫世求為人師。君子不為也。

合氣為道偽第十三

第二十三化云。老子以周昭王二十三年七月十二日至函關

【現代漢語翻譯】現代漢語譯本有化人前來，能夠翻天覆地，聖力無邊，千變萬化，不可窮盡。穆王敬佩他如同神明，建造中天臺來居住。化人引導穆王進行神遊，一會兒的功夫就好像過了好幾年。又穆王五十二年，如來（Tathagata，佛的稱號）示現涅槃。西方有十二道白虹，南北貫通，連線整夜都不熄滅。穆王問太史扈多：『這是什麼祥兆？』扈多回答說：『西方有大聖人，衰敗之相顯現了。』穆王高興地說：『我常常擔心他，現在沒有憂慮了。』這是因為竺干（不確定，可能指某種植物或地點）勝過其他地方，聖人居住在那裡，所以賢明的君王向西尋求化人，化人從東方而來。又有張騫奉命出使，向西探尋黃河的源頭，到達大夏（Bactria）。聽說雪山南面有申毒國（Sindhu，印度的古稱），那裡的人信奉浮圖（Buddha，佛陀），不殺生，沒有刑罰，乘坐大象作戰。申毒就是現在的印度。這說明仁慈的風尚，在漢朝的歷史中記載得很清楚。』上面所引用的，都指向印度作為西方。佛出生在那裡，所以指佛為西方聖人。難道是說洛陽是西方，老子是聖人嗎？又說，『孔子先前有猶龍之嘆』，所以用聖德來指老子，是想把孔子一次問禮的事情，就說成是老子的弟子。孔子說：『我沒有固定的老師，以好的為老師。三人同行，必有我的老師。』所以向師襄學習彈琴，向萇弘請教音樂，向郯子請教官職，進入太廟，每件事都詢問。有人問他關於莊稼，他說：『我不如老農。』有人問他關於菜園，他說：『我不如老圃。』這說明孔子虛心接受好的意見，勤奮地追求真理。難道因為一件事就拜人為師嗎？當時老子是守藏吏，掌管周公的禮典，所以孔子向他請教。如果因為問禮就認為是孔子的老師，那麼老農和老圃也是孔子的老師嗎？肯定不是這樣的。沽名釣譽，追求成為別人的老師，君子不做這種事。

合氣為道偽第十三

第二十三化說，老子在周昭王二十三年七月十二日到達函谷關（Hankuguan）。

【English Translation】 English version A transformed being came, capable of reversing heaven and earth, with boundless sacred power, undergoing countless transformations that cannot be exhausted. King Mu revered him as a deity, building the Central Heaven Terrace for him to reside in. The transformed being led King Mu on a spiritual journey, and in an instant, it seemed like several years had passed. Furthermore, in the fifty-second year of King Mu's reign, the Tathagata (Tathagata, title of Buddha) manifested Nirvana. Twelve white rainbows appeared in the west, traversing north and south, remaining unextinguished throughout the night. King Mu asked the Grand Historian Hu Duo, 'What is this auspicious sign?' Hu Duo replied, 'A great sage is in the west, and the signs of decline are appearing.' King Mu rejoiced and said, 'I have always feared him, but now I have no worries.' This is because Zhugan (uncertain, possibly referring to a plant or place) surpasses other places, and the sage resides there, so the virtuous king sought the transformed being in the west, and the transformed being came from the east. Moreover, Zhang Qian was sent on a mission to explore the source of the Yellow River in the west, reaching Daxia (Bactria). He heard that south of the Snow Mountains was the kingdom of Shendu (Sindhu, ancient name for India), where the people revered Futu (Buddha, the Buddha), did not kill, had no punishments, and fought on elephants. Shendu is now India. This shows that the custom of benevolence is clearly recorded in the history of the Han Dynasty.' The above quotations all point to India as the West. The Buddha was born there, so the Buddha is referred to as the Western Sage. Is it saying that Luoyang is the West, and Laozi is the sage? Furthermore, it is said, 'Confucius previously had the sigh of the dragon,' so using sacred virtue to refer to Laozi is an attempt to make Confucius a disciple of Laozi based on one instance of asking about rituals. Confucius said, 'I have no constant teacher; I take goodness as my teacher. When three people walk together, there must be one who can be my teacher.' Therefore, he learned to play the zither from Shi Xiang, inquired about music from Chang Hong, and inquired about official positions from Tan Zi. When entering the Grand Temple, he asked about everything. Someone asked him about crops, and he said, 'I am not as good as an old farmer.' Someone asked him about gardens, and he said, 'I am not as good as an old gardener.' This shows that Confucius humbly accepted good advice and diligently pursued the truth. Would he take someone as a teacher based on just one instance? At that time, Laozi was the keeper of the archives, in charge of the rituals of the Duke of Zhou, so Confucius asked him about them. If asking about rituals makes him Confucius's teacher, then are the old farmer and the old gardener also Confucius's teachers? Certainly not. To seek fame and reputation and strive to be someone else's teacher is not something a gentleman would do.

Chapter Thirteen: Falsely Claiming the Union of Qi as the Dao

The twenty-third transformation says that Laozi arrived at Hankuguan (Hankuguan) on the twelfth day of the seventh month in the twenty-third year of King Zhao of Zhou.

。尹喜既見邀歸本第。說道德經二篇五千余言。尹喜扣頭曰。愿授其要。老君曰。善乃為解道德之要曰。道者為泥丸。泥丸者天德也。理在人頭中。紫氣下降。下至丹田。名堵謂脾也。脾者中黃太一也。黃氣徘徊理中宮。萬物之母者。謂丹田也。丹田玄牝也。居下元中。半夜之時一氣下降。周旋三宮。同出而異名者謂精也。一曰精。二曰汗。三曰血。四曰液。故曰異名。玄之又玄者。謂左右腎也。眾妙之門道可道者謂朝食美也。非常道者謂暮為屎(此依張道陵解道陵如此說也)有無相生。謂口與腹也。難易相成。謂精與氣也。此老子授尹喜節要也。又授尹喜神丹經金液經。及八煉九還丹伏火之訣。其方云。金液還丹仙華流高飛雲翔登天丘赤黃之氣成。須臾當得雌雄分亂。珠可以騰變。致行廚靈童玉女。我為夫出入無間。天同符真精凝霜善沉浮。汝其珍敬必來游。又授九丹之名及歌曰。

圓三五　　寸一分　　口四八　　兩寸唇　長二尺　　厚薄均　　腹三齊　　坐垂溫　陰在上　　陽下奔　　首尾武　　中間文　始七十　　終三旬　　內二百　　善調勻　陰火白　　黃芽鉛　　兩湊聚　　輔翼人　子處宮　　得安存　　去來游　　不出門

辯曰。夫道貴清凈德尚無為。恬憺內持謙卑自牧。不依此

【現代漢語翻譯】現代漢語譯本：尹喜被邀請回到住所后，老君為他講述了《道德經》上下兩篇，共五千多字。尹喜叩頭說：『希望您能傳授其中的要義。』老君說：『好。』於是為他解釋《道德》的要義說：『道』指的是泥丸（Niwangong，頭部穴位）。泥丸是天德所在之處，其理位於人的頭部之中。紫氣下降，下至丹田（Dantian，下腹部的能量中心），名為堵，指的是脾。脾是中黃太一（Zhonghuang Taiyi，道教神祇）所在之處。黃氣徘徊於中宮。萬物之母指的是丹田，丹田是玄牝（Xuanpin，生殖之門），位於下元之中。半夜時分，一氣下降，周旋於三宮。『同出而異名』指的是精，一叫做精，二叫做汗，三叫做血，四叫做液，所以說是異名。『玄之又玄』指的是左右腎。『眾妙之門』，『道可道』指的是早上吃飯很美味。『非常道』指的是晚上排泄糞便（這是依據張道陵的解釋，張道陵是這樣說的）。『有無相生』指的是口與腹。『難易相成』指的是精與氣。』這是老子傳授給尹喜的節要。老君又傳授給尹喜《神丹經》、《金液經》，以及八煉九還丹的伏火之訣。其方中說：『金液還丹，仙華流溢，高飛雲翔，登天丘，赤黃之氣成就。須臾之間，就能得到雌雄分辨。珠可以騰變，招致行廚、靈童、玉女。我作為丈夫出入無間。天同符，真精凝霜，善於沉浮。你應當珍重敬奉，我必來游。』又傳授了九丹的名稱，並歌曰：『圓三五，寸一分，口四八，兩寸唇，長二尺，厚薄均，腹三齊，坐垂溫，陰在上，陽下奔，首尾武，中間文，始七十，終三旬，內二百，善調勻，陰火白，黃芽鉛，兩湊聚，輔翼人，子處宮，得安存，去來游，不出門。』辯駁說：『道貴清凈，德尚無為，恬憺內持，謙卑自牧。不依據這些』

【English Translation】 English version: After Yin Xi was invited back to his residence, Laozi spoke to him about the two parts of the 'Dao De Jing', totaling more than five thousand words. Yin Xi kowtowed and said, 'I hope you can impart the essential meaning of it.' Laozi said, 'Good.' So he explained the essentials of 'Dao De' saying: 'Dao' refers to Niwangong (Niwangong, acupoint on the head). Niwangong is where the virtue of heaven resides, and its principle is located in the human head. The purple qi descends, down to the Dantian (Dantian, energy center in the lower abdomen), called Du, which refers to the spleen. The spleen is where Zhonghuang Taiyi (Zhonghuang Taiyi, a Taoist deity) resides. The yellow qi lingers in the central palace. The mother of all things refers to the Dantian, the Dantian is Xuanpin (Xuanpin, the gate of reproduction), located in the lower origin. At midnight, one qi descends, circulating in the three palaces. 'Coming from the same source but with different names' refers to essence, one is called essence, two is called sweat, three is called blood, and four is called fluid, so they are called different names. 'Profound and most profound' refers to the left and right kidneys. 'The gate of all wonders', 'The Dao that can be spoken of' refers to the deliciousness of eating breakfast. 'The constant Dao' refers to excreting feces in the evening (this is according to Zhang Daoling's explanation, Zhang Daoling said it this way). 'Existence and non-existence arise together' refers to the mouth and the abdomen. 'Difficult and easy complement each other' refers to essence and qi.' This is the essential teaching that Laozi imparted to Yin Xi. Laozi also imparted to Yin Xi the 'Shen Dan Jing' (Scripture of Divine Elixir), the 'Jin Ye Jing' (Scripture of Golden Fluid), and the secret of subduing fire for the Eight Refinements and Nine Returns Elixir. The formula says: 'Golden Fluid Returning Elixir, immortal essence flows, soaring high in the clouds, ascending the heavenly hill, the red and yellow qi is achieved. In a short while, one can obtain the distinction between male and female. The pearl can transform, attracting cooks, spirit boys, and jade maidens. I, as the husband, enter and exit without obstruction. Heaven is in accordance, true essence congeals like frost, good at sinking and floating. You should cherish and respect it, and I will surely come to visit.' He also imparted the names of the Nine Elixirs, and sang: 『Round three five, inch one part, mouth four eight, two inch lips, length two feet, thickness even, abdomen three equal, sitting warm, yin above, yang below, beginning and end martial, middle civil, beginning seventy, end three ten, inside two hundred, well-adjusted, yin fire white, yellow sprout lead, two gather, assist people, child in palace, safe and sound, come and go, not out of the door.』 A rebuttal says: 'The Dao values purity, virtue values non-action, tranquility within, humility self-cultivation. Not according to these.'

道別唱多端。唯以行氣運功而為修養。失道德之淳粹。乖自然之妙門。虛設巧言妄加穿鑿。保丹田為至道。守兩腎為重玄。鄙穢粗浮誑諕閭里。王喬羨門之輩非好此方。白石赤松之流不依此道。丹經煉訣不見延年。服餌餐芝罕曾久視。周武服丹而暗啞。唐武服丹而早亡。誤他多少賢良。不守樂天之旨。既道德真訣理極於此。則道藏余文不足貴也。今之道士更騁淺術。或有扶鸞而亂書。只貪夜飲。或有驅邪而斷鬼。誑人除兇。或有拘環墻而內守。此謂坐馳。或有惜言語而不行。此謂癡默。或有熊經而鳥引。擬彭祖而齊肩。或有飲氣而息神。效龜鶴而老壽。或有運精而上腦。謂挽河車。或固丹田而內封。謂之保養。或有合氣而為道。父子聚塵。或有奪精而采神。男女混雜。扣齒謂之天鼓。咽津謂之醴泉。呼男根為金莖只圖強勁。呼女竅為玉戶。潛隱醜名。呼童女為真人。呼交構為龍虎。嬰兒姹女鉛汞丹爐。故曰。開命門抱真人。嬰兒回龍虎戲。三五七九天羅地網。故張道陵黃書云。男女有和合之法。三五七九交接之道。其道真訣在於丹田者玉門也。唯以禁忌為急。不許泄于道路。道路者尿孔也。又道家內朝律云。禮法男女至朔望日。朝師入私房。詣師立功德。陰陽並進。日夜六時常立功德。不得失內侍之序。不得貪外道失

{ "translations": [ "現代漢語譯本：", "那些道別的唱詞繁多而雜亂。他們僅僅以行氣運功作為修養的方式，喪失了道德的純粹，違背了自然的玄妙之門。他們虛假地設定巧妙的言辭，隨意地穿鑿附會，把保住丹田當作最高的道，把守護兩腎當作重要的玄機。他們的行為鄙陋粗俗，用謊言欺騙鄉里百姓。像王喬（Wáng Qiáo，傳說中的仙人）和羨門（Xiàn Mén，傳說中的仙人）這樣的人，並不喜歡這種方術；像白石（Bái Shí，人名，傳說中的仙人）和赤松（Chì Sōng，人名，傳說中的仙人）這樣的人，也不遵循這種道路。丹經和煉訣中，沒有能夠使人延年益壽的方法；服用藥物和吃靈芝的人，也很少能夠長久地保持年輕的容顏。周武王（Zhōu Wǔ Wáng）因為服用丹藥而變得口齒不清，唐武宗（Táng Wǔ Zōng）因為服用丹藥而早早地去世。這耽誤了多少賢良之人啊！他們不遵守樂天（Lè Tiān，白居易的字）的宗旨。既然道德的真正訣竅已經窮盡於此，那麼道藏中其餘的文字就不值得重視了。", "現在的道士更加賣弄淺薄的法術。有的人扶鸞（fú luán，一種占卜方式）而胡亂寫字，只是貪圖夜晚的飲酒作樂；有的人驅邪（qū xié，驅趕邪祟）而斬斷鬼怪，用謊言欺騙人們，聲稱能夠消除兇險；有的人把自己拘禁在環墻之內，進行內守，這叫做坐馳（zuò chí，比喻徒勞無功）；有的人吝惜言語而不行動，這叫做癡默（chī mò，愚蠢的沉默）；有的人模仿熊的動作來舒展筋骨，模仿鳥的姿勢來導引肢體，想要和彭祖（Péng Zǔ，傳說中的長壽之人）相提並論；有的人通過飲氣來使精神安定，效仿烏龜和鶴來達到長壽的目的；有的人運轉精氣使其上升到大腦，稱之為挽河車（wǎn hé chē，道教術語，指一種修煉方法）；有的人鞏固丹田使其內閉，稱之為保養（bǎo yǎng，保養身體）；有的人通過男女合氣來作為修道的方式，父子聚在一起，污穢不堪；有的人通過奪取精氣來採補神氣，男女混雜在一起，淫亂不堪。叩齒稱之為天鼓（tiān gǔ，道教術語，指一種養生方法），咽津稱之為醴泉（lǐ quán，道教術語，指唾液）；把男性的生殖器稱為金莖（jīn jīng），只圖使其強勁；把女性的陰道稱為玉戶（yù hù），暗中隱藏著醜陋的名稱；把童女稱為真人（zhēn rén，道教術語，指修煉有成的人）；把性交稱為龍虎（lóng hǔ，道教術語，比喻陰陽）；嬰兒（yīng ér，道教術語，指修煉的精氣）姹女（chà nǚ，道教術語，指修煉的精氣）鉛汞（qiān gǒng，道教術語，指煉丹的原料）丹爐（dān lú，煉丹用的爐子）。所以說，開啟命門（mìng mén，人體穴位）抱住真人，嬰兒迴轉龍虎嬉戲，三五七九（sān wǔ qī jiǔ，道教術語，指修煉的步驟）天羅地網（tiān luó dì wǎng，比喻嚴密的控制）。所以張道陵（Zhāng Dào Líng，道教創始人）的黃書（huáng shū，指道教書籍）中說，男女有和合的方法，三五七九交接的途徑。其修道的真正訣竅在於丹田，也就是玉門（yù mén，指女性的陰道）。他們只把禁忌作為最重要的事情，不允許在道路上泄露，道路指的是尿孔。又有道家內朝律（dào jiā nèi cháo lǜ，道教的戒律）說，按照禮法，男女在每月初一和十五，朝師（cháo shī，道教的法師）進入私房，拜見老師，建立功德，陰陽並進，日夜六時常常建立功德，不得失去內侍的次序，不得貪戀外道而失去。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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中御之道。不得抄前排后失次第之序。亦不得嫌丑愛美。又云。朔望之際侍師私房。情意相親男女交接。使四目兩鼻上下相當。兩口兩舌彼此相對。陰陽既接精氣遂通。故老子云。我師教我金丹經。使我專心養玉莖。三五七九還陰精。呼吸玉池入玄冥。行道平等升太清。此等歌訣義皆如是。將斯㛱媟以為真修。不思歸根覆命之言。唯行合氣鄙薄之術。以此求道枉陷人倫。以此超升終身叵得。以斯滅罪罪不可亡。以斯消災災不可退。以斯求福福不可生。以斯出家家不可出。何異蒸砂作飯。虛受劬勞。鏡里尋真終無所獲。嗚呼棄驪珠而拾礫斡。夏鼎而羨𤮊自誤誤他。死沉苦海。哀哉哀哉。

偷佛神化偽第十四

第四十二化云。老子入摩竭國。現希有相以化其王。立浮圖教名清凈。佛號末摩尼。至舍衛國自化作神。從天而降天人侍衛。現身長百千萬丈。又至罽賓降胡王及王子。火不能燒。鑊不能煮。水不能溺。胡兵百萬。弓矢劍戟一時摧落。飛電八沖聲如霹靂。人馬驚仆。北郭先生空中頌讚。又至條支國。手撥大山。至拘薩羅。降伏九十六種外道。至迦夷羅國。左手把日右手把月。藏於頭中。天地冥暗。山飛石裂。海水逆流。山川空行。又至於闐。于南渠山示教胡王。令尹喜化作金人。身長丈六。項佩圓光足踏

【現代漢語翻譯】現代漢語譯本：中御之道（zhong yu zhi dao，指一種修行方法）。不得抄襲前人的方法，也不得顛倒次第的順序。也不得因為嫌棄醜陋而喜愛美貌。又說，在每月初一和十五（朔望）的時候，侍奉師父于私密的房間，情意相親，男女交合，使四隻眼睛和兩隻鼻子上下相對，兩張嘴和兩條舌頭彼此相對。陰陽交接，精氣自然流通。所以老子說：『我的老師教我金丹經（jin dan jing，道教內丹術的經典），使我專心保養玉莖。三五七九還要**。呼吸玉池（yu chi，指口）進入玄冥（xuan ming，指深奧的境界）。行道平等，升入太清（tai qing，道教的最高境界）。』這些歌訣的意義都是如此。將這種淫穢之事當作真正的修行，不思考歸根覆命的道理，只進行合氣的鄙陋之術。用這種方法求道，只會枉陷人倫；用這種方法超升，終身不可能得到；用這種方法消除罪孽，罪孽不可能消除；用這種方法消除災禍，災禍不可能退去；用這種方法求福，福報不可能產生；用這種方法出家，家不可能出得了。這和蒸沙子做飯有什麼區別？只是白白地付出辛勞。在鏡子里尋找真實，最終一無所獲。唉！拋棄驪珠（li zhu，珍貴的寶珠）而撿拾瓦礫，拋棄夏鼎（xia ding，夏朝的寶鼎）而羨慕瓦罐，自己耽誤自己，也耽誤他人，最終沉入苦海。可悲啊！可悲！偷佛神化偽第十四第四十二化說，老子進入摩竭國（mo jie guo，古代印度的一個國家），顯現稀有的相貌來教化國王，創立浮圖教（fu tu jiao，佛教），名為清凈，佛號末摩尼（mo mo ni）。到達舍衛國（she wei guo，古代印度的一個國家）后，自己變化成神，從天上降臨，天人侍衛，顯現出身長百千萬丈。又到罽賓（ji bin，古代中亞的一個地區）降伏胡王和王子，火不能燒，鍋不能煮，水不能淹。胡兵百萬，弓箭刀劍一時摧落，閃電八方衝擊，聲音如霹靂，人馬驚倒。北郭先生在空中頌讚。又到條支國（tiao zhi guo，古代中亞的一個國家），用手撥動大山。到拘薩羅（ju sa luo，古代印度的一個國家），降伏九十六種外道。到迦夷羅國（jia yi luo guo，古代印度的一個國家），左手拿著太陽，右手拿著月亮，藏在頭中，天地昏暗，山飛石裂，海水倒流，山川在空中移動。又到于闐（yu tian，古代西域的一個國家），在南渠山向胡王示教，讓尹喜（yin xi，傳說中的道家人物）化作金人，身長一丈六尺，脖子上佩戴圓光，腳踩著...

【English Translation】 English version: The Middle Way of Governance (zhong yu zhi dao, referring to a practice method). One must not copy the methods of predecessors, nor reverse the order of sequence. Also, one must not dislike ugliness and love beauty. Furthermore, it is said that during the new moon and full moon (shuo wang), one should serve the master in a private room, with affectionate intentions, men and women engaging in intercourse, so that four eyes and two noses are aligned vertically, and two mouths and two tongues face each other. When yin and yang connect, essence and energy naturally flow. Therefore, Lao Tzu said: 'My teacher taught me the Golden Elixir Scripture (jin dan jing, a classic of Taoist internal alchemy), enabling me to focus on nourishing the jade stalk. Three, five, seven, nine also require **. Breathing the jade pond (yu chi, referring to the mouth) enters the profound darkness (xuan ming, referring to a deep state). Practicing the Way equally ascends to the Supreme Purity (tai qing, the highest realm in Taoism).' The meaning of these songs and verses is all like this. Taking this obscene behavior as true cultivation, without contemplating the principle of returning to the root and restoring life, only engaging in the vulgar art of combining qi. Using this method to seek the Way only leads to wrongly trapping human relationships; using this method to transcend, it is impossible to attain in this lifetime; using this method to eliminate sins, sins cannot be eliminated; using this method to dispel disasters, disasters cannot be averted; using this method to seek blessings, blessings cannot be generated; using this method to renounce the world, one cannot truly leave home. What difference is there between steaming sand to make rice? It is merely receiving futile labor. Seeking truth in a mirror ultimately yields nothing. Alas! Abandoning the luminous pearl (li zhu, a precious pearl) to pick up gravel, abandoning the Xia cauldron (xia ding, a precious cauldron of the Xia dynasty) to admire an earthenware pot, one misleads oneself and others, ultimately sinking into the sea of suffering. Alas! Alas! Stealing the Buddha's Divinity and Falsifying the Fourteenth Chapter The forty-second transformation says that Lao Tzu entered Magadha (mo jie guo, an ancient Indian kingdom), manifesting rare appearances to transform the king, establishing the Futu teaching (fu tu jiao, Buddhism), named Purity, with the Buddha named Mo Mani (mo mo ni). Upon arriving at Shravasti (she wei guo, an ancient Indian kingdom), he transformed himself into a god, descending from the sky, attended by celestial beings, manifesting a body hundreds of thousands of feet tall. He also went to Kipin (ji bin, an ancient Central Asian region) to subdue the Hu king and prince, where fire could not burn him, cauldrons could not boil him, and water could not drown him. Millions of Hu soldiers, bows, arrows, swords, and spears were instantly destroyed, lightning struck in eight directions, the sound like thunder, causing men and horses to collapse in fright. Master Beiguo praised from the sky. He also went to Tiao Chi (tiao zhi guo, an ancient Central Asian country), moving mountains with his hands. Arriving at Kosala (ju sa luo, an ancient Indian kingdom), he subdued ninety-six kinds of heretical paths. Arriving at Kayila (jia yi luo guo, an ancient Indian kingdom), he held the sun in his left hand and the moon in his right, hiding them in his head, causing heaven and earth to darken, mountains to fly and rocks to shatter, the sea to flow backward, and mountains and rivers to move in the sky. He also went to Khotan (yu tian, an ancient Western Region kingdom), teaching the Hu king on Southern Qu Mountain, causing Yin Xi (yin xi, a legendary Taoist figure) to transform into a golden man, sixteen feet tall, wearing a halo around his neck, and stepping on...

蓮華。從空而下拜禮。老君謂胡王曰。此吾弟子與汝為師。又留神缽令得法味。又于毗摩城地變金色。放九色神光遍照塵沙國土。即有赤靈真人中黃丈人太一真君九宮六丁八卦神君青龍白虎散華玉女浮雲而至。老君坐七寶座。燒百和香。奏鈞天樂。又有八十餘國諸王妃后。皆來聽法。留尹喜作佛及缽于毗摩城。卻昇天去。老君又于蔥嶺降大毒龍。遍歷五天。于耆阇山獨木樹下化玉座。與王說浮圖度桑門。二千五百人受以戒律。又六十六化云。于闐國毗摩城伽藍。是老君化胡成佛之處。中有石幢刻記其事云。東方聖人號老君來化我國。下引八學士議證其事蹟。

辯曰。案後漢西域傳三國誌魏隋書西域志(圖六十卷志四十卷合一百卷成西域志)並紀西天五印有佛聖蹟。或幢或柱咸勒其事。不說老君曾留名字。初張騫西來。始傳浮圖之號。至於今代。國使往還無慮百人。並不見老君西化之說。古谷皇帝西征盡海。所到之地唯有佛僧。行近西北海有一國土。城中佛塔森然若林。彼國君王唯是和尚。又唐王玄策奉使西行。至摩竭陀國。于耆阇崛山及佛成道處。咸述碑銘贊佛聖化。未聞說有老君之事(上之銘贊在王玄策傳中)又湛然居士扈從太祖西征于闐及可弗叉國。越天山過雪嶺。風化具詳。赤未知有老子之事。即今煦烈

【現代漢語翻譯】現代漢語譯本：蓮華從空中下來，拜見老君。老君對胡王說：『這是我的弟子，讓他做你的老師。』又留下神缽，使他得到佛法的滋味。老君又在毗摩城使土地變成金色，放出九色神光，遍照塵沙國土。隨即有赤靈真人、中黃丈人、太一真君、九宮六丁八卦神君、青龍白虎、散華玉女等神仙從浮雲中降臨。老君坐在七寶座上，焚燒百和香，演奏鈞天樂。又有八十多個國家的諸王和妃后，都來聽法。老君留下尹喜在毗摩城作佛，並留下神缽，然後昇天而去。老君又在蔥嶺降伏大毒龍，遍歷五天。在耆阇山獨木樹下化為玉座，與胡王講述浮圖（Buddha）的教義，度化桑門（Śrāmaṇa，沙門），有二千五百人接受戒律。又有六十六化說，于闐國毗摩城的伽藍（Saṃghārāma，僧伽藍摩，寺院），是老君化胡成佛的地方。其中有石幢刻記此事，說：『東方聖人號老君來化我國。』並引用八學士的議論來證實這些事蹟。辯論說：考察《後漢西域傳》、《三國誌》、《魏書》、《隋書》、《西域志》（圖六十卷，志四十卷，合一百卷成《西域志》），都記載西天五印有佛的聖蹟，或有石幢或有石柱，都刻著這些事蹟，但沒有說老君曾留下名字。當初張騫西來，才開始傳播浮圖（Buddha）的名號。到了現在，國家的使者往來，沒有少於一百人，但都沒有見到老君西化的說法。古谷皇帝西征直到海邊，所到的地方只有佛僧。靠近西北海有一個國土，城中的佛塔像森林一樣密集。那個國家的君王只是和尚。又有唐朝的王玄策奉命出使西域，到達摩竭陀國（Magadha），在耆阇崛山（Gṛdhrakūṭa）以及佛陀成道的地方，都記載了碑銘讚揚佛的聖化，沒有聽說有老君的事（以上的銘贊在《王玄策傳》中）。又有湛然居士扈從太祖西征于闐（Khotan）及可弗叉國（Kabul），詳細記載了當地的風俗教化，但從未聽說有老子的事。就是現在的煦烈（不確定人名或地名）。

【English Translation】 English version: Lotus descended from the sky and bowed in reverence. Lao Jun (Lord Lao, a deified Lao Tzu) said to the Hu King (Barbarian King): 'This is my disciple; let him be your teacher.' He also left behind the divine alms bowl so that he could obtain the taste of the Dharma. Furthermore, in the city of Vima (毗摩城), Lao Jun transformed the land into gold, emitting nine-colored divine light that illuminated the lands of dust and sand. Immediately, the Crimson Spirit Perfected (赤靈真人), the Central Yellow Great Man (中黃丈人), the Grand One True Lord (太一真君), the Nine Palaces Six Ding Eight Trigrams Divine Lords (九宮六丁八卦神君), the Azure Dragon (青龍), the White Tiger (白虎), and the Jade Maidens Scattering Flowers (散華玉女) descended from the floating clouds. Lao Jun sat on a seven-jeweled throne, burned hundred-fragrance incense, and played the music of Juntian (鈞天樂). Moreover, the kings and consorts of over eighty countries all came to listen to the Dharma. Lao Jun left Yin Xi (尹喜) in the city of Vima to become a Buddha, and left the alms bowl, before ascending to the heavens. Lao Jun also subdued the great poisonous dragon in the Pamir Mountains (蔥嶺), traversing the five heavens. At the foot of a solitary tree on Mount Gṛdhrakūṭa (耆阇山), he transformed into a jade seat and spoke to the king about the teachings of the Buddha (浮圖, Fú tú), converting Śrāmaṇas (桑門, Sāng mén), with two thousand five hundred people receiving the precepts. Furthermore, it is said that of the sixty-six transformations, the Saṃghārāma (伽藍, Qié lán) in the city of Vima in the kingdom of Khotan (于闐國) is the place where Lao Jun transformed the barbarians into Buddhas. Within it, there is a stone pillar inscribed with the event, saying: 'The sage of the East, named Lao Jun, came to transform our country.' It also cites the discussions of the eight scholars to verify these events. The debate states: According to the Records of the Western Regions in the Later Han Dynasty, the Records of the Three Kingdoms, the Book of Wei, the Book of Sui, and the Records of the Western Regions (the illustrated sixty volumes and the forty volumes of records combine to form the one hundred volumes of the Records of the Western Regions), all record the sacred sites of the Buddha in the five Indias of the Western Heaven. Whether it be stone pillars or columns, they all have these events inscribed on them, but they do not say that Lao Jun ever left his name. It was only when Zhang Qian (張騫) came to the West that the name of the Buddha (浮圖, Fú tú) began to be spread. As for the present time, the envoys of the countries come and go, no less than a hundred people, but none of them have seen the saying of Lao Jun transforming the barbarians in the West. The Emperor of Gugu (古谷皇帝) conquered the West all the way to the sea, and the only people he encountered were Buddhist monks. Near the Northwest Sea, there is a country where the pagodas in the city are as dense as a forest. The king of that country is only a monk. Furthermore, Wang Xuance (王玄策) of the Tang Dynasty was sent as an envoy to the Western Regions and arrived in the kingdom of Magadha (摩竭陀國). On Mount Gṛdhrakūṭa (耆阇崛山) and at the place where the Buddha attained enlightenment, he recorded inscriptions praising the Buddha's sacred transformations, but he never heard of Lao Jun's affairs (the above inscriptions are in the Biography of Wang Xuance). Furthermore, the lay Buddhist Zhanran (湛然居士) accompanied the Grand Ancestor on the western expedition to Khotan (于闐) and Kabul (可弗叉國), and recorded in detail the local customs and teachings, but he never heard of Lao Tzu's affairs. That is the current Xulie (煦烈, uncertain whether it is a person's name or a place name).

大王皇帝親弟鎮守西域。在尋思干西南雪山之西。使命往還來往不絕。除親諮詢老化云。並云無聞。則老子神異道書偽出。既非通論。何足信哉。

夫顯。明神聖至人之能。鼠竊狗偷狡兒巧幸。且聖王之立教也。自近化之然後及遠。故書敘堯之盛德。先親九族。然後平章百姓。百姓昭明。然後協和萬邦。故能光被四表格於上下。文王之德。先刑寡妻后清四海。故遠方慕義九譯而來。老君為柱史之時。周道不興。諸侯擅權。大夫執政。上陵下僭。州土日促。李耳既有神聖。即合拯頹扶弱富國安民。使君臣各位不相逾僭。何乃九州遠棄一身西遁。若能自己家鄉顯大靈異。九族光榮一門歡慶。不亦妙乎。而八十四年蔑無奇異。僱人駕車西過函谷。身死扶風(今有扶風槐里鄉有老子塳)偽云。西去才踐羌胡。即有神通。神州中原全無一驗。無人見處便唱萬端。偷佛勝能巧說附會。佛之神異西經具載今有聖蹟。老君靈變東史不書。以此驗之虛。實見矣。明眼君子試聽根由。世尊上忉利天為報母恩三月說法。李耳效之亦升太微。世尊成佛不起道樹而升六天。老子仿之亦游九天。世尊菩提樹下示現降魔弓矢盡變。老君亦摧劍戟。世尊向拘尸那國路擲大石。老君亦撥大山。世尊說大集經並集諸王。老君亦會八千餘國。世尊北遊降

【現代漢語翻譯】現代漢語譯本：大王皇帝的親弟弟鎮守西域，在尋思干（地名，具體位置在西南雪山之西）一帶。朝廷的使者往來不斷。除了親自諮詢年老有見識的人，還說沒有聽說過老子的事蹟。因此，老子的神異和道書都是虛假的，既然不是普遍認可的道理，又有什麼值得相信的呢？

要彰顯神聖至人的能力，而不是像小偷一樣耍小聰明。聖王建立教化，也是從身邊的人開始，然後才推及到遠方。所以《尚書》記載堯的盛德，先是親近九族，然後使百姓和睦相處，百姓生活安定，然後才能協調萬邦。所以他的光輝能夠照耀四方，達到上下的和諧。周文王的德行，也是先約束自己的妻子，然後才治理四海，所以遠方的人都仰慕他的仁義，經過多次翻譯來朝拜。老子擔任柱下史的時候，周朝的國運已經衰落，諸侯擅自作威作福，大夫掌握朝政，以下僭越以上，國家的土地日益減少。李耳如果真的有神聖的能力，就應該拯救衰敗，扶持弱小，使國家富強，人民安樂，使君臣各守其位，不互相僭越。為什麼反而要拋棄九州，獨自向西逃遁呢？如果他能在自己的家鄉顯現出偉大的靈異，讓九族都感到光榮，全家都歡欣鼓舞，那不是很好嗎？但是他在八十四年裡，沒有顯現出任何奇異之處，而是僱人駕車向西，經過函谷關，死在了扶風（現在扶風縣槐里鄉還有老子的墳墓）。還虛假地說，他向西去，剛到羌胡之地，就有了神通。在中原地區卻沒有一點靈驗，在沒有人看到的地方就胡說八道，偷偷地模彷彿的神通，巧妙地附會。佛的神異在西方的經典里都有記載，現在還有聖蹟。老子的靈異在東方的史書里卻沒有記載。用這些來驗證，虛假和真實就顯而易見了。明眼的君子請聽我分析其中的根由：世尊上升到忉利天（佛教用語，六慾天之一），爲了報答母親的恩情，三個月說法。老子效仿他，也上升到太微（道教用語，星官名）。世尊成佛的時候，沒有離開菩提樹就上升到六慾天。老子也模仿他，也遊歷九天。世尊在菩提樹下示現降伏魔眾，弓箭都變成了鮮花。老子也摧毀了劍戟。世尊向拘尸那國（地名，古印度十六大國之一）走的時候，扔了一塊大石頭。老子也撥動了大山。世尊說《大集經》，並且召集諸王。老子也召集了八千多個國家。世尊向北遊歷，降伏了難陀龍王。

【English Translation】 English version: The King Emperor's own younger brother was stationed in the Western Regions, in the area southwest of the snowy mountains of Xunsiqian (place name, specifically west of the southwest snowy mountains). The court's envoys traveled back and forth continuously. Besides personally consulting the elderly and knowledgeable, they also said they had not heard of Laozi's deeds. Therefore, Laozi's miraculous powers and Taoist books are false. Since they are not universally accepted principles, what is there to believe?

To demonstrate the abilities of a divine sage, not to act like a petty thief using cunning tricks. The establishment of teachings by a sage king also starts with those close by, and then extends to the distant. Therefore, the Book of Documents records Yao's great virtue, first being close to his nine clans, then harmonizing the people, and only when the people are settled can he coordinate the myriad states. Therefore, his brilliance can shine in all directions, achieving harmony above and below. King Wen of Zhou's virtue also started with restraining his own wife, and then governing the four seas, so people from afar admired his benevolence and came to pay tribute after multiple translations. When Laozi was the Keeper of the Archives, the Zhou dynasty was already declining, the feudal lords acted arbitrarily, the ministers held power, those below overstepped those above, and the country's territory was shrinking day by day. If Li Er truly had divine abilities, he should have saved the declining, supported the weak, enriched the country, and brought peace to the people, so that the ruler and ministers would each keep their positions and not overstep each other. Why abandon the nine provinces and flee west alone? If he could show great miracles in his hometown, making his nine clans feel honored and his whole family rejoice, wouldn't that be wonderful? But in eighty-four years, he did not show any miracles, but hired someone to drive a cart west, passing through Hangu Pass, and died in Fufeng (now there is Laozi's tomb in Huaili Township, Fufeng County). He falsely claimed that he went west, and as soon as he reached the Qiang and Hu lands, he had supernatural powers. But there was no verification in the Central Plains, and he talked nonsense where no one could see, secretly imitating the Buddha's supernatural powers and cleverly associating them. The Buddha's miracles are recorded in the Western scriptures, and there are still holy sites now. Laozi's miracles are not recorded in the Eastern history books. Using these to verify, the false and the true are obvious. Gentlemen with clear eyes, please listen to my analysis of the reasons: The World-Honored One ascended to Trayastrimsa Heaven (Buddhist term, one of the six desire realms), to repay his mother's kindness, and preached the Dharma for three months. Laozi imitated him and also ascended to Taiwei (Taoist term, name of a star official). When the World-Honored One became a Buddha, he ascended to the six desire realms without leaving the Bodhi tree. Laozi also imitated him and traveled through the nine heavens. The World-Honored One manifested the subjugation of demons under the Bodhi tree, and the bows and arrows all turned into flowers. Laozi also destroyed swords and halberds. When the World-Honored One was walking towards Kushinagar (place name, one of the sixteen great kingdoms of ancient India), he threw a large stone. Laozi also moved a large mountain. The World-Honored One spoke the Mahasamnipata Sutra and gathered the kings. Laozi also gathered more than eight thousand countries. The World-Honored One traveled north and subdued the Nanda Dragon King.

阿波羅龍王兼留其影。老君雪山亦降毒龍。世尊于本行經說九十六種外道。老君亦降九十六種外道。世尊現大神力。須彌山王涌沒低昂。老君亦山飛石裂海水逆流。世尊留下神缽以福群生。老君亦留神缽。世尊右脅而生。老君剖左腋而出。世尊周行七步表圓滿七聖財故。老子乃行九步。妄合陽極之數。世尊三十二相八十種好。老君七十二相八十一好。佛說真應二身顯其權實。老君亦說真身法身。佛說身有四種。謂法身報身(分自他報)化身。老君亦說虛皇元始道君老君。佛說三界。彼說三清。佛說三輪持世。彼說三氣下運。青龍白虎像彼金剛。玄中法師倚于聖者。學禪庭而建方丈。依佛宇而樹法堂。以至歌贊偈唱之文。鐘鼓雲板之飾。祭靈送死懺悔消災。九幽懺文二十四愿戒(金依華嚴十地品十不善法整合)據釋有者彼便立之。此處若無彼不能制。則知凡百立事全取佛門。代代穿鑿人人妄起。金鍮相混智者難分。本欲妝點自家翻成。混沌鑿竅耳目具矣。真神喪焉。榮道德之真文。收偽說之澆薄。教門中折。誰之罪歟。且北郭先生。本侍漢武。今隨李老。愈見后增。又南渠山及毗摩城本佛聖蹟。望合其事屈相附會。恐人不知。今具出之。案西域記云。于闐國王城西南二十餘里。有瞿(令改南渠)室棱伽山中有伽藍。其中

佛像時燭光明。昔佛至此為諸人天略說法要。巖有右室現有羅漢。入滅盡定以待慈氏。此則非老君明矣。又曰。王城東三百餘里。有媲摩城中有雕檀立佛之像。高二丈餘。甚多靈異。時放光明。隨有疾病禱之即愈。此像本是優填王造。佛滅之後凌虛而來以福此土。釋迦法盡像入龍宮。評曰。據此記說文甚昭然。佛之聖蹤欲為老跡。汝雖巧會且宜三思。駟不及舌請君隱臆。八學士議雖號唐人。唐書列傳一無名姓。況復所議不入要策。進退兩求並無可據。設欲廣辯枉廢詞章。道士虛陳不勞煩敘。雖有員半千名傳。無化胡經。議詳此謬經。古今排擯。唐中宗禁之於前代(見劉煦舊唐書)今世宗斷之於后朝(見悟瞭然破化胡狀)若實真文孰敢除滅。而無識道士恒踵斯跡。使老子獲僭聖之罪。俾道人招謗佛之愆。王浮已在地獄。史志經又投圓戶老子本欲隱遁志經推出戶庭垂歸根之本心轉流浪於他土。執迷不返固妄難除。同木石之頑嚚。似藥酒之瞑眩。今之辯析要破狂心。返正道于醇源。引邪徒于坦路。知道德是賢者之語。識化胡是妖怪之談。弘老子謙靜之風。抑道士夸炫之弊。皆遵斯訓雅道長興。如曰不然。覆車及之爾。

論曰。太法東流千有餘載。時君信毀代涉洿隆。邪正爭衡未曾勝釋。而道士為僧前後三代。初漢明帝

夜夢金人飛來殿庭項有日光。遂遣使西求。佛法從此入洛。既圖于顯節陵上。又經譯在蘭臺室中。而道士矜能欲騁薄伎。摩騰暫現神異無不歸心。佛教煉而愈精。道書焚而火化。由是改邪入正。落髮爲僧。北齊高祖文宣皇帝。投誠佛理銳意法門。而道士無知縱其私憤。騁螢光之耀。掩龍燭之輝。文宣試之一無可驗。聖上匪施於寸刃。修靜納款于轅門。剃髮去冠一皆為釋。我聖朝蒙古皇帝。深仁睿聖體道多能。英謀扇於八弦。威棱擅於萬國。留心佛理備曉正邪。究道教之粗浮。達釋宗之要妙。首行明詔特與掃除。欽惟今上皇帝。稟太易太初之質。資天皇天帝之靈。道契百王。播淳風而育德。智周萬物。弘至治以濟時。若末尼珠豈受纖塵之污。如軒轅鏡寧容片垢之惑。故能英明獨斷亮察是非。息道士之虛聲。識僧徒之實理。敬承先制重與辯明。具召兩宗詳其優劣。陣旗未展銜璧倒戈。空談六韜之謀。不補三代之失。脫袍剃髮盡付釋門。蓋以邪法易摧是真難滅。匪經爐韛何顯真金。妖氣於是屏消。佛日於是高朗。使迷途者從茲返路。溺喪者於是知歸。為今代之銓衡。作後來之藻鑒。但佛教慈仁本無爭競。邪徒狂狷妄說多端。以汝不平起我分別。故孔子曰。必也正名乎。良在斯矣。夫儒道釋三世稱三教。約其懲惡勸善則三教皆

【現代漢語翻譯】現代漢語譯本：我（指講述者）在夜晚夢見一個金人，從天而降落在宮殿的庭院中，他的頭頂有光芒。於是（皇帝）派遣使者向西方尋求（佛法）。佛法從此傳入洛陽。佛像被畫在顯節陵上，佛經在蘭臺的房間里被翻譯。而道士們自以為是，想要炫耀他們微薄的伎倆。摩騰（Kāśyapa Mātanga 迦葉摩騰，東漢時來華的印度僧人）暫時顯現了神異，（使得）所有人都歸心於佛法。佛教經過考驗變得更加精純，道教的書籍被焚燒並化為灰燼。因此，人們改邪歸正，剃髮為僧。北齊高祖文宣皇帝（Emperor Wenxuan of Northern Qi），真心信奉佛理，專心研究佛法。而道士們無知，放縱他們的私憤，想要用螢火蟲的光芒，掩蓋龍燭的光輝。文宣皇帝試驗他們，沒有一個能應驗。聖上沒有使用一寸刀刃，修靜（寇謙之，北魏時道士）就到轅門投降，剃髮去冠，全都成爲了僧人。我聖朝的蒙古皇帝，具有深厚的仁愛和聖明的智慧，通曉事理，多才多藝。他的英明策略傳遍八方，他的威嚴震懾萬國。他留心佛理，完全明白正邪。他了解道教的粗淺和虛浮，通達佛教的精要和奧妙。他首先頒佈明確的詔令，特別下令清除（道教）。敬佩當今的皇帝，秉承太易太初的本質，具備天皇天帝的靈性。他的道與歷代聖王相契合，傳播淳厚的風氣來培育德行；他的智慧周遍萬物，弘揚偉大的治理來救濟時世。就像末尼寶珠（Mani jewel，如意寶珠）怎麼會受到纖細塵土的污染呢？如同軒轅鏡（傳說中的寶鏡）怎麼能容忍片面的污垢的迷惑呢？所以能夠英明果斷地辨別是非，平息道士的虛假聲名，認識僧徒的真實道理。恭敬地繼承先帝的制度，再次進行辯論和澄清。召集兩教的人，詳細考察他們的優劣。陣旗還沒有展開，（道士們）就獻上玉璧投降了。空談六韜的謀略，也彌補不了夏商周三代的過失。脫下道袍剃掉頭髮，全都歸於佛門。這是因為邪法容易摧毀，而真理難以消滅。不經過爐火的冶煉，怎麼能顯現真金呢？妖氣因此消散，佛日因此高照。使迷途的人從此返回正路，沉溺喪亡的人因此知道歸宿。為當今時代樹立了衡量標準，為後世樹立了典範。但是佛教慈悲仁愛，本來就沒有爭鬥。邪惡之徒狂妄偏激，胡說八道。因為你們的不平，才引起我的分別。所以孔子說：『必須正名啊！』確實就在這裡啊。儒、道、釋三家，世人稱之為三教。如果從懲惡勸善來說，那麼三教都是……

【English Translation】 English version: I (the narrator) dreamt at night of a golden man, descending into the palace courtyard, his head radiating light. Consequently, (the emperor) dispatched envoys westward to seek (the Dharma). Buddhism thus entered Luoyang. Images were painted at the Xianjie Mausoleum, and scriptures were translated in the Lantai chambers. Yet, Daoist priests, self-conceited, sought to display their meager skills. Kāśyapa Mātanga (Kāśyapa Mātanga, an Indian monk who came to China during the Eastern Han Dynasty) temporarily manifested miraculous powers, (causing) all to turn their hearts to Buddhism. Buddhism, tested, became even more refined, while Daoist texts were burned and reduced to ashes. Therefore, people abandoned evil and embraced righteousness, shaving their heads to become monks. Emperor Wenxuan of Northern Qi, sincerely believed in Buddhist principles and devoted himself to the study of the Dharma. However, the ignorant Daoist priests, indulging their personal grievances, sought to obscure the brilliance of the dragon candle with the light of fireflies. Emperor Wenxuan tested them, and none could prove their claims. The Holy Emperor did not use a single blade; Kou Qianzhi (a Daoist priest during the Northern Wei Dynasty) surrendered at the gate, shaving his head and removing his crown, all becoming monks. The Mongol Emperor of our Holy Dynasty, possessed profound benevolence and sagacious wisdom, understood principles, and was versatile in many arts. His brilliant strategies spread throughout the eight directions, and his authority awed all nations. He paid attention to Buddhist principles, fully understanding right and wrong. He understood the superficiality and emptiness of Daoism, and comprehended the essence and profundity of Buddhism. He first issued a clear decree, specifically ordering the elimination (of Daoism). We admire the current Emperor, inheriting the essence of Taiyi and Taichu (primordial states), possessing the spiritual essence of the Heavenly Emperor. His Dao aligns with the sage kings of the past, spreading pure customs to cultivate virtue; his wisdom encompasses all things, promoting great governance to save the world. How could a Mani jewel (Mani jewel, wish-fulfilling jewel) be defiled by fine dust? How could the Xuanyuan mirror (a legendary treasure mirror) tolerate the delusion of partial impurities? Therefore, he is able to discern right and wrong with brilliant decisiveness, quell the false reputation of Daoist priests, and recognize the true principles of monks. Respectfully inheriting the system of the previous emperor, he again conducted debates and clarifications. Summoning the people of both religions, he examined their strengths and weaknesses in detail. Before the battle flags were unfurled, (the Daoists) offered jade and surrendered. Empty talk of the strategies of the Six Secret Teachings cannot compensate for the failures of the Xia, Shang, and Zhou dynasties. Removing their robes and shaving their heads, all submitted to the Buddhist order. This is because evil doctrines are easily destroyed, while truth is difficult to extinguish. Without the refining of the furnace, how can true gold be revealed? Evil influences thus dissipated, and the sun of Buddhism shone brightly. Causing those who are lost to return to the right path, and those who are drowning to know their destination. Establishing a standard of measurement for the present age, and creating a model for later generations. However, Buddhism is compassionate and benevolent, and originally has no contention. Evil people are arrogant and biased, talking nonsense. Because of your dissatisfaction, it caused my discrimination. Therefore, Confucius said: 'It is necessary to rectify names!' It is indeed here. The three schools of Confucianism, Daoism, and Buddhism are called the three teachings by the world. If from the perspective of punishing evil and encouraging good, then all three teachings are...

可遵行。較其宗趣淺深則不能無其優劣。漢唐已來固有定論。不待餘人妄生高下。佛教慈悲利生為本。老君謙退遠害為功。儒法濟民忠孝為首。忠孝行則可以全家國播身命。謙退行則可以解紛爭除後患。慈悲行則可以濟群靈窮性命。沿淺至深表里相救。亦由天有三光互相顯照。鼎有三足共力扶持。然道宗多偽別唱規模。欲罩古今獨超儒釋。然前賢后哲各著典謨。咸遵于佛不言老聖。案文自驗何必強爭。孔子對太宰曰。丘聞西方有聖者焉。不治而不亂。不言而自信。不化而自行。蕩蕩乎民無能名焉(此出列子仲尼篇)老子云。吾師化游天竺善入泥洹(此出老潭經)此孔老推佛為聖人也。符子云(符朗也)老氏之師名釋迦文。後漢牟子云(為蒼梧太守)堯舜周孔老莊之化。比之於佛猶白鹿之麒麟。尚書令闞澤對吳主云。若將孔老二教比方佛法。遠之遠矣何以明之。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。吳主善之加太子太傅(此出舊吳書)北齊光祿大夫顏之推出云(有家則篇)佛家三世之事信而可徴。萬行歸空千門入善。豈徒六經百氏之博哉。非堯舜周孔老莊所能及也。唐秘書監虞世南帝紀史論云。老子之義。穀神不死玄牝長存。久視長生乘雲駕鶴。此域中之教也。釋氏之誥。

【現代漢語翻譯】現代漢語譯本：可以遵從。比較它們的宗旨和旨趣的深淺，就不能沒有優劣之分。自漢唐以來，早已有定論，不需要我們這些人妄自評判高下。佛教以慈悲利生為根本，道教以謙退遠害為功用，儒家和法家以濟世安民、忠孝為首要。實行忠孝，就可以保全家國，獻出生命；實行謙退，就可以化解紛爭，消除後患；實行慈悲，就可以救濟眾生，窮究性命。從淺到深，表裡互相補救，也像天空有日、月、星三光互相輝映，鼎有三足共同用力扶持。然而道教的宗派多有虛偽，另立門戶，想要涵蓋古今，獨自超越儒釋兩家。然而前代的賢人和後代的哲人各自著有典籍，都遵循佛教，不稱老子為聖人。查閱典籍自然可以驗證，何必強行爭辯。孔子對太宰說：『我聽說西方有聖人，不治理卻能不亂，不說話卻能使人信服，不教化卻能自行其是，浩浩蕩蕩，百姓無法形容他。』（出自《列子·仲尼篇》）老子說：『我的老師化身遊歷天竺，善於進入涅槃。』（出自《老潭經》）這是孔子和老子推崇佛為聖人。符朗說：『老子的老師名叫釋迦文。』後漢的牟子說：『堯、舜、周公、孔子、老子、莊子的教化，比之於佛，就像白鹿比之於麒麟。』尚書令闞澤對吳主說：『如果將孔子和老子的教義與佛法相比，那就相差太遠了，用什麼來證明呢？孔子和老子設教，傚法天道，不敢違背天道。諸佛設教，天道奉行，不敢違背佛。』用這些話來說，實在無法相比。吳主認為他說得好，加封他為太子太傅（出自《舊吳書》）。北齊光祿大夫顏之推說：『佛家所說的三世之事，真實可信，可以驗證。萬行最終歸於空性，千門都通向善。哪裡僅僅是六經百家的博大呢？不是堯、舜、周公、孔子、老子、莊子所能達到的。』唐朝秘書監虞世南在帝紀史論中說：『老子的義理，穀神不死，玄牝長存，久視長生，乘雲駕鶴，這是域中的教義。釋氏的教誨，』

【English Translation】 English version: They can be followed. Comparing the depth of their tenets and interests, there must be differences in superiority and inferiority. Since the Han and Tang dynasties, there have been established conclusions, and there is no need for us to arbitrarily judge their merits. Buddhism takes compassion and benefiting sentient beings as its foundation, Daoism takes humility and avoiding harm as its function, and Confucianism and Legalism take governing the people and loyalty and filial piety as their priorities. Practicing loyalty and filial piety can preserve the family and the country and dedicate one's life; practicing humility can resolve disputes and eliminate future troubles; practicing compassion can save all beings and exhaustively explore their nature. From shallow to deep, the exterior and interior complement each other, just as the sky has the three lights of the sun, moon, and stars shining together, and the tripod has three legs supporting it together. However, many Daoist sects are false, establishing separate schools, wanting to encompass the past and present, and surpass Confucianism and Buddhism alone. However, the sages of the past and the philosophers of the future have each written classics, all of which follow Buddhism and do not call Laozi a saint. Examining the texts themselves can naturally verify this, so why argue forcefully? Confucius said to the Grand Master: 'I have heard that there is a sage in the West who does not govern but is not chaotic, does not speak but is trusted, and does not transform but acts on his own. Vast and boundless, the people cannot describe him.' (From the 'Zhongni' chapter of Liezi) Laozi said: 'My teacher transformed and traveled to Tianzhu (India), and is good at entering Nirvana (extinction of suffering).' (From the Lao Tan Jing) This is Confucius and Laozi praising the Buddha as a sage. Fu Lang (Fu Lang) said: 'Laozi's teacher is named Sakyamuni (the founder of Buddhism).' Mouzi (governor of Cangwu) of the Later Han Dynasty said: 'The teachings of Yao, Shun, the Duke of Zhou, Confucius, Laozi, and Zhuangzi are like a white deer compared to a unicorn when compared to the Buddha.' Kan Ze, the Minister of the Imperial Secretariat, said to the Wu ruler: 'If you compare the teachings of Confucius and Laozi to the Buddha's teachings, the difference is too great. How can I prove this? Confucius and Laozi established teachings, emulating the way of heaven and daring not to violate it. The Buddhas established teachings, and the way of heaven is followed, daring not to violate the Buddha.' In these words, there is really no comparison. The Wu ruler thought he spoke well and appointed him as the Grand Tutor of the Crown Prince (from the Old Book of Wu). Yan Zhitui (author of Family Instructions) of the Northern Qi Dynasty said: 'The three periods of time spoken of in Buddhism are true and verifiable. The myriad practices ultimately return to emptiness, and the thousand gates all lead to goodness. How can it be merely the vastness of the Six Classics and the Hundred Schools? It cannot be reached by Yao, Shun, the Duke of Zhou, Confucius, Laozi, and Zhuangzi.' Yu Shinan, the Secretary of the Imperial Secretariat of the Tang Dynasty, said in his historical commentary on the imperial records: 'The meaning of Laozi is that the spirit of the valley does not die, the mysterious female remains forever, long life is achieved through prolonged observation, and one rides the clouds and drives the cranes. This is the teaching within this realm. The teachings of Shakya (Buddha),'

空有不滯人我兼忘。超出生死歸於寂滅。此象外之談者也。後周王褒庭誥。唐李思慎釋道十異。深有旨趣。不勞繁出智者知之(後周王褒庭誥章在梁弘明十異又在清涼華嚴大教中)今上皇帝嘗有言曰。世人將孔老與佛稱為三聖。斯言妄矣。孔老之教。治世少用。不達性命唯說現世。止可稱為賢人(暗符班固九等人表老子列在賢人之階及晉孫盛有老子非大賢論文在廣弘明集也)佛之垂範。窮盡死生善惡之本。深達幽明性命之道。千變萬化神聖無方。此真大聖人也。自今已后三教影象。不得與佛齊列。唐李商隱(字義山)三教贊曰。儒吾之師曰魯仲尼。仲尼師聃龍。吾不知聃師竺干善入無為稽首正覺吾師(仲尼)師(老子)師佛也。以此酬校穹壤懸殊。以此求宗蘭蒿自辯。且夫其流易曉。闞澤之對天分(對吳主事)其理難惑思慎之文海截(李思慎釋道十異文)虞世南之著論。嶽峙淵渟(帝王通紀)顏之推之述篇。云開日朗。但以去聖時遠魔偽亂真。茍非其人道不虛設仰惟今上皇帝受佛付囑不忘護持。萬機之餘留神釋典。西天德士東土明師。屢詢三藏之言。妙達一乘之旨。偏欣論議頗尚毗尼。窮性相之淵源。達釋道之優劣。龍蛇易辯天眼難瞞。卷氛祲於九霄。佈慈云於四海。再然慧炬薦燭智燈。為法宇之棟樑。作釋天之日月

【現代漢語翻譯】現代漢語譯本：空有不執著於人我的分別，兼且忘卻自身的存在。超越生死，歸於寂滅的境界。這是對形象之外的談論。後周的王褒的庭誥，唐朝的李思慎的《釋道十異》，都蘊含深刻的旨趣。不必過多解釋，有智慧的人自然明白。（後周王褒的庭誥章，在梁朝的《弘明集》的《十異》中，也在清涼澄觀的《華嚴大教》中）當今皇上曾經說過：『世人將孔子、老子與佛陀並稱為三聖，這種說法是錯誤的。孔子、老子的教義，在治理世事上用處很少，不能通達性命的根本，只說現世的事情，只能稱為賢人。』（暗合班固《九等人表》中老子被列在賢人之階，以及晉朝孫盛有《老子非大賢論》在《廣弘明集》中）佛陀的垂範，窮盡生死善惡的本源，深刻通達幽冥性命的道理，千變萬化，神聖而不可測度，這才是真正的大聖人。從今以後，三教的影象，不得與佛陀並列。唐朝李商隱（字義山）的《三教贊》說：『儒教是我的老師，是魯國的仲尼（孔子）。仲尼的老師是老聃（老子）。我不知道老聃的老師是誰，但竺干（佛陀）善於進入無為的境界，我稽首禮拜覺悟的正覺者，我的老師（仲尼）的老師（老子）的老師是佛陀。』用這個來衡量，天地間的差別是如此懸殊。用這個來尋求根本，蘭草和蒿草自然可以分辨。而且它的流傳容易理解，就像闞澤對吳主解釋天分一樣（闞澤對吳主解釋天象的事情）。它的道理難以迷惑，就像李思慎的文章像文海一樣截然分明（李思慎的《釋道十異》）。虞世南的著作，像高山聳立，深淵靜止（《帝王通紀》）。顏之推的敘述，像云開日朗。只是因為距離聖人的時代久遠，邪魔偽道擾亂真理。如果不是合適的人，道是不會憑空設立的。仰望當今皇上，接受佛陀的囑託，不忘護持佛法。在處理萬機之餘，還留心佛經。多次向西天的德士和東土的明師，詢問三藏的言論，巧妙通達一乘的宗旨。特別喜歡討論議論，頗為推崇毗尼（戒律）。窮究性相的淵源，通達釋道（佛教和道教）的優劣。龍和蛇容易分辨，天眼難以欺瞞。驅散籠罩在九霄之上的陰霾，將慈悲的雲朵佈滿四海。再次點燃智慧的火炬，進獻明亮的燈燭。成為佛法殿宇的棟樑，作為釋迦牟尼佛的天空中的日月。

【English Translation】 English version: Emptiness and existence do not cling to the distinctions of self and others, and one also forgets one's own existence. Transcending birth and death, one returns to the state of quiet extinction (Nirvana). This is a discussion beyond form. The court edicts of Wang Bao of the Later Zhou Dynasty, and Li Sishen's 'Ten Differences Between Buddhism and Taoism' of the Tang Dynasty, both contain profound meanings. There is no need for excessive explanation; the wise will naturally understand. (Wang Bao's court edict chapter of the Later Zhou Dynasty is found in the 'Ten Differences' of the Liang Dynasty's 'Hongming Collection', and also in Qingliang Chengguan's 'Avatamsaka Great Teaching') The current Emperor once said: 'The world mistakenly refers to Confucius, Lao Tzu, and the Buddha as the Three Sages. This statement is incorrect. The teachings of Confucius and Lao Tzu are of little use in governing the world, they do not understand the root of nature and life, and only speak of the present world; they can only be called virtuous men.' (This subtly aligns with Ban Gu's 'Table of Nine Classes of People' where Lao Tzu is listed in the class of virtuous men, and Jin Dynasty's Sun Sheng's 'Essay on Lao Tzu Not Being a Great Sage' in the 'Guang Hongming Collection') The Buddha's teachings exhaust the origins of birth, death, good, and evil, deeply understand the principles of the dark and bright aspects of nature and life, are infinitely varied, and divinely unfathomable; this is truly a great sage. From now on, images of the Three Teachings must not be placed alongside the Buddha. Li Shangyin (Zi Yishan) of the Tang Dynasty said in his 'Praise of the Three Teachings': 'Confucianism is my teacher, it is Zhongni (Confucius) of Lu. Zhongni's teacher was Lao Dan (Lao Tzu). I do not know who Lao Dan's teacher was, but Zhugan (Buddha) is skilled at entering the state of non-action (Wuwei), I bow to the enlightened Samyak-sambuddha, my teacher (Confucius)'s teacher (Lao Tzu)'s teacher is the Buddha.' Using this to measure, the difference between heaven and earth is so vast. Using this to seek the root, orchids and artemisia can naturally be distinguished. Moreover, its transmission is easy to understand, just like Kan Ze's explanation of the divisions of heaven to the Lord of Wu (Kan Ze's explanation of celestial phenomena to the Lord of Wu). Its principles are difficult to confuse, just like Li Sishen's writing is as clear as the sea (Li Sishen's 'Ten Differences Between Buddhism and Taoism'). Yu Shinan's writings are like towering mountains and still depths (Emperors' Comprehensive Records). Yan Zhitui's narratives are like clouds parting and the sun shining. It is only because the time is far from the sages that demons and falsehoods disturb the truth. If it is not the right person, the Way will not be established in vain. Looking up to the current Emperor, receiving the Buddha's entrustment, not forgetting to protect and uphold the Dharma. In addition to handling myriad affairs, he also pays attention to Buddhist scriptures. He has repeatedly inquired about the words of the Tripitaka from virtuous monks of the Western Heaven and enlightened teachers of the Eastern Land, and skillfully understands the essence of the One Vehicle (Ekayana). He particularly enjoys discussions and debates, and greatly admires the Vinaya (precepts). He thoroughly investigates the origins of nature and characteristics, and understands the strengths and weaknesses of Buddhism and Taoism. Dragons and snakes are easy to distinguish, but the heavenly eye is difficult to deceive. He dispels the haze covering the nine heavens and spreads clouds of compassion over the four seas. He rekindles the torch of wisdom and offers bright lamps. He becomes the pillar of the Buddhist temple and acts as the sun and moon in Shakyamuni Buddha's sky.

。祥邁叨生像季慶遇昌時。每有雅談預聞座末。載欣載抃。述頌曰。

二儀始判　　三才肇分　　樹君建國　爰濟斯民　　羲軒以來　　五運相襲　金朝政衰　　玄天繼跡　　太祖撥亂　世宗建隆　　篤生我后　　紹美前蹤　納疑南宋　　聽獻西荒　　梯山航海　萬國朝王　　天縱神聰　　生知妙道　建寺龍庭　　誦經瓊島　　道士庸愚　鴟張老聖　　眩彼魚目　　掩此金鏡　聖明懸鑒　　特出狂談　　一言逐北　萬古司南　　佛日高懸　　法雲廣佈　九有回光　　四生蒙福

保龍圖而鞏固　　慶鳳歷以彌新　統金輪而永曜　　調玉燭而長存　邵鴻名于帝箓　　煥大寶于蒼旻　播皇威于戎夏　　等真固於乾坤　躋黎元于壽域　　享邦國之來賓　敦王道之坦坦　　宜子孫之仁仁　聖皇延于萬載　　懿后樂於千春　四三皇而六五帝　　曾何唐漢之足云

後記

余昔見唐人譏道士云。出言猥穢誑妄不真。使人奉者不仁不孝。家生梟獍之兒。無禮無親。世出豹狼之子。又見新落髮道士罵長春宮家云。教門無事汝等受榮。教門有害使俺受辱。尊稱掌教披秉藍袍。日無素餐月有佳宴。紛白黛黑滿目歡呼。螓首蛾眉終宵私樂。䝼他上分之饌。受他罄折之恭。昧天謾心今日自

【現代漢語翻譯】現代漢語譯本：祥邁叨生像季慶遇昌時（人名）。每有雅談預聞座末。載欣載抃。述頌曰：

二儀始判，三才肇分，樹君建國，爰濟斯民。羲軒（指伏羲和黃帝）以來，五運相襲。金朝政衰，玄天（道教神祇）繼跡。太祖撥亂，世宗建隆。篤生我后，紹美前蹤。納疑南宋，聽獻西荒。梯山航海，萬國朝王。天縱神聰，生知妙道。建寺龍庭，誦經瓊島。道士庸愚，鴟張老聖。眩彼魚目，掩此金鏡。聖明懸鑒，特出狂談。一言逐北，萬古司南。佛日高懸，法雲廣佈，九有回光，四生蒙福。

保龍圖而鞏固，慶鳳歷以彌新，統金輪而永曜，調玉燭而長存。邵鴻名于帝箓，煥大寶于蒼旻，播皇威于戎夏，等真固於乾坤。躋黎元于壽域，享邦國之來賓，敦王道之坦坦，宜子孫之仁仁。聖皇延于萬載，懿后樂於千春，四三皇而六五帝，曾何唐漢之足云。

後記：

余昔見唐人譏道士云：『出言猥穢誑妄不真，使人奉者不仁不孝，家生梟獍之兒，無禮無親，世出豹狼之子。』又見新落髮道士罵長春宮家云：『教門無事汝等受榮，教門有害使俺受辱。尊稱掌教披秉藍袍，日無素餐月有佳宴。紛白黛黑滿目歡呼，螓首蛾眉終宵私樂。䝼他上分之饌，受他罄折之恭，昧天謾心今日自

【English Translation】 English version: Xiang Mai Daosheng, like Ji Qingyu Changshi (names of people). Whenever there were elegant discussions, I would listen at the end of the seat, filled with joy and excitement. I composed a eulogy, saying:

'When the two elements first separated, and the three powers were established, rulers were set up and countries were built to aid the people. Since the times of Fuxi (伏羲) and Xuanyuan (軒轅, the Yellow Emperor), the five phases have succeeded each other. As the Jin dynasty declined, Xuantian (玄天, a Taoist deity) continued the legacy. Emperor Taizu quelled the chaos, and Emperor Shizong established prosperity. Our sovereign was born with virtue, inheriting the beauty of the past. He accepted the submission of the Southern Song and listened to the tribute from the Western wilderness. Climbing mountains and sailing seas, all nations paid homage. Endowed with divine intelligence, he innately knew the profound Way. He built temples in the Dragon Court and recited scriptures on Qiong Island. The Taoist priests were mediocre and foolish, arrogantly flaunting their old sagehood. They dazzled with imitation pearls, obscuring the golden mirror. But the sage's wisdom is like a hanging mirror, revealing their absurd talks. One word banished them to the north, becoming a compass for all time. The sun of Buddhism shines high, and the clouds of Dharma spread widely, bringing light back to the nine regions and blessings to the four forms of life.'

'Protect the Dragon Chart and make it firm, celebrate the Phoenix Calendar and make it ever new, govern the Golden Wheel and make it shine forever, regulate the Jade Candle and make it last long. Shao Hong's name is recorded in the imperial register, and the great treasure shines in the azure sky, spreading imperial power to the Rong and Xia peoples, as solid and firm as heaven and earth. Elevate the common people to the land of longevity, and enjoy the guests from all nations. Uphold the kingly way with openness, and bless descendants with benevolence. May the holy emperor live for ten thousand years, and the virtuous empress rejoice for a thousand springs. Compared to the Three Sovereigns and Five Emperors, what are the Tang and Han dynasties worth mentioning?'

Postscript:

I once saw people of the Tang dynasty mocking Taoist priests, saying: 'Their words are vulgar, deceitful, and untrue, causing those who follow them to be unbenevolent and unfilial, their families producing children like owls and jackals, without manners or affection, and their descendants being like leopards and wolves.' I also saw a newly tonsured Taoist priest cursing the Changchun Palace family, saying: 'When the sect is at peace, you enjoy the glory; when the sect is in trouble, we suffer the humiliation. You are respectfully called the Abbot, wearing blue robes, having fine banquets every month without simple meals. With powdered faces and blackened eyebrows, you are full of joy, indulging in private pleasures all night long. You receive the best offerings and accept the utmost respect, deceiving heaven and deceiving your hearts, today you are'

感。乍聆此語以為不然。今此觀之未為過也。老子生於厲陽之鄉。終於槐里之地。此本墳隴棄而不修。恣荊棘之荒涼。任狐兔之蹂踐。年終臘節。孰聞道士之蒸嘗。獻歲秋成。弗睹女冠之礿祀。行人為之隕涕。見者為之哀矜。而漫說化胡之妖言流落他邦而不返。王浮發乎餘竅志經又揭臭風。使老子重玄之妙門到此掃地而蕩盡。且今八十一化。其中五十餘化偷佛效顰。二十餘化道聽塗說。唯有一化言老子授尹喜道德真訣。全將合氣運精而為立功。不以清凈為心。專以交遘為道。以斯祈福福云何生。以斯禳災災云何殄。祥邁仰荷宸恩忝充釋子。刳心守道閉戶閑居。待殘喘于桑榆。無求辯于邪正。憤志常之奸狡。嘉少林之甄明。蕩化胡之穢談。返遏佔之寺宇。光輝釋范匡弼真乘。功蓋補天業隆立極。雖摩騰見美於漢朝。法上溢名于齊代(法上北齊大統與道士爭論道士落髮)以今校古曾何足云哉。加以主上明聖洞曉佛心。知玉石之不同。審薰蕕之異氣。佛是聖中之大聖。老是賢中之大賢。既天壤之懸殊。亦珠礫而異價。由是特迴天眷目察實虛。偃彼濁風朗茲慧日。祥邁預斯嘉會慶躍心靈。希前代之清塵。仰先哲之洪範。輒憑古典斥破今圖。拔妄說之根株。折志經之誑辯。本顛末墜瓦解冰消。豈唯千載之楷模。亦顯一時之奇事。

靡敢簉于龍藏。亦可續于弘明。唱斯言而不慚。冀英能而知賞摭我華者難與言論云。至元單閼之歲孟春絕筆。道者山大云峰禪寺灑掃比丘祥邁記。

欽奉聖旨禁斷道藏偽經下項(見者便宜燒燬)化胡經(王浮撰)猶龍傳太上實錄(宋謝守灝撰)聖紀經西升經出塞記帝王師錄三破論(齊人張融假託他姓)十異九迷論(傳奕李玄卿)明真辯偽論(吳筠)十小論(吳筠)欽道明證論(唐員半千假託他姓)輔正除邪論(吳筠)辟邪歸正議(杜庭)龁邪論(梁曠)辯仙論(梁曠)三光列記謗道釋經(破大藏經林靈素杜光庭撰)五公問虛無經三教根源圖(大金天長觀道士李大方述)道先生三清經九天經赤書經上清經赤書度命經十三虛無經藏天隱月經南斗經玉緯經靈寶二十四生經歷代應現圖歷代帝王崇道記青陽宮記紀勝賦玄元內傳樓觀先生內傳高上老子內傳道佛先後論混元皇帝實錄

長生天氣力里大福廕護助里皇帝聖旨道。與中書省樞密院御史臺隨路宣慰司按察司達魯花赤管民官管軍站人匠等官並眾先生。每在前蒙哥皇帝聖旨里。戊午年和尚先生每折證佛法。先生每輸了底。上頭教十七個先生剃頭做了。和尚更將先生每說謊做來的化胡等經並印板都燒燬了者。隨路觀院裡畫著底石碑上鑴著底八十一化圖。盡行燒燬壞了者

【現代漢語翻譯】現代漢語譯本：不敢與龍藏（佛教經典）相提並論，或許可以續在《弘明集》（佛教典籍）之後。唱出這些話語而無愧色，希望賢能之士能夠理解和賞識。那些只拾取我（佛教）糟粕的人，難以與他們談論佛法。至元單閼年（即至元三十年，1293年）孟春絕筆。道者山大云峰禪寺灑掃比丘祥邁記。欽奉聖旨，禁斷道藏偽經，下述各項（見者便宜行事，燒燬）：《化胡經》（王浮撰）、《猶龍傳》、《太上實錄》（宋謝守灝撰）、《聖紀經》、《西升經》、《出塞記》、《帝王師錄》、《三破論》（齊人張融假託他姓）、《十異九迷論》（傳奕、李玄卿）、《明真辯偽論》（吳筠）、《十小論》（吳筠）、《欽道明證論》（唐員半千假託他姓）、《輔正除邪論》（吳筠）、《辟邪歸正議》（杜庭）、《龁邪論》（梁曠）、《辯仙論》（梁曠）、《三光列記謗道釋經》（破大藏經，林靈素、杜光庭撰）、《五公問虛無經》、《三教根源圖》（大金天長觀道士李大方述）、《道先生》、《三清經》、《九天經》、《赤書經》、《上清經》、《赤書度命經》、《十三虛無經》、《藏天隱月經》、《南斗經》、《玉緯經》、《靈寶二十四生經歷代應現圖》、《歷代帝王崇道記》、《青陽宮記》、《紀勝賦》、《玄元內傳》、《樓觀先生內傳》、《高上老子內傳》、《道佛先後論》、《混元皇帝實錄》。長生天氣力里，大福廕護助里，皇帝聖旨道：與中書省、樞密院、御史臺、隨路宣慰司、按察司、達魯花赤、管民官、管軍站人匠等官，並眾先生。每在前蒙哥皇帝聖旨里，戊午年和尚先生們折證佛法，先生們輸了底，上頭教十七個先生剃頭做了。和尚更將先生們說謊做來的《化胡》等經並印板都燒燬了者。隨路觀院裡畫著底石碑上鐫著底八十一化圖，盡行燒燬壞了者。

【English Translation】 English version: I dare not compare with the Dragon Canon (Buddhist scriptures), perhaps it can be continued after the 'Hongming Collection' (Buddhist classics). I sing these words without shame, hoping that the wise can understand and appreciate them. Those who only pick up the dross of me (Buddhism) are difficult to discuss the Dharma with. Written at the end of the first month of the Zhiyuan Dan'e year (i.e., the 30th year of Zhiyuan, 1293). Recorded by Xiangmai, a sweeping Bhikkhu of Dayun Peak Zen Temple in Daozhe Mountain. By imperial decree, the following apocryphal Taoist scriptures in the Taoist Canon are prohibited (those who see them should burn them as they see fit): 'Huahu Jing' (written by Wang Fu), 'Youlong Zhuan', 'Taishang Shilu' (written by Xie Shouhao of the Song Dynasty), 'Shengji Jing', 'Xisheng Jing', 'Chu Sai Ji', 'Diwang Shilu', 'San Po Lun' (falsely attributed to Zhang Rong of the Qi Dynasty), 'Shi Yi Jiu Mi Lun' (Chuan Yi, Li Xuanqing), 'Mingzhen Bianwei Lun' (Wu Yun), 'Shi Xiao Lun' (Wu Yun), 'Qindao Mingzheng Lun' (falsely attributed to Yuan Banqian of the Tang Dynasty), 'Fuzheng Chuxie Lun' (Wu Yun), 'Bixie Guizheng Yi' (Du Ting), 'He Xie Lun' (Liang Kuang), 'Bian Xian Lun' (Liang Kuang), 'Sanguang Lieji Bangdao Shi Jing' (Destroying the Great Canon, written by Lin Lingsu and Du Guangting), 'Wu Gong Wen Xuwu Jing', 'Sanjiao Genyuan Tu' (narrated by Li Dafang, a Taoist priest of the Tianchang Temple of the Great Jin Dynasty), 'Dao Xiansheng', 'Sanqing Jing', 'Jiutian Jing', 'Chishu Jing', 'Shangqing Jing', 'Chishu Duming Jing', 'Shisan Xuwu Jing', 'Cangtian Yinyue Jing', 'Nandou Jing', 'Yuwei Jing', 'Lingbao Ershisi Sheng Lida Yingxian Tu', 'Lidai Diwang Chongdao Ji', 'Qingyang Gong Ji', 'Jisheng Fu', 'Xuanyuan Neizhuan', 'Louguan Xiansheng Neizhuan', 'Gaoshang Laozi Neizhuan', 'Dao Fo Xianhou Lun', 'Hunyuan Huangdi Shilu'. By the power of eternal heaven, under the great blessing and protection, the Emperor's decree says: To the Central Secretariat, the Privy Council, the Censorate, the Pacification Commissioners of various routes, the Surveillance Commissioners, the Darughachi, the officials in charge of the people, the officials in charge of the army, the station artisans, and all gentlemen. In the previous decree of Emperor Mongke, in the year Wuwu, the monks and gentlemen debated the Dharma, and the gentlemen lost. The authorities ordered seventeen gentlemen to have their heads shaved. The monks also burned all the 'Huahu' scriptures and printing plates that the gentlemen had falsely created. The eighty-one transformation diagrams painted on the stone tablets in the temples along the routes should all be burned and destroyed.

。么道來如今都功德使司奏。隨路先生每將合毀底經文並印板。至今藏著卻不曾毀了更保定。真定太原平陽河中府王祖師庵頭關西等處。有道藏經板。這般奏的上頭教張平章張右丞焦尚書泉總統忽都於思翰林院眾學士中書省客省使都中書省宣使苦速丁淵僧錄真藏僧判眾講主長老等。張天師祁真人李真人杜真人眾先生。每一同于長春宮內分揀去來。如今張平章等眾人每回奏。這先生家藏經。除道德經是老君真實經旨。其餘皆後人造作演說。多有詆譭釋教偷竊佛語。更有收入陰陽醫藥諸子等書。往往改易名號。傳注訛舛失其本真。偽造符咒妄言佩之。今人商賈倍利。夫妻和合有如鴛鴦。子嗣蕃息男壽女貞。誑惑萬民非止一端。意欲貪圖財利誘說妻女。至有教人非妄佩符在臂。男為君相女為后妃。入水不溺入火不焚。刀劍不能傷害等。及令張天師祁真人李真人杜真人試之於火。皆求哀請命。自稱偽妄。不敢試驗。今議得除老子道德經外。隨路但有道藏說謊經文並印板。盡宜焚去。又據祁真人李真人杜真人等奏。告據道藏經內。除老子道德經外。俱系後人捏合不實文字情願。盡行燒燬了。俺也乾淨準奏。今後先生每依著老子道德經里行者。如有愛佛經底做和尚去者。若不為僧道娶妻為民者。除道德經外。說謊做來底道藏經文並

【現代漢語翻譯】現代漢語譯本那麼說來，如今都功德使司上奏說，各路先生們將要銷燬的經文和印板，至今還藏著沒有銷燬，反而儲存在保定、真定、太原、平陽、河中府王祖師庵頭以及關西等地。還有道藏經板。這樣的奏報上去後，上面命令張平章、張右丞、焦尚書、泉總統、忽都於思翰林院的眾學士、中書省客省使、都中書省宣使苦速丁淵、僧錄真藏僧判、眾講主長老等，以及張天師、祁真人、李真人、杜真人等眾位先生，一同到長春宮內進行分揀。如今張平章等人回覆說，這些先生家藏的經書中，只有《道德經》（Laozi Daodejing）是老君（Laojun）真實的經旨，其餘都是後人編造演說的，其中多有詆譭佛教、偷竊佛語的內容，更有收入陰陽、醫藥、諸子等書，往往改易名號，傳注訛舛，失去了本真。偽造符咒，妄言佩戴之後，商人可以獲得多倍的利潤，夫妻可以像鴛鴦一樣和合，子嗣可以繁盛，男子長壽，女子貞潔，以此來誑惑萬民，不止一種手段。意圖貪圖財利，誘騙妻女。甚至有教人佩戴虛妄的符咒在手臂上，說男子可以成為君王宰相，女子可以成為后妃，入水不會溺水，入火不會焚燒，刀劍不能傷害等等。於是命令張天師（Zhang Tianshi）、祁真人（Qi Zhenren）、李真人（Li Zhenren）、杜真人（Du Zhenren）用火試驗，他們都求饒，自稱是虛假的，不敢試驗。現在商議決定，除了老子（Laozi）的《道德經》（Daodejing）外，各路只要有道藏（Daozang）中說謊的經文和印板，都應該焚燬。又根據祁真人（Qi Zhenren）、李真人（Li Zhenren）、杜真人（Du Zhenren）等上奏，說據道藏經內，除了老子（Laozi）的《道德經》（Daodejing）外，其餘都是後人捏合的不實文字，情願全部燒燬。我們也乾淨地批準了奏請。今後先生們依照老子（Laozi）的《道德經》（Daodejing）行事。如果有人喜歡佛經，就去做和尚。如果不做僧道，娶妻為民。除了《道德經》（Daodejing）外，說謊編造的道藏（Daozang）經文和

【English Translation】 English version Then it was reported by the Du Gongde Si (Bureau of Merits and Virtues) that the gentlemen from various routes have been keeping the scriptures and printing blocks that were supposed to be destroyed. They are still hidden in Baoding, Zhengding, Taiyuan, Pingyang, Hezhongfu Wang Zushi Temple, and other places in Guanxi. There are also Daozang (Daoist Canon) scripture boards. After this report was submitted, the superiors ordered Zhang Pingzhang, Zhang Youcheng, Jiao Shangshu, Quan Zongtong, the scholars of the Hanlin Academy including Hudu Yu Si, the Keshingshi of the Zhongshu Sheng, the Xuanshi of the Du Zhongshu Sheng Ku Su Ding Yuan, the Senglu Zhenzang Sengpan, the chief lecturers, elders, and others, as well as Zhang Tianshi (Celestial Master Zhang), Qi Zhenren (Perfected Qi), Li Zhenren (Perfected Li), Du Zhenren (Perfected Du), and other gentlemen, to go to Changchun Palace together to sort them out. Now Zhang Pingzhang and others replied that among the scriptures collected by these gentlemen, only the Daodejing (Tao Te Ching) of Laozi (Lao Tzu) is the true scripture of Lao Jun (Lord Lao), and the rest are fabricated and expounded by later generations. Many of them contain content that slanders Buddhism and steals Buddhist teachings. Furthermore, they include books on Yin-Yang, medicine, and various philosophers, often changing names, with erroneous commentaries, losing their original truth. They fabricate talismans and falsely claim that wearing them will bring merchants multiple profits, make couples as harmonious as mandarin ducks, bring abundant offspring, make men live long, and women be chaste, thus deceiving the people in more ways than one. They intend to seek wealth and profit, and seduce wives and daughters. Some even teach people to wear false talismans on their arms, saying that men can become kings and ministers, and women can become empresses, that they will not drown in water, will not burn in fire, and that swords and blades cannot harm them, and so on. Therefore, they ordered Zhang Tianshi (Celestial Master Zhang), Qi Zhenren (Perfected Qi), Li Zhenren (Perfected Li), and Du Zhenren (Perfected Du) to test them with fire, but they all begged for mercy, claiming to be false and dared not to test them. Now it is decided that, except for the Daodejing (Tao Te Ching) of Laozi (Lao Tzu), all Daozang (Daoist Canon) scriptures and printing blocks that contain lies should be burned. Furthermore, according to the reports of Qi Zhenren (Perfected Qi), Li Zhenren (Perfected Li), Du Zhenren (Perfected Du), and others, they stated that within the Daozang (Daoist Canon), except for the Daodejing (Tao Te Ching) of Laozi (Lao Tzu), the rest are fabricated and untrue texts by later generations, and they are willing to burn them all. We have also cleanly approved the request. From now on, the gentlemen should act according to the Daodejing (Tao Te Ching) of Laozi (Lao Tzu). If anyone likes Buddhist scriptures, they should become a monk. If they do not become monks or Daoists, and marry and become commoners, then the Daozang (Daoist Canon) scriptures that are fabricated and contain lies, except for the Daodejing (Tao Te Ching), and

印板。盡行燒燬了者。今差諸路釋教泉總統中書省客省使都魯前去。聖旨到日不以是何官吏。先生道姑秀才軍民人匠鷹房打捕諸色人等。應有收藏道家一切經文字處。達魯花赤管民。官添氣力用心拘刷。見數分付與差去官眼同焚燬。更觀院裡畫著底石碑上鑴著底八十一化圖。盡行除毀了者。自宣諭已后如有隨處隱匿道家。一切說謊捏合譭謗釋教偷竊佛言窺圖財利誘說妻女。如此誑惑百姓符咒文字。及道家大小諸般經文。若所在官司不添氣力拘刷。與隱藏之人一體要罪過者外。民間諸子醫藥等文書自有板本。不在禁限。準此。

至元十八年十月二十日

長生天氣力里皇帝聖旨。宣撫司每根底城子里村子裡達魯花赤根底官人每根底張真人為頭兒。先生每根底宣諭的聖旨馬兒年和尚先生每持論經文。問倒先生每的上頭十七個先生每根底教做了。和尚也已前屬和尚每底。先生每佔了的四百八十二處寺院內二百三十七處寺院。並田地水土產業和尚根底回與也么。道張真人為頭兒。先生每退狀文字與了來。又先生每說謊做來的化胡經等文字印板教燒了者。石碑上有底不揀甚麼。上頭寫著底文字有。呵盡都毀壞了者。么道來。又已前先生每三教里釋迦牟尼佛的聖像。當中間里塑著有老君孔夫子的相貌。左右兩邊塑著有來

【現代漢語翻譯】現代漢語譯本對於那些已經全部燒燬的道教經書印版，現派遣各路釋教泉總統中書省客省使都魯（官名）前去處理。聖旨到達之日，無論任何官吏、先生（道士）、道姑、秀才、軍民、工匠、鷹房、打捕等各色人等，凡有收藏道家一切經書文字之處，達魯花赤（官名）管民官要盡力用心拘捕搜查，將查獲的經書交付給欽差官員一同焚燬。此外，觀院裡繪製的、石碑上雕刻的八十一化圖，也要全部拆除毀壞。自頒佈此宣諭之後，如有任何人隨處隱藏道家經書，或者捏造謊言譭謗佛教，偷竊佛經，企圖通過符咒文字來騙取錢財，誘騙婦女，如此蠱惑百姓，以及道家各種大小經文，若所在官司不盡力拘捕搜查，將與隱藏之人一同治罪。民間諸子醫藥等書籍，只要有正式的出版版本，不在禁止之列。以此為準。元朝至元十八年十月二十日奉長生天保佑的皇帝聖旨：向各宣撫司管轄的城池、村莊里的達魯花赤和各級官員，以及以張真人為首的道士們宣諭：馬兒年（某一年）和尚與道士辯論經文，道士被問倒，責令之前教唆和尚的十七個道士改正。之前屬於和尚，卻被道士們佔據的四百八十二座寺院中的二百三十七座寺院，以及相應的田地、水土產業，要歸還給和尚。道士們要以張真人為首，退還相關的文書。此外，道士們捏造的《化胡經》等書籍印版要燒燬。石碑上刻寫的文字，無論是什麼內容，都要全部毀壞。還有，之前道士們在三教合一的寺廟裡，在釋迦牟尼佛的聖像中間，塑造老君和孔夫子的像，在左右兩邊塑造其他神像。

【English Translation】 English version Regarding the printing plates of Daoist scriptures that have been completely burned, now dispatch Doru (official title), the Shijiao Quan Zongtong Zhongshu Sheng Keshengshi (official title) of various routes, to handle this matter. On the day the imperial decree arrives, regardless of any officials, 'xiansheng' (Daoist priests), Daoist nuns, scholars, soldiers, civilians, artisans, falconry keepers, hunters, or any other kind of people, wherever there are collections of Daoist scriptures, the Darughachi (official title) in charge of the people must exert effort and diligently investigate and arrest those involved. The discovered scriptures should be handed over to the imperial envoy to be burned together. Furthermore, the 'Eighty-One Transformations' diagrams painted in the monasteries and carved on the stone tablets must be completely removed and destroyed. After the promulgation of this edict, if anyone hides Daoist scriptures anywhere, or fabricates lies to slander Buddhism, steals Buddhist scriptures, attempts to obtain wealth by using talismans and incantations, seduces women, and thus deceives the people, as well as all kinds of Daoist scriptures, whether large or small, if the local officials do not exert effort to investigate and arrest those involved, they will be punished together with those who hide the scriptures. Books on various subjects such as medicine that are circulated among the people and have official publishing versions are not subject to this prohibition. This is the standard. Twentieth day of the tenth month of the eighteenth year of the Zhiyuan era (of the Yuan Dynasty). By the power of the Eternal Heaven, the Emperor's decree: To the Darughachis and officials in the cities and villages under the jurisdiction of the Pacification Commissions, and to the Daoist priests headed by Zhang Zhenren (a Daoist title): The imperial decree is proclaimed that in the year of the Horse, when the monks debated scriptures with the Daoist priests, the Daoist priests were defeated. The seventeen Daoist priests who had previously instigated the monks are ordered to correct their ways. The two hundred and thirty-seven monasteries out of the four hundred and eighty-two monasteries that previously belonged to the monks but were occupied by the Daoist priests, as well as the corresponding fields, land, and water resources, must be returned to the monks. The Daoist priests, headed by Zhang Zhenren, must return the relevant documents. Furthermore, the printing plates of books such as the 'Huahu Jing' (Scripture of Converting the Barbarians), which were fabricated by the Daoist priests, must be burned. The words written on the stone tablets, no matter what they are, must all be destroyed. Also, previously, in the temples where the three religions were combined, the Daoist priests sculpted statues of Laozi (founder of Daoism) and Confucius in the middle of the statue of Sakyamuni Buddha (founder of Buddhism), and sculpted statues of other deities on the left and right sides.

。如今先生每把已前體例。撇了釋迦牟尼佛的。聖像下頭塑者存么道。這般說有依著已前三教體例里做者。釋迦牟尼佛的聖像下頭塑有。呵改正了者。么道斷了來。如今少林長老為頭兒。和尚每奏告教回與來的寺院內。一半不曾回與了的。卻再爭有。又說謊做來的化胡經等文字印板。一半不曾燒了有。三教也不依著已前體例里做有。么道這言語是實那是虛。真個這的每言語一般呵一般斷了者別了呵怎生行的依著。已前斷了的內不曾回與來的寺院。有呵但屬寺家的田地水土產業回與了者。說謊做來的化胡經文書印板。不曾毀壞了的有。呵毀壞了者。三教也依著已前體例里做者。俺每的這聖旨這宣諭了。呵已前斷了的言語別了。呵寺院的田地不回與。呵爭底人有呵斷按打奚罪過者。又這和尚每有聖旨么道。已前斷了的已外。不屬自己的寺院田地水土爭。呵不怕罪過。那甚麼聖旨俺每底雞兒。年六月二十八日開平府有的。時分寫來。

長生天底氣力里蒙哥皇帝。福廕里薛禪皇帝。潛龍時令旨道。與漢兒州城達魯花赤管民官僧官僧眾道官道眾人等。據少林長老告稱蒙哥皇帝聖旨里委付布只兒為頭斷事官斷定隨路合退先生住寺院地面三十七處卻有李真人差人詐傳蒙哥皇帝聖旨一面奪要了來。這言語問得承伏了。是李真人差

【現代漢語翻譯】現代漢語譯本：現在你們這些人把以前的規矩都拋棄了。在釋迦牟尼佛（Sakyamuni Buddha，佛教創始人）的聖像下面塑造其他的東西。這樣說是有根據以前三教（儒教、道教、佛教）的規矩做的。釋迦牟尼佛的聖像下面塑有其他東西，就應該改正。說是已經斷絕了。現在少林寺（Shaolin Temple，中國著名佛教寺院）的長老為首，和尚們奏告朝廷要回以前被沒收的寺院，一半還沒有要回來，卻還要爭奪。又有人說謊偽造《化胡經》（Huahu Jing，一部有爭議的道教典籍）等文字印板，一半還沒有燒燬。三教也不按照以前的規矩做了。說是這些話是真是假。真的這些話，如果和以前說的不一樣，那怎麼能按照以前的做呢？以前斷絕的寺院中，沒有要回來的寺院，只要是屬於寺院的田地、水土、產業，都要歸還。說謊偽造的《化胡經》文書印板，沒有毀壞的，都要毀壞。三教也要按照以前的規矩做。我們已經頒佈了聖旨和宣諭。以前斷絕的話作廢。寺院的田地不歸還，如果有人爭奪，就按照打奚（Da Xi，元代的一種刑罰）的罪過處罰。還有這些和尚們，有聖旨說，以前斷絕的以外，不屬於自己的寺院田地水土，如果爭奪，就不怕罪過。那是什麼聖旨？我們雞兒（Jier，人名）在六月二十八日開平府（Kaiping Prefecture，元代地名）的時候寫的。長生天（Eternal Heaven，蒙古人信仰的最高神）的力量下，蒙哥皇帝（Möngke Khan，蒙古帝國皇帝）的庇佑下，薛禪皇帝（Khubilai Khan，元朝皇帝，又稱忽必烈）潛龍（Qianlong，指忽必烈登基前）時期的命令說：告訴漢兒（Haner，指漢人）的州城達魯花赤（Darughachi，蒙古語，指地方行政長官）、管民官、僧官、僧眾、道官、道眾人等。根據少林長老的報告，蒙哥皇帝的聖旨里委託布只兒（Bu Zhi Er，人名）為首的斷事官斷定，隨路（Sui Lu，指某一路）應該退還先生（Xiansheng，指道士）居住的寺院地面三十七處，卻有李真人（Li Zhenren，人名）派人詐傳蒙哥皇帝的聖旨，一面奪走了。這些話問清楚了，承認了，是李真人派的。

【English Translation】 English version: Now, you people have abandoned the previous rules. You are sculpting things below the sacred image of Sakyamuni Buddha (the founder of Buddhism). Saying this is based on the previous rules of the Three Teachings (Confucianism, Taoism, and Buddhism). If there are other things sculpted below the sacred image of Sakyamuni Buddha, they should be corrected. It is said that it has been terminated. Now, the abbot of Shaolin Temple (a famous Buddhist temple in China) is leading the monks to petition the court to reclaim the temples that were confiscated before. Half of them have not been returned, but they are still fighting for them. Also, some people are lying and forging the printed plates of texts such as the 'Huahu Jing' (a controversial Taoist scripture), and half of them have not been burned. The Three Teachings are also not following the previous rules. It is said that these words are true or false. If these true words are different from what was said before, how can we follow the previous rules? Among the temples that were terminated before, if there are temples that have not been returned, as long as they belong to the temple's fields, land, and property, they should be returned. The falsely forged 'Huahu Jing' documents and printed plates that have not been destroyed should be destroyed. The Three Teachings should also follow the previous rules. We have already issued the imperial edict and proclamation. The words that were terminated before are invalid. If the temple's fields are not returned, and if someone fights for them, they will be punished according to the crime of Da Xi (a type of punishment in the Yuan Dynasty). Also, these monks have an imperial edict saying that, apart from what was terminated before, if they fight for the temple's fields and land that do not belong to their own temple, they are not afraid of punishment. What imperial edict is that? It was written by our Jier (a personal name) on June 28th in Kaiping Prefecture (a place name in the Yuan Dynasty). By the power of the Eternal Heaven (the supreme god believed by the Mongols), under the protection of Möngke Khan (Emperor of the Mongol Empire), the order of Khubilai Khan (Emperor of the Yuan Dynasty, also known as Kublai Khan) during his Qianlong (referring to before Khubilai Khan ascended the throne) period says: Tell the Haner (referring to the Han people) of the state city Darughachi (Mongolian, referring to the local administrative chief), the civil officials, the monk officials, the monks, the Taoist officials, and the Taoist people. According to the report of the Shaolin abbot, the imperial edict of Möngke Khan entrusted Bu Zhi Er (a personal name) as the head of the adjudicating officials to determine that 37 temple lands where the Xiansheng (referring to Taoists) should be returned along the way (referring to a certain route), but Li Zhenren (a personal name) sent someone to falsely transmit the imperial edict of Möngke Khan and seized them. These words were clarified and admitted, and it was Li Zhenren who sent them.

人詐傳的上頭如今只依先前的聖旨委付布只兒為頭斷事官元斷定三十七處地面。教分付與少林長老去也。準此。

至元戊午年七月十一日開平府行

辯偽錄卷第二大正藏第 52 冊 No. 2116 辯偽錄

辯偽錄卷第三

元道者山云峰禪寺沙門祥邁奉　敕實錄撰

夫三聖人教列于中國。猶鼎足而峙以扶皇化。夫子之言仁義者。軌于不道之士也。老子之守謙退者。息于躁競之徒也。釋氏之談性命者。欲令返源也。而叔葉紛論獨師己見。自矜自勝迷本迷宗。蓋不達道之通途。守於一岐之說也。殊不知仁義行則人人蹈于君子之徑矣。謙退行則人人杜于貪吝之求矣。性命明則人人達于妙道之源矣。不如是者何為達士君子乎。仲尼所謂齊一變至於魯。魯一變至於道。幾於此矣。而晚世道士專尚夸誕。以譎詭不經為奇異。以誑妄不真為妙門。棄二篇之醇濃。雜三張之穢術。王害風以顛狂為至德。不識道之淵源。丘處機以行鸞為神奇。失全真之要妙。西行萬里。不明對主之談。東回三年。偶合標其殊異。欺人誷聖矜炫自高。始為烏有之談。終成無是之說。古來矯妄且略不言。今朝行事且陳數段。我太祖成吉思皇帝。龍飛朔野虎步中原。膺寶曆以匡圖。赴昌期而司牧順天革命戡亂定功。軍

【現代漢語翻譯】現代漢語譯本：有人假傳聖旨，說現在只按照之前的聖旨，委任布只兒（官名）為首的斷事官，來裁定三十七處地面的事務，並讓他們分派給少林寺的長老。就按這個辦。至元戊午年七月十一日，開平府發佈。

《辯偽錄》卷第二《大正藏》第52冊 No. 2116 《辯偽錄》

《辯偽錄》卷第三

元朝道士山云峰禪寺沙門祥邁奉皇帝的命令，據實記錄撰寫。

儒、道、釋三聖人的教義立足於中國，猶如鼎足而立，共同輔助皇家的教化。孔子所說的仁義，是用來規範那些不講道義的人。老子所提倡的謙虛退讓，是用來平息那些躁動爭競之徒。釋迦牟尼所講的性命，是想要人們返本歸源。然而末世的學者們紛紛議論，只相信自己的見解，自以為是，迷失了根本和宗旨，這是因為他們不明白大道是相通的，只守著片面的說法。他們哪裡知道，仁義如果能夠推行，那麼人人都會走上君子的大道；謙退如果能夠實行，那麼人人都會杜絕貪婪吝嗇的追求；性命如果能夠明白，那麼人人都會通達妙道的源頭。如果不是這樣，又怎麼能算是通達之士、君子呢？孔子所說的『齊國經過一次變革就能達到魯國的水平，魯國經過一次變革就能達到道的境界』，大概就是這個意思吧。而晚世的道士們專門崇尚誇張虛誕，把欺騙怪異不合常理的東西當作奇異，把虛假不真實的東西當作妙門，拋棄了《道德經》和《南華經》的醇厚精深，摻雜了張角、張陵、張魯的污穢邪術。王害風以癲狂為最高的德行，不認識道的淵源。丘處機以行鸞扶乩為神奇，失去了全真教的精要奧妙。西行萬里，不明白如何與統治者對話；東回三年，偶然迎合了統治者的心意就標榜自己的特殊。欺騙世人，欺騙聖人，矜持炫耀，自視甚高。開始是虛無縹緲的談論，最終成為沒有是處的主張。古來那些矯揉造作的虛妄之舉且不去說它，現在就列舉幾段當今的行事。我太祖成吉思皇帝，像龍一樣飛騰于北方草原，像虎一樣行走于中原大地，承受天命來匡正國家，順應昌盛的時期來治理百姓，順應天意進行革命，平定叛亂，功勛卓著。軍隊

【English Translation】 English version: Someone falsely conveyed the imperial decree, stating that now, according to the previous decree, Buzhi'er (an official title) is appointed as the head of the adjudicating officials to decide on the affairs of thirty-seven areas, and they are to be assigned to the elders of the Shaolin Temple. This is approved. Issued by Kaiping Prefecture on the eleventh day of the seventh month of the Wuwu year of the Zhiyuan era.

Debunking Falsehoods, Volume 2 Taisho Tripitaka, Volume 52, No. 2116, Debunking Falsehoods

Debunking Falsehoods, Volume 3

The Daoist monk Xiangmai of Shanyun Peak Zen Temple in the Yuan Dynasty, by imperial order, truthfully recorded and compiled this.

The teachings of the three sages, Confucianism, Taoism, and Buddhism, stand in China like the three legs of a tripod, jointly supporting the imperial transformation. Confucius's teachings of benevolence and righteousness are used to regulate those who do not follow morality. Lao Tzu's advocacy of humility and retreat is used to calm those who are restless and competitive. Shakyamuni's discussion of nature and life is intended to make people return to the source. However, scholars in later generations debated and only believed in their own opinions, being self-righteous and losing sight of the root and purpose. This is because they do not understand that the great Dao is interconnected, and they only adhere to one-sided views. They do not know that if benevolence and righteousness can be promoted, then everyone will embark on the path of a gentleman; if humility and retreat can be practiced, then everyone will eliminate the pursuit of greed and stinginess; if nature and life can be understood, then everyone will reach the source of the wonderful Dao. If it is not like this, how can one be considered an enlightened person or a gentleman? Confucius said, 'Qi, with one transformation, will reach the level of Lu; Lu, with one transformation, will reach the level of the Dao,' which is probably what he meant. However, the Daoists of later generations especially admired exaggeration and falsehood, regarding deception and strangeness that defy reason as extraordinary, and regarding falsehood and untruth as the wonderful gate, abandoning the pure and profound essence of the 'Tao Te Ching' and the 'Zhuangzi', and mixing in the filthy and evil arts of Zhang Jiao, Zhang Ling, and Zhang Lu. Wang Haifeng regarded madness as the highest virtue, not recognizing the origin of the Dao. Qiu Chuji regarded planchette writing as miraculous, losing the essence and subtlety of Quanzhen Taoism. Traveling ten thousand miles west, he did not understand how to converse with the ruler; returning east after three years, he accidentally catered to the ruler's wishes and flaunted his uniqueness. Deceiving the world, deceiving the sages, holding himself up and flaunting himself, regarding himself as superior. It began as ethereal and illusory talk, and ultimately became a doctrine with no merit. The artificial and false actions of the past will not be mentioned, but now I will list several segments of current affairs. My Grand Ancestor Genghis Khan, like a dragon soaring in the northern grasslands, like a tiger walking in the Central Plains, received the mandate of heaven to rectify the country, and followed the prosperous period to govern the people, obeying the will of heaven to carry out the revolution, pacifying the rebellion, and achieving great feats. The army

國雖煩留心覺路。首頒恩詔護持佛門。大聖神化不可測量。所在形儀無得損壞。隨處寺宇所有田地。水澆上地水碾水磨寺用什物凡是佛底並令歸還莫得侵佔。大小科役鋪馬祇應並休出者。出家僧人是佛弟子。與俺皇家子子孫孫。唸經告天助修福者。凡是僧人去住自在休遮當者。有歹人每倚著氣力搔擾佛寺。奏將名姓來者。後代明君咸遵此式。而魔辯逼真妄生高下。咸言丘公開三教之基為儒釋本地。試敘首末請詳臧否。初全真之興事非振古。按元裕之重陽真人碑云。金朝正隆中有王世雄者。三輔人也。少以任俠見稱。中歲忽有所得。遂棄家事浮沉酒間。謔浪無節猖狂妄行咄空獨笑。時人以為病狂。遂目王害風焉。后遇氈裘二道士。汲水飲酒。狂縱愈甚狡獪難測。于縣東撅墓止之。以活死人目之。居之二年。移于劉獎庵。大眾不聚於三人。庵不構於二屋。自是棲遲土窟托處窮巷。破裘敗絮以里其身。執杖操瓢乞食自濟。效癡禪之守默。坐環墻而自拘。嘗謂禪僧達性而不明命。儒人談命而不言性。余今兼而修之。故號全真。行丐而東至寧海軍。得弟子馬丹陽丘處機劉譚郝凡七人。全真之教乃大行焉。后其徒潘志源等致范君幕府致之。王君書數命。元裕之述碑贊。德裕之引。葛洪稚川之於晉。陶(弘景)貞白之於梁。寇輔真(

謙之)之於魏。司馬子微之於唐。陳圖南(摶)之於宋。敘此數賢皆不及之。曲成其美。而全真之輩謂不光。故好問之文立而復毀其徒又發杜順寶塔聯環金骨。埋於世雄壙中。為王害風之舍利焉(金朝世宗章廟禁斷其風使楊尚書就海州竟杖斷丘公八十而音不絕世之共聞非妄言也)道士丘處機字通密。登州棲霞人號長春子。師王害風繼唱全真。本無道術。有劉溫字仲祿者。以作鳴鏑幸於太祖。首信僻說阿意甘言。以醫藥進于上言。丘公行年三百餘歲。有保養長生之術。乃奏舉之。戊寅中應召北行。丘公倦于跋涉。聞上西征表求待回。使中書湛然溫詔召之。丘公遂行。初上西征大石林牙。及可弗叉國。盡有其地唯算端汗。奪破乃滿之地。軍馬強盛。據有尋思干城(或云邪木思干遼之河中府也)聞上西討即南走入鐵門。遁于大雪山南。潛趨印度。上率眾襲之。駐蹕大雪山南。辛巳冬十一月十八日丘公至。尋思干城以雪山大雪屯谷可有二丈深不可行。且止城中。壬午夏四月初五日。始過雪山達於行宮。至上前數拜退身致敬。禮畢然後入帳。上問。有何長生之藥以資朕躬。丘公逡巡拱身答曰。有衛生之道。而無長生之藥。上以言實賜以馬乳。時回紇山賊亂於密邇。且令丘公還尋思干城。期以十月再詔。八月后旬丘公復至行宮。凡

有所對皆平平之語。無可採聽。問其年甲多少偽云不知。考問神仙之要。唯論固精養氣。出神入夢。以為道之極致。美林靈素之神遊。愛王害風之入夢。又舉馬丹陽恒云。屢蒙聖賢提獎。真性遨遊異域。又非禪家多惡夢境。蓋由福薄不能致好夢也。又問湛然居士觀音贊意。中書輕而不答。而有識聞之莫不絕倒。既而東回表求牌符。自出師號私給觀額。自填聖旨謾昧主上。獨免丘公門人科役。不及僧人及余道眾。古無體例之事。恣欲施行。上之所說。湛然居士編入西遊錄中。備明丘公十謬。回至宣德等州。屈僧人迎拜。后至燕城左右鼓獎特力侵佔使道徒王伯平騶從數十縣牌出入馳躍諸州便欲通管僧尼。丘公自往薊州特開聖旨抑欲追攝甘泉本無玄和尚望其屈節竟不能行。西京天城毀夫子廟為文成觀。景州奪龍角山賈先生改為沖虛觀。后僧欲爭。丘公移書從樂居士文過飾非。平谷縣水谷寺正殿三身。皆劉鸞絕手悉打澗中改觀居之。太原府丘公弟子宋德芳占凈居山。穿石作洞改為道院立碑樹號。相州黃華山隋唐古剎。碑刻存焉。道士佔定。混源西道院本崇福寺道士占訖。灤州下縣數座佛殿道士拆訖並毀佛像。檀州黍谷山靈巖寺。昔是鄒衍吹律之處。堂殿廊廡悉皆完足。全真賈志卒。王志欽倚著丘公氣力。蕩除佛像塑起三清石幢

子。推入澗中。有底田園占佃為主。改名大同觀。檀州木林寺正殿縣壁。壬子年全真許知觀。拆毀塑像改立三清。號為天寶萬壽宮。良鄉縣東南張謝村興禪寺地土。棗樹林檎園並外白地。丘公弟子孔志童強佔種佃欺侮尼眾。如此等例略有數百。雖莊蹺狼戾于南荊。盜跖跋扈于東魯。方今剽劫未為過也。不以道德為心。專以攘奪為務。后毒痢發作臥于廁中。經停七日。弟子移之而不肯動。疲睏羸極乃詐之曰。且偃之與寢何異哉。又經二日。竟據廁而卒。而門弟子外誑人云。師父求福。編丘公錄者(李浩然集來)即日登葆光而化異香滿室。此皆人人具知尚變其說。余不公者例皆如此。故當時之人為之語曰。一把形骸瘦骨頭。長春一旦變為秋。和濉帶屎亡圊廁。一道流來兩道流。斯良證也(大道四祖之語也)即丁亥年七月初九日也。后道士志常字浩然。號真常子。簪冠自整紹復前蹤。斂道士之財。買王臣之意。偷薄巧飾趨媚時流。虛冒全真之名。不行道德之實。梟鳴正道虎視釋家。挾邪作威侵佔佛寺。襲丘公之偽跡。扇殘賊之餘風。縱群下之剽奪。任私情之毀撤。打佛像而安老像。廢菩薩而作天尊。貪得忘仁窺求無度。他處遼遠恐人未憑。且敘京城及內屬州縣。佔奪寺舍侵植田園。磨毀碑幢損滅佛像。略舉一二驗知虛實。京

【現代漢語翻譯】現代漢語譯本：子（指道士）。被推進山澗中。霸佔有底的田園，以占佃為主。改名為大同觀。檀州木林寺的正殿縣壁。壬子年，全真道的許知觀。拆毀佛像，改立三清神像。號稱為天寶萬壽宮。良鄉縣東南張謝村的興禪寺的土地。棗樹、林檎園以及外面的空地。丘公（丘處機）的弟子孔志童強行霸佔耕種，欺侮尼姑。像這樣的例子略有數百。即使是莊蹺在南荊的殘暴，盜跖在東魯的跋扈，與現在（道士的）剽竊搶劫相比，也算不上太過分。不以道德為心，專門以搶奪為事。後來毒痢發作，臥倒在廁所中。經過七天。弟子們想挪動他，他也不肯動。疲憊困頓到了極點，就欺騙他說：『暫且躺著和睡覺有什麼區別呢？』又過了兩天。最終就死在了廁所里。而他的門徒對外欺騙人說：『師父求福去了。』編寫丘公語錄的人（李浩然收集來的）當天就登上葆光而羽化，異香充滿房間。這些都是人人都知道的，尚且要改變說法。其餘不公正的事情，例子都是這樣。所以當時的人為此編了歌謠說：『一把形骸瘦骨頭，長春（丘處機）一旦變為秋。和濉（河）帶著屎亡于圊廁，一道流來兩道流。』這是確鑿的證據（大道四祖的說法）。即丁亥年七月初九日。後來的道士志常，字浩然。號真常子。戴上道冠，整理衣著，恢復以前的行徑。斂聚道士的錢財，買通王臣的心意。用一些小伎倆來裝飾自己，趨炎附勢，諂媚當世權貴。虛假地冒用全真教的名義，不行道德的實際。像梟鳥一樣鳴叫攻擊正道，像老虎一樣盯著釋家。挾持邪惡，作威作福，侵佔佛寺。沿襲丘公的虛偽事蹟，煽動殘餘賊寇的風氣。縱容手下的人剽竊搶奪。任憑私情，毀壞拆除。打倒佛像，安放老子像。廢除菩薩，設立天尊。貪得無厭，窺探索求沒有限度。其他地方遼遠，恐怕人們沒有憑據。暫且敘述京城以及內屬的州縣。侵佔奪取寺廟房舍，侵佔種植田園。磨損毀壞碑幢，損壞滅絕佛像。略微舉出一兩個例子，驗證其中的虛實。京城

【English Translation】 English version: A certain Taoist was pushed into a ravine. He seized the bottommost fields and gardens, mainly engaging in tenant farming. He renamed it Datong Temple. In Tanzhou, the main hall of Mulin Temple had its county walls. In the Renzi year, Xu Zhiguan of the Quanzhen sect demolished the Buddha statues and erected the Three Pure Ones, calling it the Tianbao Wanshou Palace. In Zhang Xie Village southeast of Liangxiang County, the land of Xingchan Temple, including the jujube trees, crabapple orchards, and the surrounding open space, was forcibly occupied and cultivated by Kong Zhitong, a disciple of Qiu Gong (Qiu Chuji), who bullied the nuns. There are hundreds of such examples. Even the brutality of Zhuang Qiao in southern Jing and the tyranny of Zhi the Robber in eastern Lu are not as excessive as the current (Taoists') plundering and robbery. They do not have morality in their hearts, but are solely focused on seizing and plundering. Later, he suffered from dysentery and lay in the toilet for seven days. His disciples tried to move him, but he refused. Exhausted and weakened, they deceived him, saying, 'What difference is there between lying down and sleeping?' After another two days, he finally died in the toilet. However, his disciples falsely told people that 'the master went to seek blessings.' The person who compiled Qiu Gong's records (collected by Li Haoran) ascended to Baoguang that day and transformed, with a strange fragrance filling the room. These are all things that everyone knows, yet they still change the story. The remaining unjust matters are all like this. Therefore, people at the time composed a ballad saying, 'A handful of skeletal bones, Changchun (Qiu Chuji) suddenly turns to autumn. He died in the latrine with excrement from the Sui River, one Taoist comes, two Taoists go.' This is solid evidence (the words of the Four Patriarchs of the Great Way). That was on the ninth day of the seventh month of the Dinghai year. Later, the Taoist Zhichang, styled Haoran, and named Zhenchangzi, put on his Taoist hat, tidied his clothes, and resumed his former ways. He collected the wealth of Taoists, bribed the hearts of kings and ministers, used petty tricks to decorate himself, and flattered the current powerful figures. He falsely used the name of the Quanzhen sect, but did not practice the reality of morality. He cried like an owl, attacking the orthodox path, and stared at the Buddhist family like a tiger. He wielded evil, acted arrogantly, and encroached on Buddhist temples. He followed Qiu Gong's false deeds and fanned the remnants of the rebellious wind. He indulged his subordinates in plundering and robbery, and allowed them to destroy and demolish based on personal feelings. He beat down Buddha statues and placed Laozi statues. He abolished Bodhisattvas and created Celestial Worthies. He was greedy and insatiable, seeking without limit. Other places are far away, and people may not have evidence. Let us first describe the capital city and the affiliated prefectures and counties. They seized and plundered temple houses, encroached on cultivated fields. They ground down and destroyed steles and pillars, and damaged and extinguished Buddha statues. Let us briefly cite one or two examples to verify the truth. The capital city

通玄關觀音院正殿三間塑畫完具。李志常遣本觀道眾。打絕聖像塑著三清。雖屢陳訴抗詔不與。今雖革正而街西院舍近三十楹尚未分付。京凈恩禪寺正殿房寮方丈庫舍五十餘楹。殿內無量壽佛。十六觀像。金碧炫目。女冠改作修真觀。永佔住持京憫忠寺東塔。院大道通道姑占守住坐。京慈聖院長春宮薛道錄改為玄都觀佔住。京寶塔寺經藏院天長觀下任道姑福童佔定住坐。京資聖寺唐遼舊剎。前後通街。地有三十餘畝。房有百十餘間。全真鞏志。朗改作葆真觀佔定住持。京顥花門外金橋寺正殿釋迦渾金成就。全真張知觀拆毀大殿平治基址。安先生丘冢改作墳地。京銅馬坊建福院全真鬅頭張先生占改住坐。京春臺坊西萬盈坊弘教院。正殿聖堂僧寮廚庫菜園石碑。盡被樊先生拆打訖。卻將木石于戴外郎宅東蓋訖天齊仁聖廟。京西北隅吉祥院長春宮。占作窯場煉丹經。今聖旨斷定由未分付。玉田縣北鄉妙峰院。全真榮道士盡行拆訖。于田家莊蓋女冠楊道姑路道姑住坐。通州在城觀音院前後正殿廚庫僧房。全真陳和童打壞觀音改塑老君易名通仙觀。宛平縣齋堂村靈樂寺。全真劉知觀把釋迦太子賣與他人。火爆石碑。藏了銅鐘。拆訖佛殿。壞了舍利寶塔。平蕩墳林改作通仙觀塑起三清。𣵠州在城設濟院。有舍利塔七層五十餘尺。全

【現代漢語翻譯】現代漢語譯本：通玄關觀音院的正殿三間，塑像和繪畫都非常完備。李志常派遣本觀的道士，打毀了聖像，塑上了三清（道教尊神，指元始天尊、靈寶天尊、道德天尊）。雖然多次陳述，抗拒詔令，但都沒有被允許。現在雖然已經革除改正，但是街西的院舍近三十間還沒有分發下去。京凈恩禪寺的正殿、房舍、方丈室、庫房等五十多間，殿內有無量壽佛（阿彌陀佛）和十六觀像，金碧輝煌。女冠被改為修真觀，永久佔據住持的位置。京憫忠寺東塔院被大道通道姑佔據居住。京慈聖院長春宮被薛道錄改為玄都觀佔據。京寶塔寺經藏院被天長觀下任的道姑福童佔據居住。京資聖寺是唐遼時期的舊寺，前後貫通街道，土地有三十多畝，房屋有一百多間。全真道的鞏志朗將其改為葆真觀，佔據住持的位置。京顥花門外的金橋寺，正殿的釋迦牟尼佛像是用純金鑄成的。全真道的張知觀拆毀了大殿，平整了地基。安先生和丘先生的墳墓被改為墳地。京銅馬坊的建福院被全真道的鬅頭張先生佔據並改作住所。京春臺坊西萬盈坊的弘教院，正殿、聖堂、僧寮、廚房、庫房、菜園和石碑，都被樊先生拆毀了。卻將木石在戴外郎宅東面蓋了天齊仁聖廟。京西北隅吉祥院被長春宮佔據，作為窯場煉丹。現在聖旨已經斷定，但尚未分發下去。玉田縣北鄉的妙峰院，被全真道的榮道士全部拆毀。在田家莊蓋了女冠楊道姑和路道姑居住的場所。通州在城的觀音院，前後的正殿、廚房、庫房、僧房，被全真道的陳和童打壞了觀音像，改塑了老君像，易名為通仙觀。宛平縣齋堂村的靈樂寺，全真道的劉知觀把釋迦太子像賣給了別人，砸碎了石碑，藏起了銅鐘，拆毀了佛殿，破壞了舍利寶塔，平整了墳地，改作通仙觀，塑起了三清像。𣵠州在城的設濟院，有一座七層五十多尺的舍利塔。 English version: The main hall of the Tongxuanguan Guanyin Temple, with its statues and paintings, was fully complete. Li Zhichang dispatched the Taoists of this temple to destroy the sacred images and replace them with the Three Purities (the highest deities in Taoism: Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun). Although repeated appeals were made, resisting the imperial decree, they were not permitted. Now, although it has been reformed and corrected, the nearly thirty rooms of the courtyard west of the street have not yet been distributed. The main hall, rooms, abbot's quarters, and storerooms of the Jing'en Chan Temple in the capital, totaling more than fifty rooms, housed the Amitabha Buddha and the Sixteen Contemplations images, dazzling in gold and jade. The female Taoist temple was changed to the Xiuzhen Temple, permanently occupying the position of abbot. The east pagoda courtyard of the Jing Minzhong Temple was occupied and resided in by the Taoist nun Da Dao Xin. The Changchun Palace of the Jing Cisheng Temple was changed to the Xuandu Temple and occupied by Xue Daolu. The Sutra Repository Courtyard of the Jing Baota Temple was occupied and resided in by Fu Tong, the Taoist nun who was to take over the Tianchang Temple. The Jing Zisheng Temple, an old temple from the Tang and Liao dynasties, connected the streets from front to back, with more than thirty acres of land and more than a hundred rooms. Gong Zhilang of the Quanzhen sect changed it to the Baozhen Temple, occupying the position of abbot. The Jinqiao Temple outside the Haohua Gate in the capital had a Shakyamuni Buddha statue in the main hall made of pure gold. Zhang Zhiguan of the Quanzhen sect demolished the main hall and leveled the foundation. The tombs of Mr. An and Mr. Qiu were converted into graveyards. The Jianfu Temple in Tongmafang in the capital was occupied and converted into a residence by Mr. Zhang with the disheveled hair of the Quanzhen sect. The Hongjiao Temple in Wan Ying Fang, west of Chuntai Fang in the capital, had its main hall, sanctuary, monks' quarters, kitchen, storeroom, vegetable garden, and stone tablets all demolished by Mr. Fan. Instead, the wood and stones were used to build the Tianqi Rensheng Temple east of Mr. Dai Wailang's residence. The Jixiang Temple in the northwest corner of the capital was occupied by the Changchun Palace and used as a kiln for alchemy. Now the imperial decree has been issued, but it has not yet been distributed. The Miaofeng Temple in the northern countryside of Yutian County was completely demolished by the Taoist Rong of the Quanzhen sect. A place was built in Tianjia Village for the female Taoist nuns Yang and Lu to live in. The Guanyin Temple in the city of Tongzhou, with its front and rear main halls, kitchen, storeroom, and monks' quarters, had its Guanyin statue destroyed by Chen Hetong of the Quanzhen sect, who replaced it with a statue of Laozi and renamed it Tongxian Temple. The Lingle Temple in Zhaizhang Village, Wanping County, had its Shakyamuni Buddha statue sold to others by Liu Zhiguan of the Quanzhen sect, who smashed the stone tablet, hid the bronze bell, demolished the Buddha hall, destroyed the Shariputra Pagoda, leveled the graveyard, converted it into Tongxian Temple, and erected statues of the Three Purities. The Sheji Temple in the city of Zhuozhou had a seven-story Shariputra Pagoda more than fifty feet tall.

【English Translation】 English version: The main hall of the Tongxuanguan Guanyin Temple, with its statues and paintings, was fully complete. Li Zhichang dispatched the Taoists of this temple to destroy the sacred images and replace them with the Three Purities (the highest deities in Taoism: Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun). Although repeated appeals were made, resisting the imperial decree, they were not permitted. Now, although it has been reformed and corrected, the nearly thirty rooms of the courtyard west of the street have not yet been distributed. The main hall, rooms, abbot's quarters, and storerooms of the Jing'en Chan Temple in the capital, totaling more than fifty rooms, housed the Amitabha Buddha (Wuliangshou fo) and the Sixteen Contemplations images, dazzling in gold and jade. The female Taoist temple was changed to the Xiuzhen Temple, permanently occupying the position of abbot. The east pagoda courtyard of the Jing Minzhong Temple was occupied and resided in by the Taoist nun Da Dao Xin. The Changchun Palace of the Jing Cisheng Temple was changed to the Xuandu Temple and occupied by Xue Daolu. The Sutra Repository Courtyard of the Jing Baota Temple was occupied and resided in by Fu Tong, the Taoist nun who was to take over the Tianchang Temple. The Jing Zisheng Temple, an old temple from the Tang and Liao dynasties, connected the streets from front to back, with more than thirty acres of land and more than a hundred rooms. Gong Zhilang of the Quanzhen sect changed it to the Baozhen Temple, occupying the position of abbot. The Jinqiao Temple outside the Haohua Gate in the capital had a Shakyamuni Buddha statue in the main hall made of pure gold. Zhang Zhiguan of the Quanzhen sect demolished the main hall and leveled the foundation. The tombs of Mr. An and Mr. Qiu were converted into graveyards. The Jianfu Temple in Tongmafang in the capital was occupied and converted into a residence by Mr. Zhang with the disheveled hair of the Quanzhen sect. The Hongjiao Temple in Wan Ying Fang, west of Chuntai Fang in the capital, had its main hall, sanctuary, monks' quarters, kitchen, storeroom, vegetable garden, and stone tablets all demolished by Mr. Fan. Instead, the wood and stones were used to build the Tianqi Rensheng Temple east of Mr. Dai Wailang's residence. The Jixiang Temple in the northwest corner of the capital was occupied by the Changchun Palace and used as a kiln for alchemy. Now the imperial decree has been issued, but it has not yet been distributed. The Miaofeng Temple in the northern countryside of Yutian County was completely demolished by the Taoist Rong of the Quanzhen sect. A place was built in Tianjia Village for the female Taoist nuns Yang and Lu to live in. The Guanyin Temple in the city of Tongzhou, with its front and rear main halls, kitchen, storeroom, and monks' quarters, had its Guanyin statue destroyed by Chen Hetong of the Quanzhen sect, who replaced it with a statue of Laozi and renamed it Tongxian Temple. The Lingle Temple in Zhaizhang Village, Wanping County, had its Shakyamuni Buddha statue sold to others by Liu Zhiguan of the Quanzhen sect, who smashed the stone tablet, hid the bronze bell, demolished the Buddha hall, destroyed the Shariputra Pagoda, leveled the graveyard, converted it into Tongxian Temple, and erected statues of the Three Purities. The Sheji Temple in the city of Zhuozhou had a seven-story Shariputra Pagoda more than fifty feet tall.

真賈先生夜間折了塔尖。本官詰責逃了。甲寅年改為齊仙觀。𣵠州行滿寺觀音殿。有白玉石觀音菩薩。坐高三尺。有糠禪任志堅。夜中打碎共十一塊。並占訖寺院改為永寧觀住坐。廣因寺常住位舊堂咸備。全真梁先生改作十方觀住坐。平谷縣歷西寺正殿聖容。全真王知觀打壞塑像。占植栗園。磨了石碑。耕了地土。文家莊水谷寺殿宇三門。云堂庫房水碾園土。全真王知觀打了塑像。卻塑老君。並獨波寺正殿拆訖。占植栗園改作道院。順州年豐龍泉寺。麻地棗園並余白地。盡被馬法師佔定改為大道觀。安次縣北臺寺。全真羊皮李占佃。普慈寺楊道姑占訖。遵化縣臺山寺下院。靈應山栗園劉先生占。凈因院羅文谷栗園張先生占。植縣東北般若院大殿中疃寺云堂。凈家谷云堂三門。盡被張先生拆了。蓋作開陽觀。薊州天香寺栗園地土。盡被王道政占佃。舍利寶塔高四十尺。王道政拆訖。塔上鐵竿亦自使了。又拆了墳塔十三座。甘泉山下院水碾一所。孫先生強行蓋了。報國寺下院栗園。賈先生佔了。崆峒山下院田地栗園。吳先生蓋觀占守。如此等例寧可具詞。其餘東平濟南益都真定河南關西平陽太原武朔雲中白霫遼東肥水等路。打拆奪占碎幢磨碑難可勝言略知名者五百餘處。皆李志常之所主行。又自覽貢獻圓米果木蜜煎茶姜馳

驛馬疋每歲上下要君取榮。不以謙退為心。專以炫名為務。壬辰中合罕皇帝。弔民洛汭問罪汴梁。急於外征未遑內整。而志常奸心狙妒欲欺佛家蔑視朝廷敢為不軌。乘國軍擾攘之際。當羽檄交馳之辰。縱庸鄙之徒。作無稽之典。今狐璋首集偽說史志經。又廣邪文。菽麥不分古今匡辯。采王浮之詭說。取西升之鄙談。學佛家八十二龕。糅老子八十一化。要合九九之數。簧鼓二篇之風。乃舉李耳在虛無之前。屈迦文降周莊之代。倚竊佛教增闡多端。欲高釋氏之前。乃說李耳在陽甲之歲。欲登儒者之上。乃立九歲在太易之先。欲同佛家五方如來。乃說五方出法度人。擬偷佛經世界初成風輪下布。乃說氣射往來變作彌羅之氣。如此之事一一難陳。只欲混自濁流濫彼清濟。金鍮相雜涇渭難分。誷聖欺賢蔽蒙天下。瞎他正眼昧自心靈。夭遏佛門溝壑正道。傲慢典憲不懼朝章。使秦川道眾暗板流傳。遠地發揚欲妨自害。不遇明聖真假孰分。佛法中興待時而顯。茍非其人道不虛行。我蒙哥皇帝。克岐克嶷曰聖曰明。佈政簡嚴聰達神武。修祖宗之令典。酌先代之洪規。率由舊章不忘外護。初鑄國寶先贊佛門。凡是僧人並無徭賦。聖旨特賜那摩國師白金二千定(計鈔二十萬兩)修福佛門。又令勝庵主發黃金五百兩白金萬兩于昊天寺大作佛事

(七日方滿飯僧萬餘也)道門志常以八十一化圖刻板既成廣張其本。若不遠近咸布。寧知李老君之勝。宜先上播朝廷。則餘者自然草靡。乃使金坡王先生道人溫的罕廣赍其本遍散朝廷近臣。土魯及乞臺普華等並授其本。時少林長老裕公建寺鶻林。皇上欽仰。因見其本謗訕佛門。使學士安藏獻呈阿里不哥大王訴其偽妄。大王披圖驗理閱實甚虛。乃奏天子備陳詐冒。破滅佛法敗傷風化。天子未詳真偽。俾召少林長老及道士李志常于大內萬安閣下。共丞相缽刺海親王貴戚等譯語合剌合孫並學士安藏。帝御正座對面窮考。按圖徴詰。志常一詞罔措。拱身叉手唯稱乞兒不會而已。推以不知。少林讓曰。汝既不知。何以掌教。志常又默無言。少林因曰。道士欺負國家敢為不軌。今此圖中說李老君生於五運之前。如此妄言從何而得。且史記老子與孔子同時出衰周之際。故唐初秀才胡曾詠史詩云。七雄戈戟亂如麻。四海無人得坐家。老氏卻思天竺住。便將徐甲去流沙。此則週末時人明矣。何乃妄構此說謾昧主上乎。志常曰。此是下面歹人做來。弟子實不知也。少林又曰。老子既是大賢。宜當佐國安民匡君不逮。何乃坐視亂亡西去流沙忍而不救乎。自己家鄉而不能整。且欲遠化羌胡。不亦謬哉。此同頭上火燒而不能卻。且欲遠救他山之火

【現代漢語翻譯】現代漢語譯本：(七日後圓滿結束，齋飯供養了一萬多僧人)道門李志常將八十一化圖刻成木板廣為印發，如果不分遠近地廣泛傳播，怎麼能彰顯李老君的功德呢？應該先上奏朝廷，其餘的事情自然就會像草一樣隨風倒伏。於是他派金坡王先生和道人溫的罕廣泛地將印本分發給朝廷近臣。土魯和乞臺普華等人都得到了印本。當時少林寺長老裕公在鶻林建寺，皇上非常欽佩他。因為看到了這些印本中誹謗佛門的內容，就讓學士安藏獻給阿里不哥大王，控訴其虛假荒謬。大王仔細查閱圖的內容，發現非常虛假，於是上奏天子，詳細陳述其欺騙冒充，破壞佛法，敗壞風俗教化。天子不清楚真偽，就下令召來少林寺長老和道士李志常到大內萬安閣下，與丞相缽刺海親王貴戚等，以及翻譯合剌合孫和學士安藏一起，皇帝親自在正座上對面詳細審問，按照圖的內容進行質問。李志常一句話也說不出來，拱著身子，雙手合抱，只是說『乞丐什麼都不知道』，推說自己不知道。少林寺長老責問道：『你既然不知道，憑什麼掌管道教？』李志常又沉默不語。少林寺長老於是說：『道士欺騙國家，膽敢做出不軌之事。現在這圖中說李老君生於五運之前，如此荒謬的言論是從哪裡來的？而且史書記載老子與孔子同時出現在衰敗的周朝末年。所以唐朝初年的秀才胡曾寫詩詠史說：『七雄的戰爭像亂麻一樣，天下沒有安寧的地方。老子卻想著去天竺居住，於是帶著徐甲去了流沙。』這說明老子是週末時的人，很明顯。為什麼還要虛構這種說法來欺騙皇上呢？』李志常說：『這是下面壞人做的，弟子實在不知道啊。』少林寺長老又說：『老子既然是大賢，應該輔佐國家，安定人民，匡正君主的不當之處，為什麼眼看著國家混亂滅亡，西去流沙，忍心不救呢？自己家鄉都不能治理好，卻想要遠去教化羌胡，這不是太荒謬了嗎？這就像頭上著火卻不能撲滅，卻想要去遠處救別人的山火一樣。』 English version: (After seven days, the ceremony concluded with meals offered to over ten thousand monks.) The Daoist Li Zhichang of the Daoist sect had the 'Eighty-One Transformations Chart' engraved on woodblocks and widely distributed. If it were not widely disseminated, regardless of distance, how could the merits of Li Lao Jun (Lord Lao, founder of Daoism) be manifested? It should first be presented to the imperial court, and the rest would naturally fall like grass in the wind. Therefore, he sent Mr. Wang of Jinpo and the Daoist Wen Dehan to widely distribute the printed copies to close officials of the court. Turu and Qitai Puhua, among others, all received copies. At that time, Abbot Yu of Shaolin Temple was building a temple in Gulin, and the Emperor greatly admired him. Because he saw the content in these printed copies that slandered Buddhism, he had the scholar An Zang present them to King Ariq Böke, accusing them of being false and absurd. The King carefully examined the contents of the chart and found them to be very false. Therefore, he reported to the Emperor, detailing the deception and pretense, the destruction of Buddhist teachings, and the corruption of customs and morals. The Emperor, unsure of the truth, ordered the Abbot of Shaolin Temple and the Daoist Li Zhichang to be summoned to the Wan'an Pavilion in the Great Inner Palace, along with Chancellor Bolohai, princes, nobles, the translator Hala Hasan, and the scholar An Zang. The Emperor personally sat on the throne and questioned them in detail, based on the contents of the chart. Li Zhichang could not say a word, bowing and clasping his hands, only saying, 'The beggar knows nothing,' claiming ignorance. The Abbot of Shaolin Temple questioned him, 'Since you know nothing, how can you be in charge of Daoism?' Li Zhichang remained silent. The Abbot of Shaolin Temple then said, 'The Daoist is deceiving the country and dares to commit rebellious acts. Now, this chart says that Li Lao Jun was born before the Five Epochs, where did such absurd claims come from? Moreover, historical records state that Lao Tzu (Laozi) and Confucius appeared at the same time during the decline of the Zhou Dynasty. Therefore, Hu Zeng, a scholar of the early Tang Dynasty, wrote a poem about history, saying: 'The wars of the Seven Kingdoms are like tangled hemp, there is no peace in the world. Lao Tzu thought of residing in Tianzhu (India), so he took Xu Jia to the quicksand.' This shows that Lao Tzu was a person of the late Zhou Dynasty, which is very clear. Why fabricate such a statement to deceive the Emperor?' Li Zhichang said, 'This was done by bad people below, this disciple really does not know.' The Abbot of Shaolin Temple further said, 'Since Lao Tzu was a great sage, he should have assisted the country, stabilized the people, and corrected the shortcomings of the ruler. Why did he watch the country fall into chaos and ruin, go west to the quicksand, and have the heart not to save it? He cannot even govern his own homeland well, yet he wants to go far away to teach the Qiang and Hu peoples. Isn't this too absurd? This is like having a fire burning on one's head but not being able to put it out, yet wanting to go far away to save a fire on someone else's mountain.'

【English Translation】 English version: (After seven days, the ceremony concluded with meals offered to over ten thousand monks.) The Daoist Li Zhichang of the Daoist sect had the 'Eighty-One Transformations Chart' engraved on woodblocks and widely distributed. If it were not widely disseminated, regardless of distance, how could the merits of Li Lao Jun (Lord Lao, founder of Daoism) be manifested? It should first be presented to the imperial court, and the rest would naturally fall like grass in the wind. Therefore, he sent Mr. Wang of Jinpo and the Daoist Wen Dehan to widely distribute the printed copies to close officials of the court. Turu and Qitai Puhua, among others, all received copies. At that time, Abbot Yu of Shaolin Temple was building a temple in Gulin, and the Emperor greatly admired him. Because he saw the content in these printed copies that slandered Buddhism, he had the scholar An Zang present them to King Ariq Böke, accusing them of being false and absurd. The King carefully examined the contents of the chart and found them to be very false. Therefore, he reported to the Emperor, detailing the deception and pretense, the destruction of Buddhist teachings, and the corruption of customs and morals. The Emperor, unsure of the truth, ordered the Abbot of Shaolin Temple and the Daoist Li Zhichang to be summoned to the Wan'an Pavilion in the Great Inner Palace, along with Chancellor Bolohai, princes, nobles, the translator Hala Hasan, and the scholar An Zang. The Emperor personally sat on the throne and questioned them in detail, based on the contents of the chart. Li Zhichang could not say a word, bowing and clasping his hands, only saying, 'The beggar knows nothing,' claiming ignorance. The Abbot of Shaolin Temple questioned him, 'Since you know nothing, how can you be in charge of Daoism?' Li Zhichang remained silent. The Abbot of Shaolin Temple then said, 'The Daoist is deceiving the country and dares to commit rebellious acts. Now, this chart says that Li Lao Jun was born before the Five Epochs, where did such absurd claims come from? Moreover, historical records state that Lao Tzu (Laozi) and Confucius appeared at the same time during the decline of the Zhou Dynasty. Therefore, Hu Zeng, a scholar of the early Tang Dynasty, wrote a poem about history, saying: 'The wars of the Seven Kingdoms are like tangled hemp, there is no peace in the world. Lao Tzu thought of residing in Tianzhu (India), so he took Xu Jia to the quicksand.' This shows that Lao Tzu was a person of the late Zhou Dynasty, which is very clear. Why fabricate such a statement to deceive the Emperor?' Li Zhichang said, 'This was done by bad people below, this disciple really does not know.' The Abbot of Shaolin Temple further said, 'Since Lao Tzu was a great sage, he should have assisted the country, stabilized the people, and corrected the shortcomings of the ruler. Why did he watch the country fall into chaos and ruin, go west to the quicksand, and have the heart not to save it? He cannot even govern his own homeland well, yet he wants to go far away to teach the Qiang and Hu peoples. Isn't this too absurd? This is like having a fire burning on one's head but not being able to put it out, yet wanting to go far away to save a fire on someone else's mountain.'

。縱是愚人亦知迂誕。志常拱默無言面𧹞汗出。少林重奏曰。道士欺謾朝廷。遼遠倚著錢財壯盛。廣買臣下取媚人情。恃方兇愎佔奪佛寺。損毀佛像打碎石塔。玉泉山白玉石觀音像先生打了。隨處石幢先生推倒。占植寺家園果梨栗水土田地。大略言之。知其名者可有五百餘處。今對天子悉要歸還。而志常情願吐退別無酬答。少林又曰。此化胡圖本是偽造。若不燒板難塞邪源。志常唯言情願燒卻。更無伸說。上曰。我為皇帝。未登位時舊來有底。依古行之。我登位后先來無底。不宜添出。既是說謊道人新集。不可行之。時勝講主瞋目詈之。指為畜類。塊然無對。帝謂群臣曰。道士理短不敢酬答也。少林翌日。覆上表云。和林上都北少林寺嗣祖雪庭野人誠惶誠恐頓首頓首謹言。聞舉直錯諸枉能使枉者直。舉枉錯諸直能使直者枉。此二者賞罰之源。治亂之機。莫不發乎其中矣。自生民以來淳樸未散。故三皇五帝垂拱南面。其政教不肅而成。不嚴而治。是以聖人觀天文以察時變。觀人文以化成天下也。及三代以降奸宄日萠。故聖賢間生應時設教。或洗之以道德。或封之以仁義。以防微後世之弊也。於是我釋迦大覺以周第五主昭王二十四年甲寅四月八日生於天竺。父曰凈飯皇帝。母曰大術聖后。夢感白象駕日輪忽墜於懷。覺時乃

【現代漢語翻譯】現代漢語譯本：即使是愚笨的人也知道志常的言論是荒謬虛假的。志常一直低頭不語，臉上汗如雨下。少林再次奏道：『道士欺騙朝廷，仗著地處偏遠，倚仗錢財雄厚，廣泛收買臣下，討好人情。依仗其強橫兇暴，侵佔佛寺，損毀佛像，打碎石塔。玉泉山的白玉石觀音像就是志常打壞的，各處的石幢也是志常推倒的。他還侵佔寺院的園林、果樹、梨樹、栗樹以及水土田地。』大概說來，知道他名字的就有五百多處。現在當著天子的面，全部都要歸還。而志常情願吐出退還，沒有其他辯解。少林又說：『這《化胡圖》本來就是偽造的，如果不燒掉圖板，難以堵塞邪惡的源頭。』志常只說情願燒掉，沒有進一步的辯解。皇上說：『我做皇帝，在沒有登基的時候，舊有的東西是有的，按照古制來做。我登基之後，新來的東西是沒有的，不應該增加。既然是說謊的道人新編的，不可施行。』當時勝講主怒目斥責志常，指責他是畜生，志常啞口無言。皇帝對群臣說：『道士理虧，不敢辯解啊。』少林第二天，再次上表說：『和林上都北少林寺嗣祖雪庭野人誠惶誠恐頓首頓首謹言：聽說舉用正直的人，廢黜奸邪的人，能使奸邪的人變正直；舉用奸邪的人，廢黜正直的人，能使正直的人變奸邪。這兩種做法是賞罰的根源，是治理國家混亂與否的關鍵，沒有不從這裡發出的。自從有了人類以來，淳樸的風氣還沒有消散，所以三皇五帝垂拱而治，面朝南方。他們的政教不嚴厲卻能成功，不嚴酷卻能治理好國家。因此聖人觀察天象來了解時節的變化，觀察人文來教化天下。等到三代之後，奸邪之徒日益萌生，所以聖賢應時而生，設定教化。或者用道德來洗滌，或者用仁義來匡正，以防止後世的弊端。於是我釋迦大覺在周朝第五主昭王二十四年甲寅四月八日生於天竺（India）。父親是凈飯皇帝（Śuddhodana），母親是大術聖后（Māyādevī）。夢中感應到白象駕著日輪忽然墜入懷中，醒來時才知道是懷孕了。』 English version: Even a fool knows that Zhi Chang's words are absurd and false. Zhi Chang kept his head down and said nothing, sweat pouring down his face. Shaolin reiterated, 'The Daoist is deceiving the court, relying on his remote location and abundant wealth, extensively buying off subordinates and currying favor. Relying on his strength and ferocity, he has seized Buddhist temples, damaged Buddha statues, and smashed stone pagodas. The white jade Guanyin statue on Yuquan Mountain was destroyed by Zhi Chang, and the stone pillars everywhere were pushed down by him. He has also seized the temple's gardens, fruit trees, pear trees, chestnut trees, and water and land. ' Roughly speaking, there are more than five hundred places where his name is known. Now, in front of the Emperor, all must be returned.' Zhi Chang was willing to return everything without any other defense. Shaolin added, 'This 'Huahu Tu' (Chart of the Conversion of the Barbarians) is a forgery. If the printing blocks are not burned, it will be difficult to stop the source of evil.' Zhi Chang only said he was willing to burn them, without further explanation. The Emperor said, 'As Emperor, I have things that existed before I ascended the throne, and they should be done according to ancient customs. After I ascended the throne, there are no new things, and they should not be added. Since it is a newly compiled work by a lying Daoist, it cannot be implemented.' At that time, the chief lecturer Sheng glared at Zhi Chang and scolded him as a beast, and Zhi Chang was speechless. The Emperor said to his ministers, 'The Daoist is at a loss for words and dares not defend himself.' The next day, Shaolin submitted another memorial, saying, 'The successor of the Northern Shaolin Temple in Helin Shangdu, Yeting Yeren, kowtows with sincerity and fear: I have heard that promoting the upright and removing the wicked can make the wicked upright, and promoting the wicked and removing the upright can make the upright wicked. These two are the source of rewards and punishments, and the key to governing the country well or poorly, and everything originates from them. Since the beginning of mankind, the simple and honest customs have not yet dissipated, so the Three Sovereigns and Five Emperors ruled by doing nothing, facing south. Their political teachings were successful without being strict, and they governed the country well without being harsh. Therefore, the sages observed the celestial phenomena to understand the changes of the seasons, and observed human culture to transform the world. After the Three Dynasties, treacherous people emerged day by day, so sages and virtuous people were born in response to the times and established teachings. Some were washed with morality, and some were corrected with benevolence and righteousness, in order to prevent the evils of later generations. Therefore, my Shakyamuni Buddha (Śākyamuni Buddha), the Great Awakened One, was born in Tianzhu (India) on the eighth day of the fourth month of the Jia Yin year, the twenty-fourth year of King Zhao of the Zhou Dynasty. His father was Emperor Jingfan (Śuddhodana), and his mother was the Holy Queen Dashu (Māyādevī). In a dream, she felt a white elephant driving the sun's wheel suddenly falling into her arms, and when she woke up, she knew she was pregnant.'

【English Translation】 Even a fool knows that Zhi Chang's words are absurd and false. Zhi Chang kept his head down and said nothing, sweat pouring down his face. Shaolin reiterated, 'The Daoist is deceiving the court, relying on his remote location and abundant wealth, extensively buying off subordinates and currying favor. Relying on his strength and ferocity, he has seized Buddhist temples, damaged Buddha statues, and smashed stone pagodas. The white jade Guanyin statue on Yuquan Mountain was destroyed by Zhi Chang, and the stone pillars everywhere were pushed down by him. He has also seized the temple's gardens, fruit trees, pear trees, chestnut trees, and water and land. ' Roughly speaking, there are more than five hundred places where his name is known. Now, in front of the Emperor, all must be returned.' Zhi Chang was willing to return everything without any other defense. Shaolin added, 'This 'Huahu Tu' (Chart of the Conversion of the Barbarians) is a forgery. If the printing blocks are not burned, it will be difficult to stop the source of evil.' Zhi Chang only said he was willing to burn them, without further explanation. The Emperor said, 'As Emperor, I have things that existed before I ascended the throne, and they should be done according to ancient customs. After I ascended the throne, there are no new things, and they should not be added. Since it is a newly compiled work by a lying Daoist, it cannot be implemented.' At that time, the chief lecturer Sheng glared at Zhi Chang and scolded him as a beast, and Zhi Chang was speechless. The Emperor said to his ministers, 'The Daoist is at a loss for words and dares not defend himself.' The next day, Shaolin submitted another memorial, saying, 'The successor of the Northern Shaolin Temple in Helin Shangdu, Yeting Yeren, kowtows with sincerity and fear: I have heard that promoting the upright and removing the wicked can make the wicked upright, and promoting the wicked and removing the upright can make the upright wicked. These two are the source of rewards and punishments, and the key to governing the country well or poorly, and everything originates from them. Since the beginning of mankind, the simple and honest customs have not yet dissipated, so the Three Sovereigns and Five Emperors ruled by doing nothing, facing south. Their political teachings were successful without being strict, and they governed the country well without being harsh. Therefore, the sages observed the celestial phenomena to understand the changes of the seasons, and observed human culture to transform the world. After the Three Dynasties, treacherous people emerged day by day, so sages and virtuous people were born in response to the times and established teachings. Some were washed with morality, and some were corrected with benevolence and righteousness, in order to prevent the evils of later generations. Therefore, my Shakyamuni Buddha (Śākyamuni Buddha), the Great Awakened One, was born in Tianzhu (India) on the eighth day of the fourth month of the Jia Yin year, the twenty-fourth year of King Zhao of the Zhou Dynasty. His father was Emperor Jingfan (Śuddhodana), and his mother was the Holy Queen Dashu (Māyādevī). In a dream, she felt a white elephant driving the sun's wheel suddenly falling into her arms, and when she woke up, she knew she was pregnant.'

娠誕彌厥月。聖母攀枝右脅神化而生。列宿襯于紅蓮。九龍沐以香水。三十二相以嚴體。八十種好以隨形。指天地以稱尊。現吉祥而應世。四門觀苦午夜逾城。六年苦行。以圓曠劫之因。萬德週身。以克多生之果。教談三百餘會。化揚八萬之門。受波旬請而入涅槃。順眾生機而示圓寂。由是道超凡聖化被人天。凡聲教所及。莫不波盪風靡而從之。冠其位於列聖之首也。學其道者持五戒則備於五常。修十善則杜其十惡。存者安於王道。亡者托於人天。其大則頓息生死之源。獨出聖凡之表也。繼有東夏賢者。是曰老君。以周第二十二帝定王二年丙辰九月十四日生於楚國苦縣厲鄉曲仁里。父曰韓幹。母曰精敷。孕八十一年而生於李樹下。因以姓李名耳字伯陽。身長四尺六寸。額凸眉粗反唇騫鼻。髆尖胯闊聃耳鬅頭。生而皓首故曰老聃。以疑獨之道秘於心。以三寶之德資于用。曰慈曰儉曰不敢為天下先。至簡王二年。官至守藏吏十四年遷太史。及景王二十三年己卯。以七雄分霸天下擾攘。老氏不忍坐視其弊。有紫氣浮關。欲西涉流沙。而訪至函谷得關令尹喜。授以道德二篇。深造妙道之理。已而弗克流沙。死於槐里。即而葬焉。乃京兆之興平也。后之學其道者。虛心實腹。游于道德黜于聰明。高蹈煙霞迥出塵世。聲利不能屈。

刑勢莫能移。雖二聖賢時有先後教有淺深。觀其聖賢之心。未嘗有間也。自我皇朝聖祖開闢大統以來。兵燼之際。有學者興肇起其門。是曰全真。冠伯陽之衣冠。稱伯陽之徒黨。棄伯陽之宗廟。悖伯陽之道德。浸漫四方不可勝數。毀拆寺宇摧滅聖像。偽興圖籍妄設典章。肆其異端以干時惑眾。殘賊聖人之道。輒以無稽之言。自雕入藏目之為經。良可笑也。如新集老氏八十一化圖化胡經等。百端誣誕之說使識者誦之則齒寒聞之則鼻掩。圖云。老君以殷第十八王陽甲庚申歲。真妙玉女晝寢。夢日精駕九龍而下化五色流珠。吞之而孕。八十一年。至二十一王武丁庚辰二月十五日。其母攀李樹剖左脅而生。九步生蓮四方乘足。日童揚輝月妃散華。七元流景祥雲蔭庭。四靈翊衛玉女捧接。其母攀枝。萬鶴翔空九龍吐水。七十二相八十一好。指天指地唯道獨尊。及長為文王守藏吏。至成康為柱下史而棄周爵。不知此語何從所出也。又云。老君以周昭王二十四年四月八日上升太微。復生于成都李氏家。與尹喜會。覆上升適西竺。使尹喜作佛以化胡人。剃鬚發為僧。誓而歸之。如此謬妄數端皆兒戲之語也。嘻噫佛生周昭。老生於定。尹喜受道德于景王之己卯。相去五百有七年。何尹喜之為佛耶。是今日適越而昔至也。無乃太誕乎。夫老

氏之首末具載周史而今以為殷陽甲真妙玉女所生者。然則真妙者凡耶聖耶。若聖則老氏豈復仕周為吏耶。若凡則何族耶。況老氏之聖也。有萬種禎祥。而世人豈不知。復以為吏耶。何舍明趣味如此。可不愧歟。況今槐里冢墓在焉。其徒以為老氏白日上升。何冢墓之有哉。乃棄于荊棘之間而不祀。此皆具人眉目者之所不為也。其莊列氏亦伯陽之命世亞聖也。而子莊子言老聃死。秦佚吊之三號而出。獨不言上升太微之事乎。子列子雖關尹喜一言之善又嘗舍之。又喜仲尼答西方有大聖人。以為至言。獨不言化胡之事乎。略舉其兩端則眾謬斯釋矣。以前後所說。全與本史相違。似非老聃者也。然則老聃外別有太上老君者成聖耶。何設偽以非聖人者如此。且夫世亦有至不肖者。然樵牧之豎安敢輒欺之。況大聖人乎。仲尼曰。非聖人者無法。此大亂之道也。又許昌新作三教碑。以老氏正席佛儒翼之。亦不稽古之甚也。且三教之位。自漢至今千有餘載。如指之據于掌。短長左右固有定處。豈匹夫匹婦能異哉。觀此效顰忘本之徒。必欲毀滅大覺之道。非毀而能滅。惜乎伯陽之道掃地矣。何哉猶藤蘿倚于喬松枝葉繁榮蔭及頃畝。樵牧過之仰而嘆曰。大哉鬱鬱乎。藤之茂且盛矣。如此而不言松柏之大本也。既而松無以施其枝葉則枯。枯則絕

藤蘿委地。靡所不致。雖深根固蒂。而復慾望之於雲漢。不亦遠乎。於戲伯陽之道。其若是而已矣。幸遇主上英雄。紹聖聰哲御天。軒鑒洞乎八方。舜日照於四海。察纖毫而莫隱。臨大統以無私。仰愿正三教之典謨訓誥保合大和。為萬世之規矩準繩固非小補。但野人福裕無任瞻天望聖。誠惶誠恐頓首頓首謹言。即乙卯年八月也。帝既目覽是非具知臧否。乃傳聖旨曰。那摩大師少林長老奏來。先生毀壞了釋迦牟尼佛底經教。做出假經來有。毀壞了釋迦牟尼佛底聖像塑。著老君來有。把釋迦牟尼佛塑。在老君下面坐有。共李真人一處對證問來。李真人道我並不理會得來。今委布只兒眾斷事官。那造假經人及印板木。不揀是誰根的有。呵與對證過。若實新造此說謊經。分付那摩大師者。那造假經底先生。布只兒為頭眾斷事官。一處當面對證倒時。決斷罪過。要輕重那摩大師識者。又毀壞釋迦佛像及觀音像。改塑李老君底卻。教那先生依前舊塑釋迦觀音之像。改塑功了卻分付與和尚每者。那壞佛的先生依理要罪過者。斷事宮前立下證見交那摩大師識者若。是和尚每壞了老子塑著佛像。亦依前體例要罪過者。即乙卯年九月二十九日。君腦兒里行此聖旨。那摩大師緣此聖旨。見奉福寺先生侵了余占寺院。先生不肯分付。及玉泉山白

【現代漢語翻譯】現代漢語譯本：藤蔓依附於地面，無處不到。即使深深紮根，想要再次攀援到雲霄，不也太遙遠了嗎？唉，伯陽（老子）的道，大概就是這樣了吧。幸好遇到了英明的君主，繼承了聖明的智慧來治理天下。明察的目光洞察四方，如舜帝的陽光照耀四海。細微之處都能察覺而無所隱瞞，面對天下大事也能大公無私。希望能夠匡正儒、釋、道三教的典章制度，訓誡誥命，保持並維護天下和諧，作為萬世的規矩和準繩，這並非微小的補益。只是我這鄉野之人福裕，實在無法勝任仰望天顏、期盼聖明的重任，內心誠惶誠恐，頓首再頓首，謹此陳言。時在乙卯年八月。

皇帝已經親自審閱，明辨是非，瞭解善惡。於是頒佈聖旨說：『那摩大師、少林長老奏報，有先生毀壞了釋迦牟尼佛的經教，製造了虛假的經書。毀壞了釋迦牟尼佛的聖像，塑造了老君的像，還把釋迦牟尼佛塑像放在老君下面。』

『將此事與李真人一起對質審問。李真人說他並不知情。現在委派布只兒等斷事官，將製造假經的人以及印板木，不論是誰的，都與那摩大師對質。如果確實是新造的這種說謊的經書，就交給那摩大師處理。製造假經的先生，布只兒為首的斷事官，一起當面對質倒時，判決罪過，要輕重由那摩大師決定。』

『又，（如果）毀壞釋迦佛像及觀音像，改塑李老君的像，就讓那先生按照原來的樣子重新塑造釋迦觀音的像，改塑完畢后交給和尚們。那毀壞佛像的先生，按照道理要判罪。在斷事宮前立下字據，交給那摩大師。如果和尚們毀壞了老子的塑像，塑造了佛像，也按照之前的體例判罪。』時在乙卯年九月二十九日。

皇帝心中頒佈了這道聖旨。那摩大師因為這道聖旨，認為奉福寺的先生侵佔了余占寺院，先生不肯交出，以及玉泉山的白...

【English Translation】 English version: The creeper clings to the ground, reaching everywhere. Even with deep roots and a firm base, to desire to climb back to the clouds, is that not too far? Alas, the Dao of Boyang (Laozi), is perhaps just like this. Fortunately, we have encountered an enlightened sovereign, inheriting sagacious wisdom to govern the realm. His discerning gaze penetrates all directions, like the sun of Emperor Shun illuminating the four seas. He perceives the slightest details without concealment, and faces the great affairs of the realm with impartiality. I humbly hope to rectify the canons, instructions, and proclamations of the three religions (Confucianism, Buddhism, and Taoism), preserving and maintaining great harmony, serving as rules and guidelines for all ages, which would be no small contribution. However, I, this rustic person Fuyu, am truly incapable of bearing the responsibility of looking up to the heavenly countenance and hoping for sagely wisdom, my heart filled with sincere trepidation, bowing my head again and again, I respectfully submit this statement. This was in the eighth month of the year Yimao.

The Emperor has personally reviewed the matter, discerning right from wrong, and understanding good from evil. Thus, he issued a sacred edict saying: 'The Great Master Namo, the Abbot of Shaolin, has reported that a certain scholar has destroyed the scriptures of Shakyamuni Buddha, creating false scriptures. He has destroyed the sacred images of Shakyamuni Buddha, and sculpted images of Laozi, even placing the statue of Shakyamuni Buddha below Laozi.'

'Bring this matter to be questioned and verified together with the Real Person Li. The Real Person Li said that he was not aware of this matter. Now, we appoint the officials of Buzhi'er and others to investigate, and confront the person who created the false scriptures and the printing blocks, regardless of who they belong to, with Great Master Namo. If it is indeed a newly created, lying scripture, hand it over to Great Master Namo for disposal. The scholar who created the false scriptures, and the officials led by Buzhi'er, together confront and interrogate him, and determine the punishment, the severity of which shall be decided by Great Master Namo.'

'Furthermore, (if) the images of Shakyamuni Buddha and Guanyin are destroyed, and the images of Li Laozi are re-sculpted, then let that scholar re-sculpt the images of Shakyamuni and Guanyin according to the original form, and hand them over to the monks after the re-sculpting is completed. The scholar who destroyed the Buddha images should be punished according to reason. A written statement should be made before the court of the investigating officials and handed over to Great Master Namo. If the monks destroyed the statues of Laozi and sculpted Buddha images, they should also be punished according to the previous example.' This was on the twenty-ninth day of the ninth month of the year Yimao.

The Emperor issued this sacred edict in his mind. Great Master Namo, because of this sacred edict, believed that the scholar of Fengfu Temple had encroached upon the Yuzhan Temple, and the scholar refused to hand it over, as well as the Bai of Yuquan Mountain...

玉觀音。先生打了不肯陪還。使少林長老金燈長老。就德興府對今上皇帝。宣前聖旨即要陪償。少林長老先與執結。而張權教志敬。妄欲支吾不肯分付。今上大怒令劉侍中活者思歐擊罵之。頭面流血全無愧恥。明年遣使胡睹孫下來。依著皇帝聖旨本意。盡行歸斷時筑界墻。分付奉福寺。家初蒙哥皇帝聖旨里。委付布只兒為頭眾斷事官。隨路合退。先生住著寺院地面三十七處並令分付釋門而李志常不依歸斷。差道士樊道錄。再奏聖旨別生情見依著胡睹虎那演。抄數已后不許改正。雖如是奏上未允許。而道士樊志應但向乞臺普花處說。便詐傳皇帝聖旨。一面卻都奪了。復推界墻。丙辰年五月。那摩大師再共少林長老。奉福亨長老。統攝溫庵主。開覺邁長老。大名津長老。上方云長老。資福朗講主。塔必小大師蘇摩室利。中山提領要阿失真定譯言蒙古歹並上合刺。鶻林預待李志常等。共對朝廷。與先生每大行辯論。以七月十六日。覲帝于鶻林城之南昔刺行宮。帝引諸師入內。溫顏接話。並賜金帛。專待道士辯明真偽。而李志常怯不敢去。自念前對天子唯推不知。今更相抗慮恐墮負。乃使權教張志敬(字義卿)魏仲平溫的罕等遷延緩進。狙僧遠近竟不面會。覘聞諸師退朝即復趨程。天子阿里不哥大王知此道士無理。雖復多語竟

【現代漢語翻譯】現代漢語譯本玉觀音。某先生打了人，卻不肯賠償。於是派遣少林長老金燈長老，在德興府當著當今皇上的面，宣讀先皇的聖旨，要求必須賠償。少林長老先行判決，而張權教志敬卻妄圖推脫，不肯交付。當今皇上大怒，命令劉侍中活者思歐擊打辱罵他，打得頭破血流，全無愧色。明年，派遣使者胡睹孫下來，依照皇帝聖旨的本意，全部判決歸還，當時還筑了界墻，分付給奉福寺。當初蒙哥皇帝的聖旨里，委任布只兒為首的眾斷事官，隨路一起退還。某先生住著的寺院地面三十七處，並命令分付給釋門，而李志常不肯依從判決歸還。派遣道士樊道錄，再次上奏聖旨，另生事端，依照胡睹虎那演，抄錄數目以後不許更改。雖然如此上奏，但尚未得到允許。而道士樊志應只是向乞臺普花處遊說，便假傳皇帝聖旨，一面全部奪了回去，又重新移動界墻。丙辰年五月，那摩大師再次與少林長老、奉福亨長老，統攝溫庵主、開覺邁長老、大名津長老、上方云長老、資福朗講主、塔必小大師蘇摩室利（Somoshili），中山提領要阿失（Yaoshi）真定譯言蒙古歹（Menggudai）並上合刺（Shanghela），鶻林預待李志常等人，共同對朝廷，與先生們進行辯論。以七月十六日，在鶻林城之南的昔刺行宮覲見皇帝。皇帝帶領各位法師進入內殿，和顏悅色地與他們交談，並賜予金帛，專門等待道士辯明真偽。而李志常膽怯不敢去，自己想到之前面對天子只是推說不知，現在如果再對抗，恐怕會落敗。於是派遣權教張志敬(字義卿)，魏仲平，溫的罕等人拖延時間，僧人遠近竟然沒有見面。偵察到各位法師退朝後，立即趕路。天子阿里不哥大王知道這些道士無理，雖然多次言語，最終...

【English Translation】 English version 'Yu Guanyin'. A certain Mr. beat someone but refused to compensate. Therefore, Shaolin Elder Jin Deng was dispatched to Dexing Prefecture to announce the previous emperor's decree in front of the current emperor, demanding compensation. Shaolin Elder made a preliminary judgment, but Zhang Quanjiao Zhi Jing tried to evade and refused to hand it over. The current emperor was furious and ordered Liu Shizhong Huo Zhe Si Ou to beat and insult him, causing him to bleed from the head and face without any shame. The following year, an envoy Hu Du Sun was sent down to judge and return everything according to the emperor's original intention. At that time, a boundary wall was also built and handed over to Fengfu Temple. Initially, in Emperor Mengge's decree, Bu Zhi'er was appointed as the head of the judging officials, who retreated along the way. The temple grounds where a certain Mr. lived, thirty-seven places in total, were ordered to be handed over to the Buddhist community, but Li Zhichang refused to comply with the judgment and return them. He dispatched Taoist Fan Daolu to submit another memorial, creating further complications, and following Hu Du Hu Na Yan, the numbers were copied and not allowed to be changed. Although the memorial was submitted in this way, it was not yet approved. Taoist Fan Zhiying only lobbied Qi Tai Pu Hua, and then falsely conveyed the emperor's decree, taking everything back and moving the boundary wall again. In the fifth month of the Bingchen year, Master Namo, together with Shaolin Elder, Fengfu Heng Elder, Wen Anzhu, Kaijue Mai Elder, Daming Jin Elder, Shangfang Yun Elder, Zifu Lang Lecturer, Tabi Minor Master Somoshili, Zhongshan Leader Yao Shi (Yaoshi), Zhen Ding translated as Menggudai (Menggudai) and Shanghela (Shanghela), and Hulin awaited Li Zhichang and others, jointly addressed the court and debated with the gentlemen. On the sixteenth day of the seventh month, they met the emperor at the Xici Palace south of Hulin City. The emperor led the masters into the inner hall, spoke to them kindly, and bestowed gold and silk, waiting specifically for the Taoists to clarify the truth. However, Li Zhichang was timid and dared not go, thinking that he had only pleaded ignorance before the emperor, and if he resisted again now, he would probably be defeated. Therefore, he sent Quanjiao Zhang Zhi Jing (Zi Yiqing), Wei Zhongping, Wen Dehan and others to delay, and the monks, near and far, did not meet. Spying that the masters had left the court, they immediately hurried on their way. Emperor Ali Buge knew that these Taoists were unreasonable, and although he spoke many times, in the end...

不與言。而李志常見僧上行。進退狼狽愁思內郁。變成腦疽。股慄魂驚。又感雷震。因而殂焉。故常時之人。為詩詠云。楂子店前不死方。老丘傳與李真常。三千王女長春館。十二瓊樓偃月堂。服氣變為休息痢。吞霞化作腦疽瘡。全真業貫年來滿。霹靂掀檐罪玉皇。聞者以為實言(即戊午年六月日也)帝以諸王大會封賞事殷僧道對辯之事。且令阿里不哥大王替行問當所有事件一一奏聞。初盤山中盤法興寺。亥子年間天兵始過。罕有僧人。海山本無老師之嗣。振公長老首居上方。橡栗充糧。以度朝夕。全真之徒挾丘公之力。謀佔中盤。乃就振公假言借住。振公以謂道人棲宿猶勝荒涼。且令權止佔居既久遂規永定王道政陳知觀吳先生等。乃改拆殿宇打損佛像。又冒奏國母太后娘娘。立碑改額為棲云觀院。內古佛舍利寶塔高二百尺。又復平蕩。影堂正殿三門云堂。悉皆拆壞。屢僧爭奪而不能革。乙卯年聖旨斷與和尚。不肯分付。後上方長老云公忿其無理。破碎其碑。奏告今上皇帝。又共那摩大師少林長老朝覲蒙哥皇帝具陳其事。聖旨委付今上皇帝。改正其弊卻為僧院。即戊午年九月初四日也。德興府水谷寺舊來佛像及十六羅漢。並是石作。妙盡奇功。兵火之後無僧看守。有諸道士竊而居之。日久綿遠恐僧爭奪。故泯其跡遂毀

【現代漢語翻譯】現代漢語譯本：不與他爭辯。而李志常見到僧人上行，（卻）進退兩難，狼狽不堪，心中鬱悶，最終變成腦疽，渾身發抖，魂飛魄散。又遭遇雷擊，因此死去。所以當時的人作詩說：『楂子店前不死方，老丘傳與李真常。三千王女長春館，十二瓊樓偃月堂。服氣變為休息痢，吞霞化作腦疽瘡。全真業貫年來滿，霹靂掀檐罪玉皇。』聽到的人都認為是實情（即戊午年六月）。皇帝因為諸王大會封賞事宜，以及僧道辯論之事，命令阿里不哥大王代替他詢問所有事件，並一一奏報。最初，盤山中盤法興寺，在亥子年間天兵初過之後，很少有僧人。海山本來沒有老師的後嗣，振公長老首先居住在上方，以橡栗充飢，度過早晚。全真教徒憑藉丘公（丘處機）的勢力，企圖佔據中盤，於是就向振公假意借住。振公認為道人居住也勝過荒涼，就讓他們暫時居住。居住時間長了，就計劃永久佔據，（他們）聯合永定王道政、陳知觀、吳先生等人，於是改拆殿宇，打損佛像。又冒奏國母太后娘娘，立碑改額為棲云觀院。其中古佛舍利寶塔高二百尺，也被夷為平地。影堂、正殿、三門、云堂，全部拆毀。多次有僧人爭奪，但都不能改變。乙卯年，聖旨判給和尚，（他們）也不肯交付。後來，上方長老云公憤恨他們的無理，破碎了他們的碑，奏告當今皇帝。又與那摩大師、少林長老一起朝覲蒙哥皇帝，詳細陳述此事。聖旨委付當今皇帝，改正其弊端，恢復爲僧院，即戊午年九月初四日。德興府水谷寺舊來的佛像以及十六羅漢，都是石頭雕刻的，精妙無比。兵火之後，沒有僧人看守，有許多道士偷偷地居住在那裡。時間長了，恐怕僧人爭奪，所以泯滅痕跡，於是毀壞（佛像）。

【English Translation】 English version: He did not argue with them. But Li Zhichang often saw the monks going up and down, (yet) he was in a dilemma, embarrassed, and depressed. Eventually, he developed a carbuncle on his head, trembled all over, and his soul scattered. He was also struck by lightning and died as a result. Therefore, people at the time wrote poems saying: 'The elixir of immortality in front of Zha Zi shop, Old Qiu passed it on to Li Zhichang. Three thousand royal daughters in the Changchun Hall, Twelve jade towers in the Crescent Moon Hall. Taking qi turns into recurrent dysentery, Swallowing the sunset turns into a carbuncle on the head. The karma of Quanzhen (Complete Perfection) has been full for years, A thunderbolt lifts the eaves, offending the Jade Emperor.' Those who heard it thought it was true (that is, June of the year Wuwu). The emperor, because of the grand assembly of the princes for rewards and the debate between monks and Taoists, ordered King Alibuge to inquire about all the events on his behalf and report them one by one. Initially, Faxing Temple in the middle of Panshan Mountain, after the Heavenly Army first passed through during the years of Haizi, had few monks. Haishan originally had no successors of teachers. Elder Zhen Gong first lived in the upper part, using acorns to fill his stomach and spend his days. The Quanzhen (Complete Perfection) Taoists, relying on the power of Qiu Gong (Qiu Chuji), attempted to occupy the middle of the mountain, so they pretended to borrow a place to live from Zhen Gong. Zhen Gong thought that Taoists living there was better than desolation, so he let them live there temporarily. After living there for a long time, they planned to occupy it permanently. (They) joined forces with Wang Daozheng of Yongding, Chen Zhiguan, and Mr. Wu, and then changed and demolished the halls and damaged the Buddha statues. They also falsely reported to the Empress Dowager, erected a stele and changed the name to Qiyun Taoist Temple. Among them, the ancient Buddha Sarira Pagoda, which was two hundred feet high, was also leveled to the ground. The Shadow Hall, Main Hall, Three Gates, and Cloud Hall were all demolished. Monks fought for it many times, but they could not change it. In the year Yimao, the imperial decree ruled in favor of the monks, but (they) refused to hand it over. Later, Elder Yun Gong of the upper part was angry at their unreasonableness, broke their stele, and reported it to the current emperor. Together with Master Namo and the elders of Shaolin, they went to see Emperor Mongke and explained the matter in detail. The imperial decree entrusted it to the current emperor to correct the abuses and restore it to a monastery, that is, September 4th of the year Wuwu. The old Buddha statues and the Sixteen Arhats in Shuigu Temple in Dexing Prefecture were all carved from stone and were exquisitely crafted. After the war, there were no monks to guard them, and many Taoists secretly lived there. Over time, fearing that the monks would fight for it, they erased the traces and destroyed (the Buddha statues).

諸像填於水塹。后僧爭之諱本道院僧搜刷像出道士乃伏。上方提領云長老負壞像首上奏朝廷。阿里不哥大王。見而悲感。即喚金坡王先生道人右法箓。鳴鏑射之。以石打之。道士頭皆流血。謂道士曰。佛之真身杳然絕朕。猶如虛空不可破壞。眼尚不睹豈能損耶。但汝無知作地獄種子。縱汝邪愚世中有底汝能壞了。還曾損著真佛身耶。明知道士侵佔佛寺壞了佛像。故不虛語。又燕北玉泉山舊有白玉石觀音像。被道士打壞。身首分離。擊碎石塔穿石作洞。內刻道像。上諂朝廷為國家修善之所。投簡福地欲永佔定。恐后爭奪。李志常後腦疽既發。雷震而卒。遂假葬棺柩內盛笠。子柱杖埋于玉泉。而實尸葬於五華觀中。圖欲移年遷葬。但顯空棺妄待傳播。效他達磨尸解仙去。而神不容奸欲隱彌露。因賽典赤使人貢傘具陳其事。蕃漢聞之哂其奸佞。皇弟大王聞斯矯詐。乃訴于帝曰。道士從來欺謾國家。昔年說為投簡福地。今日返葬浩然臭身。若實如此不可輕赦。乃遣驛使何會必阇赤及阿斯蘭下來發掘。果掊出空棺。鞫問實尸埋在五華觀內。剖而視之已成腐爛。如此偽妄天下共知。而道士刻圖出神上升。而天長觀內千片雲板自破無聲。萬人之鑊不覺罅裂。琉璃巨閣忽爾崩摧。不祥之事難以具數。斯亦積偽謾之所致也。而玉泉山水地

【現代漢語翻譯】現代漢語譯本：諸佛像被填入護城河中。後來僧人爭辯此事，隱瞞了本道院的僧人搜尋佛像，結果道士被發現。上方提領云長老揹著被損壞的佛像頭顱上奏朝廷。阿里不哥大王（Ariq Böke，蒙哥汗之弟）見到後感到悲傷和憤怒，立刻叫來金坡王先生（Jinpowang，人名）和道士右法箓（Youfalu，道士名），用鳴鏑射他們，用石頭打他們。道士們被打得頭破血流。阿里不哥大王對道士說：『佛的真身是如此的虛無縹緲，就像虛空一樣不可破壞。眼睛尚且不能看到，怎麼可能損壞呢？只是你們無知，種下了地獄的種子。就算你們邪惡愚蠢，世間有什麼東西是你們能破壞的？你們可曾損壞到真正的佛身嗎？』（這）明明知道是道士侵佔了佛寺，毀壞了佛像，所以（我說的）不是虛假之語。又，燕北玉泉山（Yuquan Mountain，山名）舊有一尊白玉石觀音像，被道士打壞，身首分離，擊碎石塔，鑿穿石頭做成洞穴，在裡面刻上道教的畫像，向上諂媚朝廷，說是為國家修繕的場所，投簡于福地，想要永久佔有，害怕以後發生爭奪。李志常（Li Zhichang，道士名）後來腦後長了毒瘡，雷擊而死。於是假裝安葬，棺材裡裝的是斗笠和枴杖，埋在玉泉山，而真正的屍體卻埋在五華觀（Wuhua Temple，道觀名）中，圖謀過幾年後遷葬，但只是用空的棺材來散佈謠言，效仿達磨（Bodhidharma）尸解成仙而去。但是神靈不容許奸詐，想要掩蓋反而更加暴露。因此賽典赤（Sayyid Ajall Shams al-Din Omar，元朝官員）派人進貢雨傘，並陳述了這件事。漢人和蒙古人聽了都嘲笑他的奸詐。皇弟大王（皇弟大王，元朝宗室）聽說了這種欺騙行為，於是向皇帝稟告說：『道士們一直欺騙國家，過去說是投簡于福地，今天卻反過來埋葬腐爛的屍體。如果真是這樣，不可輕易饒恕。』於是派遣驛使何會必阇赤（Hehuibizhaqi，人名）和阿斯蘭（Aslan，人名）下來挖掘，果然挖出了空棺。審問后得知真正的屍體埋在五華觀內。剖開一看，已經腐爛。如此虛偽的行徑天下皆知。而道士們刻圖說自己昇天成仙了，而天長觀（Tianchang Temple，道觀名）內的千片雲板自己破裂，沒有聲音。萬人煮食的大鍋不知不覺地裂開縫隙，琉璃建造的巨大樓閣忽然崩塌摧毀。不祥的事情難以一一列舉。這也是因為長期造假欺騙所導致的。而玉泉山的水土（也受到了影響）。

【English Translation】 English version: The various Buddha images were filled into the moat. Later, monks argued about this, concealing the fact that the monks of the Bendaoyuan (Bendaoyuan, temple name) searched for the Buddha images, and as a result, the Daoists were discovered. The Shangfang Tiling Yun Elder (Yun Elder, monk name) carried the damaged head of the Buddha image and presented it to the court. Ariq Böke (Ariq Böke, brother of Möngke Khan) felt sadness and anger upon seeing this, and immediately summoned Jinpowang (Jinpowang, personal name) and the Daoist Youfalu (Youfalu, Daoist name), shooting them with whistling arrows and hitting them with stones. The Daoists were beaten until their heads bled. Ariq Böke said to the Daoists, 'The true body of the Buddha is so ethereal and elusive, like the void, it cannot be destroyed. Even the eyes cannot see it, how could it be damaged? It is only that you are ignorant and have sown the seeds of hell. Even if you are evil and foolish, what in the world can you destroy? Have you ever damaged the true body of the Buddha?' (This) clearly knows that it was the Daoists who occupied the Buddhist temple and destroyed the Buddha images, so (what I say) is not a false statement. Furthermore, there was an old white jade Guanyin (Avalokiteśvara) statue in Yuquan Mountain (Yuquan Mountain, mountain name) in Yanbei, which was damaged by the Daoists, with its body and head separated. They smashed the stone pagoda and carved a cave in the stone, carving Daoist images inside, flattering the court, saying it was a place for the country to repair and do good deeds, submitting a petition to the blessed land, wanting to occupy it permanently, fearing future disputes. Li Zhichang (Li Zhichang, Daoist name) later developed carbuncles on the back of his head and died from a lightning strike. So they pretended to bury him, filling the coffin with bamboo hats and walking sticks, burying it in Yuquan Mountain, while the real corpse was buried in Wuhua Temple (Wuhua Temple, Daoist temple name), plotting to relocate the burial after a few years, but only using the empty coffin to spread rumors, imitating Bodhidharma's (Bodhidharma) corpse liberation and ascension to immortality. But the gods do not tolerate treachery, and the more they try to cover it up, the more it is exposed. Therefore, Sayyid Ajall Shams al-Din Omar (Sayyid Ajall Shams al-Din Omar, Yuan Dynasty official) sent people to offer umbrellas and presented the matter. Both Han Chinese and Mongols laughed at his treachery. The Imperial Brother Great King (Imperial Brother Great King, Yuan Dynasty royalty) heard of this deception and reported to the emperor, saying, 'The Daoists have always deceived the country. In the past, they said they submitted a petition to the blessed land, but today they are burying a rotten corpse. If this is true, it should not be easily forgiven.' So he sent the postal envoy Hehuibizhaqi (Hehuibizhaqi, personal name) and Aslan (Aslan, personal name) down to excavate, and they indeed dug out an empty coffin. After interrogation, it was learned that the real corpse was buried in Wuhua Temple. Upon opening it, it had already rotted. Such a false act is known to all under heaven. And the Daoists carved pictures saying that they ascended to heaven and became immortals, while the thousand cloud panels in Tianchang Temple (Tianchang Temple, Daoist temple name) broke by themselves without a sound. The cauldron for cooking for ten thousand people unknowingly cracked, and the huge glazed pavilion suddenly collapsed and was destroyed. Unlucky events are difficult to list one by one. This is also caused by long-term fabrication and deception. And the soil and water of Yuquan Mountain (were also affected).

土聖旨盡付那摩國師。跨崖據泉上蓋。觀音重閣內塑其像。金涂彩繪巧妙丹青卻為釋有。帝對諸師曰。我國家依著佛力光闡洪基。佛之聖旨敢不隨奉。而先生每見俺皇帝人家歸依佛法。起憎嫉心。橫欲遮當佛之道子。這釋道兩路各不相妨。只欲專擅自家遏他門戶。非通論也。今先生言道門最高。秀才人言儒門第一。迭屑人奉彌失。訶言得生天。達失蠻叫空謝天賜與。細思根本皆難與佛齊。帝時舉手而喻之曰。譬如五指皆從掌出。佛門如掌。余皆如指。不觀其本各自誇炫。皆是群盲摸象之說也。時逼冬寒而先生每終不肯到路上淹留。帝謂諸師曰。道家既不肯來。必是理短不敢持論。卻令僧眾乘驛還燕。乃丙辰年九月十日也。丁巳年秋八月少林長老金燈長老再上朝廷。阿里不哥大王特傳聖旨。道家前來做下八十一化圖。破壞佛法並余謗佛文字有底板木。燒燬了者。有塑著底畫著底。石頭上刻著底。先生每不依舊時體例里底。並與壞了者刷洗了者。磨了者委付今上皇帝如法行了者。帝念此處已定漢地不知若不就彼廣集對辯辭窮自屈。乃訟國家強抑折伏時今上皇帝建城上都。為國東藩皇帝聖旨。倚付將來。令大集九流名士。再加考論。俾僧道兩路邪正分明。今上皇帝承前聖旨事意。普召釋道兩宗。少林長老為頭眾。和尚每張真

【現代漢語翻譯】現代漢語譯本（元世祖）將（給與土番僧的）聖旨全部交給那摩國師（藏傳佛教薩迦派僧人）。（國師）在懸崖邊、泉水上建造房屋，在觀音重閣內塑造他的（觀音）雕像，用金子塗飾，用彩色繪畫，精巧的丹青卻為佛教所有。皇帝對各位法師說：『我國家依靠佛的力量，光大開創了宏偉的基業，佛的聖旨怎敢不遵從？而你們這些先生們，看到我們皇帝人家歸依佛法，就生起憎恨嫉妒之心，橫加阻撓佛的道路。這佛教和道教兩路，各自不妨礙，只是想獨佔自家，阻止他人入門，這不是通達的理論。現在先生們說，道門最高，讀書人說，儒門第一，迭屑人（景教徒）信奉彌失（耶穌），訶言（穆斯林）說得生天，達失蠻（佛教徒）叫空謝天賜與。仔細想想，根本上都難以與佛相比。』皇帝當時舉手來比喻說：『譬如五個手指都從手掌中生出，佛門如手掌，其餘都如手指。不看根本，各自誇耀，都是盲人摸象的說法啊。』當時逼近寒冬，而先生們始終不肯到路上停留。皇帝對各位法師說：『道家既然不肯來，必定是理虧，不敢辯論。』就命令僧眾乘坐驛站的馬車返回燕地。那是丙辰年九月十日。丁巳年秋八月，少林長老金燈長老再次上朝廷。阿里不哥大王特別傳達聖旨，道家前來做了八十一化圖，破壞佛法，並且其餘誹謗佛的文字，有底板木的，燒燬了；有塑造的、畫的，石頭上刻的，先生們不依舊時體例里的，並且毀壞了的，刷洗了的，磨掉了的，委託給當今皇帝，依法處理了的。皇帝想到此處已經安定，漢地不知，若不就彼廣集對辯，辭窮自屈，乃訟國家強力壓制折服。當時當今皇帝建造城池上都（元上都，開平），作為國家的東部屏藩，皇帝聖旨，依靠將來，令大集九流名士，再加考論，使僧道兩路邪正分明。當今皇帝繼承前任聖旨的意旨，普遍召集釋道兩宗，少林長老為首的眾和尚們，張真（道士）

【English Translation】 English version The emperor (Kublai Khan) gave all the imperial edicts (originally) intended for the Tubo monks to the State Preceptor Namo (a monk of the Sakya school of Tibetan Buddhism). (The State Preceptor) built houses on cliffs and springs, and sculpted his (Avalokiteśvara's) image in the Guanyin Pavilion, gilding it with gold and painting it with colorful drawings, exquisite paintings that belonged to Buddhism. The emperor said to the masters: 'Our country relies on the power of the Buddha to expand and establish a grand foundation. How dare we not follow the Buddha's imperial edicts? But you gentlemen, seeing that our imperial family is devoted to Buddhism, you harbor hatred and jealousy, and obstruct the path of the Buddha. These two paths, Buddhism and Taoism, do not interfere with each other. You only want to monopolize your own sect and prevent others from entering. This is not a comprehensive argument. Now the gentlemen say that Taoism is the highest, and the scholars say that Confucianism is the first. The Diexie people (Nestorian Christians) believe in Mishi (Jesus), the He people (Muslims) say they can be born in heaven, and the Dashiman (Buddhists) call upon emptiness to thank heaven for its gifts. Thinking carefully, none of them can compare with the Buddha.' The emperor then raised his hand to illustrate: 'For example, all five fingers come from the palm. The Buddhist path is like the palm, and the others are like the fingers. Not looking at the root, they boast about themselves, all are like blind men touching an elephant.' At that time, winter was approaching, but the gentlemen were unwilling to stop on the road. The emperor said to the masters: 'Since the Taoists are unwilling to come, they must be in the wrong and dare not argue.' He then ordered the monks to return to Yanjing (present-day Beijing) by post horse. That was the tenth day of the ninth month of the Bingchen year. In the autumn of the Ding Si year, the Shaolin Abbot and the Golden Lamp Abbot went to the court again. King Ariq Böke specially conveyed the imperial edict that the Taoists had made eighty-one transformation diagrams, destroying the Buddhist Dharma, and other texts slandering the Buddha. Those with wooden blocks were burned; those that were sculpted, painted, or carved on stone, the gentlemen did not follow the old system, and those that were destroyed, washed, or ground down were entrusted to the current emperor to be dealt with according to the law. The emperor thought that this place was already stable, but he did not know about the Han land. If he did not gather a large number of debaters there, he would be at a loss for words and submit, and then accuse the country of forcibly suppressing and subduing them. At that time, the current emperor built the city of Shangdu (Xanadu, Kaiping) as the eastern frontier of the country. The emperor's imperial edict relied on the future, ordering a large gathering of famous scholars from all schools to re-examine and discuss, so that the right and wrong of the Buddhist and Taoist paths would be clear. The current emperor inherited the meaning of the previous imperial edict, and universally summoned the Buddhist and Taoist sects. The Shaolin Abbot led the monks, and Zhang Zhen (a Taoist priest)

人為頭眾。先生每就上都宮中大閣之下。座前對論內眾即有那摩國師。拔合斯八國師。西蕃國師。河西國僧。外五路僧。大理國僧。漢地中都圓福超長老。奉福亨長老。平灤路開覺邁長老。大名津長老。塔必小大師。提點蘇摩室利譯言真定。蒙古歹北京詢講主。大名圭講主。中都壽僧錄。資福朗講主。龍門育講主。太保聰公等三百餘僧。儒士竇漢卿姚公茂等。丞相蒙速速廉平章。丞相沒魯花赤。張仲謙等。二百餘人共為證義。道士張真人蠻子王。先生道錄樊志應。道判魏志陽。講師周志立等。二百餘人共僧抗論。今上問曰。道家所造八十一化圖。並余謗佛文字。李志常先於蒙哥皇帝面前。共少林辯論。已屈伏了。招承燒卻。

辯偽錄卷第三大正藏第 52 冊 No. 2116 辯偽錄

辯偽錄卷第四

元道者山云峰禪寺沙門祥邁奉　敕實錄撰

今上問曰。道家所造八十一化圖。並余謗佛文字。李志常先於蒙哥皇帝面前。共少林辯論已屈伏了招承燒卻。皇帝恐先生每心內不伏。特傳聖旨再倚付將來。令子細持論。若是僧道兩家有輸了底。如何治罰。釋曰。西天體例。若義墮者斬頭相謝。而道士相顧莫敢明答。帝曰。不須如此。但僧家無據留髮戴冠。道士義負剃頭為釋。時先生每鳧躍鶴

【現代漢語翻譯】現代漢語譯本：人為首領。各位先生在京城宮中大閣之下，座前對論的僧人包括那摩國師（Namo Guoshi），拔合斯八國師（Bahebasi Ba Guoshi），西蕃國師（Xifan Guoshi），河西國僧（Hexi Guoseng），外五路僧（Waiwulu Seng），大理國僧（Dali Guoseng），漢地中都圓福超長老（Yuandu Yuanfuchao Zhanglao），奉福亨長老（Fengfuheng Zhanglao），平灤路開覺邁長老（Pingluanlu Kaijuemai Zhanglao），大名津長老（Damingjin Zhanglao），塔必小大師（Tabi Xiaodashi），提點蘇摩室利（Didian Sumoshili），翻譯為真定，蒙古歹北京詢講主（Menggu Dai Beijing Xunjiangzhu），大名圭講主（Daming Gui Jiangzhu），中都壽僧錄（Zhongdu Shou Senglu），資福朗講主（Zifu Lang Jiangzhu），龍門育講主（Longmen Yu Jiangzhu），太保聰公（Taibao Conggong）等三百餘僧。儒士竇漢卿（Dou Hanqing），姚公茂（Yao Gongmao）等，丞相蒙速速廉平章（Meng Susulian Pingzhang），丞相沒魯花赤（Meilu Huachi），張仲謙（Zhang Zhongqian）等二百餘人共同作為證義。道士張真人（Zhang Zhenren），蠻子王（Manzi Wang），先生道錄樊志應（Fanzhiying），道判魏志陽（Weizhiyang），講師周志立（Zhou Zhili）等二百餘人共同與僧人抗論。今上問道：『道家所造的八十一化圖，以及其餘誹謗佛的文字，李志常（Li Zhichang）先前在蒙哥皇帝（Mengge Huangdi）面前，與少林寺辯論已經屈服了，招認並燒燬了。

辯偽錄卷第三大正藏第 52 冊 No. 2116 辯偽錄

辯偽錄卷第四

元道者山云峰禪寺沙門祥邁（Xiangmai）奉敕實錄撰

今上問道：『道家所造的八十一化圖，以及其餘誹謗佛的文字，李志常先前在蒙哥皇帝面前，與少林寺辯論已經屈服了，招認並燒燬了。皇帝恐怕各位先生心裡不服，特意傳聖旨再次交付將來，讓你們仔細辯論。如果是僧道兩家有輸了的，如何懲罰？』釋回答說：『西天的規矩，如果義理上失敗的就斬頭謝罪。』而道士們互相看著，沒有誰敢明確回答。皇帝說：『不必如此。只要僧家沒有根據就留髮戴冠，道士義理上失敗就剃頭為僧。』當時各位先生像野鴨跳躍，像鶴...

【English Translation】 English version: The Emperor asked: 'The Daoist's Eighty-One Transformations Chart and other writings slandering the Buddha, Li Zhichang (Li Zhichang) previously debated with Shaolin Temple before Emperor Mongke (Mengge Huangdi) and was defeated, confessing and burning them.'

'Bian Wei Lu' (Record of Distinguishing Falsehood) Volume 3 Tripitaka Volume 52 No. 2116 'Bian Wei Lu'

'Bian Wei Lu' Volume 4

Shramana Xiangmai (Xiangmai) of Yunfeng Chan Temple in Yuan Daozhe Mountain, by Imperial Order, truthfully recorded.

The Emperor asked: 'The Daoist's Eighty-One Transformations Chart and other writings slandering the Buddha, Li Zhichang previously debated with Shaolin Temple before Emperor Mongke and was defeated, confessing and burning them. The Emperor fears that you gentlemen are not convinced, so he specially issued an imperial decree to entrust it to you again, so that you can carefully debate. If either the Buddhist or Daoist side loses, how should they be punished?' The Buddhist monk replied: 'According to the rules of the Western Regions, if one loses in terms of doctrine, one should offer one's head as an apology.' The Daoists looked at each other, but none dared to answer clearly. The Emperor said: 'There is no need for that. If the Buddhist monks have no basis, they will keep their hair and wear a hat; if the Daoists lose in terms of doctrine, they will have their heads shaved and become monks.' At that time, the gentlemen were like ducks jumping, like cranes...

列藍袍錦袖。攘臂爭前。僧曰。釋道辯諍源起化胡。今將從頭一一討論。且如汝書題云。太上混元上德皇帝明威化胡成佛經。若具辯之恐成繁雜。且舉大意試為評論。問云。今化胡經文。端的實是老子說耶。道曰。是老君說也。釋曰。若是老君說來。化胡經中。說俺僧眾剃髮受戒所行之事。汝宜知之。受戒儀範詳細說來。道曰。你每之事我不管之。釋曰。受戒小事汝猶不知。明顯化胡經文並是偷佛經作。道士無答。又問。化胡成佛。佛是何義。道曰。佛是世間上等好人。釋曰。自古以來多少好人。何不稱佛耶。佛之深義汝本不知。道曰。佛是覺義。釋曰。覺個甚麼。道曰。覺察覺悟。釋曰。何者能覺。何者所覺。道曰。覺天覺地覺陰覺陽覺仁覺義覺知覺信。無所不覺。是佛義也。釋曰。佛是大聖之人。窮盡性命之道。豈但覺于仁義耶。五常訓世之典。孔子所談。佛若但知此者。孔子何不稱佛耶。道士無答。圓福長老問姚公茂曰。仁義等語老子之言耶。孔子之言耶。姚公茂答曰。孔子之教也。圓福曰。道士從來偷俺佛經改作道書。儒門唯有仁信之言。汝家看守不定。亦被道士每當面偷了。帝問諸儒曰。仁義之語孔子所談耶。姚公茂等對曰。是孔子之說也。帝曰。既是孔子之。說云何將來說。佛明知道家之言並是說謊之語

【現代漢語翻譯】現代漢語譯本身穿藍色錦袍，互相推搡，爭先恐後。僧人說：『釋教和道教之間的辯論，源於「化胡」之說。現在我將從頭開始一一討論。比如你們的書上題寫著《太上混元上德皇帝明威化胡成佛經》。如果詳細辯論，恐怕會變得繁雜。現在只舉出大意來試著評論。』（僧人）問道：『現在這部《化胡經》，確實是老子說的嗎？』道士說：『是老君說的。』僧人說：『如果是老君說的，那麼《化胡經》中，說到我們僧眾剃髮受戒所做的事情，你應該知道。受戒的儀軌和規範，詳細地說來聽聽。』道士說：『你們的事情我管不著。』僧人說：『受戒這樣的小事你都不知道，明顯這部《化胡經》就是偷了佛經改寫的。』道士無言以對。（僧人）又問：『化胡成佛，「佛」是什麼意思？』道士說：『佛是世間上等的好人。』僧人說：『自古以來有多少好人，為什麼不都稱為佛呢？佛的深刻含義你根本不知道。』道士說：『佛是覺悟的意思。』僧人說：『覺悟什麼？』道士說：『覺察、覺悟。』僧人說：『什麼能夠覺悟？覺悟的是什麼？』道士說：『覺天、覺地、覺陰、覺陽、覺仁、覺義、覺知、覺信，無所不覺，這就是佛的意義。』僧人說：『佛是大聖之人，窮盡了性命的道理，豈止是覺悟仁義？五常訓世的典籍，是孔子所談論的。佛如果僅僅知道這些，孔子為什麼不被稱為佛呢？』道士無言以對。圓福長老問姚公茂說：『仁義這些話是老子說的，還是孔子說的？』姚公茂回答說：『是孔子的教誨。』圓福說：『道士向來偷我們的佛經，改寫成道教的書。儒家只有仁信之說，你們看守不定，也被道士們當面偷走了。』皇帝問各位儒生說：『仁義之語是孔子所談論的嗎？』姚公茂等人回答說：『是孔子說的。』皇帝說：『既然是孔子說的，為什麼拿來說佛？很明顯道家的話都是謊言。』

【English Translation】 English version Adorned in blue brocade robes, they jostled each other, vying to be at the front. The monk said, 'The debate between Buddhism (Shì) and Daoism (Dào) originates from the 'Conversion of the Barbarians' (Huà Hú) narrative. Now, I will discuss it from the beginning, one point at a time. For example, your book is titled 'The Scripture of the Most High Primordial Lofty Virtue Emperor's Manifest Majesty Converting the Barbarians into Buddhas' (Tàishàng Hùnyuán Shàngdé Huángdì Míngwēi Huà Hú Chéngfó Jīng). If we debate it in detail, it might become too complicated. Let's just bring up the main points and try to comment on them.' (The monk) asked, 'Is this 'Scripture of Converting the Barbarians' (Huà Hú Jīng) truly spoken by Laozi (Lǎozǐ)?' The Daoist said, 'It was spoken by Lord Lao (Lǎo Jūn).' The monk said, 'If it was spoken by Lord Lao, then the 'Scripture of Converting the Barbarians' mentions the shaving of heads and the receiving of precepts by us monks. You should know about this. Explain the rituals and norms of receiving precepts in detail.' The Daoist said, 'I don't concern myself with your affairs.' The monk said, 'You don't even know about such a small matter as receiving precepts. It's obvious that this 'Scripture of Converting the Barbarians' is stolen from Buddhist scriptures and rewritten.' The Daoist had no reply. (The monk) then asked, 'Converting the Barbarians into Buddhas, what does 'Buddha' (Fó) mean?' The Daoist said, 'Buddha is the highest kind of good person in the world.' The monk said, 'How many good people have there been since ancient times? Why aren't they all called Buddhas? You don't understand the profound meaning of Buddha at all.' The Daoist said, 'Buddha means enlightenment (jué).' The monk said, 'Enlightenment of what?' The Daoist said, 'Awareness, awakening.' The monk said, 'What is capable of awakening? What is being awakened?' The Daoist said, 'Awakening of Heaven, awakening of Earth, awakening of Yin, awakening of Yang, awakening of Benevolence, awakening of Righteousness, awakening of Knowledge, awakening of Faith, awakening of everything. That is the meaning of Buddha.' The monk said, 'Buddha is a great sage, who has exhausted the principles of nature and life. It's not just about being aware of benevolence and righteousness. The classics of the Five Constant Virtues (Wǔcháng), which instruct the world, were discussed by Confucius (Kǒngzǐ). If Buddha only knew these things, why isn't Confucius called Buddha?' The Daoist had no reply. Elder Yuanfu (Yuánfú) asked Yao Gongmao (Yáo Gōngmào), 'Are the words benevolence and righteousness spoken by Laozi or Confucius?' Yao Gongmao replied, 'They are the teachings of Confucius.' Yuanfu said, 'Daoists have always stolen our Buddhist scriptures and rewritten them as Daoist books. The Confucian school only has the teachings of benevolence and faith. You don't guard them properly, and they are stolen by the Daoists right in front of your faces.' The Emperor asked the Confucian scholars, 'Are the words benevolence and righteousness discussed by Confucius?' Yao Gongmao and others replied, 'They are spoken by Confucius.' The Emperor said, 'Since they are spoken by Confucius, why are you using them to talk about Buddha? It's obvious that the words of the Daoist school are all lies.'

。道士既不能答。乃將老子傳化胡經史記等書呈于帝。帝曰。不須道士多言。但取文字為證。帝曰。此是何人之書。道曰。此是漢地自古已來有名皇帝。整合底史記古今為憑。帝問。自古皇帝唯漢地出耶。他處亦有耶。道曰。他國亦有。又問。他國皇帝與漢地皇帝都一般么。道曰一般。又問。既是一般。他國皇帝言語。漢地皇帝言語。都一般中用么。答曰。都中使用。帝曰。既中使用。老子他處不曾行化。而這史記文字主張。老子化胡不是說謊文字。那這般史記都合燒了不可憑信。道士並無一答。那摩國師以拄杖指著道士罵曰。這般驢馬之人百事不曉。與這般先生設個什麼。拔合思八國師問曰。老子留下根本經。教名為什麼。答曰。有道德經是正根本。再問。除此經外更有什麼根本經教。再答。唯此道德為源本經。再問。此道德中還有化胡事么。答無有此事。問此中無有何處說耶。答曰。漢兒地而史記文字說化胡事。問你上說言。他國史記與此漢地史記一般中用。俺西天有頻婆娑羅王。史記言語還憑么。答曰。都是史記敢不憑信。又問。既然憑信彼史記道。天上天下無如佛。十方世界亦無比。此是西天史記恁般說來。既天上天下無如佛。何處更顯老君化胡成佛來。明知你每之言並是虛諂之說。道士無答。國師又曰。彼

【現代漢語翻譯】現代漢語譯本道士無法回答。於是將《老子化胡經史記》等書呈給皇帝。皇帝說：『不必道士多言，只要拿出文字作為證據。』皇帝問：『這是什麼人的書？』道士說：『這是漢地自古以來有名的皇帝，整合底史記古今作為憑證。』皇帝問：『自古以來皇帝只有漢地才有嗎？其他地方也有嗎？』道士說：『其他國家也有。』又問：『其他國家的皇帝與漢地的皇帝都一樣嗎？』道士說：『一樣。』又問：『既然是一樣，其他國家皇帝的言語，漢地皇帝的言語，都一樣通用嗎？』回答說：『都通用。』皇帝說：『既然都通用，老子在其他地方不曾行教化，而這史記文字主張老子化胡，這不是說謊的文字嗎？那這般史記都應該燒掉，不可憑信。』道士沒有一句回答。那摩國師用拄杖指著道士罵道：『這般驢馬之人，什麼都不懂，和這種先生爭論什麼。』拔合思八國師問道：『老子留下的根本經，教名叫什麼？』回答說：『有《道德經》是正根本。』再問：『除了此經外，還有什麼根本經教？』再答：『只有此《道德經》為源本經。』再問：『此《道德經》中還有化胡的事嗎？』回答說：『沒有此事。』問：『此中沒有，哪裡說的？』回答說：『漢兒地而史記文字說化胡事。』問：『你上邊說，其他國家史記與此漢地史記一樣通用，我們西天有頻婆娑羅王（Bimbisara，古印度國王），史記言語還可信嗎？』回答說：『都是史記，怎敢不相信。』又問：『既然相信彼史記道，天上天下無如佛（Buddha，覺悟者），十方世界亦無比。此是西天史記恁般說來。既天上天下無如佛，何處更顯老君化胡成佛來？明知你每之言並是虛諂之說。』道士無言以對。國師又說：『彼』

【English Translation】 English version The Daoist was unable to answer. Thereupon, he presented the Laozi Huahu Jing Shiji (老子化胡經史記, The History Records of Laozi's Conversion of the Barbarians) and other books to the Emperor. The Emperor said, 'There is no need for the Daoist to speak further, just produce written evidence.' The Emperor asked, 'Whose books are these?' The Daoist said, 'These are the history records compiled by famous emperors in Han land since ancient times, serving as evidence from ancient to modern times.' The Emperor asked, 'Since ancient times, have emperors only emerged in Han land? Are there emperors in other places as well?' The Daoist said, 'There are also emperors in other countries.' He further asked, 'Are the emperors of other countries the same as the emperors of Han land?' The Daoist said, 'They are the same.' He further asked, 'Since they are the same, are the languages of the emperors of other countries and the languages of the emperors of Han land both universally used?' The Daoist replied, 'They are both universally used.' The Emperor said, 'Since they are both universally used, and Laozi (老子, Founder of Taoism) never propagated teachings in other places, and yet these historical records claim that Laozi converted the barbarians, isn't this a lying text? Then these kinds of historical records should all be burned, they are not to be trusted.' The Daoist had no reply. The State Preceptor Namo pointed at the Daoist with his staff and scolded, 'These donkey-like people, understand nothing, what's the point of arguing with such a teacher?' The State Preceptor Phagpa (拔合思八, Imperial Preceptor of the Yuan Dynasty) asked, 'What is the name of the fundamental scripture left by Laozi?' The Daoist replied, 'The Dao De Jing (道德經, Tao Te Ching) is the true fundamental scripture.' He further asked, 'Besides this scripture, what other fundamental scriptures and teachings are there?' The Daoist replied again, 'Only this Dao De Jing is the source and fundamental scripture.' He further asked, 'Does this Dao De Jing contain anything about the conversion of the barbarians?' The Daoist replied, 'There is no such thing.' He asked, 'Where does it say that there is no such thing in this scripture?' The Daoist replied, 'The historical records of the Han people say about the conversion of the barbarians.' He asked, 'You said earlier that the historical records of other countries are as universally used as the historical records of this Han land. In our Western Heaven, there is King Bimbisara (頻婆娑羅王, King Bimbisara), are his historical records credible?' The Daoist replied, 'They are all historical records, how dare I not believe them?' He further asked, 'Since you believe those historical records, they say, 'In heaven and earth, there is no one like Buddha (佛, the awakened one), in the ten directions of the world, there is also no comparison.' This is how the historical records of the Western Heaven say it. Since in heaven and earth there is no one like Buddha, where is there any evidence of Laozi converting the barbarians and becoming a Buddha? It is clear that your words are all false and deceitful.' The Daoist was speechless. The State Preceptor further said, 'Those'

史記又言。天下有頭髮底俗人。禮拜一個小小沙彌。這般言語彼史記道來。不曾見說老君度人。汝曾聞么。道士答曰。不曾聞得。上怒曰。偏此史記汝不聞得。漢地史記你偏聞得。姚公茂謂道士曰。守隅曲士難論大方。只為執著漢兒史記自語相違。曏者前言都是史記敢不憑信。既西天史記如此言之。則佛是聖也。今已輸了猶更折證道士默然。帝曰。老君之名但聞此處。佛之名字普聞天下。何得與佛齊耶。道士言既無據。面𧹞詞窮。先是少林上表于蒙哥皇帝。論道不真。中有一道士。不勝其憤。高言謂少林曰。汝之表文謗李老君。言其實死妄引莊子秦佚吊之。此乃莊周寓言。何可憑信。少林曰。莊子之書道家宗尚。既是寓言則道藏之言並無實說。道士又屈。帝問張真人曰。你心要持論否。張真人曰。不敢持論。上曰。你每常說。道士之中多有通達禁咒方法。或入火不燒。或白日上升。或攝人返魂。或驅妖斷鬼。或服氣不老。或固精久視。如此方法今日盡顯出來。張真人並無酬答。時逼日沒閤中昏暗。帝曰。道士出言掠虛。即依前約脫袍去冠一時落髮。當時正抗論者一十七名。論畢。那摩大師使西京明提領。燕京定僧判。玉田張提點。德興府龐僧錄。及隨路僧官。監守防送來到燕京。既入都門。塔必大師蘇摩室利。使道士

【現代漢語翻譯】現代漢語譯本《史記》又說，天下有留著頭髮的俗人，禮拜一個小小的沙彌（Śrāmaṇera，佛教術語，指出家接受十戒，年齡未滿二十歲的男子）。這種話是《史記》記載的，卻沒聽說過老君度化世人。你聽說過嗎？道士回答說：『沒聽說過。』忽必烈（Emperor Kublai Khan）生氣地說：『偏偏這《史記》你沒聽說過，漢地的《史記》你卻聽說了？』姚公茂對道士說：『井底之蛙難以談論廣闊的天地，只因爲你執著于漢人的《史記》，自相矛盾。先前所說的話都是《史記》記載的，難道敢不相信？既然西天的《史記》如此記載，那麼佛就是聖人。』現在已經輸了，還要狡辯。道士沉默不語。皇帝說：『老君的名字只在這裡聽說過，佛的名字卻普聞天下，怎麼能和佛相提並論呢？』道士既無根據，又理屈詞窮。先前，少林寺（Śāolin Temple）上表給蒙哥皇帝（Emperor Möngke Khan），說論道不真。其中有一個道士，非常憤怒，大聲對少林寺的人說：『你們的表文誹謗李老君（Laozi，道教創始人），說他其實已經死了，還妄自引用莊子（Zhuang Zhou）和秦佚（Qin Yi）弔唁他的話。這乃是莊周的寓言，怎麼可以相信？』少林寺的人說：『《莊子》這本書是道家所推崇的，既然是寓言，那麼道藏（Daoist Canon）中的話就沒有真實的說法。』道士又理屈詞窮。皇帝問張真人（Zhang Zhenren，道教對有道者的尊稱）說：『你心裡想要辯論嗎？』張真人說：『不敢辯論。』皇帝說：『你們常常說，道士之中有很多精通禁咒方法的人，或者入火不燒，或者白日飛昇，或者攝人返魂，或者驅妖斷鬼，或者服氣不老，或者固精久視。這樣的方法今天都顯現出來。』張真人沒有回答。當時天色已晚，快要昏暗了。皇帝說：『道士出言虛誇。』於是按照先前的約定，脫去道袍，摘下道冠，一時落髮。當時正在抗辯的有十七名。辯論完畢，那摩大師（Namo，佛教僧侶）命令西京明提領、燕京定僧判、玉田張提點、德興府龐僧錄，以及各地的僧官，監守押送到燕京。進入都門后，塔必大師蘇摩室利（Sumatiśrī，佛教僧侶）命令道士

【English Translation】 English version The 'Historical Records' also states that there are common people with hair who worship a small Śrāmaṇera (Buddhist novice monk). These words are recorded in the 'Historical Records,' but it has never been said that Laozi (founder of Taoism) saves people. Have you heard of it?' The Taoist replied, 'I have not heard of it.' Emperor Kublai Khan (Emperor Kublai Khan) angrily said, 'Why haven't you heard of this 'Historical Records,' but you have heard of the 'Historical Records' of the Han people?' Yao Gongmao said to the Taoist, 'A frog in a well cannot discuss the vastness of the world, only because you are obsessed with the 'Historical Records' of the Han people, contradicting yourself. The previous words were all recorded in the 'Historical Records,' how dare you not believe them? Since the 'Historical Records' of the Western Heaven (India) records it this way, then the Buddha is a saint.' Now that you have lost, you still want to argue. The Taoist remained silent. The emperor said, 'Laozi's name is only heard here, but the Buddha's name is heard all over the world, how can he be compared to the Buddha?' The Taoist had no basis and was at a loss for words. Previously, the Śāolin Temple (Śāolin Temple) submitted a memorial to Emperor Möngke Khan (Emperor Möngke Khan), saying that the debate was not genuine. Among them, there was a Taoist who was very angry and loudly said to the people of Śāolin Temple, 'Your memorial slanders Laozi (Laozi, founder of Taoism), saying that he is actually dead, and falsely quoting Zhuang Zhou (Zhuang Zhou) and Qin Yi (Qin Yi) to mourn him. This is Zhuang Zhou's fable, how can you believe it?' The people of Śāolin Temple said, 'The book 'Zhuangzi' is revered by Taoists, and since it is a fable, then the words in the Daoist Canon (Daoist Canon) have no real meaning.' The Taoist was again at a loss for words. The emperor asked Zhang Zhenren (Zhang Zhenren, a respectful title for Taoists with virtue) , 'Do you want to argue in your heart?' Zhang Zhenren said, 'I dare not argue.' The emperor said, 'You often say that among the Taoists, there are many who are proficient in incantation methods, or enter fire without burning, or ascend in broad daylight, or capture people to return their souls, or drive away demons and break ghosts, or take qi to not age, or solidify essence for longevity. Such methods are all revealed today.' Zhang Zhenren did not answer. At that time, it was late and it was getting dark. The emperor said, 'The Taoist's words are exaggerated.' So, according to the previous agreement, he took off his Taoist robe, took off his Taoist hat, and shaved his head at once. There were seventeen people who were arguing at the time. After the debate, Master Namo (Namo, Buddhist monk) ordered the Ming Director of Xijing, the Monk Judge of Yanjing, the Zhang Director of Yutian, the Monk Registrar of Dexing Prefecture, and the monks of various places to supervise and escort them to Yanjing. After entering the capital gate, Master Sumatiśrī (Sumatiśrī, Buddhist monk) ordered the Taoists

。星冠袍服。掛在長竿普令曉諭。並所佔寺宇山林水土四百八十二處。並令分付釋家。洎燕京奉福寺長春宮所佔虛皇大閣。卻分付與金燈長老。上件八十一化等偽經及有雕底板木。並令燒卻。並天下碑刻之文塑畫之像。道家無底盡與刬除。少林長老與僧議曰。若盡要了恐譏恃力。卻回與二百八十處。但取訖二百二處。大小讚美稱佛門之多讓焉。今上皇帝乃降聖旨曰。依著蒙哥皇帝斷來聖旨。先前少林長老告稱。李真人為頭先生。雕造下說謊底文書。化胡經十異九迷論。復淳化論。明真辯偽論。辯正謗道釋經。辟邪歸正議。八十一化圖。上欽奉聖旨倚付將來。俺每抱集至。和尚先生對面持論過。為先生每根腳說謊上。將和尚指說出來底說謊。化胡經眾多文書。並刻下板燒燬了者。這般斷了。也恐別人搜刷不盡卻。教張真人自行差人。各處追取上件經文板木。限兩個月赴燕京。聚集燒燬了者。及依著這說謊。文書轉刻到碑幢並塑畫。壁上有底省會。隨處先生就便磨壞了者。刮刷了者。先生不得隱藏者。若有隱藏的或人告首出來。那先生有大罪過者。時戊午年七月十一日行張真人既聽讀訖。乃使人就雲臺觀追取說謊偽經化胡經八十一化圖等板木。及隨處宮觀有底偽經。輦載到燕京。于大憫忠寺正殿之西南。面對百官並與燒卻

【現代漢語翻譯】現代漢語譯本：星冠袍服懸掛在高高的竿子上，普遍曉諭眾人。幷包括所佔據的寺宇、山林、水土共四百八十二處，一併交還給釋家（佛教）。至於燕京（今北京）奉福寺、長春宮所佔的虛皇大閣，則分給金燈長老。上述八十一化等偽經以及刻有底板的木頭，全部下令燒燬。同時，天下所有碑刻上的文字、塑造的畫像，凡是道家的，一律剷除乾淨。少林寺長老與僧眾商議說：『如果全部都要回來，恐怕會招致依仗權勢的譏諷。』於是退回二百八十處，只取回二百零二處。大家讚美稱頌佛門的謙讓。當今皇帝降下聖旨說：『依照蒙哥皇帝的裁決聖旨，先前少林寺長老告發，以李真人為首的道士，雕刻了虛假的文書，如《化胡經》、《十異九迷論》、《復淳化論》、《明真辯偽論》、《辯正謗道釋經》、《辟邪歸正議》、《八十一化圖》等。』皇上欽奉聖旨，將這些文書交付上來。我們召集和尚、道士當面對質辯論，因為道士們的根底是說謊，將和尚們指責出來的謊言，以及《化胡經》等眾多文書，連同刻板一併燒燬。這樣裁決了，也恐怕別人搜查不乾淨，就讓張真人親自派人，到各處追繳上述經文板木，限兩個月內送到燕京，聚集起來燒燬。以及依照這些虛假文書，轉刻到碑幢上、塑造在墻壁上的，各省的道觀，由道士們就地磨壞、刮刷乾淨，道士們不得隱藏。如有隱藏的，或者有人告發出來，那道士將有大罪過。』當時是戊午年七月十一日。張真人聽完聖旨后，就派人到雲臺觀追繳虛假偽經《化胡經》、《八十一化圖》等板木，以及各處宮觀所有的偽經，用車輛運到燕京，在大憫忠寺正殿的西南方，面對百官一併燒燬。 English version: The star-crowned robes were hung on tall poles, universally proclaiming to the public. This included the 482 monasteries, forests, lands, and waters occupied, all of which were returned to the Shakya (Buddhists). As for the Xuhuang Great Pavilion occupied by Fengfu Temple and Changchun Palace in Yanjing (now Beijing), it was assigned to Elder Jin Deng. The aforementioned eighty-one transformations and other apocryphal scriptures, along with the woodblocks with engraved base plates, were all ordered to be burned. At the same time, all inscriptions on steles and sculpted images throughout the land that belonged to Taoism were to be completely eradicated. The elders of Shaolin Temple discussed with the monks, saying, 'If we were to take everything back, we would be criticized for relying on power.' So they returned 280 places and only took back 202. Everyone praised and lauded the Buddhist community's humility. The current emperor issued an imperial decree, saying, 'According to the sacred decree of Emperor Mongke's judgment, the elders of Shaolin Temple previously accused Taoists, led by Li Zhenren, of carving false documents such as the 'Huahu Jing' ('Scripture of Converting the Barbarians'), 'Ten Differences and Nine Confusions,' 'Restoring Chunhua,' 'Distinguishing Truth and Falsehood,' 'Refuting the Slander of Taoism against Buddhist Scriptures,' 'Rejecting Heresy and Returning to Righteousness,' and 'Eighty-One Transformation Diagrams.' The emperor respectfully received the imperial decree and handed over these documents. We summoned monks and Taoists to debate face to face. Because the Taoists' foundation was based on lies, the lies pointed out by the monks, as well as the numerous documents of the 'Huahu Jing,' along with the engraved blocks, were burned. Having judged in this way, we are still afraid that others may not search thoroughly, so let Zhang Zhenren personally send people to collect the aforementioned scripture blocks from various places, and send them to Yanjing within two months to be gathered and burned. And according to these false documents, those that have been re-engraved on steles and sculpted on walls, the Taoist temples in various provinces should be destroyed and scraped clean by the Taoists on the spot. The Taoists must not hide them. If there are any hidden, or if someone reports them, then the Taoist will have a great crime.' At that time, it was the eleventh day of the seventh month of the year Wuwu. After Zhang Zhenren heard the imperial decree, he sent people to Yuntai Temple to collect the false apocryphal scriptures, the 'Huahu Jing,' the 'Eighty-One Transformation Diagrams,' and other blocks, as well as all the apocryphal scriptures in the palaces and temples everywhere, and transported them to Yanjing, where they were burned together in the southwest of the main hall of Daminzhong Temple, in front of all the officials.

【English Translation】 English version: The star-crowned robes were hung on tall poles, universally proclaiming to the public. This included the 482 monasteries, forests, lands, and waters occupied, all of which were returned to the Shakya (Buddhists). As for the Xuhuang Great Pavilion occupied by Fengfu Temple and Changchun Palace in Yanjing (now Beijing), it was assigned to Elder Jin Deng. The aforementioned eighty-one transformations and other apocryphal scriptures, along with the woodblocks with engraved base plates, were all ordered to be burned. At the same time, all inscriptions on steles and sculpted images throughout the land that belonged to Taoism were to be completely eradicated. The elders of Shaolin Temple discussed with the monks, saying, 'If we were to take everything back, we would be criticized for relying on power.' So they returned 280 places and only took back 202. Everyone praised and lauded the Buddhist community's humility. The current emperor issued an imperial decree, saying, 'According to the sacred decree of Emperor Mongke's judgment, the elders of Shaolin Temple previously accused Taoists, led by Li Zhenren, of carving false documents such as the 'Huahu Jing' ('Scripture of Converting the Barbarians'), 'Ten Differences and Nine Confusions,' 'Restoring Chunhua,' 'Distinguishing Truth and Falsehood,' 'Refuting the Slander of Taoism against Buddhist Scriptures,' 'Rejecting Heresy and Returning to Righteousness,' and 'Eighty-One Transformation Diagrams.' The emperor respectfully received the imperial decree and handed over these documents. We summoned monks and Taoists to debate face to face. Because the Taoists' foundation was based on lies, the lies pointed out by the monks, as well as the numerous documents of the 'Huahu Jing,' along with the engraved blocks, were burned. Having judged in this way, we are still afraid that others may not search thoroughly, so let Zhang Zhenren personally send people to collect the aforementioned scripture blocks from various places, and send them to Yanjing within two months to be gathered and burned. And according to these false documents, those that have been re-engraved on steles and sculpted on walls, the Taoist temples in various provinces should be destroyed and scraped clean by the Taoists on the spot. The Taoists must not hide them. If there are any hidden, or if someone reports them, then the Taoist will have a great crime.' At that time, it was the eleventh day of the seventh month of the year Wuwu. After Zhang Zhenren heard the imperial decree, he sent people to Yuntai Temple to collect the false apocryphal scriptures, the 'Huahu Jing,' the 'Eighty-One Transformation Diagrams,' and other blocks, as well as all the apocryphal scriptures in the palaces and temples everywhere, and transported them to Yanjing, where they were burned together in the southwest of the main hall of Daminzhong Temple, in front of all the officials.

。萬壽諫和尚與下火雲。伏聞三元五運之肇。百家諸子之書。莫不道人倫信義之風。述堯舜周孔之道。統其要也未達真俗之源。陳其理也不出有無之域。豈若三達無礙之智。百神無以儔。十力無等之尊。千聖莫能匹。梵天仰焉。帝釋師焉。道濟四生化通三界。圓音一唱則外道摧鋒。法鼓暫鳴則天魔稽首。故號佛為天人師無上大法王。豈得與衰周老子比德爭功。但以法流漸遠魔外滋多。爰有全真裒集道藏。充函溢幾。空多修煉之方。堆案盈箱。謾說導引之術。延年卻老自古虛傳。羽化長生於今有幾。無奈祭酒道士王浮志經學。謝管窺智慚螺測。矜白鳥之翼望駭泰山。負爝火之明爭輝日月。攄己所憾悖乎揚言。妄語化胡謬稱十異。邪言惑正魔辯逼真。攘竊佛經黷亂聖典。全無忌憚恣其猖狂。履水而說涅槃。曾無憑據。蹈火而談妙法。有類俳優。用梵為唐以冠加足。文多訛謬義有差違。誣詐自彰寧煩縷說。既非老氏所制。毀之則有益生民。況是鄙人所談。除之則有光先哲。伏承我聖朝世主大國賢王。膺千載之期。安九五之運。扶危濟世之德。越湯武而獨高。夷兇剪暴之功。逾漢唐而孤顯。蕩蕩巍巍聖德難名。加以留心釋氏駐意佛門。志欲還淳情存去偽理。乖事舛者雖在親而必除。義當名符者雖有疏而必舉。近聞隨處道觀妄傳

【現代漢語翻譯】現代漢語譯本：萬壽諫和尚與下火雲（人名，此處指進諫者）。我聽說三元五運開始的時候，百家諸子的書籍，沒有不宣揚人倫信義的風尚，講述堯舜周孔的道理。但總的來說，他們沒有達到真俗的根源，陳述的道理也沒有超出有無的範圍。怎麼能和三達無礙的智慧相比呢？百神都無法與之相比，十力（如來十種力）是無與倫比的尊貴，千聖都不能匹敵。梵天（色界天之主）仰慕他，帝釋（欲界天之主）以他為師。佛陀以其教義救濟四生（胎生、卵生、濕生、化生），教化三界（欲界、色界、無色界）。圓滿的佛音一旦唱出，外道就會潰敗；法鼓稍微鳴響，天魔也會稽首。所以稱佛為天人師（天人之導師）、無上大法王。怎麼能和衰落的周朝的老子相比，爭奪功德呢？只是因為佛法流傳漸遠，邪魔外道日益增多，於是有全真（指道教）收集道藏，裝滿了書箱和書架。空有許多修煉的方法，堆滿了案頭和箱子，只是空談導引之術。延年益壽自古以來就是虛假的傳說，羽化長生到今天又有多少呢？無奈祭酒道士王浮，見識短淺，智慧低下。拿著白鳥的翅膀，希望能夠超過泰山；拿著小火把的光明，爭奪日月的光輝。抒發自己所遺憾的，違背常理地大放厥詞。用虛妄的言語來化胡（指道教偽造經典），荒謬地聲稱有十種奇異之處。邪惡的言論迷惑正道，魔鬼的辯論逼真。攘奪竊取佛經，玷污擾亂神聖的經典。完全沒有顧忌，放縱他們的猖狂。在水上談論涅槃（佛教最高境界），沒有任何憑據；在火上談論妙法，就像是戲子。用梵文的詞語來代替唐朝的詞語，用帽子來加在腳上。文字有很多錯誤，意義也有偏差違背。誣陷欺詐自然會顯露出來，哪裡需要詳細說明呢？既然不是老子所寫的，毀掉它就有益於百姓。何況是鄙人所說的，除去它就能光耀先哲。我聽說我們聖明的朝廷的君主，偉大的國家的賢明君王。應驗了千載難逢的時期，安定了九五之運（帝王之位）。扶持危難，救濟世人的德行，超過了商湯和周武王而獨自高尚。剷除兇惡，剪除暴亂的功勞，超過了漢朝和唐朝而獨自顯赫。浩蕩巍峨，聖明的德行難以用言語來形容。再加上留心釋迦牟尼的教義，專注于佛門。立志要恢復淳樸的風尚，想要去除虛偽的道理。道理不合，事情有錯的，即使是親近的人也一定要去除。道義上應當名副其實的，即使是疏遠的人也要舉薦。最近聽說隨處可見的道觀胡亂傳播。 English version: Monk Wanshou admonished and descended from Huoyun (personal name, here referring to the person who is admonishing). I have heard that at the beginning of the Three Epochs and Five Phases, the books of the various masters and philosophers all promoted the virtues of human relations, trustworthiness, and righteousness, and narrated the principles of Yao, Shun, Zhou, and Confucius. But in general, they did not reach the source of truth and falsehood, and the principles they stated did not go beyond the realm of existence and non-existence. How can they be compared with the wisdom of the Three Attainments without Obstruction? The hundreds of gods cannot compare with it, the Ten Powers (the ten powers of Tathagata) are incomparably noble, and the thousands of sages cannot match it. Brahma (the lord of the Form Realm) admires him, and Indra (the lord of the Desire Realm) takes him as his teacher. The Buddha saves the Four Kinds of Birth (womb-born, egg-born, moisture-born, and transformation-born) with his teachings, and transforms the Three Realms (Desire Realm, Form Realm, and Formless Realm). Once the perfect Buddha-sound is uttered, the heretics will be defeated; when the Dharma drum is sounded slightly, the heavenly demons will bow their heads. Therefore, the Buddha is called the Teacher of Gods and Humans, the Supreme Dharma King. How can he be compared with Lao Tzu of the declining Zhou Dynasty, competing for merit? It is only because the Dharma has been spreading farther and farther, and the evil ways and heresies are increasing day by day, so the Quanzhen (referring to Taoism) have collected the Taoist Canon, filling boxes and shelves. There are many methods of cultivation in vain, piled up on desks and in boxes, just empty talk about the art of guiding and stretching. Prolonging life has been a false legend since ancient times, and how many have ascended to immortality today? Helplessly, the libationer Taoist Wang Fu has shallow knowledge and low wisdom. Holding the wings of a white bird, he hopes to surpass Mount Tai; holding the light of a small torch, he competes with the sun and the moon. Expressing what he regrets, he utters outrageous words against common sense. Using false words to convert the barbarians (referring to Taoism forging classics), he absurdly claims that there are ten strange things. Evil words confuse the right path, and the devil's arguments are realistic. Plundering and stealing Buddhist scriptures, defiling and disturbing the sacred classics. Completely without scruples, indulging in their rampant behavior. Talking about Nirvana (the highest state of Buddhism) on the water, without any basis; talking about the wonderful Dharma on the fire, like an actor. Using Sanskrit words to replace Tang Dynasty words, and putting hats on feet. There are many errors in the text, and the meaning is biased and contrary. Slander and fraud will naturally be revealed, where is the need for detailed explanation? Since it was not written by Lao Tzu, destroying it will benefit the people. Moreover, it is what I, a humble person, have said, removing it will glorify the wise men of the past. I have heard that the monarch of our enlightened dynasty, the wise king of a great country, has fulfilled the rare period of a thousand years, and stabilized the fate of the ninth five (the position of the emperor). Supporting the crisis and saving the world, his virtue surpasses Tang and Wu and stands alone. Eradicating evil and eliminating violence, his merit surpasses the Han and Tang dynasties and stands alone. Vast and majestic, the enlightened virtue is difficult to describe in words. In addition, he pays attention to the teachings of Sakyamuni and focuses on the Buddhist gate. He is determined to restore the simple customs and wants to remove false principles. If the principles do not agree and things are wrong, even close people must be removed. If the meaning should match the name, even distant people should be recommended. Recently, I heard that Taoist temples everywhere are spreading wildly.

【English Translation】 Monk Wanshou admonished and descended from Huoyun (personal name, here referring to the person who is admonishing). I have heard that at the beginning of the Three Epochs and Five Phases, the books of the various masters and philosophers all promoted the virtues of human relations, trustworthiness, and righteousness, and narrated the principles of Yao, Shun, Zhou, and Confucius. But in general, they did not reach the source of truth and falsehood, and the principles they stated did not go beyond the realm of existence and non-existence. How can they be compared with the wisdom of the 'Three Attainments without Obstruction'? The hundreds of gods cannot compare with it, the 'Ten Powers' (the ten powers of Tathagata) are incomparably noble, and the thousands of sages cannot match it. 'Brahma' (the lord of the Form Realm) admires him, and 'Indra' (the lord of the Desire Realm) takes him as his teacher. The Buddha saves the 'Four Kinds of Birth' (womb-born, egg-born, moisture-born, and transformation-born) with his teachings, and transforms the 'Three Realms' (Desire Realm, Form Realm, and Formless Realm). Once the perfect Buddha-sound is uttered, the heretics will be defeated; when the Dharma drum is sounded slightly, the heavenly demons will bow their heads. Therefore, the Buddha is called the 'Teacher of Gods and Humans', the 'Supreme Dharma King'. How can he be compared with Lao Tzu of the declining Zhou Dynasty, competing for merit? It is only because the Dharma has been spreading farther and farther, and the evil ways and heresies are increasing day by day, so the Quanzhen (referring to Taoism) have collected the Taoist Canon, filling boxes and shelves. There are many methods of cultivation in vain, piled up on desks and in boxes, just empty talk about the art of guiding and stretching. Prolonging life has been a false legend since ancient times, and how many have ascended to immortality today? Helplessly, the libationer Taoist Wang Fu has shallow knowledge and low wisdom. Holding the wings of a white bird, he hopes to surpass Mount Tai; holding the light of a small torch, he competes with the sun and the moon. Expressing what he regrets, he utters outrageous words against common sense. Using false words to convert the barbarians (referring to Taoism forging classics), he absurdly claims that there are ten strange things. Evil words confuse the right path, and the devil's arguments are realistic. Plundering and stealing Buddhist scriptures, defiling and disturbing the sacred classics. Completely without scruples, indulging in their rampant behavior. Talking about 'Nirvana' (the highest state of Buddhism) on the water, without any basis; talking about the wonderful Dharma on the fire, like an actor. Using Sanskrit words to replace Tang Dynasty words, and putting hats on feet. There are many errors in the text, and the meaning is biased and contrary. Slander and fraud will naturally be revealed, where is the need for detailed explanation? Since it was not written by Lao Tzu, destroying it will benefit the people. Moreover, it is what I, a humble person, have said, removing it will glorify the wise men of the past. I have heard that the monarch of our enlightened dynasty, the wise king of a great country, has fulfilled the rare period of a thousand years, and stabilized the fate of the ninth five (the position of the emperor). Supporting the crisis and saving the world, his virtue surpasses Tang and Wu and stands alone. Eradicating evil and eliminating violence, his merit surpasses the Han and Tang dynasties and stands alone. Vast and majestic, the enlightened virtue is difficult to describe in words. In addition, he pays attention to the teachings of Sakyamuni and focuses on the Buddhist gate. He is determined to restore the simple customs and wants to remove false principles. If the principles do not agree and things are wrong, even close people must be removed. If the meaning should match the name, even distant people should be recommended. Recently, I heard that Taoist temples everywhere are spreading wildly.

化胡偽書並余傳記。屬詞鄙陋殆不可聞。出惡語若梟鷹。肆慘毒如蠆尾。述妖妄惑人心。傳淫書亂物性。為善寡為惡深。玷辱先賢之典謨。敗傷人倫之風化。如聖旨到日拘刷前來於燕京稠人廣眾之前並皆焚燬杜絕邪源若私畜者準制科罪。從此葉墜柯摧云收霧卷。狀洪爐之焚纖羽。猶炎景之爍輕冰。負勝之流於斯可見。暫歸慈定已破魔軍。聊奮慧刀即除邪教。可謂廓清寰宇大振玄風。佛日由是增輝。法雲所以大布。蒙皇家辟正覺之路。使黎民出邪見之杜。正當今日既然滿載。將來好與一時燒卻。且道燒卻後成得個甚邊事。諸人還委悉么。西風也解嫌狼藉。吹卻當年道教灰(已未年九月初七日。于中都憫忠寺前筑臺。集在城僧道官僚及士庶人。焚燒諸路應有道藏經傳記。並刊行印板並皆除毀掃其邪蹤仍仰墮處道觀不得私畜。如違治罪)今筑上臺用記其處。其天下佔了寺院亦即改正。所有星冠袍服普散西蕃。回回大理國咸使聞。見其落髮道士遍散諸寺無一逃失。若去了者與賊同罪。當時論畢有一道士。潛隱名性不勝憤怒。乃上言。三百八十歲。駕言壽永以傾僧人。上召問曰。你既多年。當初宋上皇時。僧有何過使戴冠耶。道士曰。山中住來不知此事。上曰。既言三百。何言不知。既不能知此是說謊人也。使寮佐張仲謙元學士

窮考年數。乃三十餘歲。本刑州人也。上怒其不實。始則配涂役夫。終竟餵了豹子。嗚呼作德心逸日休。作偽心勞日拙。桀紂殊世而齊惡。奸人異代而等偽。斯言信乎。初丘公西行。壬年年中見太祖時。有七十四五至於遷化才近八十。而劉溫誑詐太祖言。丘公有三百餘歲。及太祖問以年甲。偽云不知。故湛然居士編此語在西遊錄中。標其誷主。今此道人又踵前蹤。既一言之出口。終駟馬之難追。恣倔強而狂言。竟葬身於豹腹。疾在膏肓而莫療。心同頑石以難回。前車已覆其轅。後車又不改轍。邪妖偽妄歷代恒興。略敘二三以彰奸匿。初後漢沛人張道陵。客遊蜀上住鵠鳴山。造作道書創置條儀。縻鶴山頂誑誘獠民。奉其道者出米五斗。時號米賊。后為大蛇所吞。身葬蟒腹。弟子詐云。全身上升。後魏寇謙之字輔真。自號天師。佞惑太武于嵩高山上。建凈輪天宮。太武親受符箓。旗幟尚青以合道家之色顗覦長壽。而太武身感癘疾。寇謙身亦早卒。勞擾萬民竟無一補。金陵道士陸修靜。辯口利語增制符章。妄陳三箓救世禳兇。會梁武舍事李老詔行天下道不能興。乃率門弟子北投高齊。廣贈金帛遍散王公。冀行道法。專倚淺術。欲振佳聲。文宣試之一無可驗。升空者墜于臺下。入火者燎卻眉毛。唐之葉靜妖術亂主。夜引玄宗游

【現代漢語翻譯】現代漢語譯本詢問他的年齡，他說已經三十多歲了，自稱是刑州人。皇上惱怒他不誠實，開始把他發配充當勞役的苦工，最終竟然被豹子吃掉了。唉，行善積德的人，內心安逸，一天比一天美好；弄虛作假的人，內心勞苦，一天比一天笨拙。夏桀和商紂雖然不是同一時代的人，但他們的邪惡卻一樣；奸詐的人雖然生活在不同的時代，但他們的虛偽卻相同。這些話真是可信啊！當初丘處機西行，在壬午年間見到太祖（成吉思汗）時，已經七十四五歲了，到去世時才將近八十歲。而劉溫卻欺騙太祖說，丘處機有三百多歲。等到太祖問他年齡時，他又假裝說不知道。所以湛然居士在《西遊錄》中編了這個故事，揭露他欺騙君主的行為。現在這個道人又重蹈覆轍，既然一句話已經說出口，就難以追回。恣意倔強而狂妄地說話，最終葬身於豹腹。他的病已經深入膏肓而無法醫治，他的心如同頑石一樣難以回頭。前面的車子已經翻了車，後面的車子又不改變方向。邪惡、妖妄、虛偽的事情歷代都會發生。略微敘述兩三件事，以揭露奸詐和隱瞞。當初後漢沛人張道陵，客居蜀地，住在鵠鳴山，編造道書，創立條規，用繩索拴住鶴的山頂，欺騙誘惑當地的少數民族。信奉他道的人要出米五斗，當時號稱『米賊』。後來被大蛇吞噬，身體葬在蟒蛇的腹中。他的弟子欺騙說，他已經全身昇天。後魏的寇謙之，字輔真，自號天師，用諂媚的言辭迷惑太武帝，在嵩山上建造凈輪天宮。太武帝親自接受符箓，旗幟尚且用青色來迎合道家的顏色，覬覦長壽。而太武帝身患惡疾，寇謙之也早早去世。勞煩百姓，最終也沒有任何補益。金陵道士陸修靜，能言善辯，增制符章，妄稱用三箓可以救世禳兇。適逢梁武帝捨棄李老之事，詔令天下推行道教，但道教不能興盛。於是率領門下弟子北投高齊，廣泛贈送金帛，遍散王公，希望推行道法，專門依靠淺薄的法術，想要博取好的名聲。文宣帝試驗他，沒有一件能夠應驗。升空的從臺上墜落，入火的燒掉了眉毛。唐朝的葉靜用妖術迷惑君主，夜晚引導玄宗遊玩月宮。

【English Translation】 English version Asked about his age, he said he was over thirty years old and claimed to be from Xingzhou. The emperor was angered by his dishonesty, initially exiling him to be a forced laborer, and ultimately he was fed to the leopards. Alas, those who do good deeds find peace of mind and improve day by day; those who are deceitful find their hearts burdened and become more clumsy each day. Jie of Xia and Zhou of Shang, though not from the same era, were equally evil; treacherous people, though living in different times, are equally deceitful. These words are truly believable! Initially, when Qiu Chuji traveled west and met Taizu (Genghis Khan) in the year of Renwu, he was already seventy-four or seventy-five years old, and he was nearly eighty when he passed away. However, Liu Wen deceived Taizu by saying that Qiu Chuji was over three hundred years old. When Taizu asked him about his age, he pretended not to know. Therefore, Layman Zhanran included this story in 'Journey to the West,' exposing his act of deceiving the ruler. Now, this Daoist is repeating the same mistake; once a word is spoken, it is difficult to retract. He speaks stubbornly and wildly, ultimately burying himself in the belly of a leopard. His illness has penetrated deep into the marrow and cannot be cured; his heart is like a stubborn stone and cannot be turned back. The cart in front has already overturned, yet the cart behind does not change its course. Evil, demonic, and false things have always arisen throughout the ages. I will briefly narrate two or three incidents to expose deceit and concealment. Initially, Zhang Daoling from Pei in the Later Han Dynasty, resided as a guest in Shu, living on Mount Huming, creating Daoist books and establishing rules, tethering the top of the mountain with ropes, deceiving and enticing the local ethnic minorities. Those who followed his Dao had to offer five dou of rice, and they were then called 'Rice Thieves.' Later, he was swallowed by a large snake, and his body was buried in the belly of the python. His disciples falsely claimed that he had ascended to heaven with his whole body. Kou Qianzhi of the Later Wei Dynasty, styled Fuzhen, called himself a Celestial Master, using flattering words to deceive Emperor Taiwu, building the Pure Wheel Heavenly Palace on Mount Song. Emperor Taiwu personally received talismans, and the flags were even colored blue to cater to the Daoist color, coveting longevity. However, Emperor Taiwu suffered from a severe illness, and Kou Qianzhi also died early. He troubled the people, ultimately without any benefit. Lu Xiujing, a Daoist from Jinling, was eloquent and skilled in speech, adding and creating talisman chapters, falsely claiming that the Three Registers could save the world and avert misfortune. Coincidentally, Emperor Wu of Liang abandoned the affairs of Laozi and issued an edict to promote Daoism throughout the land, but Daoism could not flourish. Therefore, he led his disciples north to submit to Gao Qi, widely gifting gold and silk, scattering them among princes and dukes, hoping to promote Daoist practices, relying solely on superficial techniques, wanting to gain a good reputation. Emperor Wenxuan tested him, but nothing could be verified. Those who ascended fell from the platform, and those who entered the fire burned off their eyebrows. Ye Jing of the Tang Dynasty used sorcery to bewilder the ruler, guiding Emperor Xuanzong to tour the moon palace at night.

于月宮。而祿山構禍幾於亡國。道士趙歸真巧言取譽。惑亂武宗。行合氣穢術服金石毒藥。長生未驗藥燥先亡。宋林靈素炫騁小伎。要君取榮。夜引上皇夢遊神霄。傾惑耳目號為天師。既而汴水泛溢陷沒齊民。上俾林氏治之。了無一效。洪波涌沸上起天津。朝野驚惶控告無所。上皇焚香禱佛謝過責躬。感泗州僧伽大聖現身。雲濤自弭萬民歡慶。林氏逃亡。金朝末代有烏骨侖先生。常披麻被徒游里巷。咄空罵眾詐號神仙。下愚庸徒亦有信者。哀帝惑之頗信鄙術。任道士狡獪之情。行世間㛱媟之法。道士身罹于憲網。哀帝命盡于蔡州。如此姦兇隨代常有。始禍延于閭里。終傾覆於家邦。若㜸狐之為祥。猶蛇虺之泄毒。以怪生怪將虛捏虛。聽之則滿耳洋洋。求之則捕風繫影。散道德之醇粹。扇澆漓之邪風。污辱人倫敗傷王化。而更賜頑瞽不懼朝章無上善。若水之能有下愚饕餮之行。侵黎民之沃壤。占釋氏之膏瘦。買權勢之人情。遮佛門之正道。首濫觴于丘老。卒潰堰于志常。雖恣縱于奸心。終見笑于智者。善乎湛然中書西遊錄中雲。客問居士曰。今之出家人率多避役茍圖衣食。若削髮則難歸於俗。故為僧者少入道者多。兵火已來。精剎名藍率例摧壞。若道士不佔。亦為勢家所有。或撤以為薪。有何益焉。居士曰。聰明特達之

【現代漢語翻譯】現代漢語譯本在月宮中（指道教活動）。安祿山（唐朝叛將）發動叛亂幾乎導致國家滅亡。道士趙歸真用花言巧語騙取名譽，迷惑武宗皇帝。他進行合氣之術（一種房中術），服用金石毒藥，長生不老的願望沒有實現，反而因藥物燥熱而先死了。宋朝的林靈素炫耀小伎倆，想以此博取皇帝的歡心，夜晚引導太上皇夢遊神霄（道教天宮），迷惑皇帝的耳目，被皇帝稱為天師。不久之後，汴水氾濫，淹沒了百姓。皇帝命令林靈素治理水患，卻毫無效果。洪水洶涌澎湃，淹到了天津（地名），朝廷內外驚慌失措，控告無門。太上皇焚香禱告佛祖，謝罪並自我責備，感動了泗州僧伽大聖（觀音菩薩的化身）顯靈，洪水才退去，百姓歡欣鼓舞，而林靈素則逃亡了。金朝末年有個烏骨侖先生，經常披著麻衣在街巷裡遊蕩，對著天空謾罵眾人，假稱是神仙。愚蠢的人中也有相信他的。哀帝（金朝皇帝）被他迷惑，非常相信他的低劣法術，放縱道士狡猾奸詐的本性，施行世間淫穢的法術。道士最終被法律制裁，哀帝也在蔡州被殺。像這樣的奸邪之徒，每個朝代都有，開始在鄉里作亂，最終傾覆國家。就像㜸狐（傳說中的妖怪）帶來災禍，像蛇虺（毒蛇）釋放毒液一樣。用怪異產生怪異，用虛假捏造虛假。聽起來好像很了不起，但實際上卻像捕風捉影一樣。他們散佈道德的糟粕，煽動澆薄浮誇的邪風，玷污人倫，敗壞王道。他們還被賜予頑固愚昧的稱號，不懼怕朝廷的法度，沒有最高的善行，像水一樣只會向下流，有下愚貪婪的行為，侵佔百姓的肥沃土地，侵佔佛教的膏腴之地，用錢財買通有權勢的人，阻礙佛教的正道。最初的禍端起源於丘處機（道教全真道龍門派的代表人物），最終在耶律楚材（元朝大臣）這裡潰堤。雖然他們放縱奸詐的內心，最終會被智者嘲笑。湛然中書在《西遊錄》中說得好，客人問居士說：『現在的出家人大多爲了逃避徭役，茍且偷生，圖謀衣食。如果剃了頭髮就難以還俗，所以當和尚的人少，入道的人多。兵火戰亂以來，精美的寺廟大多被摧毀。如果道士不佔據，也會被有權勢的人所有，或者被拆毀當柴燒，有什麼好處呢？』居士說：『聰明特達的』

【English Translation】 English version In the Moon Palace (referring to Taoist activities). An Lushan (a Tang Dynasty rebel general) launched a rebellion that nearly led to the downfall of the country. The Taoist Zhao Guizhen used eloquent words to gain fame and bewitched Emperor Wuzong. He practiced the art of 'Heqi' (a type of sexual practice), took elixirs of gold and stone, but the desire for immortality was not realized, and he died from the heat of the drugs. Lin Lingsu of the Song Dynasty flaunted petty tricks, wanting to win the emperor's favor with this, guiding the Supreme Emperor in a dream tour of Shenxiao (Taoist heavenly palace) at night, bewitching the emperor's ears and eyes, and was called a Celestial Master by the emperor. Soon after, the Bian River flooded, submerging the people. The emperor ordered Lin Lingsu to control the flood, but it had no effect. The flood surged, reaching Tianjin (place name), the court was panicked, and there was nowhere to complain. The Supreme Emperor burned incense and prayed to the Buddha, apologized and blamed himself, and was moved by the manifestation of the Great Sage Sengjia of Sizhou (incarnation of Avalokiteśvara), and the flood receded, and the people rejoiced, while Lin Lingsu fled. At the end of the Jin Dynasty, there was a Mr. Wugulun, who often wandered the streets wearing hemp clothes, cursing the crowd in the sky, falsely claiming to be a god. There were also believers among the foolish people. Emperor Ai (Jin Dynasty emperor) was bewitched by him and believed in his inferior magic, indulging the Taoist's cunning and treacherous nature, and performing obscene practices in the world. The Taoist was eventually sanctioned by the law, and Emperor Ai was killed in Caizhou. Such treacherous people have existed in every dynasty, starting with causing trouble in the villages and eventually overthrowing the country. It's like the 㜸狐 (legendary monster) bringing disaster, like the snake releasing venom. Using strangeness to create strangeness, using falsehood to fabricate falsehood. It sounds like it's amazing, but in reality, it's like catching the wind and grasping shadows. They spread the dross of morality, incite the vulgar and extravagant evil winds, defile human relations, and corrupt the kingly way. They are also given the title of stubborn and ignorant, not afraid of the laws of the court, without the highest good, like water that only flows downwards, with the behavior of the inferior and greedy, encroaching on the fertile land of the people, encroaching on the fertile land of Buddhism, bribing powerful people with money, and hindering the right path of Buddhism. The initial disaster originated from Qiu Chuji (representative of the Longmen School of Quanzhen Taoism), and eventually the dam collapsed at Yelü Chucai (Yuan Dynasty minister). Although they indulge their treacherous hearts, they will eventually be laughed at by the wise. The Zhongshu Zhanran said well in the 'Xiyoulu', a guest asked the layman: 'Most of the monks today are trying to escape corvée, living in a humble way, and seeking food and clothing. If they shave their heads, it will be difficult to return to secular life, so there are few monks and many Taoists. Since the wars, most of the exquisite temples have been destroyed. If the Taoists do not occupy them, they will also be owned by the powerful, or demolished and used as firewood, what is the benefit?' The layman said: 'The intelligent and outstanding'

士。必不如此。脫有為此者。此愚人鄙夫爾。又何取焉。既號出家之人。返為小人之事。改寺毀像侵奪山林。所以君子責備于賢者也。此曹始居無像之院。后毀有像之寺。初奪山林之精舍。豈無冀望城郭伽藍之意乎。從遠至近從少至多。深存奄有之智。亦所圖不淺爾。設有古墳宿冢。人愛其山崗之雄麗。林麓之秀茂。乃曰。此冢我不伐則后亦有人伐。我將出其骸骨棄諸溝壑。而瘞我之父母。較之人情以謂如何爾。古人美六月衣羊裘而不拾遺金者。既為道人忍作豪奪之事乎。此曹首以修葺寺舍救護聖像為名。居之既久。漸毀尊像尋改額名。大有摩滅佛教之意。其修護寺舍者。乃如此乎。果欲弘揚本教。固當選地結緣建立宮觀。不為道門之光乎。大丈夫竊人之宇舍。毀人之祖宗。以為己能。何異鼠竊狗盜之作乎。因他成事豈不羞哉。兵火之事代有廢興。未嘗有改寺為觀之事。渠蔑視朝廷而敢為此不軌乎。昔林靈素托神怪詐力見用於宋。可為元惡大憝矣。尚未敢改寺為觀。毀像為道。今則此曹所為過靈素遠矣。豈非神明震怒而促丘公之壽乎。夫物速成則疾亡。晚就則善終。昔佛教西來迄今二千餘載明君賢相罔不宗敬。高僧奇士隨代而出。為國師者何世無之。佛圖澄後趙國師衛道安符秦見重。羅什姚秦師仰。法果元魏家師。朗

公諸國咸奉。北齊敬崇大統。隋朝重於天臺。大唐老安惠忠北宗神秀清涼國師不空三藏。大遼竹國師。大金圓通善國師。如此名師未有改道觀為寺宇者。是以佛祖之道根深蒂固。確乎其不可拔也。若釋得志以奪道觀。道得權而毀佛寺。則斗諍之風無日而息矣。夫國之憲章漢唐舊政。非一代之法也。寔萬世之法也。時君世主皆則而用之。若大匠之規矩。莫可廢也。雜律有毀像之嚴刑。敕條載禁邪之明式。今此曹毀宣聖之廟。撤釋迦之像。遊手之人歸者如市。餬口之客日聚共門。不分臧否一概收之。此所謂聚逋逃之淵藪爾。會觀不攻而自敗也。噫林泉之士不與物競。韜光匿跡人猶恥之。況自專符印。抑有司之權。奪有司之民。自覽貢獻懸牌上下取媚人主者。豈能見容於世乎。以此證之則乖譎不軌之事。人皆知之。詎待予之喋喋也。蒙哥皇帝初壬子春詔。以今上皇帝征吐蕃及花馬大理等國。上于大理國得舍利及黃金塔。高可二尺。晨夕禮奉載以前驅。回至六盤山。今庵主溫公為教門統攝。聚集天下名僧于清涼山。建百日勝會享供文殊大聖。官給所需。絕瑞嘉祥不能備紀。上道回秦川。見三教堂有以老君處中佛卻傍侍。乃謂左右曰。老子世人中賢。其教少用未達聖人之理。難超生死之津。共佛同坐于理不堪。況乃僭尊。愈為不

{ "translations": [ "現代漢語譯本：各國都普遍信奉佛教。北齊敬重推崇大統（年號）。隋朝重視天臺宗。大唐有老安、惠忠、北宗神秀、清涼國師、不空三藏（均為著名僧侶或譯經師）。大遼有竹國師。大金有圓通善國師。這些名師都沒有將道觀改為寺廟。因此，佛祖的教義根深蒂固，確實是不可動搖的。如果佛教徒得勢就奪取道觀，道教徒得權就毀壞佛寺，那麼爭鬥的風氣就沒有停止的一天了。國家的漢唐舊制，不是一代的法令，而是萬世的法則。歷代的君主都遵循並使用它，就像工匠的規矩一樣，是不能廢棄的。《雜律》中有毀壞佛像的嚴厲刑罰，《敕條》記載著禁止邪說的明確規定。現在這些人毀壞宣聖（孔子）的廟宇，撤除釋迦牟尼的佛像，遊手好閒的人像趕集一樣歸附他們，混飯吃的客人每天聚集在他們的門下，不分好壞一概收留，這正是所謂的聚集逃亡者的淵藪啊！這樣看來，道觀不攻自破也是必然的。唉，隱居山林的賢士不與世俗爭鬥，即使是韜光養晦也會被人恥笑，更何況是私自掌握符印，侵奪有司的權力，奪取有司的百姓，私自收取貢獻，懸掛牌匾來討好皇帝呢？這樣的人怎麼能被世人容忍呢？用這件事來證明，那麼他們乖張邪僻、不守規矩的事情，人們都知道。哪裡用得著我啰啰嗦嗦地說呢？蒙哥皇帝在壬子年春天頒佈詔書，因為當今皇上征討吐蕃、花馬、大理等國，皇上在大理國得到舍利和黃金塔，高約二尺，早晚都禮拜供奉，並將其放在軍隊前面。回到六盤山時，現在的庵主溫公作為佛教的統領，在清涼山聚集天下名僧，建造百日勝會，享用供奉文殊大聖，官府供給所需物品，吉祥的瑞兆數不勝數。皇上回秦川的路上，看見三教堂里用老君（老子）處在中間，佛卻在旁邊侍奉，於是對左右的人說：『老子是世人中的賢人，他的教義很少被使用，沒有達到聖人的道理，難以超越生死的關口，與佛同坐在一起在道理上說不過去，更何況是僭越尊位呢？』", "English version: All countries universally revered Buddhism. The Northern Qi Dynasty respected and admired Datong (era name). The Sui Dynasty valued the Tiantai school. The Great Tang Dynasty had Lao An, Huizhong, the Northern School Shenxiu, National Teacher Qingliang, and Tripitaka Master Bukong (all famous monks or translators of scriptures). The Great Liao Dynasty had National Teacher Zhu. The Great Jin Dynasty had National Teacher Yuantongshan. None of these famous teachers converted Taoist temples into Buddhist temples. Therefore, the Buddha's teachings are deeply rooted and indeed unshakable. If Buddhists gain power and seize Taoist temples, and Taoists gain power and destroy Buddhist temples, then the atmosphere of strife will never cease. The old systems of the Han and Tang Dynasties are not laws of one generation, but laws for all ages. Emperors of all dynasties have followed and used them, just like the compass and square of a craftsman, which cannot be abandoned. The 'Miscellaneous Laws' contain severe penalties for destroying Buddhist images, and the 'Imperial Edicts' record clear regulations prohibiting heresy. Now, these people destroy the temples of the Sage Xuan (Confucius), remove the Buddha images of Sakyamuni, and idlers flock to them like a market, and freeloaders gather at their gates every day, indiscriminately accepting them, which is precisely what is called a breeding ground for fugitives! In this way, it is inevitable that the Taoist temples will collapse without being attacked. Alas, virtuous people who live in seclusion in the mountains and forests do not compete with the world, and even concealing one's talents is ridiculed, let alone privately controlling seals of authority, encroaching on the power of officials, seizing the people of officials, privately collecting tributes, and hanging plaques to please the emperor? How can such people be tolerated by the world? Using this to prove it, then their eccentric and unruly deeds are known to all. Why should I need to repeat it? Emperor Mongke issued an edict in the spring of the Renzi year because the current emperor 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可。明年至日月山。俾中山府乾明寺長老志公奉旨乘驛隨處改正。通四十九處。塑者碎之畫者洗之。所有乖戾並與遷革。于河中京兆絳州平陽府四處立碑旌其偽妄。集錄者曰。古稱根深果茂源遠流長。斯言信矣。昔我法王三無數劫積功累德果成道圓然後百億世界一時現身。說法四十九年。度脫百千萬億。梵王帝釋稽首傾心。外道天魔蹶角折膽。集萬聖于菩提場內。伏六師于跋提河邊。化緣事周返歸蓮藏。八大國王競分舍利。五百羅漢結集微言。教滿人天法流沙界。無為之風扇矣。不言之化行焉。逮乎像李斯文不亡。馬鳴龍樹纂其徽音。無著天親播其遺美。蜚英聲於四海。騰茂實於八方。法蘭僧會。赍貝典而東傳。慧遠道林。唱玄風于南國。佛圖澄掌照千里。阿目佉坐衄群兇。衛道安注教科經。隋智者分宗立典。救生靈于塗炭。解危縛于倒懸。拔出生死之津。高置涅槃之岸。巍巍蕩蕩無德而稱。煥煥融融有生斯賴。明君外護碩德內持。歷代帝王仰弘聖范。所以漢明帝遣使西請。繪像翻經晉明帝口誦金文手圖佛像。簡明帝恒思法味。孝武帝稟受戒章。宋文帝受訓跋摩。齊武帝。欽崇僧遠。梁武帝講經持戒。陳宣帝降意法筵。宣武帝廣供梵侶。齊文昌專憑佛力。隋文帝屈膝曇延。玄宗注般若真文。肅宗誦仁王寶典。德宗憲宗

【現代漢語翻譯】現代漢語譯本：可以。明年到達日月山（地名）。讓中山府乾明寺的長老志公（人名）奉旨乘坐驛站的馬匹，隨處改正（經文）。總共改正了四十九處。把塑像打碎，把圖畫洗掉。所有不合規矩的地方都一併更改。在河中、京兆、絳州、平陽府這四個地方立碑，揭示它們的虛假荒謬。整理記錄的人說：『古人說根深才能果實茂盛，源頭遠才能水流長遠。』這話確實可信啊。從前我們的法王（指佛陀）經歷了無數劫的積累功德，最終功德圓滿，成就了佛道，然後百億世界同時顯現他的身形。說法四十九年，度化了百千萬億的眾生。梵王（色界天之王）、帝釋（忉利天之王）都叩頭傾心信服。外道（佛教以外的宗教）天魔（障礙修行的惡魔）嚇得丟盔棄甲。在菩提樹下聚集了萬聖，在跋提河邊降伏了六師（六個外道宗師）。教化眾生的事情圓滿結束后，返回蓮花藏世界。八大國王爭相分佛陀的舍利。五百羅漢結集佛陀的精妙教義。佛法充滿人天，法流遍佈沙界。無為的教化之風盛行，不言的教化得以推行。到了像法時期，李斯的文章沒有被廢棄。馬鳴菩薩、龍樹菩薩整理了佛法的精妙之處，無著菩薩、天親菩薩傳播了佛法的遺美。他們的英名傳遍四海，盛名遠揚八方。法蘭的僧人帶著貝葉經向東傳播佛法。慧遠、道林在南國宣揚玄妙的佛法。佛圖澄能夠掌中顯現千里之外的事物，阿目佉坐鎮能夠使群兇退避。衛道安註釋經典，科條分明。隋朝的智者大師分宗立派，創立典章。拯救眾生於水深火熱之中，解除眾生倒懸的危難。把眾生從生死輪迴的苦海中拔出來，高高地安置在涅槃的彼岸。他們的功德巍峨浩蕩，無法用言語來稱頌。他們的恩澤光輝融洽，有生命的都依賴他們。英明的君主在外護持佛法，碩德高僧在內秉持佛法。歷代帝王都仰慕弘揚佛陀的聖范。所以漢明帝派遣使者向西域請佛法，繪製佛像，翻譯佛經。晉明帝口誦佛經，手繪佛像。簡文帝常常思念佛法的滋味。孝武帝稟受戒律。宋文帝接受訓跋摩的教誨。齊武帝欽佩僧遠。梁武帝講經說法，持守戒律。陳宣帝降尊紆貴地參與法會。宣武帝廣泛供養僧侶。齊文昌王專心依靠佛法的力量。隋文帝向曇延法師屈膝請教。玄宗皇帝註釋《般若經》的真義。肅宗皇帝誦讀《仁王護國般若經》。德宗皇帝、憲宗皇帝……

【English Translation】 English version: It is acceptable. Next year, proceed to the Riyue Mountain (Sun and Moon Mountain, a geographical location). Let Elder Zhigong (a name), from Qianming Temple in Zhongshan Prefecture, be appointed by imperial decree to travel by courier and correct (the scriptures) wherever necessary. A total of forty-nine places were corrected. The statues were smashed, and the paintings were washed away. All discrepancies were rectified and removed. Steles were erected in four locations: Hezhong, Jingzhao, Jiangzhou, and Pingyang Prefecture, to denounce their falseness and absurdity. The compiler said: 'The ancients said that deep roots produce lush fruit, and a distant source creates a long stream.' This saying is indeed trustworthy. In the past, our Dharma King (referring to the Buddha) accumulated merit and virtue for countless kalpas (aeons), and finally achieved perfect enlightenment. Then, hundreds of billions of worlds simultaneously manifested his form. He preached the Dharma for forty-nine years, liberating hundreds of millions of beings. Brahma (the king of the Form Realm) and Indra (the king of the Trayastrimsa Heaven) bowed their heads in sincere admiration. Heretics (religions other than Buddhism) and demonic forces (evil spirits that obstruct practice) were terrified and defeated. He gathered all the sages at the Bodhi tree and subdued the six teachers (six heretical teachers) on the banks of the Batti River. After completing his mission of teaching and transforming beings, he returned to the Lotus Treasury World. Eight great kings competed to divide the Buddha's relics. Five hundred Arhats (enlightened disciples) compiled the Buddha's subtle teachings. The Dharma filled the heavens and humanity, and the flow of Dharma spread throughout the realms. The wind of non-action prevailed, and the transformation through non-speaking was implemented. During the Dharma-image age, Li Si's writings were not abandoned. Bodhisattva Asvaghosa and Bodhisattva Nagarjuna compiled the essence of the Dharma, and Bodhisattva Asanga and Bodhisattva Vasubandhu spread the remaining beauty of the Dharma. Their fame spread throughout the four seas, and their reputation flourished in all directions. Monks from Fran brought the palm-leaf scriptures and transmitted the Dharma eastward. Huiyuan and Daolin chanted the profound Dharma in the southern country. Fotucheng could see things thousands of miles away in his palm, and Amoghavajra could subdue all evil forces by sitting in meditation. Weidaoan annotated the scriptures with clear categories. The Zhiyi (Chih-i) Master of the Sui Dynasty established schools and created doctrines. He saved living beings from the abyss of suffering and released them from the danger of being hung upside down. He pulled living beings out of the sea of birth and death and placed them high on the shore of Nirvana. Their merits were majestic and boundless, beyond description. Their grace was radiant and harmonious, and all living beings relied on them. Wise rulers protected the Dharma externally, and virtuous monks upheld the Dharma internally. Emperors of past dynasties admired and promoted the Buddha's holy example. Therefore, Emperor Ming of the Han Dynasty sent envoys to the Western Regions to request the Dharma, paint Buddha images, and translate scriptures. Emperor Ming of the Jin Dynasty recited the scriptures and drew Buddha images by hand. Emperor Jianwen constantly contemplated the taste of the Dharma. Emperor Xiaowu received the precepts. Emperor Wen of the Song Dynasty received teachings from Gunabhadra. Emperor Wu of the Qi Dynasty admired Sengyuan. Emperor Wu of the Liang Dynasty lectured on the scriptures and upheld the precepts. Emperor Xuan of the Chen Dynasty condescended to participate in Dharma assemblies. Emperor Xuanwu widely offered to monks. King Wenchang of Qi relied solely on the power of the Buddha. Emperor Wen of the Sui Dynasty knelt down to ask questions to Dharma Master Tanyan. Emperor Xuanzong annotated the true meaning of the Prajna Sutra. Emperor Suzong recited the Benevolent King Sutra. Emperor Dezong, Emperor Xianzong...

迎舍利而供養。宣宗懿宗復覺路以興行。梁晉爭衡徽猷未輟。炎宋受命付囑不忘。大遼則傾國奉佛。金朝則始終崇釋。大元啟祚眷意法門。太祖則明詔首班弘護茲道。太宗則試經造寺雕補藏經。谷與罕則令僧扈從恒誦佛經。蒙哥皇帝則供僧書經高營寶塔。今上皇帝則飯僧建剎造像镕金。舍廣大之珍財。誦無上之藏教。以拔合思八為國之師。耳目具知非為虛飾。莫不構巨殿而安其像。架長廊以處其徒。味其道而澡其神。尊其人而遺其體。非唯緝熙于帝道。乃亦協贊于皇基。返澆漓于醇源。躋黎民于壽域。家知積惡之苦。人興趣善之方。始風靡于朝廷。終波流於士女。若非至妙安能久行。昔公孫龍古之善堅白之者。田巴之徒。坐租丘議稷夏。非三皇滅五常。強詞巧辯口伏千人。而不流傳於後者。以無實道可傳也。佛生西域教興東方。賢宰哲王繼踵護持者。其道可法也。故大顛和尚對韓愈曰。自漢至於今。歷代如此其久也。君臣士民如此其眾也。天地神祇如此其明也。而佛之說乃行於中。其人仰而信之。無敢議而去之。此必有以敵天地而不恥。關百聖而不慚。妙理存乎其間。然後至於此也。子盍深思之乎。斯碓論也。今之道士專飾詐力天閼他門茍騁奸心蔽蒙覺路。不荷國家寬恩洪溥。更恣私臆廣撰謗文。言無入聖之詮。文有

【現代漢語翻譯】現代漢語譯本：迎接舍利並供養。宣宗、懿宗恢復覺悟之路以振興佛法。梁朝和晉朝爭奪霸權，但對佛教的美好事業並未停止。宋朝接受天命，不忘前代的囑託。遼朝則傾全國之力信奉佛教。金朝則始終崇尚佛教。元朝開始時，對佛法非常重視。太祖皇帝頒佈的第一道詔令就是弘揚和保護佛教。太宗皇帝則舉行考試選拔僧人，建造寺廟，雕刻和修補佛教經典。谷與罕命令僧人隨從， постоянно背誦佛經。蒙哥皇帝則供養僧人，書寫佛經，建造高大的寶塔。當今皇帝則供養僧人齋飯，建造寺廟，塑造佛像，熔化黃金。捨棄大量的珍貴財物，誦讀無上的佛教經典。任用八思巴（'Phags-pa，元朝國師）為國師。這些都是大家親眼所見，並非虛假的裝飾。無不建造巨大的殿堂來安放佛像，建造長長的走廊來安置僧侶。品味佛法來洗滌精神，尊敬僧侶而尊重他們的遺體。這不僅有助於帝王的統治，也有助於鞏固皇家的基礎。使澆薄的風氣迴歸到淳樸的源頭，使百姓進入長壽的樂土。家家戶戶都知道作惡的痛苦，人人都對行善的方法感興趣。佛教最初在朝廷中盛行，最終 распространилась到 всех士人和婦女。如果不是極其精妙的道理，怎麼能夠長久地流傳呢？從前公孫龍（Gongsun Long，戰國時期名家代表人物）是古代擅長『堅白論』的人，還有田巴（Tian Ba）等人，坐在租丘討論稷下學宮的事情。他們否定三皇五常，用強詞奪理的辯論使千人口服，但他們的學說沒有流傳到後世，因為沒有實在的道理可以流傳。佛陀出生在西域，佛教興起于東方。賢明的宰相和哲明的君王相繼 поддерживали和護持佛教，因為佛教的道理值得傚法。所以大顛和尚（Dadian Heshang）對韓愈（Han Yu）說：『從漢朝到現在，經歷了這麼多的朝代，時間如此長久。君王、大臣、士人、百姓如此之多，天地神祇如此之明。但是佛教的學說卻在中原地區盛行，人們仰慕並相信它，沒有人敢於議論和拋棄它。這必定是因為它有能夠與天地相抗衡而不感到羞愧，能夠與百聖相比而不感到慚愧的妙理存在於其中，然後才能達到這樣的地步。您為什麼不深入思考一下呢？』這是非常正確的論斷。現在的一些道士專門用虛假的手段和欺騙的力量來堵塞覺悟之路，肆意地施展奸詐的心機來矇蔽覺悟之路。不感謝國家寬厚的恩德，反而放縱自己的私意，廣泛地撰寫誹謗的文章。言語中沒有進入聖道的詮釋，文章中充滿了

【English Translation】 English version: Welcoming the Śarīra (relics of the Buddha) and making offerings. Emperors Xuanzong and Yizong restored the path of enlightenment to revitalize Buddhism. The Liang and Jin dynasties contended for hegemony, but their good deeds towards Buddhism did not cease. The Song dynasty received the mandate of heaven and did not forget the entrustments of the previous generations. The Liao dynasty devoted the entire nation to Buddhism. The Jin dynasty consistently revered Buddhism. The Yuan dynasty, at its inception, showed great favor to the Dharma. Emperor Taizu issued the first decree to promote and protect this path. Emperor Taizong held examinations to select monks, built temples, and carved and repaired the Buddhist scriptures. Gu Yu Khan ordered monks to follow him, constantly reciting Buddhist scriptures. Emperor Möngke made offerings to monks, wrote Buddhist scriptures, and built tall pagodas. The current Emperor offers food to monks, builds temples, sculpts statues, and melts gold. He gives away vast amounts of precious wealth and recites the supreme Buddhist scriptures. He appointed 'Phags-pa (Imperial Preceptor of the Yuan dynasty) as the national teacher. These are all things that everyone has seen with their own eyes, not false embellishments. They all build huge halls to house the Buddha images, and build long corridors to accommodate the monks. They savor the Dharma to cleanse their spirits, and respect the monks and honor their remains. This not only helps the emperor's rule, but also helps to consolidate the foundation of the imperial family. It returns the superficial customs to the pure source, and brings the people to the land of longevity and happiness. Every family knows the suffering of accumulating evil, and everyone is interested in the methods of doing good. Buddhism first flourished in the court, and eventually spread to all scholars and women. If it were not for extremely subtle principles, how could it have been passed down for so long? In the past, Gongsun Long (a representative figure of the School of Names during the Warring States period) was an ancient master of the 'hardness and whiteness' debate, and there were also people like Tian Ba, who sat in Zuqiu discussing matters at the Jixia Academy. They denied the Three Sovereigns and Five Constants, and used sophistry to convince thousands of people, but their doctrines were not passed down to later generations because there were no real principles to be passed down. The Buddha was born in the Western Regions, and Buddhism arose in the East. Wise ministers and enlightened rulers successively supported and protected Buddhism because the principles of Buddhism are worthy of emulation. Therefore, Dadian Heshang said to Han Yu: 'From the Han dynasty to the present, so many dynasties have passed, and the time has been so long. There are so many emperors, ministers, scholars, and people, and the gods of heaven and earth are so bright. But the doctrines of Buddhism have flourished in the Central Plains, and people admire and believe in them, and no one dares to criticize and abandon them. This must be because it has subtle principles that can compete with heaven and earth without feeling ashamed, and can be compared with the hundred sages without feeling ashamed, and then it can reach this point. Why don't you think deeply about it?' This is a very correct argument. Some Taoists today specialize in using false means and deceptive power to block the path of enlightenment, and recklessly use treacherous schemes to obscure the path of enlightenment. They do not thank the country for its generous grace, but instead indulge their own selfish ideas and widely write defamatory articles. There is no interpretation of entering the holy path in their words, and their articles are full of

亂真之誑。竊佛聖教妄作偽書。恣其猖狂不思顛蹶睹法華教即云在蓮華中。見金光明便說坐火焰上。全迷至理巧會經名。醜語似於梟鳴。暴戾過於狼噬。悖言亂德妖詐惑人。玷辱憲章蠹傷風化。如或不剪惡種復滋。仰惟今上皇帝。道協夏禹業廣周文。紹三五之洪圖。安九五之寶位。神襟內朗智鑒外明。有德者雖在怨而必封。無功者縱至親而決罰。明達四目幽枉咸通。威震九服奸邪克剪。體僧徒之實理。委道士之虛聲。具召二門辯析宗趣。而道士欲張魚目用奪驪珠。眩彼蹄涔爭多滄海。聊題綱目結舌無言。試探宗源銜璧納款。元戎走陳。李浩然先敗於前。裨將倒戈。張志敬緘言於後。雖鳧趨而鶴列。終瓦解而土崩。摘星冠而面慚。脫霞氅而情愧。佛真道妄於是顯焉。穢歲姦兇今朝敗露。由是云收席捲葉墜柯摧。猶赫日之爍纖冰。若洪爐之燎輕羽。螗螂拒轍豈曰堪任。蚯蚓奮威終成齏粉。昔明帝驗真偽之情。子書咸從火化。今上辟妖邪之氣。道輕並作菸灰。化胡出塞落空亡。謗道辟邪隨風散。費叔才當時憾死。李志常膽破先殂。日赴五千之威靈。於今何在。飛符起尸之神變。此際不聞。藏天隱地之勝方。了無半驗。移山掣斗之秘術。莫顯微徴。笑倒閭巷之庸夫。羞愧隨鸞之會首。一場出醜千載難磨。雖巧言之如簧。終貽顏

【現代漢語翻譯】現代漢語譯本：以假亂真，用謊言冒充真實。他們竊取佛教的教義，胡亂編造虛假的經書。放縱他們的猖狂行為，不想想自己會跌倒。一看到《法華經》（Saddharma Puṇḍarīka Sūtra），就說（佛）在蓮花之中；一見到《金光明經》（Suvarṇa-prabhāsa Sūtra），便說（佛）坐在火焰之上。完全迷惑于最深刻的道理，卻巧妙地附會經書的名稱。他們醜陋的言語像貓頭鷹的叫聲一樣難聽，他們的暴戾行為比狼的噬咬還要兇殘。他們悖逆的言論擾亂道德，用妖邪的伎倆迷惑人，玷污和損害社會風氣。如果不能剪除這些罪惡的種子，它們還會再次滋生。仰望當今的皇帝，他的道德與夏禹（Xia Yu）相合，他的功業超過周文王（King Wen of Zhou）。他繼承了三皇五帝的偉大事業，安穩地坐在九五之尊的寶座上。他的神明之心清澈明亮，他的智慧之鑑對外洞察一切。有德行的人，即使是仇人也必定會被封賞；沒有功勞的人，縱然是至親也會被懲罰。他明察秋毫，即使是隱秘的冤屈也能全部知曉。他的威嚴震懾天下，奸邪之徒都被剪除。他體察僧侶的真實道理，揭穿道士的虛假聲名。他召集佛道兩門的人，讓他們辯論分析各自的宗旨和趣味。而道士們想要用魚目混珠，奪取真正的寶珠。他們像在小水洼里爭奪多少一樣，與浩瀚的滄海相比。隨便提出一些綱目，就結舌無言；試著探究宗源，就獻上玉璧表示臣服。元戎（指道士首領）潰敗，李浩然（Li Haoran）首先戰敗於前；裨將倒戈，張志敬（Zhang Zhijing）緘默不語於後。雖然他們像野鴨一樣勉強排列成鶴的隊伍，最終還是像瓦解一樣土崩瓦解。他們摘下象徵道士的星冠而面露慚色，脫下象徵道士的霞帔而內心羞愧。佛教的真實和道教的虛妄，就在這個時候顯現出來了。污穢和姦邪在今天徹底暴露。因此，就像雲彩消散，蓆子被捲起，樹葉墜落，樹枝摧折一樣；又像太陽融化微薄的冰，像洪爐燒烤輕盈的羽毛一樣。螳螂想要阻擋車輪，難道能勝任嗎？蚯蚓奮力逞威，最終只會變成粉末。過去漢明帝（Emperor Ming of Han）驗證真偽的情況，（結果）諸子百家的書籍全部被焚燒。現在當今皇上驅除妖邪之氣，道教的輕浮之術全部化為灰燼。「化胡為佛」的說法落空，「誹謗佛法，辟除邪說」的言論隨風消散。費叔才（Fei Shucai）當時含恨而死，李志常（Li Zhichang）嚇破了膽先死了。他們曾經宣稱的每天能降服五千鬼神的威靈，如今在哪裡呢？他們曾經宣揚的飛符起尸的神奇變化，現在聽不到了。他們曾經吹噓的可以藏天隱地的殊勝方法，沒有絲毫應驗。他們曾經炫耀的可以移山倒海的秘密法術，沒有顯現出任何跡象。這讓街頭巷尾的普通人都笑倒了，讓那些跟隨道教首領的人都感到羞愧。一場出醜，千年都難以磨滅。即使他們能說會道，最終也只會留下羞恥。

【English Translation】 English version: They confound truth with falsehood, using lies to masquerade as reality. They steal the teachings of Buddhism, recklessly fabricating false scriptures. They indulge in their rampant behavior, not considering their own downfall. Upon seeing the Saddharma Puṇḍarīka Sūtra (Lotus Sutra), they claim (the Buddha) is within the lotus; upon seeing the Suvarṇa-prabhāsa Sūtra (Golden Light Sutra), they say (the Buddha) sits upon flames. They are completely deluded by the most profound truths, yet cleverly associate themselves with the names of sutras. Their ugly words are as unpleasant as the hooting of owls, their violent actions more savage than the devouring of wolves. Their rebellious words disrupt morality, using demonic tricks to deceive people, defiling and harming social customs. If these evil seeds are not eradicated, they will sprout again. We look up to the current Emperor, whose virtue aligns with Xia Yu, whose achievements surpass King Wen of Zhou. He inherits the great undertaking of the Three Sovereigns and Five Emperors, securely seated on the throne of the Nine-Five. His divine mind is clear and bright, his wisdom discerning all that is external. Those with virtue, even if they are enemies, will surely be rewarded; those without merit, even if they are close relatives, will be punished. He sees clearly, even hidden grievances are known to him. His majesty shakes the world, and treacherous villains are eliminated. He understands the true principles of the Sangha (Buddhist monastic community), and exposes the false reputation of the Daoists. He summons people from both Buddhist and Daoist schools, allowing them to debate and analyze their respective doctrines and interests. But the Daoists want to pass off fish eyes as pearls, trying to seize the real treasure. They are like competing over the amount in a puddle, compared to the vast ocean. They casually propose some outlines, then become speechless; they try to explore the source of the doctrine, then offer jade discs to show their submission. The commander-in-chief (referring to the Daoist leader) collapses, Li Haoran is the first to be defeated; the adjutant defects, Zhang Zhijing remains silent afterward. Although they try to arrange themselves like ducks in the formation of cranes, they ultimately disintegrate like crumbling tiles. They remove their star-crowned hats (symbolic of Daoist priests) and show shame, take off their cloud-patterned robes (symbolic of Daoist priests) and feel ashamed. The truth of Buddhism and the falsehood of Daoism are revealed at this moment. The filth and treachery are completely exposed today. Therefore, it is like clouds dispersing, mats being rolled up, leaves falling, and branches breaking; like the sun melting thin ice, like a furnace burning light feathers. A mantis trying to stop a chariot, how can it be capable? An earthworm struggling to show its power will only be crushed into powder. In the past, Emperor Ming of Han verified the truth and falsehood, (and as a result) the books of the various schools of thought were all burned. Now, the current Emperor dispels the evil influences, and the frivolous arts of Daoism are all reduced to ashes. The saying 'converting the barbarians to Buddhism' has failed, and the words 'slandering Buddhism and rejecting heresies' dissipate with the wind. Fei Shucai died with regret at that time, and Li Zhichang was frightened and died first. Where is the awe-inspiring power they once claimed, of subduing five thousand ghosts every day? The magical transformations they once promoted, of flying talismans and raising corpses, are not heard of now. The superior methods they once boasted of, of hiding heaven and earth, have not been verified in the slightest. The secret arts they once flaunted, of moving mountains and overturning seas, have not shown any signs. This makes the common people in the streets and alleys laugh, and makes those who follow the Daoist leaders feel ashamed. One embarrassing performance, difficult to erase for a thousand years. Even if they are eloquent, they will ultimately leave behind shame.

之厚矣。故得聖上回眷朝臣改觀。佛日於是再縣。法雲由茲廣被。廓清寰宇大扇慈風。剪邪見之稠林。闡法王之正路。歡呼帝苑舞蹈閭閻。盛德孔昭嘉聲遐暢矣。嗚呼太虛凈而迷云起。大聖生而外道興。異學亂真自古而有。非汝諍論那顯我宗。以汝不平起我不平。汝道若平則我自平爾。正道如海汝能堰乎。正道如空能滅乎。仰面唾天只自污首。徒興角辯于汝何補哉。不勝舞蹈。謹申贊曰。

覺皇利見　　龍興五天　　教唯入善　宗本忘筌　　聖哲欽依　　愚夫大笑　道不絕倫　　匪為要妙　　異道兇頑　瀆聖無禮　　明主難惑　　片言可折　邪難扶正　　偽不掩真　　魔云永滅　佛日長春　　聖壽萬年　　英聲千古　熙帝之載　　享天之祿　　大海有竭　虛空可量　　弘規雅範　　永遠無疆　偉法王之鴻烈　　邁今古而獨高　廓五乘而圍范　　運六通而游遨　坦八正之達路　　蘊十智之鉗韜　跨四大而超步　　冠百氏之雄豪　據大千之疆域　　濟四生之劬勞　慈風軼于麟趾　　仁化逾於鵲巢　侔陰陽之蓋載　　等造化之甄陶　智者知而欽慕　　愚者迷而遠逃　嗟聖運之澆季　　慨正道之生蒿　嘉吾皇之聰睿　　明鑑察于秋毫　曬全真之為偽　　欲桀犬而吠堯　曾一言之未

【現代漢語翻譯】現代漢語譯本：這是多麼深厚的恩德啊。因此，才能夠得到聖上的眷顧，朝臣的改觀。佛日的輝煌得以再次照耀，佛法的慈雲從此廣佈。廓清整個宇宙，廣為傳播慈悲的風尚，剪除邪見的茂密森林，闡明法王的正道。帝王的花園裡充滿了歡呼，百姓的村落里載歌載舞。盛大的德行如此昭著，美好的聲譽遠播四方。唉，就像太虛空本是清凈的，卻會生起迷霧；偉大的聖人降生，外道也會興起。不同的學說擾亂真理，自古以來就是如此。如果沒有你們的爭論，又怎麼能彰顯我的宗派呢？因為你們的不平，才顯出我的不平。如果你們的道是平正的，那麼我的道自然也就平正了。正道就像大海，你們能夠堵塞它嗎？正道就像虛空，你們能夠消滅它嗎？仰面吐唾沫，只會玷污自己的臉。徒勞地興起辯論，對你們又有什麼好處呢？我抑制不住內心的喜悅，謹此獻上讚頌：

覺皇（覺悟的皇帝，指佛陀）顯現，在龍興的五天（指古印度）傳法，教導人們唯有行善才能得度，宗的根本在於忘卻外在的手段（忘筌）。聖哲們欽佩信服，愚昧的人卻大加嘲笑，真理是無與倫比的，並非那些故弄玄虛的法門。異端邪說兇惡頑固，褻瀆聖人，毫無禮儀。英明的君主不會被迷惑，隻言片語就能駁倒他們。邪惡難以扶持正義，虛偽無法掩蓋真相。魔的烏雲永遠消散，佛日的陽光永遠長存。祝願聖上萬壽無疆，英明的聲音流傳千古。在這光明熙盛的時代，享受上天賜予的福祿。大海有枯竭的時候，虛空也有可以測量的時候，而佛陀弘大的規範和高雅的典範，將永遠沒有邊疆。

偉大法王的功績，超越古今，獨一無二。他的教義涵蓋了五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘），併爲之設立了規範；他運用六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）自由自在地遊歷。他開闢了通往八正道（正見、正思、正語、正業、正命、正精進、正念、正定）的坦途，蘊藏著十種智慧（身智、處非處智、業報智、種種界智、種種勝解智、根上下智、遍趣行智、禪解脫等持等至智、宿命無礙智、漏盡智）。他的步伐跨越四大（地、水、火、風），超越一切，他的雄豪氣概，凌駕于百家學說之上。他佔據著大千世界的疆域，救濟著四生（胎生、卵生、濕生、化生）的辛勞。他的慈悲之風勝過麒麟的祥瑞，他的仁愛教化勝過喜鵲築巢的本能。他的功德可以與天地的覆蓋承載相比，等同於造化的創造培育。有智慧的人瞭解后欽佩仰慕，愚昧的人迷惑后遠遠逃離。可嘆這聖運衰微的末世，慨嘆正道叢生雜草。讚美我們皇上的英明睿智，明察秋毫。他揭露了全真教的虛偽，他們卻想讓狗去對著堯舜狂吠。即使說了一句話，也未能...

【English Translation】 English version: How profound is this grace! Therefore, the Holy One's favor is obtained, and the court officials' views are changed. The sun of Buddhism shines again, and the clouds of Dharma spread widely from here. It clears the entire universe, widely spreading the compassionate breeze, cutting down the dense forest of wrong views, and elucidating the right path of the Dharma King (Dharmaraja). Cheers fill the imperial gardens, and dances fill the villages of the common people. The magnificent virtue is so evident, and the excellent reputation spreads far and wide. Alas, just as the vast emptiness is pure, yet clouds arise; when a great sage is born, external paths also flourish. Different doctrines confuse the truth, and this has been the case since ancient times. If there were no disputes from you, how could my sect be manifested? Because of your unevenness, my unevenness arises. If your path were even, then my path would naturally be even. The right path is like the ocean, can you dam it? The right path is like the sky, can you destroy it? Spitting upwards only soils one's own face. What benefit is there for you to engage in futile debates? I cannot contain my joy, and I respectfully offer this praise:

The Awakened Emperor (Buddha) appears, teaching in the five regions (Panca-sila) where dragons rise, teaching that only doing good leads to salvation, the essence of the sect lies in forgetting the means (forgetting the trap). Sages admire and trust, while fools laugh greatly. The truth is unparalleled, not those mysterious and wonderful methods. Heretical paths are fierce and stubborn, blaspheming the saints, without any manners. The wise ruler will not be deceived, a single word can refute them. Evil is difficult to support righteousness, falsehood cannot cover up the truth. The clouds of demons will forever disappear, and the sun of Buddhism will forever be in spring. May the Holy One live for ten thousand years, and may his brilliant voice be passed down for thousands of years. In this bright and prosperous era, enjoy the blessings bestowed by heaven. The ocean may dry up, and the sky may be measured, but the Buddha's grand norms and elegant models will have no boundaries forever.

The great Dharma King's achievements surpass the past and present, uniquely high. His teachings encompass the Five Vehicles (human vehicle, deva vehicle, sravaka vehicle, pratyekabuddha vehicle, bodhisattva vehicle) and set norms for them; he uses the Six Supernatural Powers (divine eye, divine ear, knowing others' minds, knowing past lives, divine feet, extinction of outflows) to travel freely. He opens up the smooth path to the Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), containing the ten wisdoms (wisdom of the body, wisdom of what is possible and impossible, wisdom of karmic retribution, wisdom of various realms, wisdom of various understandings, wisdom of the superiority of faculties, wisdom of the path leading everywhere, wisdom of dhyana liberation, samadhi, and samapatti, wisdom of unobstructed knowledge of past lives, wisdom of the extinction of outflows). His steps cross the Four Great Elements (earth, water, fire, wind), surpassing everything, and his heroic spirit surpasses all schools of thought. He occupies the territory of the great thousand world, and relieves the suffering of the four types of birth (womb-born, egg-born, moisture-born, transformation-born). His compassionate wind surpasses the auspiciousness of the Qilin (Chinese unicorn), and his benevolent teachings surpass the instinct of magpies building nests. His merits can be compared to the covering and bearing of heaven and earth, equal to the creation and nurturing of nature. The wise understand and admire, while the foolish are confused and flee far away. Alas, this degenerate age of declining holy fortune, lamenting that the right path is overgrown with weeds. Praise our Emperor's wisdom and intelligence, discerning the finest details. He exposes the falsehood of the Quanzhen Sect, who want to let dogs bark at Yao and Shun. Even if they say a word, they have not...

整　　咸脫氅而去袍　喬山壓于春卵　　洪爐燎于羽毛　蕩魔云於八表　　敡佛日於九皋　至道郁而復闡　　真乘軸而再膏　美斯文之未喪　　播盛德于旌毛

對道士持論師德一十七名。

燕京　圓福寺長老從超　奉福寺長老德亨　藥師院長老從倫　法寶寺長老圓胤　資聖寺統攝至溫　大明府長老明津

薊州　甘泉山長老本璉　上方長老道云　灤州開覺寺長老祥邁

北京傳教寺講主了詢

大名府法華寺講主慶規

龍門縣杭講主行育

大都　延壽寺講主道壽　仰山寺律主相睿　資福寺講主善朗

絳州　唯識講主祖圭　蜀川講主元一

持論道士落髮者一十七名。

大都天長觀一十二名。

道錄樊志應　　道判魏志陽

提點霍志融　　講師周志立

講師周志全　　講師張志柔

講師李志和　　講師衛志益

講師張志真　　講師申志貞

講師郭擇善　　待詔馬志寧

真定府神霄宮講師趙志修

西京開元觀講師張志明

平陽路玄都觀講師李志全

代陽勝寧觀講師石永玉

撫州龍興觀主于志申(薛道錄。並道士李掌祭暗中在逃餘者。一十七名。先是童謠有云。十七換頭至是驗矣)

【現代漢語翻譯】現代漢語譯本完全地，都脫下外衣和長袍。喬山（山名，象徵穩固）被壓在春天的雞蛋上，洪爐（巨大的爐子）燒烤羽毛。盪滌妖魔的雲霧於四面八方，遮蔽佛法的日光于遙遠之地。至高的佛道衰落後又再次闡明，真正的佛法車乘重新塗上油脂。讚美這文化的未曾喪失，傳播盛大的功德于旗幟之上。

與道士辯論並皈依佛門的僧侶共十七名。

燕京（今北京）圓福寺長老從超，奉福寺長老德亨，藥師院長老從倫，法寶寺長老圓胤，資聖寺統攝至溫，大明府長老明津。

薊州（今天津薊縣）甘泉山長老本璉，上方長老道云，灤州（今河北灤縣）開覺寺長老祥邁。

北京傳教寺講主了詢。

大名府（今河北大名縣）法華寺講主慶規。

龍門縣杭講主行育。

大都（今北京）延壽寺講主道壽，仰山寺律主相睿，資福寺講主善朗。

絳州（今山西絳縣）唯識講主祖圭，蜀川（今四川）講主元一。

辯論失敗而落髮爲僧的道士共十七名。

大都天長觀一十二名：

道錄樊志應，道判魏志陽。

提點霍志融，講師周志立。

講師周志全，講師張志柔。

講師李志和，講師衛志益。

講師張志真，講師申志貞。

講師郭擇善，待詔馬志寧。

真定府（今河北正定）神霄宮講師趙志修。

西京（今陜西西安）開元觀講師張志明。

平陽路（今山西臨汾）玄都觀講師李志全。

代陽（今山西代縣）勝寧觀講師石永玉。

撫州（今江西撫州）龍興觀主于志申（薛道錄，以及道士李掌祭暗中逃走，其餘者。共十七名。此前童謠有云：『十七換頭』，到此時應驗了）。

【English Translation】 English version Completely, they all took off their outer robes and gowns. Mount Qiao (a mountain name, symbolizing stability) is pressed upon spring eggs, and a huge furnace scorches feathers. The clouds of demon-subduing are swept away in all directions, and the sunlight of the Buddha-dharma is obscured in remote places. The supreme Buddha-dharma, after declining, is elucidated again, and the true vehicle of the Buddha-dharma is re-oiled. Praise this culture that has not been lost, and spread great virtue upon the banners.

Seventeen monks who debated with Daoists and converted to Buddhism.

Yanjing (now Beijing): Abbot Congchao of Yuanfu Temple, Abbot Deheng of Fengfu Temple, Abbot Conglun of Yaoshi Temple, Abbot Yuanyin of Fabao Temple, Abbot Zhiwen, the administrator of Zisheng Temple, Abbot Mingjin of Daming Prefecture.

Jizhou (now Ji County, Tianjin): Abbot Benlian of Ganquan Mountain, Abbot Daoyun of Shangfang, Abbot Xiangmai of Kaijue Temple in Luanzhou (now Luan County, Hebei).

Lecturer Li Zixun of Chuanjiao Temple in Beijing.

Lecturer Qinggui of Fahua Temple in Daming Prefecture (now Daming County, Hebei).

Lecturer Xingyu of Hang in Longmen County.

Dadu (now Beijing): Lecturer Daoshou of Yanshou Temple, Vinaya Master Xiangrui of Yangshan Temple, Lecturer Shanlang of Zifu Temple.

Jiangzhou (now Jiang County, Shanxi): Lecturer Zugui of Yogacara, Lecturer Yuanyi of Shuchuan (now Sichuan).

Seventeen Daoists who lost the debate and shaved their heads to become monks.

Twelve from Tianchang Temple in Dadu:

Daoist Registrar Fan Zhiying, Daoist Judge Wei Zhiyang.

Tidian Huo Zhirong, Lecturer Zhou Zhili.

Lecturer Zhou Zhiquan, Lecturer Zhang Zhirou.

Lecturer Li Zhihe, Lecturer Wei Zhiyi.

Lecturer Zhang Zhizhen, Lecturer Shen Zhizhen.

Lecturer Guo Zeshan, Wait Zhao Ma Zhining.

Lecturer Zhao Zhixiu of Shenxiao Palace in Zhending Prefecture (now Zhengding, Hebei).

Lecturer Zhang Zhiming of Kaiyuan Temple in Xijing (now Xi'an, Shaanxi).

Lecturer Li Zhiquan of Xuandu Temple in Pingyang Road (now Linfen, Shanxi).

Lecturer Shi Yongyu of Shengning Temple in Daiyang (now Daixian, Shanxi).

Abbot Yu Zhishen of Longxing Temple in Fuzhou (now Fuzhou, Jiangxi) (Daoist Registrar Xue, and Daoist Li Zhangji secretly fled, and the rest. A total of seventeen. Previously, there was a nursery rhyme that said: 'Seventeen heads will be changed,' which has now been fulfilled).

后詩曰。

可笑全真說化胡　　洎乎論議盡成虛　詞窮理盡拋冠氅　　負墮頭傾剃髮須　暮禮佛名慚接和　　晨參僧眾謾長噓　自從漢代燒經后　　恥道為僧兩遍輸

其二。

全真論議口如緘　　納款為僧別老聃　昨日擎拳猶稽首　　今朝合掌便和南　七星冠帔才拋卻　　三事衣盂尚未諳　自做這場千古笑　　丘劉雖死也應慚

辯偽錄卷第四大正藏第 52 冊 No. 2116 辯偽錄

辯偽錄卷第五

元道者山云峰禪寺沙門祥邁奉　敕實錄撰

聖旨焚燬諸路偽道藏經之碑

翰林院臣唐方楊文郁王構李謙閻復李濤王磐等奉敕撰

至元二十一年三月日。詔遣資德大夫總制院使兼領都功德使司事相哥諭翰林院。戊午年僧道持論。及至元十八年十月二十日。焚燬道藏偽經始末。可書其事於後。臣磐等謹按釋教總統合臺薩哩所錄事跡。昔在憲宗皇帝朝。道家者流出一書曰。老君化胡成佛經及八十一化圖。鏤板本傳四方。其言淺陋誕妄。意在輕蔑釋教而自重其教。罽賓大師蘭麻總統少林福裕。以其事奏聞。時上居潛邸。憲宗有旨。令僧道二家詣上所辯析。二家自約道勝則僧冠首而為道。僧勝則道削髮而為僧。僧問道曰。汝書謂化胡成佛經。且佛

【現代漢語翻譯】現代漢語譯本

后詩說：真可笑啊，全真教說老子化胡（指老子西行教化胡人）之事，到頭來辯論都成了虛妄。詞窮理屈，只好拋棄道士的冠服，摘下帽子，低下頭，剃掉頭髮和鬍鬚。晚上禮拜佛的名號，慚愧地與僧人應和；早上參加僧眾的活動，徒然地長吁短嘆。自從漢代焚燒佛經之後，羞於說自己兩次輸給了僧人。

其二。

全真教辯論時閉口不言，接受招安，當了和尚，告別了老聃（老子的本名）。昨天還舉拳行道教稽首禮，今天就合掌念『和南』（梵語Namaste的音譯，表示敬禮）。七星冠和道袍才剛脫下，僧人的三事衣（僧人的三種法衣）和缽盂還不熟悉。自己做了這千古笑柄，丘處機和劉處玄即使死了也應該感到慚愧。

《辯偽錄》卷第四大正藏第52冊 No. 2116 《辯偽錄》

《辯偽錄》卷第五

元朝道士山云峰禪寺沙門祥邁奉旨實錄撰寫

聖旨焚燬各路偽造的道藏經的碑文

翰林院臣唐方、楊文郁、王構、李謙、閻復、李濤、王磐等奉旨撰寫

至元二十一年三月某日，詔令派遣資德大夫、總制院使兼領都功德使司事相哥諭告翰林院：戊午年僧道辯論，以及至元十八年十月二十日焚燬道藏偽經的始末，可以把這些事情記錄在後面。臣王磐等人謹按釋教總統合臺薩哩所記錄的事蹟：過去在憲宗皇帝朝，道家一派出了一本書，叫做《老君化胡成佛經》以及八十一化圖，雕版印刷，四處傳播。書中的言論淺薄荒謬，意在輕視佛教而抬高自己的教派。罽賓大師蘭麻總統少林福裕，把這件事上奏給皇帝。當時皇上還在潛邸（指未登基前），憲宗皇帝下旨，令僧道兩家到皇上那裡辯論。兩家約定，如果道教勝了，那麼僧人就要戴上道士的帽子而成為道士；如果僧人勝了，那麼道士就要削髮爲僧。僧人問道士說：『你的書上說老子化胡成佛，那麼佛

【English Translation】 English version

The following poem says: It's laughable that the Quanzhen (Complete Perfection) sect talks about Laozi's 'Huahua' (化胡, civilizing the barbarians), but in the end, all the debates become empty. When their words and arguments are exhausted, they have to abandon their Taoist hats and robes, take off their headgear, lower their heads, and shave their hair and beards. In the evening, they worship the names of the Buddhas, shamefully echoing the monks; in the morning, they participate in the activities of the Sangha (monastic community), sighing in vain. Ever since the burning of Buddhist scriptures in the Han dynasty, they are ashamed to say that they have lost to the monks twice.

The second one.

The Quanzhen sect keeps its mouth shut during debates, accepts amnesty, becomes a monk, and bids farewell to Lao Dan (Laozi's given name). Yesterday, they were still raising their fists to perform the Taoist bow, but today they are clasping their palms and chanting 'Henan' (transliteration of Sanskrit 'Namaste', meaning to pay respect). The Seven-Star Crown and Taoist robe have just been taken off, and they are not yet familiar with the three robes (three kinds of monastic robes) and alms bowl of the monks. They have made themselves a laughingstock for all time, and Qiu Chuji and Liu Chuxuan should be ashamed even in death.

Debunking Falsehoods Record, Volume 4 Taisho Tripitaka Volume 52, No. 2116, Debunking Falsehoods Record

Debunking Falsehoods Record, Volume 5

The Taoist Shan Yunfeng of Yuan Dynasty, a Shramana (Buddhist monk) of Chan Temple, Xiang Mai, wrote this record by imperial order.

Imperial Edict to Burn the Steles of Spurious Taoist Canons in Various Regions

Ministers of the Hanlin Academy, Tang Fang, Yang Wenyu, Wang Gou, Li Qian, Yan Fu, Li Tao, Wang Pan, etc., wrote this by imperial order.

On a certain day in the third month of the twenty-first year of Zhiyuan (Yuan Dynasty), an edict was issued to dispatch Zide Dafu (a high-ranking official), the envoy of the General Control Yuan (a government agency), concurrently in charge of the affairs of the Capital Merit and Virtue Office, Xiang Ge, to inform the Hanlin Academy: The debate between monks and Taoists in the year of Wuwu, and the beginning and end of the burning of spurious Taoist canons on the twentieth day of the tenth month of the eighteenth year of Zhiyuan, these matters can be recorded later. Your servant Wang Pan and others respectfully follow the records of the Buddhist leader Hatai Saliri: In the past, during the reign of Emperor Xianzong, a book emerged from the Taoist school called 'Laozi's Conversion of the Barbarians into Buddhas Sutra' and the Eighty-One Transformations Chart, which was printed and distributed everywhere. The words in it were shallow and absurd, intending to belittle Buddhism and elevate their own sect. The Kashmiri master Lama, the leader of Shaolin Fuyu, reported this matter to the emperor. At that time, the emperor was still in his potential residence (referring to before ascending the throne), and Emperor Xianzong issued an edict ordering the monks and Taoists to debate before the emperor. The two sides agreed that if Taoism won, then the monks would wear Taoist hats and become Taoists; if the monks won, then the Taoists would shave their heads and become monks. The monk asked the Taoist: 'Your book says that Laozi converted the barbarians into Buddhas, then the Buddha'

是何義。道對曰。佛者覺也。覺天覺地覺陰覺陽覺仁覺義之謂也。僧曰。是殆不然。所謂覺者自覺覺他覺行圓滿。三覺圓明故號佛陀。豈特覺天地陰陽仁義而已哉。上謂侍臣曰。吾亦心知仁義。乃孔子之語。謂佛覺仁覺義。其說非也。道者又持史記諸書以進欲以多說僥倖取勝。帝師辯的達拔合思八曰。此謂何書。曰前代帝王之書。上曰。今持論教法何用攀援前代帝王。帝師曰。我天竺亦有史記。汝聞之乎。對曰未也。帝師曰。我為汝說天竺頻婆娑羅王贊佛功德。有曰。天上天下無如佛。十方世界亦無比。世間所有我盡見。一切無有如佛者。當其說是語時老子安在。道不能對。帝師又問。汝史記有化胡之說否。曰無。然則老子所傳何經。曰道德經。此外更有何經。曰無。帝師曰。道德經中有化胡事否。曰無。帝師曰。史記中既無。道德經中又不載。其為偽妄明矣。道者辭屈。尚書姚樞曰。道者負矣。上命如約行罰。遣使臣脫歡將者樊志應等十有七人。詣龍光寺削髮爲僧。焚偽經四十五部。天下佛寺為道流所據者二百三十七區。至是悉命歸之。道教提點甘志泉所居吉祥院其一也。據而不與。至元十七年夏四月。僧人復為徴理。長春道流謀害。僧錄廣淵。聚徒持捉毆擊僧眾。自焚廩舍。誣廣淵遣僧人縱火。且聲言。焚米三千

【現代漢語翻譯】現代漢語譯本這是什麼意思？道士回答說：『佛』的意思是覺悟。覺悟天、覺悟地、覺悟陰、覺悟陽、覺悟仁、覺悟義，就叫做覺悟。僧人說：『恐怕不是這樣。』所謂的覺悟，是自覺、覺他、覺行圓滿。三覺圓滿明徹，所以叫做佛陀（Buddha）。難道僅僅是覺悟天地陰陽仁義而已嗎？皇帝對侍臣說：『我也懂得仁義，那是孔子的話。說佛覺悟仁覺悟義，這種說法是不對的。』道士又拿著《史記》之類的書籍進獻，想用多說話來僥倖取勝。帝師八思巴（Imperial Preceptor Phagpa, a Tibetan lama）問道：『這是什麼書？』回答說：『前代帝王的書。』皇帝說：『現在討論教法，為什麼要攀附前代帝王？』帝師說：『我們天竺（India）也有史記，你聽說過嗎？』回答說：『沒有。』帝師說：『我為你講講天竺頻婆娑羅王（King Bimbisara）讚歎佛陀功德的故事。其中說：天上天下沒有誰能比得上佛，十方世界也沒有誰能相比。世間所有我都看遍了，一切都沒有能比得上佛的。』當他說這些話的時候，老子在哪裡呢？道士不能回答。帝師又問：『你的《史記》中有老子化胡的說法嗎？』回答說：『沒有。』帝師說：『那麼老子所傳的是什麼經？』回答說：『《道德經》。』此外還有什麼經？回答說：『沒有。』帝師說：『《道德經》中有老子化胡的事情嗎？』回答說：『沒有。』帝師說：『《史記》中既然沒有，道德經中又不記載，那麼它是虛假荒謬的就很明顯了。』道士理屈詞窮。尚書姚樞說：『道士輸了。』皇帝下令按照約定進行處罰，派遣使臣脫歡將者樊志應等十七人，到龍光寺削髮爲僧，焚燒偽經四十五部。天下佛寺被道士佔據的有二百三十七處，到這時全部命令歸還給佛教。道教提點甘志泉所居住的吉祥院就是其中之一，他佔據著不肯交出。至元十七年夏四月，僧人再次為此事進行理論。長春宮的道士謀害僧錄廣淵，聚集徒眾拿著武器毆打僧眾，自己焚燒糧倉，誣陷廣淵派僧人縱火，並且聲稱燒燬了米三千石。

【English Translation】 English version What is the meaning of this?' The Daoist replied, 'The meaning of 'Buddha' is enlightenment. To be enlightened about heaven, enlightened about earth, enlightened about yin, enlightened about yang, enlightened about benevolence, enlightened about righteousness, this is called enlightenment.' The monk said, 'I'm afraid that's not quite right.' The so-called enlightenment is self-enlightenment, the enlightenment of others, and the perfect fulfillment of enlightened practice. The three enlightenments are perfectly clear, therefore it is called Buddha (Buddha). Is it merely enlightenment about heaven, earth, yin, yang, benevolence, and righteousness?' The Emperor said to his attendants, 'I also understand benevolence and righteousness; those are the words of Confucius. To say that the Buddha is enlightened about benevolence and righteousness, that is not correct.' The Daoist then presented books such as the 'Records of the Grand Historian' (Shi Ji), hoping to win by saying more. The Imperial Preceptor Phagpa (a Tibetan lama) asked, 'What is this book?' He replied, 'The books of former emperors.' The Emperor said, 'Now we are discussing religious teachings, why do you cling to former emperors?' The Imperial Preceptor said, 'We in India (India) also have historical records; have you heard of them?' He replied, 'No.' The Imperial Preceptor said, 'I will tell you the story of King Bimbisara (King Bimbisara) of India praising the merits of the Buddha. It says: 'Above heaven and below heaven, there is no one like the Buddha; in the ten directions of the world, there is also no comparison. I have seen all that exists in the world, and there is nothing like the Buddha.'' When he said these words, where was Lao Tzu (Laozi)?' The Daoist could not answer. The Imperial Preceptor then asked, 'Does your 'Records of the Grand Historian' have the story of Lao Tzu converting the barbarians?' He replied, 'No.' The Imperial Preceptor said, 'Then what scripture did Lao Tzu transmit?' He replied, 'The 'Tao Te Ching' (Dao De Jing).' Are there any other scriptures besides this?' He replied, 'No.' The Imperial Preceptor said, 'Does the 'Tao Te Ching' contain the story of Lao Tzu converting the barbarians?' He replied, 'No.' The Imperial Preceptor said, 'Since it is not in the 'Records of the Grand Historian' and is not recorded in the 'Tao Te Ching', then it is clearly false and absurd.' The Daoist was at a loss for words. The Minister Yao Shu said, 'The Daoist has lost.' The Emperor ordered that the punishment be carried out as agreed, and dispatched the envoy Tuohuanjiang and Fan Zhiyong and seventeen others to Longguang Temple to have their heads shaved and become monks, and to burn forty-five volumes of counterfeit scriptures. There were two hundred and thirty-seven Buddhist temples in the world occupied by Daoists, and at this time, all were ordered to be returned to Buddhism. The Jixiang Courtyard, where the Daoist supervisor Gan Zhiquan resided, was one of them, and he occupied it and refused to hand it over. In the summer of the seventeenth year of Zhiyuan, in the fourth month, the monks once again argued about this matter. The Daoists of Changchun Palace plotted to harm the monk registrar Guangyuan, gathered their followers, and beat the monks with weapons, set fire to the granary themselves, falsely accusing Guangyuan of sending monks to set the fire, and claiming that three thousand shi of rice had been burned.

九百餘石。他物稱是。事達中書省辯其誣。甘志泉王志真款伏。詔遣樞密副使孛羅及諸大臣覆按。無異辭。志泉志真就誅劓刖流竄者凡十人。仍徴所聲言。米物如其數歸之。僧眾會有道家偽經尚存為言者。聞諸皇太子。十八年九月。都功德司脫因小演赤奏言。往年所焚道家偽經板本化圖。多隱匿未毀。其道藏諸書類。皆詆譭釋教剽竊佛語。宜加甄別。於是命樞密副使與前中書省左。丞文謙秘書監友直釋教總統合臺薩哩太常卿忽都於思中書省客省使都魯在京。僧錄司教禪諸僧及臣等。詣長春宮無極殿階。正一天師張宗演全真掌教祁志誠大道掌教李德和杜福春暨諸道流。考證真偽。翻閱兼旬。雖卷帙數千。究其本末惟道德二篇為老子所著。余悉漢張道陵後魏寇謙之唐吳筠杜光庭宋王欽若輩撰造演說。鑿空架虛罔有根據。詆譭釋教以妄自尊崇。復愛慕其言而竊為己有。假陰陽術數以示其奧。裒諸子醫藥以夸其博。往往改易名號。傳注訛舛失其本真。又所載符咒妄謂[佩-一]之。令人商賈倍利之嗣蕃息伉儷和如鴛鴦之有偶。將以媒淫辭而規財賄。至有教人非妄佩符在臂。則男為君相女為后妃。入水不溺入火不焚。刀劍不能傷害之語。其偽妄駁雜如此。留之徒以誑惑愚俗。自道德經外。宜悉焚去。臣等同辭以聞。上曰。道家經

【現代漢語翻譯】現代漢語譯本：九百多石糧食，其他物品也按這個數量虛報。事情傳到中書省，官員們辨明了其中的欺詐行為。甘志泉、王志真承認了罪行。皇帝下令派遣樞密副使孛羅及其他大臣複查此事，結果與之前的調查一致。甘志泉、王志真被處決，另有十人被處以割鼻、刖足、流放等刑罰。同時，追繳他們虛報的米糧和物品，按原數歸還。有官員上奏說，僧眾的集會中，還有道家的偽經存在。這件事傳到了皇太子那裡。十八年九月，都功德司的脫因小演赤上奏說，往年焚燒道家偽經的印版和圖畫時，很多都被隱藏起來沒有銷燬。而且道藏中的各種書籍，大多詆譭佛教，剽竊佛語，應該加以甄別。於是皇帝命令樞密副使與前中書省左丞文謙、秘書監友直、釋教總統合臺薩哩（佛教事務總管）、太常卿忽都於思、中書省客省使都魯，以及在京的僧錄司教禪諸僧和臣等，前往長春宮無極殿的臺階下，與正一天師張宗演、全真掌教祁志誠、大道掌教李德和杜福春以及其他道士，共同考證經書的真偽。經過十多天的翻閱，雖然卷帙數千，但考察其根本，只有《道德經》二篇是老子所著，其餘都是漢朝的張道陵、後魏的寇謙之、唐朝的吳筠、杜光庭、宋朝的王欽若等人撰寫演說的。他們憑空捏造，毫無根據，詆譭佛教來抬高自己，又喜愛佛教的言論而竊取為己有，假借陰陽術數來顯示其深奧，蒐集諸子百家的醫藥知識來誇耀其博學。他們常常改換名號，傳抄註釋出現訛誤，失去了原本的意義。他們所記載的符咒，妄稱佩戴之後，能使商人獲利倍增，子嗣繁盛，夫妻像鴛鴦一樣恩愛。實際上是用淫穢的言辭來騙取錢財。甚至還有教人說，如果不佩戴符咒在手臂上，男子就不能成為君王宰相，女子就不能成為后妃，入水不會溺水，入火不會被焚燒，刀劍也不能傷害。他們的虛假和荒謬之處就是這樣。留下這些經書只會用來迷惑愚昧的百姓。因此，除了《道德經》之外，應該全部焚燬。臣等一致上奏。皇帝說，道家的經書 English version: More than nine hundred 'shi' (石, unit of dry measure) of grain, and other items were falsely reported in similar quantities. The matter reached the Central Secretariat (中書省), where officials investigated and exposed the fraud. Gan Zhiquan (甘志泉) and Wang Zhizhen (王志真) confessed to their crimes. The emperor ordered the Deputy Chief of the Privy Council, Boluo (孛羅), and other high officials to re-examine the case, and their findings were consistent with the initial investigation. Gan Zhiquan and Wang Zhizhen were executed, and ten others were punished with nose mutilation, foot amputation, and exile. At the same time, the falsely reported grain and items were confiscated and returned in full. Some officials reported that there were still Taoist counterfeit scriptures present in the gatherings of monks. This matter reached the Crown Prince. In the ninth month of the eighteenth year, Tuoyin Xiaoyan Chi (脫因小演赤) of the Capital Merit Office (都功德司) reported that many of the printing plates and illustrations of the Taoist counterfeit scriptures that were supposed to be burned in previous years had been hidden and not destroyed. Furthermore, the various books in the Taoist Canon (道藏) mostly defamed Buddhism and plagiarized Buddhist teachings, and should be examined and distinguished. Therefore, the emperor ordered the Deputy Chief of the Privy Council, along with the former Left Vice-Director of the Central Secretariat, Wen Qian (文謙), the Director of the Directorate of Education, You Zhi (友直), the Buddhist Affairs Supervisor, Hetaisa Li (合臺薩哩), the Minister of the Court of Imperial Sacrifices, Hudu Yu Si (忽都於思), the Envoy of the Reception Department of the Central Secretariat, Dulu (都魯), as well as the Chan monks of the Sangha Registry (僧錄司) in the capital, and other officials, to go to the steps of the Hall of Limitless Perfection (無極殿) in the Changchun Palace (長春宮), together with the Zhengyi Celestial Master, Zhang Zongyan (張宗演), the Quanzhen Preceptor, Qi Zhicheng (祁志誠), the Dadao Preceptor, Li Dehe (李德和), Du Fuchun (杜福春), and other Taoist priests, to jointly examine the authenticity of the scriptures. After more than ten days of reading, although there were thousands of volumes, upon examining their origins, only the two chapters of the 'Dao De Jing' (道德經, Tao Te Ching) were written by Lao Tzu (老子), while the rest were written and expounded by Zhang Daoling (張道陵) of the Han Dynasty, Kou Qianzhi (寇謙之) of the Later Wei Dynasty, Wu Yun (吳筠), Du Guangting (杜光庭) of the Tang Dynasty, Wang Qinruo (王欽若) of the Song Dynasty, and others. They fabricated things out of thin air, without any basis, defaming Buddhism to elevate themselves, and they loved Buddhist teachings and plagiarized them for their own use, using yin-yang numerology to show their profundity, and collecting medical knowledge from various schools of thought to boast of their erudition. They often changed names, and the copying and annotations contained errors, losing the original meaning. The talismans they recorded falsely claimed that wearing them would enable merchants to double their profits, have many descendants, and have couples as loving as mandarin ducks. In reality, they used obscene language to swindle money. There were even those who taught that if one did not wear a talisman on their arm, men could not become kings and ministers, and women could not become empresses, and that they would not drown in water, would not be burned in fire, and that swords and blades could not harm them. Their falsehoods and absurdities were like this. Keeping these scriptures would only be used to deceive the ignorant people. Therefore, apart from the 'Dao De Jing', all should be burned. We all reported this together. The emperor said, the Taoist scriptures

【English Translation】 Modern Chinese Translation: 九百多石糧食，其他物品也按這個數量虛報。事情傳到中書省，官員們辨明了其中的欺詐行為。甘志泉、王志真承認了罪行。皇帝下令派遣樞密副使孛羅及其他大臣複查此事，結果與之前的調查一致。甘志泉、王志真被處決，另有十人被處以割鼻、刖足、流放等刑罰。同時，追繳他們虛報的米糧和物品，按原數歸還。有官員上奏說，僧眾的集會中，還有道家的偽經存在。這件事傳到了皇太子那裡。十八年九月，都功德司的脫因小演赤上奏說，往年焚燒道家偽經的印版和圖畫時，很多都被隱藏起來沒有銷燬。而且道藏中的各種書籍，大多詆譭佛教，剽竊佛語，應該加以甄別。於是皇帝命令樞密副使與前中書省左丞文謙、秘書監友直、釋教總統合臺薩哩（佛教事務總管）、太常卿忽都於思、中書省客省使都魯，以及在京的僧錄司教禪諸僧和臣等，前往長春宮無極殿的臺階下，與正一天師張宗演、全真掌教祁志誠、大道掌教李德和杜福春以及其他道士，共同考證經書的真偽。經過十多天的翻閱，雖然卷帙數千，但考察其根本，只有《道德經》二篇是老子所著，其餘都是漢朝的張道陵、後魏的寇謙之、唐朝的吳筠、杜光庭、宋朝的王欽若等人撰寫演說的。他們憑空捏造，毫無根據，詆譭佛教來抬高自己，又喜愛佛教的言論而竊取為己有，假借陰陽術數來顯示其深奧，蒐集諸子百家的醫藥知識來誇耀其博學。他們常常改換名號，傳抄註釋出現訛誤，失去了原本的意義。他們所記載的符咒，妄稱佩戴之後，能使商人獲利倍增，子嗣繁盛，夫妻像鴛鴦一樣恩愛。實際上是用淫穢的言辭來騙取錢財。甚至還有教人說，如果不佩戴符咒在手臂上，男子就不能成為君王宰相，女子就不能成為后妃，入水不會溺水，入火不會被焚燒，刀劍也不能傷害。他們的虛假和荒謬之處就是這樣。留下這些經書只會用來迷惑愚昧的百姓。因此，除了《道德經》之外，應該全部焚燬。臣等一致上奏。皇帝說，道家的經書 English Translation: More than nine hundred 'shi' (石, unit of dry measure) of grain, and other items were falsely reported in similar quantities. The matter reached the Central Secretariat (中書省), where officials investigated and exposed the fraud. Gan Zhiquan (甘志泉) and Wang Zhizhen (王志真) confessed to their crimes. The emperor ordered the Deputy Chief of the Privy Council, Boluo (孛羅), and other high officials to re-examine the case, and their findings were consistent with the initial investigation. Gan Zhiquan and Wang Zhizhen were executed, and ten others were punished with nose mutilation, foot amputation, and exile. At the same time, the falsely reported grain and items were confiscated and returned in full. Some officials reported that there were still Taoist counterfeit scriptures present in the gatherings of monks. This matter reached the Crown Prince. In the ninth month of the eighteenth year, Tuoyin Xiaoyan Chi (脫因小演赤) of the Capital Merit Office (都功德司) reported that many of the printing plates and illustrations of the Taoist counterfeit scriptures that were supposed to be burned in previous years had been hidden and not destroyed. Furthermore, the various books in the Taoist Canon (道藏) mostly defamed Buddhism and plagiarized Buddhist teachings, and should be examined and distinguished. Therefore, the emperor ordered the Deputy Chief of the Privy Council, along with the former Left Vice-Director of the Central Secretariat, Wen Qian (文謙), the Director of the Directorate of Education, You Zhi (友直), the Buddhist Affairs Supervisor, Hetaisa Li (合臺薩哩), the Minister of the Court of Imperial Sacrifices, Hudu Yu Si (忽都於思), the Envoy of the Reception Department of the Central Secretariat, Dulu (都魯), as well as the Chan monks of the Sangha Registry (僧錄司) in the capital, and other officials, to go to the steps of the Hall of Limitless Perfection (無極殿) in the Changchun Palace (長春宮), together with the Zhengyi Celestial Master, Zhang Zongyan (張宗演), the Quanzhen Preceptor, Qi Zhicheng (祁志誠), the Dadao Preceptor, Li Dehe (李德和), Du Fuchun (杜福春), and other Taoist priests, to jointly examine the authenticity of the scriptures. After more than ten days of reading, although there were thousands of volumes, upon examining their origins, only the two chapters of the 'Dao De Jing' (道德經, Tao Te Ching) were written by Lao Tzu (老子), while the rest were written and expounded by Zhang Daoling (張道陵) of the Han Dynasty, Kou Qianzhi (寇謙之) of the Later Wei Dynasty, Wu Yun (吳筠), Du Guangting (杜光庭) of the Tang Dynasty, Wang Qinruo (王欽若) of the Song Dynasty, and others. They fabricated things out of thin air, without any basis, defaming Buddhism to elevate themselves, and they loved Buddhist teachings and plagiarized them for their own use, using yin-yang numerology to show their profundity, and collecting medical knowledge from various schools of thought to boast of their erudition. They often changed names, and the copying and annotations contained errors, losing the original meaning. The talismans they recorded falsely claimed that wearing them would enable merchants to double their profits, have many descendants, and have couples as loving as mandarin ducks. In reality, they used obscene language to swindle money. There were even those who taught that if one did not wear a talisman on their arm, men could not become kings and ministers, and women could not become empresses, and that they would not drown in water, would not be burned in fire, and that swords and blades could not harm them. Their falsehoods and absurdities were like this. Keeping these scriptures would only be used to deceive the ignorant people. Therefore, apart from the 'Dao De Jing', all should be burned. We all reported this together. The emperor said, the Taoist scriptures

文。傳訛踵謬非一日矣。若遽焚之其徒未必心服。彼言水火不能焚溺。可姑以是端試之。俟其不驗焚之。未晚也。遂命樞密副使孛羅守司徒和禮。霍孫等諭張宗演祁志誠李德和杜福春等。俾各推擇一人佩符入火自試其術。四人者奏言。此皆誕妄之說。臣等入火必為灰燼。實不敢試但乞焚去道藏。庶幾澡雪臣等。上可其奏。遂詔諭天下。道家諸經可留道德二篇。其餘文字及板本化圖。一切焚燬。隱匿者罪之。民間刊佈諸子醫藥等書。不在禁限。今後道家者流其一遵老子之法。如嗜佛者削髮爲僧。不願為僧道者聽其為民。乃以十月壬子集百宮于憫忠寺。盡焚道藏偽經雜書。遣使諸路俾遵行之。臣磐等聞。老氏之為道也。以清凈為宗。無為為本。謙沖以處。己損抑以下人。非有貪慾好勝之事。厥後枝分派列。徒屬寖盛。襲訛成偽夸誕百出。清凈一變而為污穢。無為一變無所不為。如漢之文成五利致身求仙恍惚誕幻。帛書飯牛之詐。黃金可成之妄。一旦敗露為武帝所誅。三張之徒以鬼道惑眾倡亂天下。為皇甫嵩曹魏所滅。宋王仔昔居上清寶箓宮。與女冠為奸。林靈素自稱神。霄紫府仙卿禳大水不驗。併爲徽宗誅竄而死。迨今末年復有麻被先生鐵笠李二人。以奸謀秘計出入時貴之門。肆為淫污之行。咸受顯戮。歷代以來若此之類

不可勝數。追惟禍亂之源奸宄之本。率皆假符箓以神其教。托偽經以警其俗。橫肆巧誣倡為詭狀。詆譭聖教寇攘內典。固已悖老氏不爭不盜之禁矣。及陷刑辟皆孽子自內作愎。將誰咎哉。且夫釋氏之教宏闊勝大。非他教所擬倫。歷百千世。聖帝明王莫不尊崇。東冒扶桑西極昧谷。冰天桂海山河大地。昆蟲草木胎卵濕化。有情無情百千萬類。皆依佛廕生息動止於天地之間。故天上天下惟佛為尊。超出乎有生之表。歸極乎無礙之真。智周三界神妙諸方。澤及大千功用不宰。其大有如此者。慈航所至無溺不援。法雨所沾有生皆潤。憫世人之沉淪幻海顛覆迷津。展轉多生流連累劫。將使之脫凡企聖蠲弊崇真。故神光破沉晦之門。大覺指無生之路。其仁有如此。何意狂謀輒形娼忌。雖積毀銷骨眾煦漂山。法體圓成初無小玷。譬如盲人之毀日月。何傷日月之明。井蛙之小河海。奚損河海之大。多見其不知量也。欽惟聖天子識超四諦道慕三乘。參無象之真空。傳法王之心印。所以尊崇之禮歸向之誠。矯百偽以從真。黜群邪而歸正。有不容不嚴者焉。況乎筆墨勸淫妖術誤世。恣為欺誑鼓盪群愚。若不大為改革。則邪說肆行枉道惑眾。其如天下後世何。凡天下之理。有善有惡。有正有邪。有真有偽。常混然而同處。雜然而並行。自非稟上

聖之資誕生知之性。智出庶物明照群情則紅紫之亂朱。洼淫之變雅。是孰得而辯明之哉。由是言之。聖天子匡濟真圖翼扶大法之功至矣。概諸聖不可有加矣。于以鑿舍靈之耳目。開正途之荒穢使般若之光。永乎無際劫。遍滿恒河沙界。延洪聖壽于無疆。衍綿儲君之福利鼎祚于億萬年之久者。庸有既乎。是可述也。臣磐等敬為之書。以貽後人。俾為老氏之學者。有所警焉。

至元二十一年三月　　日

皇帝聖旨里。中書省近據長春宮先生王志真等。告奉福寺淵僧錄使。令小和尚馬戒。顯放火燒訖本宮倉庫房舍。及盛放米糧三千九百餘石。並油麵鹽粉。公事歸問得當。始元系是甘提點教道馬戒。顯交指著淵僧錄使。令放火王志真使令憑道童將馬戒。顯作放火賊人捉拿。及詐作知宮名字憑道童教唆。語言告狀人。又問得元告。糧食不曾燒訖卻。指此為名。于諸人處。要訖施利錢物。取其各各招伏。六月二十二日。有孛羅副樞。張平章。張右丞。焦尚書。耿參政。脫因脫里。阿里尚書等官員。欽奉聖旨節該。先生與和尚爭奪的觀院其間聚著五百個來。先生把著棍棒打和尚。每來他每教法里不行胡做。呵那裡有那般體例。前京兆府地面里。王祖師庵頭聚著人。眾生歹心來。如今這先生每又那般胡行有。這先生每明白

【現代漢語翻譯】現代漢語譯本：聖人的資質在於天生具有的智慧。智慧顯現於萬物之中，明察世間眾生的情感，否則就會出現以紅色和紫色擾亂硃色的情況，以及將低俗的音樂變為高雅的音樂的情況。那麼，誰能夠辨別清楚這些呢？由此說來，聖明天子匡正救濟真實局面，輔助弘揚大法，其功德真是達到了極致，大概所有的聖人都無法超過了。用以開鑿那些閉塞靈性的耳目，開墾正道的荒蕪，使般若（Prajna，智慧）的光芒，永遠照耀無盡的劫數，遍滿恒河沙數的世界。延續弘揚聖上的壽命于無疆，綿延儲君的福澤，使國家政權億萬年長久，這難道會有停止的時候嗎？這些都是值得稱述的。臣磐等人恭敬地為此事撰寫記錄，以留給後人，使那些學習老子學說的人，有所警醒。

至元二十一年三月日

皇帝聖旨中說：中書省最近根據長春宮先生王志真等人舉報，奉福寺的淵僧錄使，命令小和尚馬戒顯放火燒燬了本宮的倉庫房舍，以及盛放的米糧三千九百餘石，還有油麵鹽粉。經公務審問，情況屬實。起初是甘提點教唆馬戒顯，指使淵僧錄使放火。王志真指使道童將馬戒顯作為放火的賊人捉拿，並且假冒知宮的名字，教唆道童用言語誣告。又審問得知，原本糧食並沒有完全燒燬，卻以此為名，向眾人索要施捨的錢物。各人都招認了。六月二十二日，有孛羅副樞、張平章、張右丞、焦尚書、耿參政、脫因脫里、阿里尚書等官員，欽奉聖旨，內容大致是：先生和和尚爭奪觀院，期間聚集了五百人左右。先生拿著棍棒毆打和尚。他們這些人總是按照自己的教法胡作非爲，哪裡有這樣的規矩？之前京兆府地面上，王祖師的庵堂里聚集了人，心懷歹意。如今這些先生們又這樣胡作非爲，這些先生們真是明白事理啊！ English version: The quality of a sage lies in innate wisdom. Wisdom manifests in all things, discerning the emotions of all beings; otherwise, there would be situations where red and purple disrupt vermilion, and vulgar music is transformed into elegant music. Then, who can clearly distinguish these? From this, it can be said that the sagacious Son of Heaven rectifies and salvages the true situation, assisting and promoting the great Dharma. His merit and virtue have reached the extreme, and probably all sages cannot surpass him. It is used to open up the ears and eyes of those who block spirituality, to cultivate the wasteland of the right path, and to make the light of Prajna (wisdom) shine forever in endless kalpas, filling the Ganges sand worlds. Extending and promoting the sage's longevity to infinity, extending the blessings of the crown prince, and making the national regime last for hundreds of millions of years, will this ever stop? These are all worth mentioning. Your servants, Pan and others, respectfully write this record for posterity, so that those who study Lao Tzu's doctrines may be warned.

March of the twenty-first year of the Zhiyuan era

The imperial edict states: The Central Secretariat recently reported, based on the report of Wang Zhizhen and others from Changchun Palace, that Yuan Senglu, the abbot of Fengfu Temple, ordered the young monk Ma Jiexian to set fire to the palace's warehouses and houses, as well as more than 3,900 shi of rice, oil, flour, and salt. After official interrogation, the situation was confirmed. Initially, Gan Tidian instigated Ma Jiexian to point to Yuan Senglu to set the fire. Wang Zhizhen ordered a Taoist boy to arrest Ma Jiexian as an arsonist, and falsely used the name of the palace official to instigate the Taoist boy to make false accusations. It was also learned that the grain was not completely burned, but they used this as a pretext to demand donations from everyone. Everyone confessed. On June 22nd, officials such as Bo Luo, the deputy chief, Zhang Pingzhang, Zhang Right Chancellor, Jiao Shangshu, Geng Canzheng, Tuo Yin Tuo Li, and Ali Shangshu, received an imperial edict, which stated: The master and the monks are fighting for the temple, during which about five hundred people gathered. The master beat the monks with sticks. These people always act recklessly according to their own teachings. Where is there such a rule? Previously, in the area of Jingzhao Prefecture, people gathered in the hermitage of Wang Zushi, harboring evil intentions. Now these masters are acting recklessly again. These masters really understand things!

【English Translation】 English version: The quality of a sage lies in innate wisdom. Wisdom manifests in all things, discerning the emotions of all beings; otherwise, there would be situations where red and purple disrupt vermilion, and vulgar music is transformed into elegant music. Then, who can clearly distinguish these? From this, it can be said that the sagacious Son of Heaven rectifies and salvages the true situation, assisting and promoting the great Dharma. His merit and virtue have reached the extreme, and probably all sages cannot surpass him. It is used to open up the ears and eyes of those who block spirituality, to cultivate the wasteland of the right path, and to make the light of Prajna (wisdom) shine forever in endless kalpas, filling the Ganges sand worlds. Extending and promoting the sage's longevity to infinity, extending the blessings of the crown prince, and making the national regime last for hundreds of millions of years, will this ever stop? These are all worth mentioning. Your servants, Pan and others, respectfully write this record for posterity, so that those who study Lao Tzu's doctrines may be warned.

March of the twenty-first year of the Zhiyuan era

The imperial edict states: The Central Secretariat recently reported, based on the report of Wang Zhizhen and others from Changchun Palace, that Yuan Senglu, the abbot of Fengfu Temple, ordered the young monk Ma Jiexian to set fire to the palace's warehouses and houses, as well as more than 3,900 shi of rice, oil, flour, and salt. After official interrogation, the situation was confirmed. Initially, Gan Tidian instigated Ma Jiexian to point to Yuan Senglu to set the fire. Wang Zhizhen ordered a Taoist boy to arrest Ma Jiexian as an arsonist, and falsely used the name of the palace official to instigate the Taoist boy to make false accusations. It was also learned that the grain was not completely burned, but they used this as a pretext to demand donations from everyone. Everyone confessed. On June 22nd, officials such as Bo Luo, the deputy chief, Zhang Pingzhang, Zhang Right Chancellor, Jiao Shangshu, Geng Canzheng, Tuo Yin Tuo Li, and Ali Shangshu, received an imperial edict, which stated: The master and the monks are fighting for the temple, during which about five hundred people gathered. The master beat the monks with sticks. These people always act recklessly according to their own teachings. Where is there such a rule? Previously, in the area of Jingzhao Prefecture, people gathered in the hermitage of Wang Zushi, harboring evil intentions. Now these masters are acting recklessly again. These masters really understand things!

招來了。上頭為頭兒底。殺了兩個也。別個的割了耳朵鼻子的割了。也別個的打了。也其餘的交做了軍。也這般斷了也欽此除。今將斷訖人數開具下項。及將提點甘志泉首級。于本宮門首竿子上常川縣。掛合行。立石曉諭者。正典刑二名。教令虛指淵僧錄放火犯人提點甘志泉。虛拿馬戒顯放火賊人知宮王志真。割耳朵鼻子一名。添寫狀情節人提點蔡志祥。流於邊遠六名。聚眾行兇人殷鶴童。陳道廣。上都先告狀人王志玉。陳志用。寫狀檢人蘭德義。虛報燒訖糧食人李德禎。斷放三人。使令王志真告狀人提點蔡志希。同告狀人副宮周道旋。賈志柔。

右示諸人通知。

至元十七年六月　　日立石

聖旨就大都大憫忠寺。焚燒道藏偽經。除道德經外。盡行燒燬。遂命拈香舉火謝恩畢。拈香云。佛心天子愍眾生。恐墮三塗邪見坑。個里了無偏黨處。就中朱紫要分明。所以道聖鑒無私天機莫測。既來頌德敢不酬恩。此香端為祝延大元世主當今皇帝聖躬萬歲萬歲萬萬歲。伏願金輪與法輪同轉。福越三祇。舜日共佛日齊明。壽延億劫。次舉火雲。憶昔當年明帝時。曾憑烈焰辯妍媸。大元天子續洪範。顯正摧邪誰不知嗟乎道教陰蠹佛書。自古至今。造訛捏偽盜竊釋經言句。圖謀貝葉題名。謗毀如來贓誣先聖。醜辭

惡語何可言哉。無蒂狂談實難遍舉。始自張陵杜撰。不遵老氏玄言。謬作醮書兼集靈寶。詐道從空而得妄言。太上親傳用三張鬼法以誑惑愚夫。設五運神符而魘奸匹婦。以此觀之。葛孝先徒搜要妙。陶弘景謾述浮辭。杜光庭白拈巧偷。劫賊無異。陸修靜外好里弱。說客何殊。若非吃苦。不甘爭肯。說長道短。鮑靜被誅猶可。王浮招報非輕。傅奕姜斌不堪齒錄。張生集輩何足言論。寇謙之口舌瀾翻。損他利己。林靈素機謀諂詐。敗國亡家。毀人祖兮。定遭一時之辱。滅賢良兮。必招三世之殃。因果無差報應有準。嗚呼悲法琳不遇而遭貶。嗟道世雖再而難為。致令釋子傷心。幸得皇天開眼。恭惟我大元世主聖明皇帝陛下。辟邪歸正去偽存真。恐眾生永墮迷津。令萬姓咸登覺路。雪冤已竟感謝皇恩。粉骨碎身莫能酬報。遂以火炬打一圓相云。諸人者只如三洞靈文。還能證此火光三昧也無。若也於斯會得。家有北斗經枉教人口不安寧。其或未然。從此灰飛煙滅后。任伊到處覓天尊。急著眼看。

至元十八年十月二十日

大都報恩禪寺林泉倫

吉祥長老奉　敕下火

虛鐘受扣集

元如意長老奉　詔撰

如意答石介怪記

宋石介字守道。作怪說誣謗佛老瞇他耳目。通人不惑但誑愚夫爾

{ "translations": [ "現代漢語譯本：\n這些惡毒的言論怎麼能說出口呢？那些沒有根據的瘋狂言論實在難以一一列舉。一切都始於張陵（Zhang Ling，道教創始人之一）的杜撰，他不遵守老子（Laozi，道家學派創始人）的玄妙言論，錯誤地編造醮書，並蒐集靈寶（Lingbao，道教經典）。他欺騙人們說自己是從虛空中得到這些妄言，謊稱太上老君（Taishang Laojun，道教最高神祇之一）親自傳授，用三張（San Zhang，指張陵及其子孫）的鬼法來迷惑愚蠢的人，設定五運神符來迷惑奸詐的婦女。從這些來看，葛洪（Ge Hong，字孝先，東晉道教學者）只是徒勞地蒐集一些次要的方術，陶弘景（Tao Hongjing，南朝齊梁時期的道教學者）也只是隨意地描述一些虛浮的言辭，杜光庭（Du Guangting，唐末五代道士）更是明目張膽地盜竊，和強盜沒什麼區別。陸修靜（Lu Xiujing，南北朝時期道教領袖）外表看起來很好，但內在卻很空虛，和那些遊說之士又有什麼區別呢？如果不是吃盡了苦頭，怎麼會甘心這樣做呢？他們說長道短，即使鮑靜（Bao Jing，東晉道士，因誹謗佛教被誅殺）被誅殺也是應該的，王浮（Wang Fu，東晉道士，偽造符箓）所招致的報應也不輕。傅奕（Fu Yi，唐朝大臣，反佛）和姜斌（Jiang Bin，唐朝官員，曾參與滅佛）不值得被記錄在冊，張生（Zhang Sheng，具體事蹟不詳）之流更不值得一提。寇謙之（Kou Qianzhi，北魏道士）口舌如簧，損人利己，林靈素（Lin Lingsu，北宋道士）陰謀詭計，諂媚奸詐，最終導致國家滅亡，家破人亡。他們詆譭別人的祖先，必定會遭受一時的恥辱；他們消滅賢良之人，必定會招致三世的災殃。因果報應是不會有差錯的，報應是非常準確的。可悲啊，法琳（Falin，唐朝僧人，曾與道士辯論）沒有遇到明主而遭到貶謫；可嘆啊，道世（Daoshi，唐朝僧人，曾多次上書）即使再次努力也很難有所作為，以至於讓佛教徒傷心。幸運的是，皇天終於開了眼，恭敬地祝願我們偉大的元朝世主聖明皇帝陛下，摒棄邪惡，歸於正道，去除虛偽，儲存真實，恐怕眾生永遠沉溺於迷途，所以讓萬姓都登上覺悟之路。洗雪冤屈已經完畢，感謝皇上的恩德，即使粉身碎骨也無法報答。於是用火炬畫了一個圓相，說道：『各位，就像三洞靈文（San Dong Ling Wen，道教經典）一樣，還能證明這火光三昧（Huoguang Sanmei，佛教禪定的一種）嗎？如果能在這裡領會，那麼家裡有《北斗經》（Beidou Jing，道教經典）也枉然，只會讓人心神不安寧。如果不能領會，從此灰飛煙滅之後，任憑你們到處尋找天尊（Tianzun，道教對神的尊稱）。趕緊睜大眼睛看吧！』", "至元十八年十月二十日", "大都報恩禪寺林泉倫", "吉祥長老奉敕下火", "虛鐘受扣集", "元如意長老奉詔撰", "如意答石介怪記", "宋朝石介（Shi Jie，字守道）寫了一些怪異的言論，誣衊誹謗佛和老子，矇蔽了他自己的耳目。通達的人不會被迷惑，只會欺騙愚蠢的人罷了。", "English version:\nHow can such malicious words be uttered? These baseless and wild talks are truly difficult to enumerate. It all started with Zhang Ling's (Zhang Ling, one of the founders of Taoism) fabrication, who did not abide by Laozi's (Laozi, the founder of the Taoist school) profound words, falsely composing ritual books and collecting Lingbao (Lingbao, Taoist scriptures). He deceived people by claiming to have obtained these false words from the void, falsely claiming that Taishang Laojun (Taishang Laojun, one of the highest deities in Taoism) personally transmitted them, using the ghost methods of the Three Zhangs (San Zhang, referring to Zhang Ling and his descendants) to bewilder foolish people, and setting up Five Elements talismans to seduce treacherous women. From this perspective, Ge Hong (Ge Hong, also known as Xiaoxian, a Taoist scholar of the Eastern Jin Dynasty) only futilely collected some minor techniques, Tao Hongjing (Tao Hongjing, a Taoist scholar of the Southern Dynasties Qi and Liang periods) also casually described some superficial words, and Du Guangting (Du Guangting, a Taoist priest of the late Tang and Five Dynasties) blatantly stole, no different from robbers. Lu Xiujing (Lu Xiujing, a Taoist leader of the Northern and Southern Dynasties) looked good on the outside but was empty on the inside, what difference was there between him and those persuaders? If they hadn't suffered so much, how could they be willing to do this? They spoke ill of others, even if Bao Jing (Bao Jing, a Taoist priest of the Eastern Jin Dynasty, who was executed for slandering Buddhism) was executed, it was deserved, and the retribution Wang Fu (Wang Fu, a Taoist priest of the Eastern Jin Dynasty, who forged talismans) incurred was not light. Fu Yi (Fu Yi, a Tang Dynasty minister who opposed Buddhism) and Jiang Bin (Jiang Bin, a Tang Dynasty official who participated in the suppression of Buddhism) were not worthy of being recorded, and Zhang Sheng (Zhang Sheng, specific deeds unknown) and the like were even less worthy of mention. Kou Qianzhi (Kou Qianzhi, a Taoist priest of the Northern Wei Dynasty) was eloquent, harming others and benefiting himself, and Lin Lingsu (Lin Lingsu, a Taoist priest of the Northern Song Dynasty) plotted and flattered, ultimately leading to the destruction of the country and the ruin of his family. They slandered the ancestors of others, and they will surely suffer temporary humiliation; they eliminated virtuous people, and they will surely incur three generations of calamity. Cause and effect are not mistaken, and retribution is very accurate. Alas, Falin (Falin, a Tang Dynasty monk who debated with Taoist priests) was demoted because he did not meet a wise ruler; alas, Daoshi (Daoshi, a Tang Dynasty monk who repeatedly petitioned) would find it difficult to achieve anything even if he tried again, causing Buddhists to be heartbroken. Fortunately, Heaven finally opened its eyes, and respectfully wished our great Yuan Dynasty's wise and enlightened Emperor, to abandon evil and return to the right path, to remove falsehood and preserve truth, fearing that all beings would forever be immersed in delusion, so that all people could ascend to the path of enlightenment. The redress of grievances has been completed, and I thank the Emperor for his grace, which I cannot repay even if I am crushed to pieces. So he drew a circle with a torch and said: 'Everyone, just like the Three Caverns Spiritual Writings (San Dong Ling Wen, Taoist scriptures), can you also prove this Fire Light Samadhi (Huoguang Sanmei, a type of Buddhist meditation)? If you can understand it here, then having the Big Dipper Scripture (Beidou Jing, Taoist scripture) at home is in vain, it will only make people uneasy. If you cannot understand it, after turning to ashes, let you look for the Celestial Venerable (Tianzun, Taoist honorific for gods) everywhere. Open your eyes wide and look!'" "Twentieth day of the tenth month of the eighteenth year of Zhiyuan", "Lin Quanlun of Baoen Chan Temple in Dadu", "Elder Jixiang received the imperial decree to set fire", "Collected by Xu Zhongshou", "Elder Yuan Ruyi received the imperial edict to compose", "Ruyi's reply to Shi Jie's strange records", "Shi Jie (Shi Jie, courtesy name Shoudao) of the Song Dynasty wrote some strange remarks, slandering and defaming Buddha and Laozi, blinding his own eyes and ears. Intelligent people will not be deceived, only fooling the foolish." ], "english_translations": [ "English version:\nHow can such malicious words be uttered? These baseless and wild talks are truly difficult to enumerate. It all started with Zhang Ling's (Zhang Ling, one of the founders of Taoism) fabrication, who did not abide by Laozi's (Laozi, the founder of the Taoist school) profound words, falsely composing ritual books and collecting Lingbao (Lingbao, Taoist scriptures). He deceived people by claiming to have obtained these false words from the void, falsely claiming that Taishang Laojun (Taishang Laojun, one of the highest deities in Taoism) personally transmitted them, using the ghost methods of the Three Zhangs (San Zhang, referring to Zhang Ling and his descendants) to bewilder foolish people, and setting up Five Elements talismans to seduce treacherous women. From this perspective, Ge Hong (Ge Hong, also known as Xiaoxian, a Taoist scholar of the Eastern Jin Dynasty) only futilely collected some minor techniques, Tao Hongjing (Tao Hongjing, a Taoist scholar of the Southern Dynasties Qi and Liang periods) also casually described some superficial words, and Du Guangting (Du Guangting, a Taoist priest of the late Tang and Five Dynasties) blatantly stole, no different from robbers. Lu Xiujing (Lu Xiujing, a Taoist leader of the Northern and Southern Dynasties) looked good on the outside but was empty on the inside, what difference was there between him and those persuaders? If they hadn't suffered so much, how could they be willing to do this? They spoke ill of others, even if Bao Jing (Bao Jing, a Taoist priest of the Eastern Jin Dynasty, who was executed for slandering Buddhism) was executed, it was deserved, and the retribution Wang Fu (Wang Fu, a Taoist priest of the Eastern Jin Dynasty, who forged talismans) incurred was not light. Fu Yi (Fu Yi, a Tang Dynasty minister who opposed Buddhism) and Jiang Bin (Jiang Bin, a Tang Dynasty official who participated in the suppression of Buddhism) were not worthy of being recorded, and Zhang Sheng (Zhang Sheng, specific deeds unknown) and the like were even less worthy of mention. Kou Qianzhi (Kou Qianzhi, a Taoist priest of the Northern Wei Dynasty) was eloquent, harming others and benefiting himself, and Lin Lingsu (Lin Lingsu, a Taoist priest of the Northern Song Dynasty) plotted and flattered, ultimately leading to the destruction of the country and the ruin of his family. They slandered the ancestors of others, and they will surely suffer temporary humiliation; they eliminated virtuous people, and they will surely incur three generations of calamity. Cause and effect are not mistaken, and retribution is very accurate. Alas, Falin (Falin, a Tang Dynasty monk who debated with Taoist priests) was demoted because he did not meet a wise ruler; alas, Daoshi (Daoshi, a Tang Dynasty monk who repeatedly petitioned) would find it difficult to achieve anything even if he tried again, causing Buddhists to be heartbroken. Fortunately, Heaven finally opened its eyes, and respectfully wished our great Yuan Dynasty's wise and enlightened Emperor, to abandon evil and return to the right path, to remove falsehood and preserve truth, fearing that all beings would forever be immersed in delusion, so that all people could ascend to the path of enlightenment. The redress of grievances has been completed, and I thank the Emperor for his grace, which I cannot repay even if I am crushed to pieces. So he drew a circle with a torch and said: 'Everyone, just like the Three Caverns Spiritual Writings (San Dong Ling Wen, Taoist scriptures), can you also prove this Fire Light Samadhi (Huoguang Sanmei, a type of Buddhist meditation)? If you can understand it here, then having the Big Dipper Scripture (Beidou Jing, Taoist scripture) at home is in vain, it will only make people uneasy. If you cannot understand it, after turning to ashes, let you look for the Celestial Venerable (Tianzun, Taoist honorific for gods) everywhere. Open your eyes wide and look!'" "Twentieth day of the tenth month of the eighteenth year of Zhiyuan", "Lin Quanlun of Baoen Chan Temple in Dadu", "Elder Jixiang received the imperial decree to set fire", "Collected by Xu Zhongshou", "Elder Yuan Ruyi received the imperial edict to compose", "Ruyi's reply to Shi Jie's strange records", "Shi Jie (Shi Jie, courtesy name Shoudao) of the Song Dynasty wrote some strange remarks, slandering and defaming Buddha and Laozi, blinding his own eyes and ears. Intelligent people will not be deceived, only fooling the foolish." ] }

。乃曰。中國聖人之所治也。四民之常居也。衣冠之所聚也。而釋氏髡髮左衽。不士不農。為夷者半。中國可怪也。夫中國道德之所治。體樂之所施。五常之所被。而汗漫不經之教行。妖誕幻惑之所滿。真可怪也。又云。人君見一日蝕一星殞風雨不時草木不植。則為天地之怪也。彼其滅君臣之道。絕父子之親。棄道德悖禮樂。裂五常移四民。毀中國之衣冠。去祖宗之祀祭。反不知為怪而更奉焉。時人見一狐媚一梟鳴野鵲噪草雉入。人以為怪。而離父子習夷鬼千有餘年。反不為怪乎。余答之曰。夫好同惡異人之常情。不達道之淵源。而辯像服之異。是知石而不知玉爾。夫聖人出世利濟尤深。根器不同設教亦異。或明域中之訓。則說五乘。或闡象外之風。獨標一極。破自然而談因果。緣會而生。為滯有而演真空。諸法無性。應病設藥。故有多方究竟歸宗。不存一法。而頑夫愚俗浪鼓口舌不達是非妄興辯論。而不思所同者道所異者服。且孔子所談仁義者。佛家所謂慈愛也。老子所稱玄妙者。佛家所謂。空寂也。至理不殊于文小變。且夫禹入裸國脫去衣冠。順其俗也。太伯奔吳文身斷髮。合其儀也。豈為怪乎。變俗以為會其道。故舍君臣華服。非悖禮也。捐親以為棄其累。故亡妻子之情。非慢俗也。子陵抗禮于光武。愈見尊嚴

。逸民不事于王侯。高尚其志。不明其本謬斥以夷。亦猶楚靈詬天。天何怒哉。子貢譽天。天何喜哉。喜怒不涉而詬譽自辱。夫聖人在天不求於世。但留典教匝布神州。不言之化自行。無為之風自靡。星羅梵剎棋佈伽藍。設像安人獻華酌水。王侯禮重士庶欽崇。茍無大功孰肯崇奉。且夫自漢至今。歷年如此其多也。君臣士民。如此其眾也。天地神明。如此其靈也。其可欺乎。決不誣矣。大凡為人之道力量自知。石介但以書生智同芥子。將己不達妄毀聖人。同斥鷃之笑鯤鵬。似朝菌之輕鬆柏類乎。魏文火浣入火愈鮮。昆吾之劍切玉轉利。豈可不睹便責為謬乎。石介之智比孫綽而小焉。石介之才比昭明而淺矣。石介之論比王通而難鄰。石介之文比柳子而罕及。石介之位望魏徴而地天。石介之學校蘇軾而涔海。石介之議連陸贄而狥麟。石介之詩攀杜甫而金鐵。上之君子悉皆信佛。汝之材量孰不勝之。而妄意貶駁訕斥大聖。佛如日月也。疇可愈焉。昔田巴強辯。勝人之口。不伏人之心。口毀三皇坐非五帝。至今聞之。人猶切齒。況佛六通縣鑒萬古無敵。而妒聖嫉賢。奴唇婢舌恣出其口。多見其不知量也。六帖中載虞世南飯千僧手疏。則曰。弟子虞世南稽首和南十方三寶。弟子早年嘗遇重病。即時運心願托佛力。差愈之日奉設千

【現代漢語翻譯】現代漢語譯本：隱士不為王侯效力，他們崇尚自己的志向。不明白根本道理的人，錯誤地把他們當作蠻夷來排斥，這就像楚靈王責罵天，天又怎麼會發怒呢？子貢讚美天，天又怎麼會高興呢？喜怒與天無關，責罵或讚美只是自取其辱。聖人在天界不求於世間，只是留下經典教義遍佈神州大地。不用言語的教化自然推行，無為的風尚自然消弭。寺廟像星星一樣羅列，伽藍像棋盤一樣分佈。人們設定佛像，供奉香火，獻上鮮花，斟上清水。王侯禮敬，士庶欽佩。如果沒有巨大的功德，誰肯如此崇奉呢？況且自從漢朝至今，已經歷了這麼多年。君臣士民，有這麼多人。天地神明，有這麼靈驗。難道可以欺騙嗎？絕對不會有虛假。大凡做人的道理，力量要自己衡量。石介只是個書生，智慧如同芥子般渺小，用自己不通達的見識，妄自詆譭聖人，如同斥責小鳥嘲笑鯤鵬，像朝生暮死的菌類輕視松柏一樣。魏文帝的火浣布放入火中更加鮮艷，昆吾劍切割玉石更加鋒利。難道可以不親眼看到就責備為謬誤嗎？石介的智慧比孫綽還小，石介的才能比昭明太子還淺薄，石介的議論比王通還難以接近，石介的文章比柳宗元還罕見，石介的地位比魏徵相差甚遠，石介的學識比蘇軾如同小水洼比大海，石介的議論連陸贄都比不上，石介的詩歌比杜甫相差甚遠。上面的君子都信奉佛教，你的才能見識哪一樣能勝過他們？卻妄自貶低駁斥，誹謗大聖。佛就像日月一樣，誰能勝過他呢？從前田巴強詞奪理，勝過別人的口舌，卻不能使人心服。口頭詆譭三皇，坐著否定五帝，至今聽到這些話，人們還咬牙切齒。何況佛有六神通（Abhijñā），像明鏡一樣照耀萬古，沒有敵手。而你卻嫉妒聖賢，用奴才的嘴，婢女的舌頭，肆意地發表言論，真是太不自量力了。《六帖》中記載虞世南供養千僧的手疏，其中說：『弟子虞世南稽首和南十方三寶（Ten Directions Three Jewels）。弟子早年曾經身患重病，當時就發願托佛力，病稍有好轉之日，就奉設千僧齋。』 English version: Hermits do not serve kings and nobles; they cherish their aspirations. Those who do not understand the fundamental principles mistakenly reject them as barbarians. This is like King Ling of Chu scolding Heaven; how could Heaven be angered? Zigon praised Heaven; how could Heaven be pleased? Joy and anger are irrelevant to Heaven; scolding or praising only brings disgrace upon oneself. Sages in the heavens do not seek from the world; they merely leave behind scriptures and teachings that spread throughout the divine land of China. The transformation without words naturally progresses, and the wind of non-action naturally subsides. Temples are scattered like stars, and monasteries are arranged like a chessboard. People set up Buddha images, offer incense, present flowers, and pour clear water. Kings and nobles pay respect, and commoners admire them. If there were no great merit, who would be willing to worship in this way? Moreover, from the Han Dynasty to the present, so many years have passed. There are so many emperors, ministers, scholars, and people. The gods of heaven and earth are so efficacious. Can they be deceived? Absolutely not. In general, the way of being a person is to know one's own strength. Shi Jie was just a scholar whose wisdom was as small as a mustard seed. Using his own lack of understanding, he recklessly slandered the sages, like a small bird laughing at the Peng bird, or a morning glory belittling a pine tree. The fire-resistant cloth of Emperor Wen of Wei became brighter when put into fire, and the Kunwu sword cut jade more easily. How can one condemn something as false without seeing it firsthand? Shi Jie's wisdom was smaller than Sun Chuo's, Shi Jie's talent was shallower than Prince Zhaoming's, Shi Jie's arguments were more difficult to approach than Wang Tong's, Shi Jie's writing was rarer than Liu Zongyuan's, Shi Jie's position was as far from Wei Zheng's as heaven is from earth, Shi Jie's learning was like a puddle compared to Su Shi's ocean, Shi Jie's opinions were not as good as Lu Zhi's, and Shi Jie's poetry was far from Du Fu's. All the gentlemen above believed in Buddhism. Which of your talents and knowledge can surpass them? Yet you presumptuously belittle, refute, and slander the great sage. The Buddha is like the sun and moon; who can surpass him? In the past, Tian Ba argued forcefully, winning over people's tongues but not their hearts. He verbally slandered the Three Sovereigns and denied the Five Emperors. Even now, people grind their teeth when they hear of it. How much more so when the Buddha has the six supernormal powers (Abhijñā), shines like a mirror on all ages, and has no enemy. Yet you are jealous of the sages and virtuous, using the mouths of slaves and the tongues of maids to utter whatever comes to your mouth. It is truly a sign of not knowing one's own limitations. The Six Compilations records Yu Shinan's memorial for offering food to a thousand monks, which says: 'Disciple Yu Shinan bows and pays homage to the Three Jewels (Triratna) of the ten directions (Ten Directions Three Jewels). In my early years, I suffered from a serious illness. At that time, I vowed to rely on the power of the Buddha. On the day my illness improved, I offered a feast to a thousand monks.'

【English Translation】 Hermits do not serve kings and nobles; they cherish their aspirations. Those who do not understand the fundamental principles mistakenly reject them as barbarians. This is like King Ling of Chu scolding Heaven; how could Heaven be angered? Zigon praised Heaven; how could Heaven be pleased? Joy and anger are irrelevant to Heaven; scolding or praising only brings disgrace upon oneself. Sages in the heavens do not seek from the world; they merely leave behind scriptures and teachings that spread throughout the divine land of China. The transformation without words naturally progresses, and the wind of non-action naturally subsides. Temples are scattered like stars, and monasteries are arranged like a chessboard. People set up Buddha images, offer incense, present flowers, and pour clear water. Kings and nobles pay respect, and commoners admire them. If there were no great merit, who would be willing to worship in this way? Moreover, from the Han Dynasty to the present, so many years have passed. There are so many emperors, ministers, scholars, and people. The gods of heaven and earth are so efficacious. Can they be deceived? Absolutely not. In general, the way of being a person is to know one's own strength. Shi Jie was just a scholar whose wisdom was as small as a mustard seed. Using his own lack of understanding, he recklessly slandered the sages, like a small bird laughing at the Peng bird, or a morning glory belittling a pine tree. The fire-resistant cloth of Emperor Wen of Wei became brighter when put into fire, and the Kunwu sword cut jade more easily. How can one condemn something as false without seeing it firsthand? Shi Jie's wisdom was smaller than Sun Chuo's, Shi Jie's talent was shallower than Prince Zhaoming's, Shi Jie's arguments were more difficult to approach than Wang Tong's, Shi Jie's writing was rarer than Liu Zongyuan's, Shi Jie's position was as far from Wei Zheng's as heaven is from earth, Shi Jie's learning was like a puddle compared to Su Shi's ocean, Shi Jie's opinions were not as good as Lu Zhi's, and Shi Jie's poetry was far from Du Fu's. All the gentlemen above believed in Buddhism. Which of your talents and knowledge can surpass them? Yet you presumptuously belittle, refute, and slander the great sage. The Buddha is like the sun and moon; who can surpass him? In the past, Tian Ba argued forcefully, winning over people's tongues but not their hearts. He verbally slandered the Three Sovereigns and denied the Five Emperors. Even now, people grind their teeth when they hear of it. How much more so when the Buddha has the six supernormal powers (Abhijñā), shines like a mirror on all ages, and has no enemy. Yet you are jealous of the sages and virtuous, using the mouths of slaves and the tongues of maids to utter whatever comes to your mouth. It is truly a sign of not knowing one's own limitations. The Six Compilations records Yu Shinan's memorial for offering food to a thousand monks, which says: 'Disciple Yu Shinan bows and pays homage to the Three Jewels (Triratna) of the ten directions (Ten Directions Three Jewels). In my early years, I suffered from a serious illness. At that time, I vowed to rely on the power of the Buddha. On the day my illness improved, I offered a feast to a thousand monks.'

僧齋。今謹于道場飯供百僧蔬。會以斯願力。希世世生生常無病惱。並及七世父母六道怨親。並同今愿。又閱帝紀。得世南史論辯。周武帝宇文邕建德三年。晉滅佛道二教之事。問者曰。邕廢二教是耶非耶。先生曰。非也。請與論之。釋氏之法空有不滯人我兼忘。絕生死之根。去大患之累。榮利無嬰歸於寂滅。此象外之談也。老子之義。則穀神不死玄牝長存。徼妙同玄騰龍駕鶴。此域中之教也。至於勝殘去殺止競尚仁。並有益於王化。無乖越于典謨。縱人有虧於法何黜。今以僧徒犯律道士違經。便謂其教可捐其道可絕。何異責梼杌而廢堯。怨有苗而黜禹。見瓠子之氾濫。遽塞河源。睹昆岳之方炎。即投金燧。曾不思潤下之德利濟尤深。變腥之用其功甚博。井蛙觀海多自不知。蜩鳩翔榆恥逢鵬翼。局于小量暗于大方。輪迴長夜之迷。自貽沉溺之苦。疑誤後人。良可痛哉。余讀此文。乃知世南真奇人也。唐太宗嘗稱世南有四絕。一曰德行。二曰忠信。三曰文章。四曰筆札。夫有異行者必有異能。有異能者必有異才。觀世南之為人也。事君忠厚與友直諒。德高物表。學盡夫人。窮釋老之幽宗。達聖人之玄趣。字高一代。行貫四科。登翰苑之瀛洲。擅文場之綺席。信佛篤敬尊奉釋僧。師襄陽林公為金蘭之契。豈與韓愈石介倔強

【現代漢語翻譯】現代漢語譯本：僧齋。現在謹于道場供養一百位僧人的素食。希望憑藉這個願力，生生世世永遠沒有疾病煩惱，並且使七世父母、六道怨親，都能一同獲得這個願望。又閱讀《帝紀》，看到世南對歷史的論辯。周武帝宇文邕在建德三年，廢除佛教和道教二教的事情。有人問：『宇文邕廢除二教是對的還是不對的？』先生回答說：『不對。』請允許我來論述這件事。釋迦牟尼的佛法，講究空和有都不執著，人我和諧兼忘，斷絕生死的根本，去除大患的牽累，榮華利祿沒有牽絆，歸於寂靜涅槃。這是超越現象之外的談論。老子的義理，則認為穀神不死，玄牝長存，追求精妙與玄奧相同，騰龍駕鶴。這是世俗之內的教義。至於戰勝殘暴去除殺戮，停止爭鬥崇尚仁義，都對王道教化有益處，沒有違背典章制度。即使有人違反了法律，為什麼要廢黜呢？現在因為僧徒違反戒律，道士違背經書，就認為他們的教義可以拋棄，他們的道可以斷絕，這和責怪梼杌（táowù，古代傳說中的惡獸）而廢除堯，怨恨有苗（yǒumiáo，古代部落名）而廢黜禹有什麼區別？看到瓠子（hùzi，古地名）河堤決口，就立刻堵塞河流的源頭；看到崑崙山燃燒，就立刻投擲金屬滅火器。不曾想到滋潤萬物的恩德利益極其深遠，改變腥臭的功用非常廣泛。井底之蛙觀察大海，大多不知道大海的廣闊；蜩鳩（tiáojiū，寒蟬）在榆樹上飛翔，以遇到鵬鳥的翅膀為恥辱。侷限於狹小的見識，不明白廣大的道理。在輪迴長夜中迷惑，自己招致沉溺的痛苦，迷惑誤導後人，實在令人痛心啊！』我讀了這篇文章，才知道世南真是奇人啊。唐太宗曾經稱讚世南有四絕：一是德行，二是忠信，三是文章，四是筆札。有特殊品行的人必定有特殊才能，有特殊才能的人必定有特殊才華。觀察世南的為人，侍奉君主忠誠厚道，與朋友交往正直誠信，德行高尚超越常人，學問精深博大。窮盡佛教和道教的幽深宗旨，通達聖人的玄妙趣味。書法高超，名揚一代，行為符合四科標準。登上翰林院的瀛洲，擅長文壇的華麗宴席。信奉佛教，篤實恭敬，尊敬僧侶。以襄陽林公為金蘭之交。怎麼會像韓愈、石介那樣倔強呢？

【English Translation】 English version: Offering to the Sangha. Now, I respectfully offer a vegetarian meal to one hundred monks at the Dharma assembly. With this power of aspiration, I hope that in life after life, I will always be free from illness and suffering, and that my parents of seven generations and karmic creditors in the six realms will all share this aspiration. Furthermore, reading the 'Imperial Records,' I came across Shi Nan's (世南) historical arguments. In the third year of the Jian'de era during the reign of Emperor Wu of the Northern Zhou Dynasty, Yuwen Yong (宇文邕) abolished Buddhism and Taoism. Someone asked: 'Was Yuwen Yong's abolition of the two religions right or wrong?' The master replied: 'Wrong.' Please allow me to discuss this matter. The Dharma of Shakyamuni emphasizes non-attachment to both emptiness and existence, forgetting both self and others, severing the root of birth and death, and removing the burden of great suffering. Glory and profit have no entanglement, returning to tranquil Nirvana. This is a discussion beyond phenomena. The meaning of Laozi is that the spirit of the valley never dies, the mysterious female always exists, pursuing the same subtlety and mystery, riding dragons and cranes. This is a teaching within the realm of the mundane. As for overcoming violence and eliminating killing, stopping contention and valuing benevolence, all are beneficial to the kingly way of governance and do not violate the canonical models. Even if people violate the law, why should they be dismissed? Now, because monks violate the precepts and Taoists violate the scriptures, it is thought that their teachings can be abandoned and their paths can be cut off. What is the difference between blaming Taowu (梼杌, a mythical beast) and abolishing Yao, or resenting Youmiao (有苗, an ancient tribe) and dismissing Yu? Seeing the breach of the Huzi (瓠子, an ancient place name) dike, one immediately blocks the source of the river; seeing Mount Kunlun burning, one immediately throws metal extinguishers. It has never been considered that the virtue of nourishing all things is extremely profound, and the function of transforming the foul is very extensive. A frog in a well observes the sea, mostly unaware of its vastness; a cicada flies on an elm tree, ashamed to encounter the wings of a Peng bird. Confined to small views, ignorant of great principles, lost in the long night of Samsara, bringing about the suffering of drowning, misleading future generations, it is truly heartbreaking!' After reading this article, I realized that Shi Nan is truly an extraordinary person. Emperor Taizong of the Tang Dynasty once praised Shi Nan for having four perfections: first, virtue; second, loyalty and trustworthiness; third, writing; and fourth, calligraphy. Those with extraordinary conduct must have extraordinary abilities, and those with extraordinary abilities must have extraordinary talents. Observing Shi Nan's character, he served the ruler with loyalty and kindness, and treated friends with honesty and integrity. His virtue was high and surpassed ordinary people, and his learning was profound and vast. He exhausted the profound principles of Buddhism and Taoism, and understood the subtle interests of the sages. His calligraphy was superb and famous for a generation, and his conduct conformed to the four standards. He ascended to the Yingzhou of the Hanlin Academy and excelled in the literary arena. He believed in Buddhism with sincerity and reverence, respecting the Sangha. He regarded Lin Gong of Xiangyang as a sworn brother. How could he be as stubborn as Han Yu and Shi Jie?

求名。坐井觀天瞽言非聖。不入通人之論。濫廁豎儒人流。下愚不移。斯言效矣。

聖旨特建釋迦舍利靈通之塔碑文

元如意長老奉　敕撰

蓋聞三祇煉行。證真凈之法身。六度修因。果圓融之妙覺。無生無滅。絕三際之去來。不晦不明。離百非之朕跡。但以真慈易物昔愿今酬。鳳翥迦維龍飛道樹。無相見相。頓彰百億之身常名非名。傳應大千之界。破十軍于座上。聲振於九天。會諸聖于覺場。光流於萬國。御三輪而赴感。遐邇咸周。縣四辯以談詮。聖凡總被。教闡一十二部。門開八萬四千。蘊十智之韜鉗知來藏往。運六通之神鑒。洞古披今。綰十號以稱尊。跨三界而獨步智窮真際。十聖慶獲于朝聞。妙極重玄。六師甘欣于夕死。拔火宅之熱惱。引解脫之清涼。無勞傅說之霖。濟四生於六道。非假曦和之照。蕩七趣于重昏。慈雲蔭有頂之天。法雨潤無疆之域。萬靈翊衛。若眾星之拱北辰。五印傾心。類百川之宗東海。豈止孕虞育夏甄殷陶周實。乃彈壓九流牢籠萬匯。縱周公之制禮作樂。仲尼之贊易修書。莊老之談玄。軻雄之論道。張華之博物。輔嗣之通微。郭璞之多聞。左慈之神化。舒向金玉淵海。馬班黼黻河漢。並驅馳于域內。言未達于大方。宜為治世之高賢。難作出塵之教主。若非理包象外道

越寰中。蔽群聖而不慚。冠百家而拔萃。何能總斯眾妙集此大成者哉。逮乎化緣將謝顧命慇勤。正法付于阿難心印傳於迦葉。然後拂衣雙樹脫屣金河。超二死之樊籠。湛三點之圓寂。然而大慈不吝。利物情深。粉金剛不壞之身。留舍利通靈之骨。色含明玉堅侔真金。龍王天帝。各分建於自宮。印度閻浮。競崇興于寶塔。百年之後敬奉彌隆。有阿育輪王統攝贍部。廣樹露塔八萬四千。從此神蹟遍於五天。聖化覃於四海。洎乎漢明夜夢聲教昭宣。譯梵貝于蘭臺室中。繪金容於顯節陵上。始波騰于帝紀。終風靡于閭閻。由是吳王創起于建初。隨主盛興于京洛。皇都帝邑棋佈伽藍。沃野名山星陳窣堵。莫不金盤耀日。與仙掌以相高。寶鐸搖風。雜天音而共響。層檐偃蹇。上軼于大清。疊栱駢羅。傍回于日月。丹楹雁列紺瓦鴛分。金龍蚴蟉于華梁。玉鳳翱翔于繡戶。忽若龍宮之化出。恍疑天上之移來。斯皆發自于信心。非是誘惑而妄作。我大元之有天下也。宗堯祖舜踵禹基湯。聖道協于金輪。明德光于玉曆。應幹革命有此武功。英聲震於百蠻。威棱加於萬國。八荒入貢九服來賓。纂四聖之丕圖膺千載之期運。規億兆之遠度。恢奕世之宏綱。緯武經文制禮作樂。建都定鼎樹闕營宮。以為非巨麗無以顯尊嚴。非雄壯無以威天下。遂乃

辟閶闔構元殿。興杰閣架紫宸。飾以丹青縟以綺繢。金題玉磶上下交輝。藻棁雕樑縱橫散彩。行商容之洪範。列步武之威儀。陳鐘鼓以宴王侯。會百僚而朝萬國。將將濟濟穆穆煌煌。真天子之盛禮也。聽政之暇。留意佛門。遵祖宗之舊章。行寬仁之溫詔。凡是佛子悉獲肅安。屢召名僧講論玄奧。誠心佛法。誦百藏之金文。探賾未聞。聆三乘之妙義。恒慮新都既建宜卜永年。以福為基莫如起塔。冀神龍之扶護。資社稷之久長。即于都城坤隅禁苑之內。𥬹踵漫衍[塽-(爻爻)+((人/人)(人/人))]塏寬平。磨玉礱珉樹斯寶塔。初舊都通玄關北有永安寺。殿堂廢盡。惟塔存焉。觀其名額釋迦舍利之塔。考其石刻。大遼壽昌二年三月十五日。顯密圓通法師道㲀之所造也。內有舍利戒珠二十粒。香泥小塔二千。無垢凈光等陀羅尼經五部。水晶為軸。因罹兵火荒涼蕪沒。每於凈夜屢放神光。近居驚惶疑為失火。即而仰視煙焰卻無。乃知舍利威靈人始禮敬奉御禿列奏其祥瑞。上聞而信之。欲增巨麗俾開舊塔發而詳視。果有香泥小塔。下啟石函中有鐵塔。內貯銅瓶香水盈滿。皎然鮮白色如玉漿。舍利堅圓燦若金粟。前二龍王跪而守護。案上五經宛然無損。金珠七寶異果十種。列而供養。瓶底獲一銅錢。上鑄至元通寶四字

【現代漢語翻譯】現代漢語譯本：

修繕並建造了宏偉的構元殿，興建了高聳的杰閣，架設於紫宸殿之上。殿宇用華麗的丹青裝飾，精美的綺繢點綴。金字題額和美玉基石上下交相輝映，彩繪的藻井和雕刻的棟樑縱橫交錯，散發出絢麗的光彩。在這裡，推行著商容的《洪範》大法，展示著莊嚴的步武儀容。陳列著鐘鼓，宴請王侯，聚集百官，朝拜四方各國。將相濟濟一堂，場面莊嚴肅穆而又輝煌盛大，這真是天子的盛大禮儀啊。

在處理政務的閑暇之餘，皇帝關注著佛門。遵循祖先的舊有章法，施行寬仁的溫和詔令。凡是信奉佛教的僧侶都能獲得安定。多次召見著名僧侶講解佛法的玄妙奧義，以誠心信奉佛法。誦讀百藏經的金字經文，探索深奧未聞的道理，聆聽大乘、中乘、小乘的三乘妙義。皇帝常常考慮到新都建成后，應該占卜以求永久的安寧。認為以福報為基礎，沒有比建造佛塔更好的方法了。希望得到神龍的扶持庇佑，保佑國家長治久安。因此就在都城的西南角，禁苑之內，選擇了一塊地勢高爽、寬闊平坦的土地，打磨玉石，雕琢美玉，建造這座寶塔。

當初舊都通玄門以北，有一座永安寺，殿堂已經全部廢棄，只有佛塔還存在。觀看塔上的名稱，是『釋迦舍利之塔』。考察塔上的石刻，得知是大遼壽昌二年三月十五日，由顯密圓通法師道㲀所建造的。塔內有舍利戒珠二十粒，香泥小塔二千座，《無垢凈光等陀羅尼經》五部，用水晶做軸。因為遭遇戰火，荒涼破敗。每到清凈的夜晚，屢次放出神奇的光芒。附近的居民驚慌害怕，以為是發生了火災。立即抬頭觀看，卻沒有煙焰。這才知道是舍利的威靈顯現，人們開始禮敬奉養。禿列將這些祥瑞之事上奏給皇帝，皇帝聽了之後深信不疑。想要增建得更加雄偉壯麗，於是打開舊塔詳細察看。果然有香泥小塔，打開下面的石函，裡面有一個鐵塔，鐵塔內貯藏著銅瓶，銅瓶里盛滿了香水，清澈鮮亮，顏色像玉漿一樣。舍利堅固圓潤，燦爛得像金色的粟米。前面有二龍王跪著守護，案上的五經完整無損。還有金珠七寶，奇異的果實十種，排列著進行供養。在瓶底發現一枚銅錢，上面鑄有『至元通寶』四個字。

【English Translation】 English version:

The magnificent Gouyuan Hall was repaired and built, and the towering Jie Pavilion was erected above the Zichen Hall. The palaces are decorated with gorgeous danqing paintings and embellished with exquisite qi-hui embroideries. The golden inscriptions and jade foundation stones shine brightly, interweaving with each other, and the painted caissons and carved beams crisscross, emitting brilliant colors. Here, the Hong Fan大法 of Shang Rong is promoted, and the solemn demeanor of the imperial court is displayed. Bells and drums are arranged to feast the kings and marquises, and hundreds of officials gather to pay homage from all directions. Generals and ministers are all present, the scene is solemn and magnificent, truly a grand ceremony of the Son of Heaven.

In his spare time from handling state affairs, the emperor paid attention to the Buddhist community. Following the old rules of his ancestors, he issued benevolent and gentle edicts. All Buddhist monks were able to obtain peace and stability. He repeatedly summoned famous monks to explain the profound mysteries of Buddhism, sincerely believing in the Dharma. He recited the golden scriptures of the Tripitaka, explored profound and unheard-of principles, and listened to the wonderful meanings of the Three Vehicles (Hinayana, Mahayana, and Vajrayana). The emperor often considered that after the new capital was built, he should divine for eternal peace. He believed that there was no better way to lay the foundation of fortune than to build a pagoda. He hoped to receive the support and protection of the dragon gods, and to bless the country with lasting peace and stability. Therefore, in the southwest corner of the capital, within the forbidden garden, he chose a high, spacious, and flat piece of land, polished jade, and carved beautiful stones to build this precious pagoda.

Originally, north of Tongxuan Gate in the old capital, there was a Yong'an Temple, but the halls had all been abandoned, and only the pagoda remained. Looking at the name on the pagoda, it was the 'Pagoda of Shakyamuni's Relics'. Examining the stone inscriptions on the pagoda, it was learned that it was built by the Master of Manifest and Esoteric Doctrine, Dao Hong, on the fifteenth day of the third month of the second year of the Shou Chang era of the Great Liao Dynasty. Inside the pagoda were twenty relic-precept pearls, two thousand small clay pagodas, and five copies of the 'Immaculate Pure Light Dharani Sutra', with crystal as the axis. Because of the war, it was desolate and dilapidated. Every clear night, it repeatedly emitted magical light. The nearby residents were frightened and thought it was a fire. Immediately looking up, there were no flames. Only then did they realize that it was the manifestation of the power of the relics, and people began to pay homage and make offerings. Tu Lie reported these auspicious events to the emperor, who believed it after hearing them. Wanting to add more magnificence and splendor, he opened the old pagoda to examine it in detail. Sure enough, there were small clay pagodas. Opening the stone box below, there was an iron pagoda inside. The iron pagoda contained a copper bottle filled with fragrant water, clear and bright, the color like jade juice. The relics were firm and round, shining like golden millet. In front, two dragon kings knelt and guarded, and the five sutras on the table were intact. There were also gold, pearls, seven treasures, and ten kinds of exotic fruits, arranged as offerings. At the bottom of the bottle, a copper coin was found, with the four characters 'Zhi Yuan Tong Bao' cast on it.

。乃知聖人制法預定冥中。待時呈顯開乎天意。即至元八年三月二十五日。帝后閱之愈加崇重。即迎其舍利立斯寶塔。取軍持之像標馱都之儀。妙罄奇功深窮剞劂。瓊瑤上扣碔砆下成表法。設模座鎪禽獸角垂。玉杵階布石欄檐掛。華鬘身絡。珠網珍鐸迎風而韻響。金盤向日而光輝。亭亭高聳遙映于紫宮。岌岌孤危上陵于碧落。制度之巧古今罕有。爰有國師益鄰真者。西番人也。聰明神解器局淵深。顯教密教無不通融。大乘小乘悉皆朗悟。勝緣符會德簡帝心。每念皇家信佛建此靈勛。益國安民須憑神咒。乃依密教排布莊嚴安置如來。身語意業上下週匝。條貫有倫。第一身所依者。先於塔底鋪設石函刻五方佛。白玉石像隨立陳列。傍安八大鬼王八鬼母輪。並其形像用固。其下次於須彌石座之上。鏤護法諸神主財寶天。八大天神八大梵王。四王九曜。及護十方天龍之像。後於瓶身安置。圖印諸聖影象。即十方諸佛三世調御般若佛母。大白傘蓋佛尊勝無垢凈光摩利支天。金剛摧碎不空罥索不動尊明王。金剛手菩薩文殊親音。甲乙環布。第二語所依陀羅尼者。即佛頂無垢秘密寶篋菩提場莊嚴迦啰沙拔尼幢頂嚴軍廣博樓閣三記句咒。般若心經諸法因緣生偈。如是等百餘大經。一一各造百千餘部。夾盛鐵錮嚴整鋪累。第三意所依事者

【現代漢語翻譯】現代漢語譯本：由此可知，聖人制定法規，早已在冥冥之中預先安排，等待時機顯現，開啟于天意。到了至元八年三月二十五日，皇帝和皇后閱讀後更加崇敬重視，於是迎請舍利，建立這座寶塔。取軍持（梵文：kundika，一種水瓶）的形象，象徵馱都（梵文：dhatu，佛舍利）的儀式，巧妙地用盡奇異的工藝，深入地研究雕刻技術。用美玉鑲嵌在上，用碔砆（一種似玉的美石）鋪墊在下，以示表法。設定模型底座，雕刻禽獸，懸掛角狀飾物。用玉杵做臺階，佈置石欄，屋檐懸掛華鬘（梵文：mala，花環）。塔身纏繞珠網，珍貴的鈴鐸迎風發出韻律的聲響，金盤向著太陽閃耀光輝。亭亭玉立，高高聳立，遙遙地映照著紫宮（皇宮），巍峨聳立，直入碧落（天空）。制度的精巧，古今罕見。當時有國師益鄰真（音譯名），是西番（古代對西藏的稱呼）人。聰明有智慧，器宇胸襟深遠。顯教和密教無不通曉，大乘和小乘全部明瞭領悟。殊勝的因緣相符，高尚的品德被皇帝賞識。他常常想到皇家信奉佛教，建立這靈驗的功勛，要使國家安定，人民安樂，必須憑藉神咒。於是依照密教的儀軌，排列布置莊嚴的壇場，安置如來的身、語、意三業，上下週匝，條理貫通，有條不紊。第一，身所依：先在塔底鋪設石函，雕刻五方佛（東方阿閦佛、南方寶生佛、中央毗盧遮那佛、西方阿彌陀佛、北方不空成就佛），用白玉石像隨之陳列。旁邊安放八大鬼王、八鬼母輪，連同他們的形象，用來鞏固。其次，在須彌石座之上，鏤刻護法諸神，主財寶天，八大天神，八大梵王，四王九曜，以及護衛十方的天龍之像。然後在瓶身安置，繪製和印製諸聖的影象，即十方諸佛，三世調御，般若佛母（代表般若智慧的女性佛），大白傘蓋佛（能保護眾生免受災難的佛尊），尊勝無垢凈光摩利支天（能隱身和保護的菩薩），金剛摧碎（一種忿怒尊），不空罥索（觀音菩薩的化身），不動尊明王（佛教中的忿怒尊），金剛手菩薩（代表力量和保護的菩薩），文殊（代表智慧的菩薩），親音（可能是指某種特定的神祇或菩薩）。甲乙環繞分佈。第二，語所依陀羅尼：即佛頂無垢秘密寶篋印陀羅尼（一種強大的咒語），菩提場莊嚴陀羅尼（用於莊嚴菩提道場的咒語），迦啰沙拔尼陀羅尼（一種凈化咒語），幢頂嚴陀羅尼（一種用於裝飾佛塔頂部的咒語），軍廣博樓閣善住秘密陀羅尼（一種能帶來安樂和保護的咒語），三記句咒（可能是指某種特定的咒語），般若心經（佛教經典），諸法因緣生偈（解釋事物因緣生滅的偈頌）。像這樣的一百多種大經，每一種都各自製造百千餘部，用鐵夾盛放，用鐵箍固定，嚴整地鋪疊堆積。第三，意所依事：

【English Translation】 English version: Thus it is known that the sages established laws, preordained in the unseen realm, awaiting the opportune moment to manifest and be revealed by the will of Heaven. On the twenty-fifth day of the third month of the eighth year of the Zhiyuan era, the Emperor and Empress read it and became even more respectful and reverent. Therefore, they welcomed the relics and erected this precious pagoda. Taking the image of the kundika (a water bottle) to symbolize the ritual of dhatu (Buddha's relics), they skillfully exhausted extraordinary craftsmanship and deeply explored the art of engraving. Jade was inlaid above, and wuyu (a jade-like stone) was laid below to represent the Dharma. Model bases were set up, with carvings of birds and beasts, and horn-shaped ornaments were hung. Jade pestles were used as steps, stone railings were arranged, and garlands (mala) were hung from the eaves. The pagoda body was entwined with pearl nets, and precious bells chimed rhythmically in the wind, while golden plates shone brightly in the sun. Tall and towering, it remotely reflected the Purple Palace (imperial palace), and stood loftily, reaching towards the Azure Sky. The ingenuity of the design was rare in ancient and modern times. At that time, there was a National Preceptor named Yilin Zhen (transliteration), who was a Xifan (ancient term for Tibet) person. He was intelligent and wise, with a profound and far-reaching mind. He was well-versed in both exoteric and esoteric teachings, and fully understood both Mahayana and Hinayana. Auspicious circumstances aligned, and his virtuous character was appreciated by the Emperor. He often thought that the imperial family believed in Buddhism and established this efficacious merit, and that divine mantras were necessary to benefit the country and bring peace to the people. Therefore, according to the rituals of Esoteric Buddhism, he arranged and decorated a solemn mandala, placing the body, speech, and mind activities of the Tathagata in a complete and orderly manner. First, the support for the body: Stone caskets were first laid at the bottom of the pagoda, and the Five Dhyani Buddhas (Akshobhya in the East, Ratnasambhava in the South, Vairochana in the Center, Amitabha in the West, and Amoghasiddhi in the North) were carved, with white jade statues displayed accordingly. The Eight Great Ghost Kings and the Eight Ghost Mother Wheels were placed beside them, along with their images, to strengthen the foundation. Next, above the Sumeru stone base, the Dharma-protecting deities, the Treasure-Bestowing Heaven, the Eight Great Heavenly Gods, the Eight Great Brahma Kings, the Four Heavenly Kings, the Nine Luminaries, and the images of the dragons protecting the ten directions were carved. Then, on the body of the vase, images of the saints were drawn and printed, namely the Buddhas of the ten directions, the Tamer of the Three Worlds, the Prajnaparamita Buddha-Mother (female Buddha representing wisdom), the Great White Umbrella Buddha (Buddha who protects beings from disasters), the Ushnishavijaya (goddess of long life), Marici (Bodhisattva who can conceal and protect), Vajravidāraṇa (a wrathful deity), Amoghapasha (manifestation of Avalokiteśvara), Acala Vidyaraja (wrathful deity in Buddhism), Vajrapani Bodhisattva (Bodhisattva representing power and protection), Manjushri (Bodhisattva representing wisdom), and Qinyin (possibly referring to a specific deity or Bodhisattva). They were arranged in a circular pattern. Second, the Dharani as the support for speech: namely the Ushnisha Vimala Secret Treasure Chest Dharani (a powerful mantra), the Bodhimanda Decoration Dharani (mantra for decorating the Bodhi field), the Karasapani Dharani (a purification mantra), the Dhvajaagrakeyura Dharani (mantra for decorating the top of a pagoda), the Mahavaipulya Garbha Dharani (mantra that brings peace and protection), the Three Samaya Mantras (possibly referring to specific mantras), the Prajnaparamita Heart Sutra (Buddhist scripture), and the Gatha on the arising of all dharmas from conditions (verses explaining the arising and ceasing of phenomena due to conditions). More than a hundred major sutras like these were each made into hundreds of thousands of copies, placed in iron clamps, secured with iron hoops, and neatly stacked. Third, the support for the mind:

。瓶身之外琢五方佛。表法標顯。東方單杵。南方寶珠。西方蓮華。北方交杵。四維間廁四大天毋所執器物。又取西方佛成道處金剛座下黃膩真土。及此方東西五臺岱嶽名山聖蹟處土。龍腦沈箋紫白栴檀蘇合鬱金等香。金銀珠璣珊瑚七寶。共搗香泥造小香塔。一千八個。又以安息金顏白膠熏陸都梁甘松等香。和雜香泥印造小香塔。一十三萬。並置塔中。宛如三寶常住不滅。則神功聖德空界難量。護國佑民於斯有在。竊論古今賢哲。但載空名校其靈蹤。杳然無跡。黃帝喬山之冢。謾葬衣冠。虞舜蒼梧之陵。空委韶樂。伏羲但存於八卦。文命唯設於九疇。奚聞不朽之真。詎見剛貞之骨。豈若牟尼舍利神化無方。煉而愈精錘而愈固。金堅玉潤歷古恒傳。聖帝明王累朝欽奉。故唐太宗皇帝有贊云。

功成積劫印紋端　　不是南山得恐難　眼睹數重金色潤　　子擎一片玉光寒　煉時百火精神透　　藏處千年瑩彩完　定果熏修真秘密　　信心莫作等閑看

宋仁宗皇帝贊鳳翔法門寺舍利塔偈曰。

金骨靈牙體可夸　　毫光一道透雲霞　鐵錘任打徒勞力　　百火焚燒色轉加　歷代君王曾供養　　累朝天子獻香華　年年只聞開舍利　　何曾頂戴老君牙

宋仁宗皇帝觀禮舍利述偈贊云。

三皇掩質皆

【現代漢語翻譯】現代漢語譯本：在瓶身之外雕琢五方佛（代表五個方位的佛），以此來標顯佛法。東方是單杵（一種法器），南方是寶珠，西方是蓮花，北方是交杵。四維方向穿插四大天母，她們所持的器物各不相同。又取西方佛陀成道之處金剛座下的黃膩真土，以及此地東西五臺山、岱嶽等名山聖蹟處的泥土，加上龍腦香、沉香箋、紫白栴檀香、蘇合香、鬱金香等香料，以及金銀、珠璣、珊瑚等七寶，共同搗成香泥，製造一千零八個小香塔。又用安息香、金顏香、白膠香、熏陸香、都梁香、甘松香等香料，和雜香泥一起印製成十三萬個小香塔，一同放置在塔中，宛如三寶（佛、法、僧）常住不滅。這樣的神功聖德，在空界中難以衡量，護國佑民的力量就在其中。我私下評論古今賢哲，他們的事蹟只留下空名，考察他們的靈蹟，也杳然無蹤。黃帝葬在喬山的墳墓，只不過是埋葬了衣冠；虞舜葬在蒼梧的陵墓，也只是空留韶樂。伏羲只存在於八卦之中，文命也只存在於九疇之中。哪裡聽說過不朽的真身，哪裡見過剛強貞固的骨骼？哪裡比得上牟尼（釋迦牟尼）的舍利，神化無窮，煉燒后更加精純，錘擊后更加堅固，像金一樣堅硬，像玉一樣溫潤，經歷漫長歲月而恒久流傳，受到歷代聖帝明王的欽佩奉養。所以唐太宗皇帝有贊詩說：『功成積劫印紋端，不是南山得恐難。眼睹數重金色潤，子擎一片玉光寒。煉時百火精神透，藏處千年瑩彩完。定果熏修真秘密，信心莫作等閑看。』宋仁宗皇帝贊鳳翔法門寺舍利塔的偈語說：『金骨靈牙體可夸，毫光一道透雲霞。鐵錘任打徒勞力，百火焚燒色轉加。歷代君王曾供養，累朝天子獻香華。年年只聞開舍利，何曾頂戴老君牙。』宋仁宗皇帝觀禮舍利後述偈讚道：『三皇掩質皆』

【English Translation】 English version: Outside the bottle, carve the Five Dhyani Buddhas (representing the Buddhas of the five directions) to manifest the Dharma. The east is a single vajra (a ritual implement), the south is a precious jewel, the west is a lotus flower, and the north is a crossed vajra. Interspersed in the four intermediate directions are the Four Great Heavenly Mothers, each holding different objects. Also, take the yellowish, greasy, genuine earth from beneath the Vajra Throne where the Buddha attained enlightenment in the west, as well as soil from famous mountains and sacred sites such as the Five Plateaus and Mount Tai in the east and west of this land. Add dragon brain incense, Shen paper, purple and white sandalwood incense, storax, turmeric, and other fragrances, along with gold, silver, pearls, coral, and the seven treasures. Grind them together into fragrant mud to create one thousand and eight small incense pagodas. Furthermore, use benzoin, golden face incense, white glue incense, frankincense, costus, spikenard, and other fragrances, mixed with miscellaneous fragrant mud, to print and create one hundred and thirty thousand small incense pagodas, and place them all inside the pagoda, as if the Three Jewels (Buddha, Dharma, Sangha) are constantly dwelling and never extinguished. Such divine merit and sacred virtue are immeasurable in the realm of emptiness, and the power to protect the country and bless the people resides within. I privately comment on the sages and wise men of ancient and modern times; their deeds only leave behind empty names. Examining their spiritual traces, they are nowhere to be found. The tomb of the Yellow Emperor at Mount Qiao is merely the burial of his clothes and hat. The mausoleum of Emperor Shun at Mount Cangwu is only left with Shao music. Fuxi only exists in the Eight Trigrams, and Wenming only exists in the Nine Categories. Where have we heard of an immortal true body, and where have we seen bones of unwavering integrity? How can they compare to the relics of Muni (Shakyamuni), which are infinitely miraculous, becoming more refined when burned and more solid when hammered, as hard as gold and as smooth as jade, constantly transmitted through the ages, and revered and offered by successive holy emperors and enlightened kings. Therefore, Emperor Taizong of the Tang Dynasty has a verse saying: 'The merit is completed, and the seal pattern is perfect after countless kalpas. If it were not obtained from the Southern Mountain, it would be difficult. The eyes see layers of golden luster, and the hand holds a piece of jade light that is cold. When refined, hundreds of fires penetrate the spirit, and when stored, the bright colors remain complete for thousands of years. The true secret is the cultivation of fixed results, and faith should not be taken lightly.' Emperor Renzong of the Song Dynasty praised the relic pagoda of Famen Temple in Fengxiang, saying: 'The golden bone and spiritual tooth are worthy of praise, and a ray of light penetrates the clouds. It is futile to strike with an iron hammer, and the color increases when burned by hundreds of fires. Emperors of past dynasties have made offerings, and emperors of successive dynasties have offered incense and flowers. Every year, we only hear of opening the relics, but when have we ever paid homage to Laozi's teeth?' Emperor Renzong of the Song Dynasty, after observing the relics, described and praised them in a verse: 'The three emperors concealed their essence all'

歸土　　五帝潛形已化塵　夫子域中夸是聖　　老聃世上亦言真　埋軀只見空遺冢　　何處將身示後人　惟有吾師金骨在　　曾經百鍊色常新

察此至言可為龜鑑。按龍樹菩薩智度論云。如來舍利濟物將終。變作輪王如意寶珠。猶與群生為大利益。則真靈不歇福世何窮。今天子不忘付囑之言。恒存外護之意。篤信佛理食息匪移。凡殿宇新成必召僧焚講。新都適就先創斯塔。托佛力之加祐。冀寶祚之永長。保大業之隆昌。享天祿于遐載。懼陵遷而谷變。恐鴻烈而弗傳。奚詔末釋發揮斯道。余才非琳遠學愧生融。勉力摛毫。乏曹娥之八字。竭情抒思。勞楊雄之五神。欽吾皇弘贊之心。嘉舍利重光之美。手舞足蹈謹系銘言。金藏云垂玉蕊華芳。妙哉賢劫千佛表祥聖祖能仁第四齣世。云起陀天風翔迦衛。天擎寶蓋龍吐金盆。東西獨步上下稱尊。道成摩竭智滿覺場。青蓮出水皓月騰光。聲遍塵方法周沙界。無為而化不言而會。剖塵中經指衣內寶。迷者知歸愚者懷道。教設三乘本為一實。大事一週歸神常寂。戒定熏修廣流舍利。福庇人天恩沾動植。初興西竺后播東州。龍宮帝闕禮供無休。僧會感靈吳邦首建。魏后真誠永寧大闡。欽惟我皇眷懷正道。墻塹佛門匡弼法寶。筑此金城營斯玉塔。楚璧回環燕珉周匝。綿聯珠網

【現代漢語翻譯】現代漢語譯本：歸土五帝的潛藏的身形已經化為塵土。孔夫子在魯國自誇是聖人，老子在世上也說自己是真人。埋葬的軀體只能看見空空的墳墓，到哪裡去將身形展示給後人呢？只有我的老師（佛陀）的金身舍利還在，曾經經過百般磨練顏色常常是新的。

考察這些至理名言可以作為借鑑。按照龍樹菩薩《智度論》所說，如來佛的舍利救濟萬物將要終結時，會變化成轉輪王的如意寶珠，仍然給眾生帶來巨大的利益。那麼真靈不滅，造福世間哪裡會有窮盡呢？如今皇帝不忘記佛的囑託之言，常常懷有護持佛法的意願，篤信佛理，一舉一動都不改變。凡是殿宇新建成，必定召集僧人來焚香講經；新的都城剛建成，首先建造佛塔。依託佛力的加持保佑，希望皇位能夠永遠長久，保衛大業的隆盛昌達，享受上天賜予的福祿于長遠。擔心陵墓遷移山谷改變，恐怕偉大的功業不能流傳下去，所以詔令我等末學後輩闡揚佛法。我才識並非像琳法師那樣高遠，學問慚愧不如生公。勉力揮動筆墨，缺乏像曹娥那樣精妙的文采，竭盡感情抒發思緒，耗費像楊雄那樣的心神。敬佩我皇弘揚讚頌佛法的心意，讚美舍利重放光明的美好。手舞足蹈地謹記銘文：金色的佛藏雲彩垂落，潔白的玉樹花朵芬芳。多麼美好啊！賢劫千佛顯現祥瑞，聖祖能仁（釋迦牟尼佛）是第四位出世的佛陀。祥雲從兜率天升起，鳳凰在迦毗羅衛城飛翔。天神擎著寶蓋，龍王吐出金盆。佛陀在東方的七步蓮花上行走，上下都稱讚他是最尊貴的。在摩揭陀國成就佛道，智慧充滿覺悟的道場。如同青蓮花從水中涌出，又如皎潔的明月騰空發光。佛的聲名傳遍塵世，佛法普及到無邊的世界。以無為的方式來教化，不言語而使人領會。剖開塵土中的經典，指明衣服內的寶珠。使迷惑的人知道歸宿，使愚昧的人心懷正道。佛陀設立三乘教法，本來是爲了一個真實的境界。偉大的事業執行一週，歸於神聖的常寂境界。通過持戒和禪定的熏修，廣泛流傳佛陀的舍利。給人類和天神帶來福佑，恩澤沾溉一切動植物。佛法最初在西竺興起，後來傳播到東方的神州。無論在龍宮還是帝王的宮殿，都不斷地進行禮拜供養。僧伽感應顯靈，在吳國首先建立了寺廟。魏國的皇后真心誠意，使永寧寺得到大大的弘揚。恭敬地想到我皇眷顧懷念正道，修築墻壁和壕溝來保衛佛門，匡正和輔助佛法寶藏。修築這座金色的城池，建造這座玉石的佛塔，用楚地的美玉環繞四周，用燕地的珉玉周匝圍繞。綿延連線的珠網……

【English Translation】 English version: Returning to Earth The hidden forms of the Five Emperors have already turned to dust. Confucius in Lu boasted of being a sage, and Lao Tzu in the world also claimed to be a true man. Only empty tombs are seen where bodies are buried; where can one show their form to future generations? Only my teacher's (Buddha's) golden bone relics remain, having been tempered a hundred times, their color ever new.

Examining these profound words can serve as a mirror. According to Nāgārjuna Bodhisattva's Mahāprajñāpāramitāśāstra, when the Tathāgata's (Buddha's) relics, which benefit all beings, are about to end their work, they transform into the wish-fulfilling jewel of a Chakravartin (Wheel-Turning King), still providing great benefit to all beings. Thus, the true spirit never ceases, and its blessings upon the world are inexhaustible. Today, the Emperor does not forget the Buddha's entrusted words, constantly cherishing the intention to protect the Dharma. He sincerely believes in Buddhist principles, and his every action remains unchanged. Whenever a new palace is completed, he always summons monks to burn incense and preach the scriptures; as soon as a new capital is established, he first builds a stupa. Relying on the Buddha's power and blessings, he hopes that the imperial throne will last forever, that the great enterprise will be protected and prosper, and that he will enjoy the heavenly blessings for a long time. Fearing that the mausoleum will move and the valleys will change, and that the great achievements will not be passed down, he orders us, the later generations of learners, to expound the Dharma. My talent is not as far-reaching as Dharma Master Lin, and my learning is inferior to Seng Zhao. I strive to wield the brush, lacking the exquisite writing of Cao E, and exhaust my emotions to express my thoughts, consuming the spirit like Yang Xiong. I admire my Emperor's intention to promote and praise the Dharma, and I praise the beauty of the relics' renewed radiance. Dancing with joy, I respectfully record these words: golden Buddhist treasures and clouds descend, and white jade flowers are fragrant. How wonderful! The thousand Buddhas of the Bhadrakalpa (Auspicious Aeon) manifest auspiciousness; the Holy Ancestor, Śākyamuni Buddha, is the fourth to appear in the world. Auspicious clouds rise from the Tuṣita Heaven, and phoenixes fly in Kapilavastu. Devas hold up jeweled canopies, and dragons spit out golden basins. The Buddha walks on seven lotus flowers in the east, and all above and below praise him as the most venerable. He attains enlightenment in Magadha, and his wisdom fills the enlightened Bodhimanda. Like a blue lotus emerging from the water, like a bright moon rising in the sky. His voice spreads throughout the world, and his Dharma pervades the boundless realms. He transforms through non-action and causes understanding without words. He reveals the scriptures within the dust and points out the jewel within the robe. He leads the lost to know their destination and inspires the ignorant to embrace the Way. The Buddha establishes the Three Vehicles (Triyāna) of teachings, originally for the sake of one true reality. The great event completes a cycle, returning to the sacred state of eternal stillness. Through the cultivation of precepts and meditation, the Buddha's relics are widely spread, bestowing blessings upon humans and devas, and extending grace to all living beings. Buddhism first arose in West India and later spread to the Eastern lands. Whether in dragon palaces or imperial palaces, offerings and worship are ceaseless. Saṃgha sensed the spiritual response, and the first temple was built in the Wu kingdom. The Empress of Wei was sincere and earnest, greatly promoting Yongning Temple. Respectfully thinking of my Emperor's concern for the true path, he builds walls and moats to protect the Buddhist gate, rectifying and assisting the Dharma treasure. He builds this golden city and constructs this jade stupa, encircling it with the beautiful jade of Chu and surrounding it with the jade of Yan. The continuous pearl nets…

交絡華纓。光生帝苑壯觀王城。檐傾遠岫戶映喬林。松風颯颯桂魄沉沉。至元統號聖意難量。塔中顯出方見其祥。惟茲神造福我帝居。與天同久萬古不渝。

辯偽錄卷第五

【現代漢語翻譯】現代漢語譯本：交錯纏繞的華麗纓絡，光彩照亮帝王的宮苑，使壯麗的王城更加雄偉壯觀。屋檐傾斜，遙對著遠處的山峰，門戶輝映著高大的樹林。松樹林中微風吹拂，發出颯颯的聲響，桂樹的影子在月光下顯得深沉靜謐。至元這個年號，聖上的心意難以衡量，寶塔中顯現出異象，方能看見其中的祥瑞。唯有這神力創造的景象，才能保佑我的帝王居所，與天地同壽，萬古不變。

《辯偽錄》卷第五

【English Translation】 English version: Intertwined and interlaced are the splendid tassels, their light illuminating the imperial gardens, enhancing the magnificence of the majestic royal city. The eaves slant, facing the distant peaks, and the doors reflect the tall trees. The pine breeze rustles with a 'sasa' sound, and the shadow of the cassia tree is deep and serene under the moonlight. The era name 'Zhiyuan' (至元), the sacred intention is difficult to fathom; the auspicious signs are revealed within the pagoda, only then can its auspiciousness be seen. Only this divinely created scene can bless my imperial residence, enduring as long as heaven and earth, unchanging for all eternity.

'Bian Wei Lu' (辯偽錄) Volume 5