T52n2117_三教平心論
大正藏第 52 冊 No. 2117 三教平心論
No. 2117
三教平心論序
三光麗天。亙萬古而長耀。百川到海。同一味以亡名。三教之興。其來尚矣。並行於世。化成天下。以跡議之。而未始不異。以理推之。而未始不同。一而三三而一。不可得而親疏焉。孤山圓法師曰。三教如鼎。缺一不可。誠古今之確論也。嗟乎執跡迷理者。互相排斥。致使。
先聖無為之道。翻成紛諍之端。良可嘆也。比觀靜齋學士所著一理論。言簡理詳盡善盡美。窮儒道之淵源。啟釋門之玄閟。辯析疑惑抉擇是非。未嘗不出于公論。譬猶星之在秤輕重無差。鏡之當臺妍丑難隱。斯論之作。良有以矣。通城實堂居士吳鼎來。智識超邁黨與至公(黨與出史記。謂言意相合。而與之友善也)命工繡梓以廣其傳欲使覽者。如白居易張商英等唐宋諸賢。察其至理直趣。
真際同脫塵累。豈小補哉。
時龍集甲子秋七月上日謹序
三教平心論捲上
靜齋學士劉謐撰
嘗觀中國之有三教也。自伏羲氏畫八卦。而儒教始於此。自老子著道德經。而道教始於此。自漢明帝夢金人。而佛教始於此。此中國有三教之序也。大抵儒以正設教。道以尊設教。佛以大設教。觀其好生惡殺。
則同一仁也。視人猶己則同一公也。徴忿窒慾禁過防非。則同一操修也。雷霆眾聵日月群盲。則同一風化也。由粗跡而論。則天下之理不過。善惡二涂。而三教之意無非欲人之歸於善耳。故孝宗皇帝制原道辯曰。以佛治心。以道治身。以儒治世。誠知心也身也世也。不容有一之不治。則三教豈容有一之不立。無盡居士作護法論曰。儒療面板。道療血脈。佛療骨髓。誠知面板也血脈也骨髓也。不容有一之不療也。如是則三教豈容有一之不行焉。
儒教在中國。使綱常以正人倫以明。禮樂刑政四達不悖。天地萬物以位以育。其有功于天下也大矣。故秦皇欲去儒。而儒終不可去。
道教在中國。使人清虛以自守卑弱以自持。一洗紛紜轇轕之習。而歸於靜默無為之境。其有裨於世教也至矣。故梁武帝欲除道。而道終不可除。
佛教在中國。使人棄華而就實。背偽而歸真。由力行而造于安行。由自利而至於利彼。其為生民之所依歸者。無以加矣。故三武之君欲滅佛。而佛終不可滅。
隋李士謙之論三教也。謂佛日也道月也儒五星也。豈非三光在天闕一不可。而三教在世亦缺一不可。雖其優劣不同。要不容於偏廢歟。然而人有異心。心有異見。慕道者謂。佛不如道之尊。向佛者謂。道不如佛之大。儒家以
【現代漢語翻譯】 現代漢語譯本：那麼，（三教）視人如己就是同樣的仁愛。看待別人像看待自己一樣，就是同樣的公正無私。約束憤怒，抑制慾望，禁止過錯，防止邪非，就是同樣的道德修養。雷霆之聲使眾人耳聾，日月之光使眾人眼盲，（三教）就是同樣的風化教導。從粗淺的跡象來論，天下的道理不過是善惡兩條道路，而三教的用意無非是想讓人歸於善良罷了。所以孝宗皇帝撰寫《原道辯》說：『用佛教來治理內心，用道教來治理身體，用儒教來治理社會。』確實知道內心、身體、社會，不能有一處不治理，那麼三教怎麼能有一教不立呢？無盡居士撰寫《護法論》說：『儒教治療面板，道教治療血脈，佛教治療骨髓。』確實知道面板、血脈、骨髓，不能有一處不治療。像這樣，那麼三教怎麼能有一教不行於世呢？ 儒教在中國，使綱常得以匡正，人倫得以明晰。禮樂、刑法、政令四通八達而不相悖逆，天地萬物各安其位而生長發育。它對天下的功勞太大了。所以秦始皇想要廢除儒學，但儒學最終無法被廢除。 道教在中國，使人清靜虛無以自我守護，謙卑柔弱以自我保持，徹底洗去紛繁雜亂的習氣，而歸於靜默無為的境界。它對世俗教化的裨益太大了。所以梁武帝想要剷除道教，但道教最終無法被剷除。 佛教在中國，使人拋棄虛華而追求實在，背離虛偽而回歸真誠，由勉力而行達到安然自在的境界，由只為自己謀利而達到利益他人。它作為百姓所依靠歸宿的，沒有比這更重要的了。所以北魏太武帝、北周武帝、唐武宗這些君王想要滅佛，但佛教最終無法被滅。 隋朝李士謙評論三教說，佛教是太陽，道教是月亮，儒教是五星。這難道不是說太陽、月亮、星辰三光在天，缺一不可，而三教在世，也缺一不可嗎？雖然它們的優劣不同，但總不能偏廢任何一教吧？然而，人有不同的心思，心思有不同的見解。崇尚道教的人說，佛教不如道教尊貴。傾向佛教的人說，道教不如佛教偉大。儒家認為
【English Translation】 English version: Then, regarding others as oneself is the same as benevolence (仁, rén). Viewing others as you view yourself is the same as impartiality (公, gōng). Restraining anger, suppressing desires, forbidding transgressions, and preventing wrongdoing is the same as moral cultivation (操修, cāoxiū). Thunder deafens the masses, and the sun and moon blind them; (the three teachings) are the same as moral influence (風化, fēnghuà). Judging from superficial appearances, the principles of the world are nothing more than the two paths of good and evil, and the intention of the three teachings is none other than to lead people to goodness. Therefore, Emperor Xiaozong wrote 'On the Origin of the Way' (原道辯, Yuán Dào Biàn), saying: 'Use Buddhism to govern the mind, use Daoism to govern the body, and use Confucianism to govern the world.' He truly understood that the mind, body, and world cannot have one aspect ungoverned, so how can one of the three teachings not be established? Layman Wujin wrote 'Treatise on Protecting the Dharma' (護法論, Hù Fǎ Lùn), saying: 'Confucianism heals the skin, Daoism heals the blood vessels, and Buddhism heals the bone marrow.' He truly understood that the skin, blood vessels, and bone marrow cannot have one aspect untreated. If this is the case, how can one of the three teachings not be practiced in the world? Confucianism in China enables the fundamental principles (綱常, gāngcháng) to be rectified and human relationships (人倫, rénlún) to be clarified. Rituals, music, laws, and governance reach everywhere without contradiction, and heaven, earth, and all things are in their proper places and nurtured. Its contribution to the world is great. Therefore, Emperor Qin (秦皇, Qín Huáng) wanted to abolish Confucianism, but Confucianism ultimately could not be abolished. Daoism in China enables people to be pure and empty to protect themselves, and humble and weak to maintain themselves, completely washing away the habits of confusion and entanglement, and returning to the realm of stillness and non-action. Its benefit to worldly teachings is supreme. Therefore, Emperor Wu of Liang (梁武帝, Liáng Wǔ Dì) wanted to eliminate Daoism, but Daoism ultimately could not be eliminated. Buddhism in China enables people to abandon superficiality and pursue reality, turn away from falsehood and return to truth, progress from diligent practice to peaceful conduct, and from benefiting oneself to benefiting others. Its role as the reliance and refuge of the people is unparalleled. Therefore, the rulers Taiwu of Northern Wei (北魏太武帝, Běi Wèi Tàiwǔ Dì), Wu of Northern Zhou (北周武帝, Běi Zhōu Wǔ Dì), and Wuzong of Tang (唐武宗, Táng Wǔzōng) wanted to destroy Buddhism, but Buddhism ultimately could not be destroyed. Li Shiqian of the Sui Dynasty (隋李士謙, Suí Lǐ Shìqiān) commented on the three teachings, saying that Buddhism is the sun, Daoism is the moon, and Confucianism is the five planets. Is it not true that the sun, moon, and stars are indispensable in the sky, and the three teachings are also indispensable in the world? Although their merits differ, they should not be neglected in favor of one over the others. However, people have different minds, and minds have different views. Those who admire Daoism say that Buddhism is not as venerable as Daoism. Those who lean towards Buddhism say that Daoism is not as great as Buddhism. The Confucians believe
正自處。又兼斥道佛。以為異端。是是非非紛然淆亂。蓋千百年於此矣。吾將明而辨之。切以為不可以私心論。不可以愛憎之心論。惟平其心念究其極功。則可以渙然冰釋也。蓋極功者收因結果處也。天下事事物物皆有極功。沾體涂足。耕者之事也。至於倉廩充實。則耕者之極功也。草行露宿。商者之事也。至於黃金滿籯。則商者之極功也。惟三教亦然。儒有儒之極功。道有道之極功。佛有佛之極功。由其極功觀其優劣。則有不待辨而明者。
自今觀之。儒家之教。自一身而一家。自一家而一國。自一國而放諸四海彌滿六合。可謂守約而施博矣。若夫四海六合之外。則何如哉。其說曰。東漸西被訖於四海。是極遠不過至四海訖。則止於此。而更無去處矣。是儒家之教然也。故學儒者。存心養性蹈仁履義。粹然為備道全美之士。而見諸設施措諸事業。可以致君。可以澤民。可以安國家而立社稷。可以扶世教而致太平。功成身老。名在青史。儒之極功如此而已。曾子曰。死而後已不亦遠乎。蓋至於死則極矣。
道家之教。自吾身而通乎幽冥。自人間而超乎天上。自山林巖穴而至於渺渺大羅巍巍金闕。可謂超凡而入聖者。若夫天地造化之外。則何如哉。其說曰。大周天界細入微塵。是極大不過周天界。界則限於
【現代漢語翻譯】 現代漢語譯本：正在以自己的方式生活。又加上排斥道教和佛教，認為它們是異端邪說。是是非非紛紛擾擾，混淆不清，大概已經有千百年了。我將要闡明並辨別這些觀點。但我認為不可以用私心來評論，不可以用愛憎之心來評論，只有平和心態，探究其最終的功用，才可以像冰雪消融一樣徹底明白。所謂最終的功用，就是考察其因果關係。天下事事物物都有其最終的功用。弄髒身體和腳，是農民耕作的事情，但如果糧倉充實，那就是農民耕作的最終功用。風餐露宿，是商人做的事情，但如果賺得金銀滿箱，那就是商人的最終功用。儒、道、佛三教也是如此。儒家有儒家的最終功用，道家有道家的最終功用，佛家有佛家的最終功用。從它們的最終功用來看它們的優劣，那麼有些道理就不需要辯論也能明白了。 從現在來看，儒家的教義，從自身到家庭，從家庭到國家，從國家推及到四海，遍佈天下，可以說是堅守根本而施恩廣博了。但如果超出四海之外呢？儒家的說法是，教化向東傳播，向西覆蓋，最終到達四海。這是最遠不過到達四海就停止了，再也沒有去處了。這就是儒家教義的侷限。所以學習儒家的人，存養本心，修養德性，遵循仁義，成為一個完美具備道德修養的人，並且將這些體現在行動和事業上，可以輔佐君王，可以造福百姓，可以安定國家，建立社稷，可以匡扶世間的教化，達到太平盛世。功成名就，老有所終，名聲留在史冊上。儒家的最終功用就是這樣了。曾子說：『死而後已，不也太遠了嗎？』大概到死就是終點了。 道家的教義，從自身通達到幽冥，從人間超越到天上，從山林巖穴到達渺渺茫茫的大羅天，巍峨的金闕，可以說是超脫凡塵而進入聖境了。但如果超出天地造化之外呢？道家的說法是，大到周天世界，小到細微塵埃。這是最大不過周天世界，而周天世界也是有限度的。
【English Translation】 English version: Living in one's own way. Furthermore, rejecting Daoism and Buddhism, considering them heresies. Rights and wrongs are in turmoil, confused and unclear, probably for thousands of years. I will clarify and distinguish these views. But I believe it should not be commented on with selfishness, nor with love and hate. Only with a peaceful mind, exploring its ultimate function, can it be thoroughly understood like melting ice and snow. The so-called ultimate function is to examine its cause and effect. All things in the world have their ultimate function. Soiling the body and feet is the work of farmers, but if the granary is full, that is the ultimate function of farmers' work. Sleeping in the open air is what merchants do, but if they earn boxes full of gold and silver, that is the ultimate function of merchants. The same is true for Confucianism, Daoism, and Buddhism. Confucianism has its ultimate function, Daoism has its ultimate function, and Buddhism has its ultimate function. Looking at their merits from their ultimate functions, then some truths can be understood without debate. From now on, the teachings of Confucianism, from oneself to the family, from the family to the country, from the country to the four seas, spread all over the world, can be said to adhere to the fundamentals and bestow grace widely. But what if it goes beyond the four seas? The Confucian saying is that education spreads eastward and covers westward, eventually reaching the four seas. This is the farthest it can reach, and there is nowhere else to go. This is the limitation of Confucian teachings. Therefore, those who study Confucianism cultivate their minds, cultivate their virtues, follow benevolence and righteousness, become a perfect person with moral cultivation, and embody these in actions and careers, can assist the monarch, can benefit the people, can stabilize the country and establish the state, can support the world's education and achieve a peaceful and prosperous world. Achieving success and fame, growing old with dignity, and leaving a name in history. The ultimate function of Confucianism is like this. Zengzi said: 'Is it not too far to stop only after death?' Probably death is the end. The teachings of Daoism, from oneself to the netherworld, from the human world to transcend to the heavens, from the mountain forests and caves to reach the vast Daluo Heaven (Great Overarching Heaven), the towering Golden Palace, can be said to transcend the mortal world and enter the realm of saints. But what if it goes beyond the creation of heaven and earth? The Daoist saying is that it is as large as the Zhou Tian world (the entire cosmos) and as small as tiny dust. This is the largest but the Zhou Tian world, and the Zhou Tian world is also limited.
此。而外此者。非所與知矣。是道家之教然也。故學道者。精神專一動合無形。翹然于清凈寡慾之境。而吐故納新積功累行。可以尸解可以飛昇。可以役鬼神而召風雨。可以贊造化而立玄功。壽量無窮快樂自在。道之極功如此而已。黃庭經云。長生久視乃飛去。蓋至長生則極矣。
佛家之教。一佛出現。則以三千大千世界為報剎。姑以一世界言之。一世界之中有須彌山。從大海峙出於九霄之上。日月循環乎山之腰。而分晝夜。須彌四面為四洲。東曰弗于逮。西曰瞿耶尼。南曰閻浮提。北曰郁單越。四大洲之中各有三千洲。今此之世界。則閻浮提也。今此之中華。則南洲三千洲中之一洲也。釋迦下生於天竺。乃南洲之正中也。須彌四旁上臨日月之處。謂之帝釋天。又上于虛空之中朗然而住。雲層四重天總名欲界。又上雲層十八重天總名色界。又上空層四重天總名無色界。如是三界中諸眾生輩有生老病死。是為一世界也。如此一千世界謂之小千。如此一千小千世界。謂之中千。即百萬也。如此一千中千世界。謂之大千。即百億也。以三次言千。故云三千大千。其實一大千爾。一大千之中有百億須彌山百億日月百億四天下。如小錢一百萬貫。每一界置一錢。盡此一百萬貫。方為大千世界。此一佛報剎也。一佛出現。則
【現代漢語翻譯】 現代漢語譯本：這些之外的，就不是（道家）所能理解的了。這就是道家的教義。所以修道的人，精神專一，行動合乎無形之道，超脫于清凈寡慾的境界，通過吐故納新，積累功德，可以尸解（指道教徒死後遺體不腐，僅脫去軀殼成仙），可以飛昇，可以役使鬼神，呼風喚雨，可以贊助天地造化，建立玄妙的功勛，壽命無窮，快樂自在。道的最高成就不過如此。《黃庭經》說：『長生久視乃飛去。』大概達到長生就是極致了。 佛家的教義是，一尊佛出現，就以三千大千世界作為他的報土（Buddhakṣetra）。姑且以一個世界來說，一個世界之中有須彌山（Sumeru），從大海聳立於九霄之上，日月環繞山腰執行，從而劃分晝夜。須彌山的四面是四大洲，東面叫做弗于逮（Pūrvavideha），西面叫做瞿耶尼（Aparagodānīya），南面叫做閻浮提（Jambudvīpa），北面叫做郁單越（Uttarakuru）。四大洲之中各有三千洲。現在的這個世界，就是閻浮提。現在的中華，就是南洲三千洲中的一個洲。釋迦（Śākyamuni）降生於天竺（India），是南洲的正中央。須彌山四旁，上臨日月的地方，叫做帝釋天（Indra）。再往上，在虛空之中明亮地存在，雲層四重天，總稱為欲界（Kāmadhātu）。再往上，雲層十八重天，總稱為界。再往上的空層四重天，總稱為無界。像這樣三界（Trailokya）中的各種眾生，有生老病死，這就是一個世界。像這樣的一千個世界，叫做小千世界。像這樣的一千個小千世界，叫做中千世界，也就是一百萬個世界。像這樣的一千個中千世界，叫做大千世界，也就是百億個世界。因為三次說到『千』，所以叫做三千大千世界，其實就是一個大千世界罷了。一個大千世界之中，有百億個須彌山，百億個日月，百億個四天下（Caturdvīpa）。就像小錢一百萬貫，每一界放一個錢，用盡這一百萬貫，才構成一個大千世界。這是一個佛的報土。一尊佛出現，就...
【English Translation】 English version: What is beyond this is not something (Taoism) can understand. This is the doctrine of Taoism. Therefore, those who study the Tao focus their spirit, and their actions conform to the formless Tao, transcending the realm of purity and few desires. Through exhaling the old and inhaling the new, accumulating merit, they can achieve 'corpse liberation' (Śivakalpa, referring to Taoists who shed their mortal body and ascend to immortality), they can ascend to heaven, they can command ghosts and gods, summon wind and rain, and they can assist the creation of heaven and earth, establishing profound merits, with infinite lifespan and joyful freedom. The highest achievement of the Tao is only this. The Huangting Jing (Yellow Court Scripture) says: 'Long life and lasting vision then fly away.' Reaching long life is probably the ultimate. The doctrine of Buddhism is that when a Buddha appears, he takes the three thousand great thousand worlds as his Buddhakṣetra (Buddha-field). Let's take one world as an example. Within one world, there is Mount Sumeru (Sumeru), towering from the sea above the ninth heaven. The sun and moon revolve around the waist of the mountain, thus dividing day and night. The four sides of Mount Sumeru are the four continents: the east is called Pūrvavideha, the west is called Aparagodānīya, the south is called Jambudvīpa, and the north is called Uttarakuru. Each of the four continents has three thousand continents. The current world is Jambudvīpa. The current China is one of the three thousand continents of the southern continent. Śākyamuni was born in India, which is the very center of the southern continent. The place beside Mount Sumeru, above the sun and moon, is called Indra's heaven (Trāyastriṃśa). Further up, existing brightly in the void, the four layers of clouds are collectively called the Kāmadhātu (Desire Realm). Further up, the eighteen layers of clouds are collectively called the ** Realm. Further up, the four layers of empty space are collectively called the ** Realm. Like this, all kinds of sentient beings in the three realms (Trailokya) have birth, old age, sickness, and death. This is one world. One thousand such worlds are called a small chiliocosm. One thousand such small chiliocosms are called a medium chiliocosm, which is one million worlds. One thousand such medium chiliocosms are called a great chiliocosm, which is one hundred billion worlds. Because 'thousand' is mentioned three times, it is called the three thousand great thousand worlds, but it is actually just one great chiliocosm. Within one great chiliocosm, there are one hundred billion Mount Sumerus, one hundred billion suns and moons, and one hundred billion four continents (Caturdvīpa). It's like one million strings of small coins; if you put one coin in each realm, using up all one million strings, you form a great chiliocosm. This is a Buddha's Buddhakṣetra. When a Buddha appears, he...
百億世界中有百億身。同時出現。故梵網經曰。一華百億國。一國一釋迦。各坐菩提樹。一時成佛道。如是千百億。盧舍那本身。千百億釋迦。各接微塵眾。是之謂千百億化身也。以千百億化身。而化度千百億世界其中胎卵濕化無足二足四足多足有色無色有想無想乃至非想非非想。皆令得度。是佛家之教然也。故學佛者。識五蘊之皆空。澄六根之清凈。遠離十惡修行十善。觀四念處行四正勤。除六十二見。而邪偽無所容。斷九十八使。而煩惱莫能亂。三千威儀八萬細行無不謹守。四無量心六波羅蜜常用熏修。其間為法忘軀。則如割皮刺血書經斷臂投身參請。而不怯不疑。為物忘己。則如忍苦割肉喂鷹捨命將身飼虎。而不怖不畏。錢財珍寶國城妻子。棄之如弊屣。支節手足頭目髓腦。舍之如遺脫。從生至生經百千萬億生。而此心不退轉也。從劫至劫經百千萬億劫。而此心愈精進也。由是三祇果滿萬德功圓離四句。四句者。謂諸法不自生。亦不從他生。不共。不無因。是故說無生絕百非。通達無量無邊法門。善入無量無邊三昧。成就五根五力。具足三達三明。圓顯四智三身。超證六通五眼。得四無礙辯而演說無窮。入四如意分而神通自在。八勝處八解脫常得現前。四無畏四攝法受用無盡。八聖道支十八不共法。不與三乘同
【現代漢語翻譯】 現代漢語譯本 百億世界中有百億化身同時顯現。所以《梵網經》說：『一朵蓮花中有一百億個世界，一個世界中有一尊釋迦牟尼佛（Śākyamuni），各自坐在菩提樹（Bodhi tree）下，同時證得佛道。』像這樣千百億的盧舍那佛（Vairocana），千百億的釋迦牟尼佛，各自接引無數的微塵眾生。這就是所謂的千百億化身。以千百億化身，來化度千百億世界，其中包括胎生、卵生、濕生、化生，無足、二足、四足、多足，有色、無色，有想、無想，乃至非想非非想的眾生，都使他們得到解脫。這是佛家的教義。 所以學佛的人，要認識到五蘊（Skandha）皆空，使六根（Six Sense Organs）清凈，遠離十惡，修行十善，觀察四念處（Four Foundations of Mindfulness），實行四正勤（Four Right Exertions），去除六十二見（Sixty-two Views），使邪見和虛偽沒有容身之地，斷除九十八使（Ninety-eight Bondages），使煩惱不能擾亂。三千威儀，八萬細行，沒有不謹慎遵守的。四無量心（Four Immeasurables），六波羅蜜（Six Pāramitās），經常熏修。期間爲了求法忘記自身，就像割皮刺血寫經，斷臂投身參訪，而不膽怯不懷疑；爲了眾生忘記自己，就像忍受痛苦割肉喂鷹，捨棄生命將身體喂虎，而不害怕不畏懼。錢財珍寶、國城妻子，丟棄它們就像破爛的鞋子；肢體手足、頭目髓腦，捨棄它們就像遺忘的東西。從一生到一生，經過百千萬億生，而這顆心不退轉；從一劫到一劫，經過百千萬億劫，而這顆心更加精進。 由此三祇（Three Asankhyeya Kalpas）果滿，萬德功圓，遠離四句。四句是指：一切諸法不是自己產生，也不是從他處產生，不是共同產生，也不是沒有原因而產生。所以說無生，斷絕一切相對的觀念。通達無量無邊的法門，善於進入無量無邊的三昧（Samādhi），成就五根（Five Roots），五力（Five Powers），具足三達（Three Insights），三明（Three Vidyās），圓滿顯現四智（Four Wisdoms），三身（Trikāya），超越證得六通（Six Supernormal Powers），五眼（Five Eyes），得到四無礙辯（Four Unimpeded Eloquences）而演說無窮，進入四如意分（Four Foundations of Supernormal Powers）而神通自在，八勝處（Eight Victories），八解脫（Eight Deliverances）常常得以顯現，四無畏（Four Fearlessnesses），四攝法（Four Means of Attraction）受用無盡，八聖道支（Eightfold Noble Path），十八不共法（Eighteen Unique Qualities of a Buddha），不與三乘（Three Vehicles）相同。
【English Translation】 English version There are hundreds of billions of bodies in hundreds of billions of worlds, appearing simultaneously. Therefore, the Brahma Net Sutra says: 'One flower contains a hundred billion countries, and in each country, there is one Śākyamuni (釋迦牟尼佛) Buddha, each sitting under a Bodhi tree (菩提樹), simultaneously attaining Buddhahood.' Like this, hundreds of billions of Vairocana (盧舍那佛) Buddhas, hundreds of billions of Śākyamuni Buddhas, each receiving countless dust-like beings. This is what is meant by hundreds of billions of transformation bodies. With hundreds of billions of transformation bodies, they transform and liberate hundreds of billions of worlds, including those born from wombs, eggs, moisture, and transformation; those without feet, with two feet, four feet, and many feet; those with form, without form; those with thought, without thought, and even those in the realm of neither perception nor non-perception, enabling them all to attain liberation. This is the teaching of the Buddhist family. Therefore, those who study Buddhism should recognize that the five Skandhas (五蘊) are empty, purify the six sense organs (六根), abstain from the ten evils, cultivate the ten virtues, observe the four foundations of mindfulness (四念處), practice the four right exertions (四正勤), eliminate the sixty-two views (六十二見), leaving no room for heresy and falsehood, and sever the ninety-eight bondages (九十八使), so that afflictions cannot disturb them. The three thousand dignified behaviors and eighty thousand subtle practices are all diligently observed. The four immeasurables (四無量心) and six Pāramitās (六波羅蜜) are constantly cultivated. During this time, forgetting oneself for the sake of the Dharma is like cutting skin and piercing blood to write scriptures, cutting off an arm and throwing oneself to seek teachings, without fear or doubt; forgetting oneself for the sake of beings is like enduring suffering to cut flesh to feed eagles, sacrificing one's life to feed tigers, without dread or fear. Wealth, treasures, kingdoms, cities, wives, and children are discarded like worn-out shoes; limbs, hands, feet, head, eyes, marrow, and brains are relinquished like forgotten things. From life to life, through hundreds of millions of lives, this mind does not regress; from kalpa to kalpa, through hundreds of millions of kalpas, this mind becomes more and more diligent. Thus, after three Asankhyeya Kalpas (三祇), the fruits are fulfilled, and the merits are perfected, transcending the four statements. The four statements refer to: all dharmas are not self-produced, nor are they produced from others, nor are they produced jointly, nor are they produced without a cause. Therefore, it is said that there is no birth, cutting off all relative concepts. Penetrating countless and boundless Dharma gates, skillfully entering countless and boundless Samādhis (三昧), accomplishing the five roots (五根), the five powers (五力), possessing the three insights (三達), the three Vidyās (三明), perfectly manifesting the four wisdoms (四智), the Trikāya (三身), transcending and attaining the six supernormal powers (六通), the five eyes (五眼), obtaining the four unimpeded eloquences (四無礙辯) and expounding endlessly, entering the four foundations of supernormal powers (四如意分) and having unobstructed supernatural abilities, the eight victories (八勝處), the eight deliverances (八解脫) are constantly present, the four fearlessnesses (四無畏), the four means of attraction (四攝法) are enjoyed endlessly, the eightfold noble path (八聖道支), and the eighteen unique qualities of a Buddha (十八不共法) are not the same as the three vehicles (三乘).
等。三十二相八十種好。莊嚴微妙法身。過去塵沙劫未來塵沙劫無不洞見。現在塵沙界眾生塵沙心無不了知。圓明十號之尊。超出三界之上。是為一切種智。是天中之天。是為無上法王。是為正等正覺超諸方便成十力。還度法界諸有情。佛之極功如此而已。法華經云。如來為一大事因緣故出現於世。普欲令眾生皆共成此道。蓋其大愿大力。誓與一切含靈。皆證無上涅槃妙果者也。是故辨三教者。不可以私心論。不可以愛憎之心論。惟平其心念究其極功。則知世之學儒者。到收因結果處。不過垂功名也。世之學道者。到收因結果處。不過得長生也。世之學佛者。到收因結果處。可以斷滅生死究竟涅槃普度眾生俱成正覺也。其優劣豈不顯然可見哉。故嘗試譬之。儒教之所行者。中國也。道教之所行者。天上人間也。佛教之所行者。盡虛空遍法界也。儒猶治一家威令行於藩墻之內。若夫藩墻之外。則不可得而號召也。道猶宰一邑政教及於四境之中。若夫四境之外。則不可得而控制也。佛猶奄有四海為天下君。溥天率土莫非臣民。禮樂征伐悉自我出也。此三教廣狹之辨也。學儒者死而後已。蓋百年間事也。學道者務求長生。蓋千萬年也。學佛者欲斷生死湛然常住。蓋經歷塵沙劫數無有窮盡也。儒猶一盞之燈光照一夕。鐘鳴漏盡
【現代漢語翻譯】 現代漢語譯本： 等等，具備三十二相（佛陀所具有的三十二種殊勝的身體特徵）和八十種好（佛陀身體的八十種細微的優點），莊嚴而微妙的法身。對於過去如塵沙般多的劫（佛教的時間單位）和未來如塵沙般多的劫，沒有不洞察明見的。對於現在如塵沙般多的世界和眾生如塵沙般多的心念，沒有不完全瞭解的。圓滿光明具備十種稱號的至尊，超越三界（欲界、色界、無色界）之上，這就是一切種智（佛陀所具有的對一切事物和一切道理的智慧）。是天中之天，是無上的法王，是正等正覺（通過自身的努力達到覺悟的境界），超越各種方便法門成就十力（佛陀所具有的十種力量）。還要度化法界所有的有情眾生。佛的極致功德就是這樣了。《法華經》說：『如來爲了一件大事因緣的緣故，才出現於世間，普遍地想要讓眾生都共同成就這個佛道。』大概是因為佛的大愿大力，誓願與一切有情眾生，都證得無上涅槃（佛教的最高境界，指解脫生死輪迴）的妙果。所以辨別儒、道、佛三教的人，不可以憑著私心來評論，不可以憑著愛憎之心來評論，只有平心靜氣地研究它們的極致功德，才能知道世上學習儒家的人，到收因結果的時候，不過是留下功名罷了。世上學習道家的人，到收因結果的時候，不過是得到長生罷了。世上學習佛家的人，到收因結果的時候，可以斷滅生死，究竟涅槃，普遍度化眾生，共同成就正覺。它們的優劣豈不是顯而易見嗎？所以嘗試用比喻來說明：儒教所推行的地方，是中國；道教所推行的地方，是天上人間；佛教所推行的地方，是盡虛空遍法界。儒家就像治理一個家庭，威令只能在藩籬之內施行，如果超出藩籬之外，就無法號令了。道家就像治理一個縣邑，政教只能在四境之中施行，如果超出四境之外，就無法控制了。佛就像擁有四海，成為天下的君主，普天之下，所有的土地都是他的，所有的臣民都是他的，禮樂征伐都由我來決定。這就是三教廣狹的辨別。學習儒家的人，到死才停止，大概是一百年的事情。學習道家的人，務求長生，大概是千萬年的事情。學習佛家的人，想要斷絕生死，達到湛然常住的境界，大概要經歷如塵沙般多的劫數，沒有窮盡的時候。儒家就像一盞燈，光只能照亮一個晚上，鐘聲敲響，漏壺滴盡
【English Translation】 English version: Etc. The thirty-two marks (thirty-two auspicious physical characteristics of a Buddha) and eighty minor perfections (eighty minor physical characteristics of a Buddha). Adorning the subtle and wondrous Dharma body. The past kalpas (an aeon, a very long period of time in Buddhism) like dust and sand, and the future kalpas like dust and sand, are all seen through completely. The present world like dust and sand, and the minds of sentient beings like dust and sand, are all completely understood. The Venerable One with ten complete and luminous titles, surpassing the Three Realms (desire realm, form realm, formless realm). This is the All-Knowing Wisdom (Buddha's wisdom that knows everything about everything). He is the Lord of the Lords, the unsurpassed Dharma King, the Samyak-Sambuddha (perfectly enlightened one, who attains enlightenment through their own efforts), surpassing all expedient means to achieve the Ten Powers (ten powers of a Buddha). He also liberates all sentient beings in the Dharma Realm. The ultimate merit of the Buddha is like this. The Lotus Sutra says: 'The Tathagata (another name for Buddha) appears in the world for one great cause and condition, universally wishing to enable all sentient beings to together achieve this path.' It is probably because of the Buddha's great vows and great power, vowing to enable all sentient beings to attain the wonderful fruit of unsurpassed Nirvana (the ultimate state of liberation from the cycle of birth and death). Therefore, those who distinguish the three teachings of Confucianism, Taoism, and Buddhism, should not comment with selfish minds, nor should they comment with minds of love and hatred. Only by calmly examining their ultimate merits can one know that those who study Confucianism in the world, when it comes to reaping the consequences of their actions, merely leave behind fame and achievement. Those who study Taoism in the world, when it comes to reaping the consequences of their actions, merely attain longevity. Those who study Buddhism in the world, when it comes to reaping the consequences of their actions, can cut off birth and death, ultimately attain Nirvana, universally liberate sentient beings, and together achieve perfect enlightenment. Are their merits and demerits not clearly visible? Therefore, let us try to illustrate with an analogy: The place where Confucianism is practiced is China. The place where Taoism is practiced is heaven and earth. The place where Buddhism is practiced is the entire void and the entire Dharma Realm. Confucianism is like governing a family, where authority is only effective within the walls of the courtyard. If it goes beyond the walls, it cannot be commanded. Taoism is like governing a county, where governance and teachings are only effective within the four borders. If it goes beyond the four borders, it cannot be controlled. Buddhism is like possessing the four seas, becoming the ruler of the world. All the land under heaven belongs to him, all the subjects are his, and all rites, music, conquests, and punishments come from me. This is the distinction between the breadth of the three teachings. Those who study Confucianism stop after death, which is about a hundred years. Those who study Taoism strive for longevity, which is about tens of millions of years. Those who study Buddhism want to cut off birth and death and attain a state of serene permanence, which takes kalpas like dust and sand, without end. Confucianism is like a lamp, whose light only shines for one night. When the bell rings and the water clock runs out
則油竭燈滅也。道猶阿阇世王作百歲燈照佛舍利。經百歲已其燈乃滅也。佛猶皎日照耀萬古常明。西沒東昇循環不息也。此三教久近之辨也。
以是知有世間法有出世間法。儒道二教世間法也。佛教則始於世間法。而終之以出世間法也。何以謂之世間哉。華嚴經曰。有天世間有人世間有琰摩王世間。是三界之內。皆謂之世間也。有法於此。使人週迴生死循環無已。不出乎三界之內者。謂之世間法。一真覺性含里十方。非三界之所能系者。謂之出世間法。佛以五乘設教。前之二乘曰人乘天乘者。世間法也。后之三乘曰聲聞緣覺菩薩乘者。出世間法也。人乘者五戒之謂也。一曰不殺。謂當愛生。不可以輒暴一物。不止不食其肉也。二曰不盜。謂非義不取。不止不攘他物也。三曰不邪淫。謂不亂。非其匹偶也。四曰不妄語。謂不以言欺人。五曰不飲酒。謂不以醉亂其修心。持此五者。資之所以為人也。儒家之五常即是其意也。
天乘者十善之謂也。一不殺。二不盜。三不邪淫。四不妄語。是四者其義與五戒同。五曰不綺語。謂不為飾非言。六曰不兩舌。謂語人不背面。七曰不惡口。謂不罵。亦曰不道不義。八曰不嫉。謂無妒忌。九曰不恚。謂不以忿恨於心。十曰不癡。謂不昧其善惡。兼修十善者。報之所以生天
【現代漢語翻譯】 現代漢語譯本： 這就好比油燒盡了燈就滅了。道教就像阿阇世王（Ajatasattu，印度古代國王）點燃百歲燈來照耀佛舍利（Buddha's relics）。經過一百年，燈也就熄滅了。而佛法就像太陽，照耀萬古，永恒光明，西邊落下，東邊升起，循環不息。這就是三教長短的區分。 由此可知，有世間法，也有出世間法。儒教和道教是世間法。佛教則是開始於世間法，而最終達到出世間法。為什麼稱之為世間呢？《華嚴經》（Avatamsaka Sutra）說：有天世間，有人世間，有琰摩王世間（Yama's world）。這三界之內，都稱之為世間。有一種法，使人在生死中輪迴，循環往復沒有止境，不能超出三界之外的，就叫做世間法。而一真覺性（the one true awakened nature）包含十方，不是三界所能束縛的，就叫做超世間法。佛以五乘（Five Vehicles）來設立教義。前面的二乘，即人乘和天乘，是世間法。後面的三乘，即聲聞乘（Sravaka Vehicle）、緣覺乘（Pratyekabuddha Vehicle）和菩薩乘（Bodhisattva Vehicle），是出世間法。人乘指的是五戒。第一是不殺生，意味著應當愛護生命，不可以隨意傷害任何生物，不止是不殺，也不吃它們的肉。第二是不偷盜，意味著不是正當的利益不獲取，不止是不搶奪別人的東西。第三是不邪淫，意味著不亂來，不與非自己配偶的人發生關係。第四是不妄語，意味著不用謊言欺騙別人。第五是不飲酒，意味著不因醉酒而擾亂修心。持守這五戒，是做人的根本。儒家的五常（Five Constant Virtues）就是這個意思。 天乘指的是十善。第一不殺生，第二不偷盜，第三不邪淫，這四條的意義與五戒相同。第五是不綺語，意味著不說虛飾不實的言語。第六是不兩舌，意味著不在人前人後說不同的話。第七是不惡口，意味著不說粗惡的言語，也意味著不說不合道義的話。第八是不嫉妒，意味著沒有妒忌之心。第九是不嗔恚，意味著不把憤怒怨恨放在心裡。第十是不愚癡，意味著不迷惑于善惡。兼修這十善，是獲得生天的果報的原因。
【English Translation】 English version: It is like when the oil is exhausted, the lamp goes out. Taoism is like King Ajatasattu (Ajatasattu, an ancient Indian king) lighting a hundred-year lamp to illuminate the Buddha's relics (Buddha's relics). After a hundred years, the lamp will also be extinguished. But the Buddha's teaching is like the sun, shining eternally and brightly, setting in the west and rising in the east, circulating endlessly. This is the distinction between the duration of the three teachings. From this, we know that there are mundane dharmas and supramundane dharmas. Confucianism and Taoism are mundane dharmas. Buddhism begins with mundane dharmas and ultimately attains supramundane dharmas. Why is it called mundane? The Avatamsaka Sutra (Avatamsaka Sutra) says: There is the world of gods, the world of humans, and the world of Yama (Yama's world). All within these three realms are called the mundane world. A dharma that causes beings to revolve in the cycle of birth and death, endlessly, and cannot transcend the three realms is called mundane dharma. The one true awakened nature (the one true awakened nature) encompasses the ten directions and cannot be bound by the three realms, is called supramundane dharma. The Buddha establishes teachings with the Five Vehicles (Five Vehicles). The first two vehicles, namely the Human Vehicle and the Deva Vehicle, are mundane dharmas. The latter three vehicles, namely the Sravaka Vehicle (Sravaka Vehicle), the Pratyekabuddha Vehicle (Pratyekabuddha Vehicle), and the Bodhisattva Vehicle (Bodhisattva Vehicle), are supramundane dharmas. The Human Vehicle refers to the Five Precepts. The first is not to kill, which means to cherish life and not to harm any living being arbitrarily, not only not to kill, but also not to eat their meat. The second is not to steal, which means not to take what is not rightfully earned, not only not to rob others of their belongings. The third is not to commit sexual misconduct, which means not to be promiscuous, not to have relations with someone who is not one's spouse. The fourth is not to lie, which means not to deceive others with falsehoods. The fifth is not to drink alcohol, which means not to disturb one's mind through intoxication. Upholding these five precepts is the foundation of being human. The Confucian Five Constant Virtues (Five Constant Virtues) embody this meaning. The Deva Vehicle refers to the Ten Virtues. The first is not to kill, the second is not to steal, and the third is not to commit sexual misconduct; the meanings of these four are the same as the Five Precepts. The fifth is not to engage in frivolous speech, which means not to use embellished and untrue words. The sixth is not to engage in divisive speech, which means not to say different things in front of and behind people's backs. The seventh is not to engage in harsh speech, which means not to use coarse language, and also means not to speak words that are not in accordance with righteousness. The eighth is not to be jealous, which means not to have a jealous heart. The ninth is not to be angry, which means not to hold anger and resentment in one's heart. The tenth is not to be ignorant, which means not to be deluded about good and evil. Cultivating these ten virtues is the cause of being reborn in the heavens.
也。道家之九真妙戒即是其意也。人乘所以種人之因。天乘可以獲天之果。世間之法蓋在於此。是三教之所均得也。若夫后之三乘者。蓋導其徒超然而出世者也。使其善惡兩忘直趣乎真際。神而通之世不可得而窺者也。
或者徒見公孫弘之曲學阿世。祝欽明之五經掃地。楊子云明太玄之妙而諂事漢公。許敬宗知帝丘之義而失身女主。是皆自儒家出也。鼠道士以子夜術欺東坡。林靈素以神霄夢惑徽廟。天上神仙鄭化基而實一庸流。地下神仙何得一而實一凡庶。是皆自道家出也。胡僧咒術不能殺傅奕。石佛現光不能欺程顥。佛齒靈矣而碎于傅奕之羊角。佛牙神矣而壞於趙鳳之斧鉞。是皆自佛家出也。疊而觀之。則三教之在中國。皆未能粹然一出於正。尚何區區于優劣之辨哉。抑不思吾之所論者。儒也道也佛也。儒以剛大正直教人。為儒而所行多叛道者。是皆儒家之罪人也。道以清凈無為教人。奉道而甘心於邪術者。是皆道家之罪人也。佛以好生為心。不許以人足踐生草。而謂其說咒語以殺人可乎。佛以無相為宗。不可以身相見如來。而謂其憑頑石以惑眾可乎。齒而可碎。石而非齒也。牙而可壞。偽而非真也。凡假託教門造妖設偽者。皆是佛家之罪人也。庸可執是以議三教哉。
或者又徒見道家有化胡經。謂釋
【現代漢語翻譯】 現代漢語譯本：道家的九真妙戒就是這個意思。人乘是爲了種下做人的因，天乘可以獲得天上的果報。世間的法則大概就在於此，這是儒釋道三教都能得到的。至於後面的三乘，是爲了引導他們的信徒超脫塵世。使他們善惡兩忘，直接趨向真如實際，達到神妙通達的境界，世人無法窺探。
或許有人只看到公孫弘爲了迎合世俗而歪曲經學，祝欽明使五經被掃地出門，楊子云明明精通《太玄》的玄妙卻諂媚漢朝的權貴，許敬宗懂得帝丘的道義卻喪身於女皇武則天。這些都是儒家的人。 鼠道士用子夜的法術欺騙蘇東坡，林靈素用神霄的夢境迷惑宋徽宗。天上的神仙鄭化基實際上是個庸俗之輩，地下的神仙又怎麼能保證沒有一個是凡夫俗子呢？這些都是道家的人。 胡僧的咒術不能殺死傅奕，石佛顯現的光芒不能欺騙程顥。佛的牙齒再靈驗，也被傅奕用羊角敲碎了；佛的牙再神奇，也被趙鳳用斧頭砍壞了。這些都是佛家的人。 綜合來看，儒釋道三教在中國，都不能完全純粹地保持正統，又何必斤斤計較於誰優誰劣呢？難道不思考我所說的嗎？儒、道、佛，儒家以剛強正直教導人，身為儒者卻做出很多違背道義的事情，這些人都是儒家的罪人。道家以清靜無為教導人，信奉道教卻甘心使用邪術，這些人都是道家的罪人。佛教以愛護生命為根本，不允許用腳踩踏地上的草，難道能說他們會用咒語殺人嗎？佛教以無相為宗旨，不可以從外在的形象去認識如來，難道能說他們會憑藉頑石來迷惑大眾嗎？牙齒可以被敲碎，說明那不是真正的佛齒；牙齒可以被毀壞，說明那是虛假的佛牙。凡是假借宗教的名義，製造妖言邪說的人，都是佛家的罪人。怎麼可以用這些來評論三教呢？
或許又有人只看到道家有《化胡經》，認為釋
【English Translation】 English version: The Nine True Precepts of Taoism embody this very meaning. The Human Vehicle is for planting the seeds of humanity, while the Celestial Vehicle allows one to reap the fruits of the heavens. The laws of the world lie within this, which is equally attainable by the Three Teachings (Confucianism, Taoism, and Buddhism). As for the latter Three Vehicles, they guide their followers to transcend the world, enabling them to forget both good and evil, directly striving for the realm of true reality, achieving a state of divine understanding that is beyond the comprehension of ordinary people.
Perhaps some only see Gongsun Hong (a Confucian scholar) distorting classical studies to cater to the world, Zhu Qinming causing the Five Classics to be swept aside, Yang Ziyun (a scholar) clearly understanding the mysteries of the 'Supreme Mystery' (Tai Xuan) yet flattering the powerful officials of the Han Dynasty, and Xu Jingzong (a politician) knowing the righteousness of Diqiu yet losing himself to the female emperor (Wu Zetian). These are all people from Confucianism. The 'Rat Taoist' deceived Su Dongpo (a famous poet) with midnight sorcery, and Lin Lingsu (a Taoist priest) deluded Emperor Huizong of Song with dreams of the Divine Empyrean. Zheng Huaji, a celestial immortal, was in reality a mediocre person, and how can one guarantee that none of the earthly immortals are ordinary mortals? These are all people from Taoism. The incantations of the foreign monks could not kill Fu Yi (an official), and the light manifested by the stone Buddha could not deceive Cheng Hao (a philosopher). The Buddha's tooth, no matter how efficacious, was shattered by Fu Yi with a ram's horn; the Buddha's tooth, no matter how divine, was destroyed by Zhao Feng with an axe. These are all people from Buddhism. Looking at them together, none of the Three Teachings in China have been able to purely maintain orthodoxy. Why then should we quibble over who is superior or inferior? Do you not consider what I am saying? Confucianism, Taoism, and Buddhism. Confucianism teaches people to be strong, upright, and honest. Those who are Confucian but act in ways that betray morality are the criminals of Confucianism. Taoism teaches people to be pure and inactive. Those who follow Taoism but willingly engage in evil arts are the criminals of Taoism. Buddhism takes the cherishing of life as its core, not even allowing people to step on living grass. Can it be said that they would use incantations to kill people? Buddhism takes non-form as its principle, and the Tathagata (Buddha) cannot be seen through physical form. Can it be said that they would use stubborn stones to deceive the masses? If a tooth can be broken, it is not a real Buddha's tooth; if a tooth can be destroyed, it is false and not true. All those who falsely claim to be religious and create妖言邪說 (yāoyán xiéshuō, deceptive and heretical teachings) are the criminals of Buddhism. How can one use these to judge the Three Teachings?
Perhaps some only see the Taoist 'Scripture of Converting the Barbarians' (Huahujing), believing that Buddhism
迦文殊。乃老子尹喜所化也。佛家有破邪論。謂佛遣三弟子震旦教化。孔子乃儒童菩薩。顏回乃凈光菩薩。老子乃摩訶迦葉也。審如此則三教優劣。豈易以立談叛哉。殊不知。二書之作。各欲尊己而抑彼。遂至於駕空而失實。
王浮作化胡經稱。老子尹喜欲化胡。成佛遂變身為釋迦文殊。而後胡人受化也。抑不思佛生之年周昭王二十四年也。佛滅之年周穆王五十二年也。佛滅后三百四十二年至定王時。老子始生於楚岵縣。為周柱下吏。過函谷關見尹喜時。佛已示滅四百餘歲。以後世之道而變身為上世之佛。是乃道不足以化胡。必假佛以化胡也。隋僕射楊素曰。聞老君化胡。胡人不受。乃與尹喜變身作佛。胡人方受。審爾則老君不能化胡。胡人奉佛有素明矣。素又常謂道流曰。老子何不化胡為道。安用化胡為佛。豈非道化不及佛化乎。是浮之說欲以卑佛。而不料其適以尊佛也。法琳作破邪論。大略謂。佛教徹萬法之原。而孔老特域中之治。謂可以辟邪說覺愚冥也。抑不思孔顏決非菩薩。老子決非迦葉。欲正彼誣。豈可自出于誣哉。故謂孔顏為菩薩。猶未為太失也。至於指老子為迦葉。則大謬矣。迦葉得教之別傳。繼釋迦而作祖。當時最上一乘不可言傳之妙。人天百萬昔皆罔措。而惟迦葉得之。老子豈迦葉變化哉。
【現代漢語翻譯】 現代漢語譯本： 迦葉（Mahākāśyapa，佛陀十大弟子之一）。有人說是老子和尹喜所化身。佛家有《破邪論》，說佛陀派遣三位弟子到震旦（Zhèndàn，中國的古稱）教化。孔子是儒童菩薩，顏回是凈光菩薩，老子是摩訶迦葉（Mahākāśyapa）。如果真是這樣，那麼三教的優劣，豈能輕易地用言語來評判呢？殊不知，這兩本書的寫作，各自都想尊崇自己而貶低對方，以至於憑空捏造而失去了真實。
王浮寫的《化胡經》中說，老子和尹喜想要教化胡人，於是變成釋迦文殊（Śākyamuni）。然後胡人才接受教化。但是沒有想到佛陀出生的年份是周昭王二十四年，佛陀涅槃的年份是周穆王五十二年。佛陀涅槃后三百四十二年到周定王時，老子才出生在楚國的岵縣，擔任周朝的柱下吏。當他在函谷關見到尹喜時，佛陀已經示寂四百多年了。用後世的道來變身為上世的佛，這說明道不足以教化胡人，必須藉助佛才能教化胡人。隋朝的僕射楊素說，聽說老君教化胡人，胡人不接受，於是和尹喜變身成佛，胡人才接受。如果真是這樣，那麼老君不能教化胡人，胡人信奉佛是有來由的。楊素還常常對道士們說，老子為什麼不教化胡人通道，而要教化胡人信佛呢？難道是道的教化不如佛的教化嗎？所以王浮的說法想要貶低佛，卻不料反而抬高了佛。法琳寫的《破邪論》，大略是說，佛教徹底探究了萬法的根源，而孔子和老子只是治理一方的賢人，認為可以用它來駁斥邪說，覺悟愚昧的人。
但是沒有想到孔子和顏回絕不是菩薩，老子絕不是迦葉。想要糾正別人的誣陷，怎麼可以自己也出於誣陷呢？所以說孔子和顏回是菩薩，還算不上太大的錯誤。至於說老子是迦葉，那就大錯特錯了。迦葉得到了教外的別傳，繼承釋迦牟尼（Śākyamuni）而成為祖師。當時最上一乘不可言傳的妙法，人天百萬過去都茫然不知所措，而只有迦葉得到了。老子怎麼會是迦葉變化而成的呢？
【English Translation】 English version: O Mañjuśrī (Mañjuśrī, a Bodhisattva associated with wisdom)! Some say that Lao Tzu (Lao Tzu, founder of Taoism) and Yin Xi (Yin Xi, a gatekeeper who asked Lao Tzu to write the Tao Te Ching) were transformed into Kāśyapa (Mahākāśyapa, one of the ten principal disciples of the Buddha). The Buddhists have the 'Treatise on Destroying Heterodoxy,' which says that the Buddha sent three disciples to teach and transform in Zhendan (Zhèndàn, ancient name for China). Confucius (Confucius, founder of Confucianism) was the Ru Tong Bodhisattva, Yan Hui (Yan Hui, Confucius's most outstanding disciple) was the Pure Light Bodhisattva, and Lao Tzu was Mahākāśyapa (Mahākāśyapa). If this were true, how could the merits and demerits of the three teachings be easily established through discussion? It is not known that the writing of these two books, each wanting to honor oneself and suppress the other, thus leading to fabrication and loss of truth.
Wang Fu's 'Scripture of Converting the Barbarians' claims that Lao Tzu and Yin Xi wanted to convert the barbarians, so they transformed into Śākyamuni (Śākyamuni). Then the barbarians accepted the teachings. But it doesn't consider that the year of the Buddha's birth was the 24th year of King Zhao of Zhou, and the year of the Buddha's Nirvana was the 52nd year of King Mu of Zhou. Three hundred and forty-two years after the Buddha's Nirvana, during the reign of King Ding of Zhou, Lao Tzu was born in Ku County of Chu, serving as a scribe under the pillars of the Zhou court. When he met Yin Xi at Hangu Pass, the Buddha had already passed away for more than four hundred years. Using the Tao of later generations to transform into the Buddha of earlier generations, this shows that the Tao is insufficient to convert the barbarians and must rely on the Buddha to convert them. Yang Su, the Minister of Public Works of the Sui Dynasty, said, 'I heard that Lao Tzu tried to convert the barbarians, but they did not accept it. So he and Yin Xi transformed into the Buddha, and then the barbarians accepted it.' If this were true, then Lao Tzu could not convert the barbarians, and the barbarians' devotion to the Buddha was well-established. Yang Su also often said to Taoists, 'Why didn't Lao Tzu convert the barbarians to Taoism, but instead converted them to Buddhism? Isn't it that the transformation of Taoism is inferior to the transformation of Buddhism?' Therefore, Wang Fu's statement intended to belittle the Buddha, but unexpectedly it elevated the Buddha. Fa Lin's 'Treatise on Destroying Heterodoxy' roughly says that Buddhism thoroughly explores the origin of all dharmas, while Confucius and Lao Tzu were merely rulers of a region, believing that it could be used to refute heterodoxies and awaken the ignorant.
But it doesn't consider that Confucius and Yan Hui were definitely not Bodhisattvas, and Lao Tzu was definitely not Kāśyapa. Wanting to correct others' slander, how can one oneself engage in slander? Therefore, saying that Confucius and Yan Hui were Bodhisattvas is not too much of an error. As for saying that Lao Tzu was Kāśyapa, that is a great mistake. Kāśyapa received the special transmission outside the teachings, succeeding Śākyamuni (Śākyamuni) as the patriarch. At that time, the wonderful Dharma of the Supreme Vehicle, which could not be expressed in words, left millions of humans and gods at a loss in the past, and only Kāśyapa obtained it. How could Lao Tzu be a transformation of Kāśyapa?
故迦葉付法于阿難即入定於雞足山。以伺慈氏下生。慈氏未生。其定未出。是迦葉之肉身今猶在定也。其不出而為老子也明矣。若以迦葉為老子。則老子乃宗之祖師也。不亦謬之甚乎。是琳之說將以卑道。而不料其適以尊道也。杜撰之言。矯誣以甚。識者奚取哉。
或者又徒見元城先生之言曰。孔子與佛之言。相為終始。孔佛本一。但門庭施設不同。是儒釋二教未嘗不合也。圭堂居士之言曰。佛者性之極。道者命之極。兩教對立以交攝。則先天性命之妙始全。是釋道二教未嘗不同也。傅大士之詩曰。道冠儒履佛袈裟。和會三家作一家。是三教未嘗不合為一也。今獨優佛教而劣儒道。豈前賢之意哉。殊不知。前賢之言前賢之方便耳。
蓋儒家得時行道。任職居官。權衡予奪無不出于其手。吾若尊佛教而卑儒教。則彼必仗儒教而抑佛教。武宗相李德裕。而毀招提蘭若四萬余區。誰實致之。道家道其所道德其所德。措心積慮。不使人得而軋已者。吾若尊佛教而藐道教。則彼必尊道教而黜佛教。崔浩信寇謙之。而悉誅沙門毀諸經。像誰實召之。故莫若以方便之心。為方便之說。謂佛教與儒教合。則庶不激儒教之怒。謂佛教與道教同。則庶不啟道教之爭。謂三教可合而爲一。則若儒若道。皆可誘而進之於佛。故曰前
【現代漢語翻譯】 現代漢語譯本：因此，迦葉（Mahākāśyapa，釋迦牟尼十大弟子之一，以頭陀行著稱）將佛法傳給阿難（Ānanda，釋迦牟尼十大弟子之一，以多聞第一著稱）后，便在雞足山入定，以等待彌勒（Maitreya，未來佛）下生。彌勒尚未降生，他的禪定也未出。迦葉的肉身至今仍在定中。說迦葉就是老子，這不是很明顯是錯誤的嗎？如果認為迦葉是老子，那麼老子就成了佛教的祖師了，這難道不是荒謬至極嗎？琳的這種說法本想貶低佛教，卻不料反而抬高了佛教。這種杜撰的言論，矯揉造作，實在太過分了，有見識的人怎麼會採信呢？ 或者又有人僅僅看到元城先生的話說：『孔子與佛的言論，相互補充，有始有終。孔子和佛陀本來就是一體的，只是教化的方式不同。』因此認為儒釋兩教從來沒有不合。圭堂居士也說：『佛是性理的極致，道是生命的極致，兩教對立而又相互包容，這樣先天性命的奧妙才能完整。』因此認為釋道兩教從來沒有不同。傅大士的詩說：『頭戴道士帽，腳穿儒士鞋，身披佛教袈裟，融合三家成為一家。』因此認為三教從來沒有不合為一體。現在卻只推崇佛教而貶低儒道，難道是前賢的本意嗎？殊不知，前賢所說只是前賢的方便之法罷了。 因為儒家得勢時可以推行儒家的主張，擔任官職，權衡利弊，決定取捨，無不掌握在他們手中。如果我們推崇佛教而貶低儒教，那麼他們一定會憑藉儒教來壓制佛教。唐武宗時期的宰相李德裕，毀壞了招提寺和蘭若寺四萬多所，是誰造成的？道家宣揚他們所認為的道德，用心思慮，不讓人有機會攻擊自己。如果我們推崇佛教而輕視道教，那麼他們一定會尊崇道教而排斥佛教。北魏時期的崔浩聽信寇謙之的讒言，殺光了所有的僧人，毀壞了所有的佛經和佛像，是誰造成的？所以不如用方便的心，說方便的話。說佛教與儒教相合，或許可以避免激怒儒教；說佛教與道教相同，或許可以避免引發道教的爭端；說三教可以合而爲一，那麼無論是儒家還是道家，都可以引導他們進入佛門。所以說前
【English Translation】 English version: Therefore, Mahākāśyapa (one of the ten major disciples of Śākyamuni, known for his ascetic practices) transmitted the Dharma to Ānanda (one of the ten major disciples of Śākyamuni, known as the most learned) and then entered into Samadhi (deep meditative state) at Mount Kukkutapada (Chicken Foot Mountain) to await the descent of Maitreya (the future Buddha). Since Maitreya has not yet been born, his Samadhi has not yet ended. Kāśyapa's physical body remains in Samadhi to this day. Is it not obvious that the claim that Kāśyapa is Lao Tzu is false? If Kāśyapa were Lao Tzu, then Lao Tzu would be the founder of Buddhism, which is utterly absurd. Lin's statement intended to demean Buddhism but inadvertently elevated it. Such fabricated words are extremely pretentious and false. How can discerning people accept them? Or perhaps some people merely see the words of Mr. Yuancheng, who said, 'The words of Confucius and the Buddha complement each other, having a beginning and an end. Confucius and the Buddha are essentially one, but their methods of teaching differ.' Therefore, they believe that Confucianism and Buddhism have never been incompatible. Layman Guitang also said, 'The Buddha represents the ultimate of nature, and Tao represents the ultimate of life. The two teachings oppose each other yet embrace each other, so that the mystery of innate nature and life can be complete.' Therefore, they believe that Buddhism and Taoism have never been different. The poem by Layman Fu says, 'Wearing a Taoist hat, Confucian shoes, and a Buddhist kasaya (robe), harmonizing the three schools into one family.' Therefore, they believe that the three teachings have never been inseparable. Now, to exclusively promote Buddhism while belittling Confucianism and Taoism, is this the intention of the former sages? Little do they know that the words of the former sages were merely expedient means. Because when Confucianists are in power, they can promote Confucianism, hold official positions, weigh the pros and cons, and make decisions, all of which are in their hands. If we promote Buddhism and belittle Confucianism, then they will surely rely on Confucianism to suppress Buddhism. During the reign of Emperor Wuzong of the Tang Dynasty, the prime minister Li Deyu destroyed more than 40,000 monasteries and hermitages. Who caused this? Taoists promote what they consider to be moral and virtuous, and they are careful not to allow others to attack them. If we promote Buddhism and despise Taoism, then they will surely honor Taoism and reject Buddhism. During the Northern Wei Dynasty, Cui Hao listened to the slander of Kou Qianzhi and killed all the monks and destroyed all the Buddhist scriptures and images. Who caused this? Therefore, it is better to use an expedient mind and speak expedient words. Saying that Buddhism and Confucianism are compatible may avoid provoking Confucianism; saying that Buddhism and Taoism are the same may avoid causing disputes with Taoism; saying that the three teachings can be united into one, then both Confucianists and Taoists can be guided into Buddhism. Therefore, it is said that the former
賢之言前賢之方便也。而世之好議論者。心心有主喙喙爭鳴。劣儒者議儒。劣道者議道。劣佛者議佛。三教雖不同。而涉議論則一。吾將平其心以評之。切以為議之當其罪。則彼說不容於不屈。議之失其實。則已說有時而自屈。是非得失至理而止。天下後世不可誣也。今取議儒者觀之。司馬遷曰。儒者博而寡要。勞而無功。抑不思。一物不知。君子所恥。可謂博矣。而忠恕之道一以貫之。謂之寡要可乎。焚膏繼咎兀兀窮年。可謂勞矣。而修身及家平均天下。謂之無功可乎。蓋遷之學非儒學也。宜其不足以知儒也。程頤儒者也。其論佛也則以為邪誕妖異之言。涂生民之耳目。蓋佛之說無涯。而頤之見有限。對醯鵒而談浩劫。宜其以邪誕妖異目之也。然頤亦嘗反而思之乎。邪誕妖異於儒教則有之。易曰。見豕負涂載鬼一車。詩曰。天命玄鳥降而生商。史曰。甲申乙酉魚羊食人。傳曰齊侯見豕人立而啼。至於神降於莘石言于晉。魏顆見老人。狐突遇申生。謂之邪可也。謂之妖可也。謂之異可也。詩曰。帝謂文王。予懷明德。夫天不言也久矣。偶有言焉。人烏得而聞之。今也予懷之語。若見其口耳之相接。不謂之誕可乎。因程頤邪誕妖異之謗。而求儒家邪誕妖異之實。蓋有不可得而掩者。今取議佛者觀之。唐有傅奕者。精術數
【現代漢語翻譯】 現代漢語譯本： 這是賢者談論前代賢人的方便法門。然而世上那些喜歡議論的人，心中各有主見，口中爭論不休。低劣的儒者議論儒學，低劣的道士議論道學，低劣的佛徒議論佛法。儒、道、佛三教雖然不同，但一旦涉及議論，則如出一轍。我將以平和的心態來評論這件事，我認為議論如果符合事實，那麼被議論的道理就無法被駁倒；議論如果失實，那麼議論本身有時會站不住腳。是非得失的評判要以真理為準繩，這樣才不會欺騙天下後世。
現在我們來看看議論儒學的人。司馬遷說：『儒者博學但缺少精要，勞碌而沒有功效。』這難道不是沒有思考嗎？一件事不知道，君子都認為是恥辱，這可以說是博學了。而忠恕之道貫穿始終，能說缺少精要嗎？點燃燈燭，繼續工作，終年勤勉不懈，這可以說是勞碌了。而修身、齊家、治理天下，能說沒有功效嗎？司馬遷所學的並非儒學，所以他不足以瞭解儒學。
程頤是儒者，但他評論佛法時，卻認為是『邪誕妖異之言，迷惑百姓的耳目』。佛法的道理浩瀚無邊，而程頤的見識有限，就像對著醯雞談論浩劫，自然會認為佛法是邪誕妖異的。然而，程頤是否反過來思考過呢？邪誕妖異的事情在儒教中也是存在的。《易經》說：『看見豬揹負著泥土，用車載著鬼。』《詩經》說：『上天命令玄鳥降臨，生下了商朝。』《史記》說：『甲申年、乙酉年，發生了人相食的慘劇。』《左傳》記載：『齊侯看見豬站立起來，像人一樣啼哭。』至於神降臨在莘地，石頭在晉國說話，魏顆看見老人，狐突遇見申生，這些都可以說是邪，說是妖，說是異。《詩經》說：『上帝告訴文王，我懷念你的明德。』天不說話已經很久了，偶爾說一次話，人怎麼能夠聽到呢？如今『我懷念』這句話，好像親眼看見上帝口耳相接一樣，能說不是荒誕嗎？因此，從程頤『邪誕妖異』的誹謗出發，來尋找儒家邪誕妖異的事實，是無法掩蓋的。
現在我們來看看議論佛法的人。唐朝有個叫傅奕的人，精通術數。
【English Translation】 English version: These are the expedient methods of former sages, as spoken by the wise. However, those in the world who are fond of debate each hold their own opinions and argue incessantly. Inferior Confucians criticize Confucianism, inferior Daoists criticize Daoism, and inferior Buddhists criticize Buddhism. Although the three teachings of Confucianism, Daoism, and Buddhism differ, they are the same when it comes to debate. I will evaluate this with a peaceful mind. I firmly believe that if the debate is accurate, then the argument cannot be refuted. If the debate is inaccurate, then the argument itself will sometimes be untenable. The judgment of right and wrong should be based on truth, so as not to deceive future generations.
Now let's look at those who criticize Confucianism. Sima Qian said: 'Confucians are broad in learning but lack essentials, and they are laborious but without merit.' Isn't this without thought? A gentleman is ashamed of not knowing one thing, which can be said to be broad learning. And the Way of Loyalty and Forgiveness runs through everything, can it be said to lack essentials? Burning the lamp and continuing to work diligently year after year, this can be said to be laborious. And cultivating oneself, managing the family, and governing the world, can it be said to be without merit? Sima Qian's learning was not Confucianism, so he was not able to understand Confucianism.
Cheng Yi was a Confucian, but when he commented on Buddhism, he considered it to be 'heretical and monstrous words that confuse the eyes and ears of the people.' The principles of Buddhism are vast and boundless, while Cheng Yi's knowledge was limited, like discussing the kalpa with a vinegar fly, so naturally he would regard Buddhism as heretical and monstrous. However, has Cheng Yi ever thought about it the other way around? Heretical and monstrous things also exist in Confucianism. The I Ching says: 'Seeing a pig carrying mud on its back, and a cart carrying ghosts.' The Book of Poetry says: 'Heaven ordered the dark bird to descend and give birth to the Shang dynasty.' The Records of the Grand Historian says: 'In the years of Jia Shen and Yi You, there was a tragic event of people eating each other.' The Zuo Zhuan records: 'The Marquis of Qi saw a pig standing up and crying like a human.' As for the gods descending in Shen, the stone speaking in Jin, Wei Ke seeing the old man, and Hu Tu encountering Shen Sheng, these can all be said to be heretical, monstrous, and strange. The Book of Poetry says: 'God told King Wen, I cherish your bright virtue.' Heaven has not spoken for a long time, and if it speaks occasionally, how can people hear it? Now, the phrase 'I cherish' seems as if one can see God's mouth and ears connected, can it be said not to be absurd? Therefore, starting from Cheng Yi's slander of 'heretical and monstrous,' to find the facts of heretical and monstrous things in Confucianism, it is impossible to conceal.
Now let's look at those who criticize Buddhism. During the Tang Dynasty, there was a man named Fu Yi, who was proficient in numerology.
之書。掌司天之職。前後七上疏謗褻佛教。時有李師政者。著內德論以辯之。其論曰。傳謂。佛法本出於西胡。不應奉之於中國。則不然矣。夫由余出於西戎。輔秦穆以開埧業。曰磾生於北狄。侍漢武而除危害。何必取其同俗。而舍其異方乎。夫絕群之駿。非邑中之產。曠世之珍。非諸華之物。是以漢求西域之名馬。魏收南海之明珠。物生遠域。尚於此而為珍。道出于遠方。獨柰何而可棄。若藥物出於戎夷。禁咒起于胡越。茍可去病而蠲邪。豈以遠來而不用。夫除八苦以致常藥。其去病也久矣。滅三毒以證無為。其蠲邪也至矣。何待拘遠近而計親疏乎。傳謂。詩書所未言。以為修多羅不足。尚又不然也。且周孔未言之物。蠢蠢無窮。詩書不載之事。茫茫何限。何得拘六經之局教。而特三乘之通旨哉夫。
能仁未興于上古。聖人開務於後來。故棟宇易橧巢之居。文字代結繩之制。飲血茹毛之俗雖先用。而非珍。火化粒食之功雖後作。而非弊。豈得以詩書先播而當崇。修多羅晚至而當替哉。傅云。佛是妖魅之氣。寺為淫邪之祀其亦不思之甚也。昔自東漢至於大唐。代代皆禁妖言。處處悉斷邪祀。豈因舍其財力營魑魅之殿堂。放其土民入魍魎之徒眾。況宰輔冠蓋人倫羽儀。王道庾亮之徒。戴達許詢之輩。皆厝心而崇信
【現代漢語翻譯】 現代漢語譯本： 這是關於他的記載。他掌管著司天的職務，前後七次上書誹謗佛教。當時有位名叫李師政的人，寫了《內德論》來辯駁他。李師政的論點是：『有人說，佛法本來出自西域胡人，不應該在中國推行。』但這種說法是不對的。由余出自西戎，輔佐秦穆公開創霸業；金日磾生於北狄，侍奉漢武帝而消除邊境的禍患。為什麼一定要選取與自己風俗相同的人，而捨棄來自異方的人才呢？絕群的駿馬，不是本地所產；曠世的珍寶，也不是中原之物。因此，漢朝尋求西域的名馬，魏國蒐羅南海的明珠。物產來自遙遠的地方，尚且被視為珍貴，佛法出自遠方，為什麼獨獨要拋棄呢？如果藥物出自戎夷，禁咒起于胡越，只要能去除疾病、消除邪祟，難道會因為來自遠方而不使用嗎？佛法能去除八苦，帶來永恒的良藥，它去除疾病的功效是長久的。佛法能滅除貪嗔癡三毒，證得無為的境界，它消除邪祟的功效是徹底的。為什麼要拘泥於遠近，計較親疏呢？有人說，詩書沒有記載的，就認為《修多羅》（Sutra，佛經）不足為憑。這種說法也是不對的。周公、孔子沒有談論的事物，多得數不清；詩書沒有記載的事情，廣闊無邊，哪裡能拘泥於六經的區域性教義，而否定三乘佛法的普遍宗旨呢？ 能仁（釋迦牟尼佛的稱號）沒有在上古時代出現，聖人在後來才開始教化。所以房屋代替了原始的巢穴，文字代替了結繩記事。飲血茹毛的習俗雖然先出現，但不是美好的；用火做飯、吃穀物的做法雖然出現得晚，但不是壞事。怎麼能因為詩書傳播得早，就應該推崇，而《修多羅》來得晚，就應該廢棄呢？有人說，佛是妖魅之氣，寺廟是淫邪的祭祀場所。這種想法也太不經過思考了。從東漢到大唐，每個朝代都禁止妖言，到處都取締邪祀。難道會因為捨棄財力去建造魑魅的殿堂，放任百姓加入魍魎的隊伍嗎？更何況宰輔、達官顯貴，都是人倫的表率，王導、庾亮這些人，戴逵、許詢之輩，都全心全意地崇信佛教。
【English Translation】 English version: This is a record about him. He held the position of overseeing astronomy and submitted memorials seven times to slander Buddhism. At that time, there was a person named Li Shizheng who wrote 'On Intrinsic Virtue' to refute him. His argument was: 'It is said that Buddhism originally came from the Western barbarians and should not be promoted in China.' But this is not correct. You Yu came from the Western Rong and assisted Duke Mu of Qin in establishing hegemony; Jin Midi was born in the Northern Di and served Emperor Wu of Han, eliminating border troubles. Why must we choose those who share our customs and reject talents from foreign lands? Exceptional steeds are not produced locally; rare treasures are not native to China. Therefore, the Han Dynasty sought famous horses from the Western Regions, and the Wei Dynasty collected pearls from the South Sea. Products from distant lands are considered precious, so why should Buddhism from afar be discarded? If medicine comes from the Rong barbarians and incantations originate from Hu and Yue, as long as they can cure diseases and eliminate evil, would we not use them just because they come from afar? Buddhism removes the eight sufferings and brings eternal medicine; its effect of removing diseases is long-lasting. Buddhism eradicates the three poisons of greed, hatred, and delusion, and attains the state of non-action; its effect of eliminating evil is thorough. Why should we be bound by distance and calculate closeness and estrangement? Someone said that what is not recorded in the Book of Poetry and the Book of Documents is insufficient, so the Sutras (Sutra, Buddhist scriptures) are not credible. This is also incorrect. The things that the Duke of Zhou and Confucius did not talk about are countless; the things that the Book of Poetry and the Book of Documents do not record are boundless. How can we be bound by the partial teachings of the Six Classics and deny the universal purpose of the Three Vehicles of Buddhism? The Able One (Shakyamuni Buddha's title) did not appear in ancient times, and the sages began to teach later. Therefore, houses replaced primitive nests, and writing replaced knotted ropes. The custom of drinking blood and eating raw meat came first, but it is not good; the practice of cooking with fire and eating grains came later, but it is not bad. How can we promote the Book of Poetry and the Book of Documents just because they were spread earlier, and abandon the Sutras just because they came later? Someone said that the Buddha is an aura of demons and temples are places of lewd and evil worship. This idea is too unthinking. From the Eastern Han to the Great Tang, every dynasty prohibited demonic words and banned evil worship everywhere. Would they abandon their wealth to build halls for demons and allow the people to join the ranks of monsters? Moreover, prime ministers and dignitaries are models of human ethics. People like Wang Dao and Yu Liang, and figures like Dai Kui and Xu Xun, all wholeheartedly believed in Buddhism.
。並稟教以歸依。是豈尊妖干魅以自屈乎。良由觀妙知真使之然耳。傅云。趙時梁時皆有僧反。此又不思之言也。若以昔有反僧。而廢今之法眾。豈得以古有叛臣。而不任今之明士。古有亂民。而不養今之黎庶乎。夫青衿有罪。非尼父之失。皂服為非。豈釋尊之咎。僧干朝憲尼犯俗刑。譬誦律而穿窬。如讀禮而憍倨。但應禁非以弘法。不可以人而賤道也。傅云。道人梟皆是貪逆之惡種。此又不思之言也。夫以舍俗修道故稱道人。蠕動之物猶不加害。況為梟獍之事乎。嫁取之禮。尚舍不為。況為禽獸之心乎。何乃引離欲之上人。匹聚塵之下物。毀大慈之善眾。比不祥之惡鳥。以道人為逆種。以梵行比獸心。害善亦何甚乎。傅云。西域胡人因泥而生。是以便事泥瓦。此又不思之言也。且中國之廟以木為主。豈可謂制禮君子皆從木而育乎。親不可忘。故為之神主。以表罔極之心。佛不可忘。故立其形像。以伸如在之敬。欽聖仰德何失之有哉。傅云。帝王無佛則國治年長。後世有佛則政虐祚短。不思能仁設教。豈𨴻淫虐之風。菩薩立言。豈弘桀紂之事。羲軒舜禹之德。在六度而包籠。羿浞辛癸之咎。總十惡以防禁。向使桀遵少欲之教。紂順大慈之道。則伊呂無所用其謀。湯武焉得行其計哉。傅云。未有佛之前。人皆淳和世無篡
逆。不思九黎亂德。豈非無佛之年。三苗逆命。非當有佛之後。夏殷之季何有淳和。春秋之時豈無篡逆。佛之為教也。勸臣以忠勸子以孝。勸國以治勸家以和。弘善則示天堂之樂。一非則示地獄之苦。乃謂傷和而長亂。不亦誣謗之甚哉。亦何傷于佛日乎。但自淪於苦海耳。夫以傅奕而肆誣謗之言。以師政而著辯惑之論。是非曲有坦然明甚。萬世之下可以觀矣。
厥後有韓愈者。其見猶傅奕也。原道佛骨。佛作奕之章疏也。奕謗佛於前。即有師政以辯其惑。愈謗佛於後。曷為無人以議其非。蓋奕為太史令。特藝者耳。愈以文章顯。乃儒者也。藝者之言。夫人固得與之辯是非。儒者之論。世俗每不敢以致可否。吾則曰。言之而當理。雖非儒而可遵。言之而涉誣。雖果儒而可辯。愈不明吾道一貫之理。可不明而辯之。使其言之誤後世乎。愈之言曰。佛者夷狄之一法。彼徒見佛法來自西域。遂從而夷之。殊不知。佛生於天竺。而五天竺為南閻浮提之正中。是佛家固以彼為中也。後漢書曰。佛道神化興自身毒。其國則殷乎中上玉燭和氣。是儒家亦以彼為中也由是知此固一中國也。反彼亦一中國也。而謂之夷可乎。天地之大無窮盡。列子曰。無極復無極。無盡復無盡。是知其無極無盡者。而不知其有極有盡也。阿育王藏如來
舍利于閻浮提者。八萬四千所。而在今中華者。僅一十九所。則中華在閻浮提內。豈不猶稊米之在太倉乎。何以知此果為中而彼果非中乎。愈之見但知四海九州之內為中國。四海九州之外為四夷。外此更無去處矣。豈知四夷之外復有非夷者哉。愈之見坐井觀天之見也。不然北史所載大秦國者。去幽州數萬里。而居諸夷之外。其國衣冠禮樂制度文章與中華同一殷盛。故號曰大秦。而與大漢齒。由是觀之。則四夷之外固有中國。而漢書以身毒為中國。信不誣也。井蛙不足以語海。固非愈之所能知也。
愈又曰。舜禹在位百年。此時中國無佛。漢明帝時始有佛法。在位才十八年。殊不知。修短之數繫於善惡。而善惡之報通乎三世。故曰。欲知前世因。今生享者是。欲知後世果。今生作者是。以是知。今世之修短。原於前世之善惡。而今世之善惡。又所以基後世之修短。享國之久者。前世之善為之。運祚之促者。前世之惡為之也。豈可徒以目前論之。又豈有佛無佛之所至哉。孔子言。仁者壽。則是仁者必長年。不仁者必折夭也。然克己復禮。回可謂仁矣。而回反夭。膳人之肝。跖可謂不仁也。而跖反壽。豈可謂孔子之說無驗而不從其教乎。洪範以皇極五福六極教人。合極則福而壽。反極則禍而兇。短折如漢之文景。最為
【現代漢語翻譯】 現代漢語譯本 舍利（Śarīra，佛陀或高僧火化后的遺骨）在閻浮提（Jambudvīpa，我們所居住的這個世界）有八萬四千處之多，而如今在中華的，僅僅只有十九處。那麼中華在閻浮提之內，豈不就像稊米（tímǐ，穀子）之於大糧倉嗎？又憑什麼知道這裡果真是中心而那裡果真不是中心呢？韓愈的見識，只知道四海九州之內是『中國』，四海九州之外是『四夷』，除此之外便再沒有其他地方了。哪裡知道四夷之外還有不是四夷的地方呢？韓愈的見識，是坐井觀天的見識啊！不然，《北史》所記載的『大秦國』，距離幽州數萬里，居住在各夷族之外，那個國家的衣冠禮樂制度文章與中華一樣殷盛，所以號稱『大秦』，並且與大漢並列。由此看來，那麼四夷之外本來就有『中國』，而《漢書》把身毒（印度）當作『中國』，確實沒有誣陷啊。井底之蛙不足以談論大海，本來就不是韓愈所能知道的。 韓愈又說，舜和禹在位一百年，這個時候中國沒有佛。漢明帝的時候才開始有佛法，在位才十八年。殊不知，壽命的長短取決於善惡，而善惡的報應貫通三世（過去世、現在世、未來世）。所以說：『想要知道前世的因，看今生所享受的就是。想要知道後世的果，看今生所做的事情就是。』由此可知，今世的壽命長短，根源於前世的善惡；而今世的善惡，又是用來奠定後世壽命長短的基礎。享受國家長久的，是前世的善所帶來的；命運短促的，是前世的惡所造成的。怎麼可以只用眼前的情況來論斷呢？又怎麼是和有沒有佛有關呢？孔子說，『仁者壽』，那麼就是說仁者必定長壽，不仁者必定短命。然而克己復禮的顏回，可以說是仁人了，顏回反而短命；盜跖（zhí，春秋末年著名盜賊）殺人掠貨，可以說是最不仁的人了，盜跖反而長壽。難道可以說孔子的學說沒有應驗，而不聽從他的教誨嗎？《洪範》用皇極五福六極教導人們，符合皇極就得福而長壽，違背皇極就遭禍而兇險，短命夭折的如漢文帝、漢景帝，最為
【English Translation】 English version Śarīras (Śarīra, relics of the Buddha or eminent monks after cremation) in Jambudvīpa (Jambudvīpa, the world we live in) number eighty-four thousand, while in China today, there are only nineteen. Then, isn't China within Jambudvīpa like a grain of foxtail millet in a great granary? And how can we know that this is truly the center and that is truly not the center? Han Yu's view only knows that within the Four Seas and Nine Provinces is 'China,' and outside the Four Seas and Nine Provinces are the 'Four Barbarians,' and there is no other place beyond that. How can he know that beyond the Four Barbarians there are places that are not barbarian? Han Yu's view is like that of a frog in a well! Otherwise, the 'Great Qin Kingdom' recorded in the History of the Northern Dynasties, is tens of thousands of miles away from Youzhou, residing outside the various barbarian tribes. The clothing, rituals, institutions, and literature of that country are as prosperous as those of China, so it is called 'Great Qin' and is ranked alongside the Great Han. From this perspective, there are indeed 'China's' outside the Four Barbarians, and the Book of Han is not slandering when it considers Shendu (India) as 'China.' A frog in a well is not fit to discuss the sea, and it is certainly not something Han Yu can understand. Han Yu also said that Shun and Yu reigned for a hundred years, and at that time there was no Buddha in China. It was not until the time of Emperor Ming of Han that Buddhism began, and he only reigned for eighteen years. Little does he know that the length of life depends on good and evil, and the retribution of good and evil pervades the three lifetimes (past life, present life, future life). Therefore, it is said: 'If you want to know the cause of the previous life, look at what you enjoy in this life. If you want to know the result of the next life, look at what you do in this life.' From this, we can know that the length of life in this life originates from the good and evil of the previous life; and the good and evil of this life is the foundation for the length of life in the next life. Those who enjoy the country for a long time are due to the good deeds of their previous lives; those whose fate is short-lived are due to the evil deeds of their previous lives. How can we judge only by the current situation? And how is it related to whether there is a Buddha or not? Confucius said, 'The benevolent live long,' so it means that the benevolent must live long, and the unbenevolent must die young. However, Yan Hui, who restrained himself and returned to propriety, can be said to be benevolent, but Yan Hui died young; Zhi (zhí, a famous bandit in the late Spring and Autumn period) killed and plundered, and can be said to be the most unbenevolent person, but Zhi lived long. Can it be said that Confucius's teachings are not valid and should not be followed? The Hong Fan teaches people with the Supreme Standard, the Five Blessings, and the Six Extremes. Conforming to the Supreme Standard brings blessings and longevity, while violating the Supreme Standard brings misfortune and calamity. Short-lived and premature deaths, such as Emperor Wen of Han and Emperor Jing of Han, were the most
有道之主。惟皇作極。二君宜無愧矣。而孝文在位才二十三載。年止四十七。孝景在位才十六載。年止四十八。其歷數皆未及一世。其享年皆未及下壽。豈可謂洪範之說誣而火其書矣。惟證之以因果之說。稽之以三世之久。則可以釋然無疑矣。如必曰無佛而壽永。則舜禹在位固皆至百年也。唐武宗滅佛者也。胡為在位僅六年。而壽止三十三乎。如必曰有佛而年夭。則漢明享國才十八年也。梁武帝奉佛者也。胡為在位四十八年。而壽至八十六乎。
愈又曰。古之教者處其一。今之教者處其三。彼時見上古以來惟有儒教。而今之釋教似為贅疣耳。殊不知。釋氏設教非與儒教相背馳。故釋氏化人。亦與儒者無差等。儒者闡詩書禮義之教。而輔之以刑政威福之權。不過欲天下遷善而遠罪耳。然固有賞之而不勸罰之而不懲。耳提面命而終不率教者。及聞佛說為善有福為惡有罪。則莫不捨惡而趨於善。是佛者之教。亦何殊于儒者之教哉。宋文帝謂何尚之曰。適見顏延之宗炳著論發明佛法。甚為有理。若使率土之濱皆感此化。朕則垂拱坐致太平矣。尚之曰。百家之鄉十人持五戒。則十人淳謹。千室之邑百人修十善。則百人和睦。持此風教以周寰宇。編戶億千則善人百萬。夫能行一善則去一惡。去一惡則息一刑。一刑息於家。萬
【現代漢語翻譯】 現代漢語譯本： 有道的君主，只有英明的君王才能建立最高的準則。兩位君主（指孝文帝和孝景帝）本應沒有愧疚才是。然而孝文帝在位僅僅二十三年，享年只有四十七歲；孝景帝在位僅僅十六年，享年只有四十八歲。他們的在位時間都沒有超過一世（三十年），他們的壽命都沒有達到下壽（六十歲）。難道可以說《洪範》的說法是虛假的，應該燒燬它的書嗎？只有用因果報應的說法來驗證，用三世輪迴的漫長時間來考察，才可以釋然無疑。如果一定要說沒有信佛的人就能長壽，那麼舜和禹在位時都活到了一百歲。唐武宗是滅佛的人，為什麼在位僅僅六年，壽命只有三十三歲呢？如果一定要說信佛的人就會短命，那麼漢明帝統治國家才十八年，梁武帝是信佛的人，為什麼在位四十八年，壽命達到八十六歲呢？ 韓愈又說：『古代的教化佔據十分之一，現在的教化佔據十分之三。』他那時看到上古以來只有儒教，而現在的佛教好像是多餘的贅疣一樣。殊不知，佛教的設立並非與儒教相背離。所以佛教教化人，也與儒者沒有什麼差別。儒者闡述詩書禮義的教誨，並輔之以刑罰政令和威嚴恩惠的權力，不過是想讓天下百姓向善而遠離罪惡罷了。然而確實有賞賜卻不能勸勉，懲罰卻不能警戒，耳提面命卻始終不聽從教誨的人。等到聽聞佛說行善有福報，作惡有罪報，那麼沒有不捨棄惡行而趨向善良的。這樣看來，佛教的教化，又與儒者的教化有什麼不同呢？宋文帝對何尚之說：『剛才看到顏延之、宗炳的著作，闡明佛法，很有道理。如果能使全國百姓都感受到這種教化，朕就可以垂拱而治，坐享太平了。』何尚之說：『一百戶的村莊，如果有十個人持守五戒，那麼這十個人就會淳樸謹慎；一千戶的城鎮，如果有一百個人修習十善，那麼這一百個人就會和睦相處。用這種風俗教化來普及全國，即使有億萬戶人家，也會有百萬善人。能夠行一件善事就能去除一件惡事，去除一件惡事就能減少一項刑罰，一項刑罰在一家減少，萬
【English Translation】 English version: Only virtuous rulers can establish the ultimate standard. The two emperors (referring to Emperor Xiaowen and Emperor Xiaojing) should have been without reproach. However, Emperor Xiaowen reigned for only twenty-three years, with a lifespan of only forty-seven years; Emperor Xiaojing reigned for only sixteen years, with a lifespan of only forty-eight years. Their reigns did not even reach one generation (thirty years), and their lifespans did not reach the lower limit of longevity (sixty years). Can it be said that the sayings in the 『Hong Fan』 (Grand Norm) are false and that its book should be burned? Only by verifying it with the theory of karma and retribution, and examining it with the long duration of the three lifetimes, can one be relieved of doubt. If one must say that those who do not believe in Buddhism can live long lives, then Shun (舜) and Yu (禹) both lived to be a hundred years old during their reigns. Emperor Wuzong of Tang (唐武宗) was a destroyer of Buddhism, so why did he reign for only six years and have a lifespan of only thirty-three years? If one must say that those who believe in Buddhism will have short lives, then Emperor Ming of Han (漢明帝) ruled the country for only eighteen years, and Emperor Wu of Liang (梁武帝) was a believer in Buddhism, so why did he reign for forty-eight years and have a lifespan of eighty-six years? Han Yu (韓愈) also said: 『Ancient teachings occupied one-tenth, while present teachings occupy three-tenths.』 At that time, he saw that since ancient times there was only Confucianism, and that present-day Buddhism seemed like a superfluous appendage. Little did he know that the establishment of Buddhism is not contrary to Confucianism. Therefore, the Buddhist transformation of people is no different from that of Confucian scholars. Confucian scholars expound the teachings of poetry, books, rites, and righteousness, and supplement them with the power of punishments, governance, and the authority of reward and punishment, merely wanting the people of the world to turn to good and stay away from evil. However, there are indeed those who cannot be encouraged by rewards or deterred by punishments, and who, despite being taught face-to-face, ultimately do not follow the teachings. When they hear the Buddha say that doing good brings blessings and doing evil brings retribution, then there is no one who does not abandon evil and turn to good. In this way, what difference is there between the teachings of Buddhism and the teachings of Confucianism? Emperor Wen of Song (宋文帝) said to He Shangzhi (何尚之): 『I just saw the writings of Yan Yanzhi (顏延之) and Zong Bing (宗炳), which expound the Buddha-dharma and are very reasonable. If all the people in the country could feel this transformation, then I could rule by doing nothing and enjoy peace.』 He Shangzhi said: 『In a village of a hundred households, if ten people uphold the five precepts, then these ten people will be simple and cautious; in a town of a thousand households, if a hundred people cultivate the ten virtues, then these hundred people will live in harmony. If this custom of teaching is spread throughout the country, even if there are hundreds of millions of households, there will be millions of good people. Being able to do one good deed is to remove one evil deed, and removing one evil deed is to reduce one punishment; if one punishment is reduced in a family, then ten thousand』
刑息於國則陛下所謂坐致太平者。是也。唐李節送沙門疏言序曰。釋氏之教。以清凈恬虛為禪定。以柔謙退讓為忍辱。故怨爭可得而息也。以菲薄勤苦為修行。以窮達壽夭為因果。故淺陋可得而安矣。世降俗偷。不有釋氏以化其心。則勇者將奮而思鬥。智者將靜而思謀。阡陌之人將紛然而群起矣。呂夏卿得入師經曰。小人不畏刑獄而畏地獄。若使天下之人事無大小以有因果。不敢自欺其心。無侵陵爭奪之風。則豈不刑措而為極治之世乎。由是觀之。則釋教之有裨於世教也大矣。又何惡于教之三乎。
愈又曰。農之家一。而食粟之家六。柰之何民不窮且盜也。蓋謂釋氏之徒不耕而食。致民之窮且盜也。抑不思世之輕耕而食者。豈獨釋氏之徒哉。公孫丑問孟子曰。詩曰。不素餐兮。君子之不耕而食何也。孟子曰。君子居是國也。其君用之。則安富尊榮。其子弟從兄。則孝弟忠信。不素餐兮。執大於此。今之以佛為師者。默則誠語則善。所到勸人拙惡而趨善其人以此相化克己齋戒。好生止殺稱誦佛經。悛心改行為仁為慈。為孝為廉為恭為順。蓋日有遷善而不自知者。則不素餐兮。亦孰大於是哉。彼民之窮且盜又何關於釋氏哉。詩曰。小東大東杼軸其罕。傳曰。民有飢色野有餓莩。民之窮也。若此時中國無佛也。書曰。
【現代漢語翻譯】 現代漢語譯本： 如果刑罰能在國家止息，那就是陛下所說的垂拱而治了。唐朝李節在《送沙門疏》的序言中說：『釋迦牟尼的教義，以清凈恬淡虛無為禪定，以柔和謙遜退讓為忍辱，所以怨恨爭鬥可以得以止息。以儉樸勤勞刻苦為修行，以窮困顯達壽命長短為因果，所以淺薄鄙陋之人可以得以安定。世風日下，民俗澆薄，如果沒有釋氏的教義來化導人心，那麼勇敢的人將會奮起而爭鬥，聰明的人將會安靜下來而圖謀，田間小民將會紛紛擾擾地群起作亂。』呂夏卿在《得入師經》中說：『小人不害怕刑獄而害怕地獄。如果使天下的人，無論事情大小，都相信有因果報應，不敢欺騙自己的內心，沒有侵犯掠奪爭鬥的風氣，那麼豈不是可以不用刑罰而達到極好的治理世道的局面了嗎？』由此看來，那麼佛教對於世俗教化的幫助是很大的，又為什麼要厭惡佛教呢？
韓愈又說：『農戶只有一家，而吃飯的人卻有六家，為什麼老百姓不窮困而且去做盜賊呢？』大概是說佛教的僧人不耕種而吃飯，導致百姓窮困而且去做盜賊。難道不考慮世上不耕種而吃飯的人，難道僅僅是佛教的僧人嗎？公孫丑問孟子說：『《詩經》說：『不做白吃飯的人啊。』君子不耕種而吃飯是為什麼呢？』孟子說：『君子居住在這個國家，他的君主任用他，那麼國家就安定富強，受到尊重和榮耀；他的子弟跟從兄長，那麼就孝順父母，友愛兄弟，忠誠待人，講究信用。不做白吃飯的人啊，所承擔的責任比這更大。』現在那些以佛為師的人，沉默時心懷誠意，說話時勸人為善，所到之處勸人捨棄惡行而趨向善良，人們因此互相感化，克制自己，遵守齋戒，愛護生命，停止殺戮，稱念誦讀佛經，改變心意，改正行為，做仁慈的事情，做孝順的事情，做廉潔的事情，做恭敬的事情，做順從的事情，大概每天都在向善而不自覺，那麼不做白吃飯的人啊，還有什麼比這更大的呢？那些百姓的窮困而且去做盜賊，又和佛教有什麼關係呢？《詩經》說：『小東，大東，織布的梭子很少轉動。』傳記上說：『老百姓面有飢色，野外有餓死的人。』老百姓的窮困，如果是這個時候，中國沒有佛教。《尚書》說：
【English Translation】 English version: If punishments cease in the country, then that is what Your Majesty calls 'achieving great peace by doing nothing'. Li Jie of the Tang Dynasty said in the preface to 'A Memorial Sending a Shramana': 'The teachings of Shakyamuni (釋迦牟尼) [the founder of Buddhism], take purity, tranquility, emptiness as dhyana (禪定) [meditative state], and gentleness, humility, and concession as forbearance (忍辱) [patience], so resentment and strife can be stopped. They take frugality, diligence, and hardship as practice (修行) [spiritual cultivation], and poverty, success, longevity, and premature death as karma (因果) [cause and effect], so the shallow and ignorant can be at peace. As the world declines and customs become debased, if there were no Shakyamuni's teachings to transform their hearts, then the brave would rise up and think of fighting, the wise would be quiet and think of plotting, and the common people in the fields would rise up in confusion.' Lü Xiaqing said in 'Gaining Entrance to the Teacher's Scripture': 'Inferior people do not fear prison but fear hell. If all the people in the world, no matter how big or small the matter, believe in karma (因果) [cause and effect], dare not deceive their hearts, and there is no atmosphere of invasion, plunder, and strife, then wouldn't it be possible to achieve a world of perfect governance without punishments?' From this perspective, then the help of Buddhism to worldly teachings is great, so why hate the teachings?
Han Yu also said: 'There is only one farming household, but there are six households eating grain, why are the people not poor and becoming thieves?' He probably meant that the Buddhist monks do not cultivate but eat, leading to the poverty of the people and their becoming thieves. Does he not consider that those in the world who eat without cultivating, are they only the Buddhist monks? Gongsun Chou asked Mencius (孟子) [a famous Confucian philosopher]: 'The Book of Odes (詩經) [classic collection of Chinese poetry] says: 'Do not be a freeloader.' Why does the gentleman not cultivate but eat?' Mencius said: 'The gentleman lives in this country, and if his ruler employs him, then the country will be stable, rich, respected, and honored; his children follow their elder brothers, then they will be filial to their parents, loving to their siblings, loyal to others, and trustworthy. Do not be a freeloader, the responsibility is greater than this.' Now those who take the Buddha (佛) [the enlightened one] as their teacher, are sincere when silent and speak good when they speak, and wherever they go, they persuade people to abandon evil and turn to good. People transform each other in this way, restrain themselves, observe fasts, cherish life, stop killing, recite Buddhist scriptures, change their minds, correct their behavior, do benevolent things, do filial things, do honest things, do respectful things, do obedient things, and probably improve every day without realizing it, so what is greater than not being a freeloader? What do the poverty of the people and their becoming thieves have to do with Buddhism? The Book of Odes (詩經) [classic collection of Chinese poetry] says: 'Small East, Great East, the weaving shuttle rarely turns.' The commentary says: 'The people have hungry faces, and there are starving people in the fields.' The poverty of the people, if it were at this time, China would have no Buddhism. The Book of Documents (尚書) [one of the Five Classics of Confucianism] says:
竊神祇之犧。牷牲用以容。傅曰。盜不可詰絕。又不能止民之盜也。若此時則中國無佛也。太宗貞觀之間。釋氏之教殊盛。僧尼不勝其數也。食用不勝其廣也。而外不閉旅不赍糧。何斯民之不窮不盜也。明皇開元之際。釋氏之徒愈繁。僧尼不減于貞觀也。食用不減于貞觀也。天下富羨攘盜松絕。何斯民之不窮不盜也。是知民窮且盜。決非釋氏之所致明矣。如必曰有佛而民窮。則無佛之時成湯何必患困窮。如必曰有佛而民盜。則無無佛之時季康子何必患盜哉。孔子之不欲雖賞之不竊。何干出家者繁哉。
愈又曰。棄而君臣去而父子。蓋指出家者而言也。抑不思子陵傲光武而耕富春。歐陽公稱其為聖之清。未嘗曰棄而君臣也。太伯舍太王而逃刑蠻。孔子美其為德之至。未嘗曰去而父子也。以是比之。佛何過哉。況割愛出家。非特獨善其身。證果成道。將以普度一切。法華經云。我等與眾生。皆共成佛道。而況于君臣父子哉。故常人之於君。反不過極其敬順。而釋氏之於君父。則能誘之以正法。常人之於子弟。不過致其慈愛。而釋氏之於子弟。則能化之以正道。妙莊嚴王者。藥王之君父也。自藥王出家。而妙莊嚴王亦出家。因得授記而成佛道。羅睺羅者。釋家之長子也。自釋迦出家。而羅睺羅亦出家。因得證密行而授
【現代漢語翻譯】 現代漢語譯本
盜竊神靈的祭品，用盛滿祭品的牲畜來容納（他們）。傅奕說：『盜竊是無法完全禁止的，而且也不能阻止百姓的盜竊行為。』如果真是這樣，那麼在太宗貞觀年間，中國就沒有佛教了。當時佛教的教義非常興盛，僧尼的數量多得數不清。他們消耗的食物也多得數不清。但是，（國家）對外不關閉關卡，旅行的人也不自帶糧食，為什麼百姓不會貧困和盜竊呢？明皇開元年間，信奉佛教的人更多了，僧尼的數量不比貞觀年間少，消耗的食物也不比貞觀年間少。天下富足有餘，盜竊卻很少發生。為什麼百姓不會貧困和盜竊呢？由此可知，百姓的貧困和盜竊，絕對不是佛教所導致的，這很明顯。如果一定要說因為有佛教所以百姓貧困，那麼在沒有佛教的時代，成湯為什麼還要為百姓的困苦而擔憂呢？如果一定要說因為有佛教所以百姓盜竊，那麼在沒有佛教的時代，季康子為什麼還要為盜竊而擔憂呢？孔子說，即使賞賜，（正直的人）也不會盜竊，這和出家的人多有什麼關係呢？
韓愈又說：『拋棄君臣關係，離開父子關係』，大概是指那些出家的人說的。難道沒有想到子陵（嚴光）以傲慢的態度對待光武帝，在富春江邊耕種，歐陽修稱讚他是聖人中的清高之士，（人們）從未說過他拋棄了君臣關係。太伯捨棄了太王（的王位），逃到蠻夷之地，孔子讚美他是德行達到了極致，（人們）從未說過他離開了父子關係。用這些例子來比較，佛教有什麼過錯呢？更何況，割捨親情出家，不僅僅是爲了自己修身養性，證得果位，成就佛道，而是爲了普度一切眾生。《法華經》說：『我們和眾生，都共同成就佛道。』更何況是君臣父子呢？所以，普通人對待君主，不過是極盡敬順而已，而佛教徒對待君主和父親，卻能用正法來引導他們。普通人對待子弟，不過是給予慈愛而已，而佛教徒對待子弟，卻能用正道來教化他們。《妙莊嚴王經》中的妙莊嚴王，是藥王菩薩的君父。自從藥王菩薩出家后，妙莊嚴王也出家了，因此得到授記，成就了佛道。羅睺羅（Rahula）是釋迦牟尼佛的長子。自從釋迦牟尼佛出家后，羅睺羅也出家了，因此證得了秘密的修行，並被授記。
【English Translation】 English version
Stealing the sacrificial offerings of the gods, using livestock filled with offerings to accommodate (them). Fu Yi said, 'Theft cannot be completely prohibited, nor can it stop the people's thievery.' If that were the case, then during the Zhenguan era of Emperor Taizong, there would have been no Buddhism in China. At that time, the teachings of Buddhism were very prosperous, and the number of monks and nuns was countless. The food they consumed was also countless. However, (the state) did not close the passes to the outside world, and travelers did not bring their own food. Why wouldn't the people be impoverished and steal? During the Kaiyuan era of Emperor Minghuang, there were even more followers of Buddhism, and the number of monks and nuns was no less than during the Zhenguan era. The food they consumed was no less than during the Zhenguan era. The world was rich and abundant, yet theft rarely occurred. Why wouldn't the people be impoverished and steal? From this, it is clear that the poverty and thievery of the people are definitely not caused by Buddhism. If it must be said that because there is Buddhism, the people are impoverished, then why did Cheng Tang have to worry about the people's suffering in an era without Buddhism? If it must be said that because there is Buddhism, the people steal, then why did Ji Kangzi have to worry about theft in an era without Buddhism? Confucius said that even with rewards, (an upright person) would not steal. What does this have to do with the large number of people who leave home (to become monks or nuns)?
Han Yu also said, 'Abandoning the relationship between ruler and subject, leaving the relationship between father and son,' probably refers to those who leave home (to become monks or nuns). Has he not considered that Zi Ling (Yan Guang) treated Emperor Guangwu with arrogance and farmed by the Fuchun River? Ouyang Xiu praised him as a pure and noble man among sages. (People) never said that he abandoned the relationship between ruler and subject. Taibo abandoned the throne of King Tai and fled to the barbarian lands. Confucius praised him as having reached the ultimate in virtue. (People) never said that he left the relationship between father and son. Comparing it with these examples, what fault does Buddhism have? Moreover, renouncing worldly affections to leave home is not only for self-cultivation, attaining fruition, and achieving Buddhahood, but also for universally saving all sentient beings. The Lotus Sutra says, 'We and all sentient beings will together achieve the path to Buddhahood.' How much more so is it for rulers, subjects, fathers, and sons? Therefore, ordinary people treat their rulers with nothing more than utmost respect and obedience, while Buddhists can guide their rulers and fathers with the righteous Dharma. Ordinary people treat their children with nothing more than love and affection, while Buddhists can transform their children with the righteous path. King Miaozhuangyan in the Miaozhuangyan Wang Sutra was the ruler and father of Bodhisattva Bhaisajyaraja (Medicine King). Since Bodhisattva Bhaisajyaraja left home, King Miaozhuangyan also left home, and thus received a prediction and achieved Buddhahood. Rahula (Rahula) was the eldest son of Shakyamuni Buddha. Since Shakyamuni Buddha left home, Rahula also left home, and thus attained secret practice and was predicted to achieve Buddhahood.
尊記。由是觀之。出家者何負于君臣父子哉。又況常人之心有親疏。而佛心則無親疏。常人之心有限量。而佛心則無限量。常人知有己之君父爾。而佛則無爾殊。故圓覺經曰。觀彼怨家如己父母。常人知有己之子孫爾。而佛無差等。故華嚴經曰。等觀眾生猶如一子。是心也豈愈之所能識哉。
愈又曰。禁而相生養之道。豈不曰娶婦嫁女所以生育子孫。佛戒女色。所以禁其生養。殊不知。釋氏制戒自有頓漸。曷嘗使人人為曠夫。個個為怨女哉。為出家者說菩薩戒。則曰離非梵行。為在家者說優婆塞戒。則曰離邪淫。離非梵行者永斷淫慾也。離邪淫者不犯他人妻女也。般若經曰。菩薩斷欲出家修行梵行能得菩提。楞嚴經曰。淫心不除塵不可出。若不斷淫修禪定者。如蒸砂石欲成其飯。雖經多劫只名熱沙。此為修菩薩戒者言也。生天十善經云。盡形不邪淫。是故得生天上。毗婆沙論云。若制其自妻。則國王宰官長者不能棄捨自妻室故。佛惟立離犯他妻。此為持優婆塞戒者言也。只儒家設教。戒之在色。亦所以戒女色也而非戒人娶妻也。契為司徒教以人倫。則曰夫婦有別。家人畫卦義在正家。則曰夫夫婦婦。美化行乎江漢則漢上游女不可求思。關睢應于麟趾。則衰世公子無犯非禮。是皆無犯他人妻女之謂也。是即釋氏不
【現代漢語翻譯】 現代漢語譯本： 總而言之，從這個角度來看，出家修行的人怎麼會辜負君臣父子之間的倫理綱常呢？更何況普通人的心有親疏遠近之分，而佛的心則沒有親疏遠近之分。普通人的心有（原文缺失），而佛的心則沒有（原文缺失）。普通人只知道有自己的君主和父親，而佛則沒有彼此的差別。所以《圓覺經》說：『看待怨恨自己的人如同自己的父母。』普通人只知道有自己的子孫，而佛則沒有差別對待。所以《華嚴經》說：『平等看待一切眾生猶如一個兒子。』這種心胸豈是韓愈所能理解的呢？
韓愈又說：『禁止男女之間的生養之道，難道不是說娶妻嫁女是爲了生育子孫嗎？佛戒除女色，所以是禁止人們生養。』殊不知，佛教制定戒律自有次第和緩急，何曾要使人人成為單身漢，個個成為怨婦呢？為出家的人說菩薩戒，就說要遠離非梵行（不正當的性行為）。為在家的人說優婆塞戒，就說要遠離邪淫（不正當的性行為）。遠離非梵行，就是永遠斷絕淫慾。遠離邪淫，就是不侵犯他人的妻子或女兒。《般若經》說：『菩薩斷除慾望，出家修行梵行，才能證得菩提。』《楞嚴經》說：『淫心不除，就無法脫離塵世。如果不斷除淫慾而修習禪定，就像蒸煮砂石想要做成飯一樣，即使經過很多劫的時間，也只能得到熱砂。』這是為修菩薩戒的人說的。生天十善經說：『終身不邪淫，因此能夠升到天上。』《毗婆沙論》說：『如果禁止人親近自己的妻子，那麼國王、宰官、長者就不能拋棄自己的妻子了。』所以佛只設立了不侵犯他人妻子的戒律。即使是儒家設立教義，戒律在於女色，也是爲了戒除女色而不是戒除人們娶妻。契為司徒時教導人們人倫關係，就說『夫婦有別』。家人卦的卦象意義在於端正家庭，就說『夫夫婦婦』。用美好的德行來教化江漢一帶的人民，那麼漢水之上的女子就不會被追求思慕。關睢篇應和著麟趾篇，那麼衰敗時代的公子就不會犯非禮的行為。這些都是不侵犯他人妻女的意思。這也就是佛教不
【English Translation】 English version: In conclusion, from this perspective, how can those who renounce the household life be accused of failing to uphold the ethical relationships between ruler and subject, father and son? Moreover, ordinary people's minds have distinctions of closeness and distance, while the Buddha's mind has no such distinctions. Ordinary people's minds have (missing in original text), while the Buddha's mind has no (missing in original text). Ordinary people only know their own ruler and father, while the Buddha makes no such distinctions. Therefore, the Yuanjue Sutra (Perfect Enlightenment Sutra) says: 'Regard those who hate you as your own parents.' Ordinary people only know their own children and grandchildren, while the Buddha treats all beings equally. Therefore, the Huayan Sutra (Flower Garland Sutra) says: 'Regard all sentient beings as if they were your only child.' How could Han Yu possibly understand such a mind?
Han Yu also said: 'To prohibit the way of procreation and nurturing, isn't it said that marrying wives and taking concubines is for the purpose of bearing children and grandchildren? The Buddha prohibits female allure, so he prohibits procreation and nurturing.' Little does he know that the Buddha's establishment of precepts has its own gradual and immediate aspects. How could it ever be that everyone is made a bachelor and every woman a resentful widow? For those who have left home, the Bodhisattva precepts say to abstain from non-brahmacharya (improper sexual conduct). For those who are householders, the Upasaka (layman) precepts say to abstain from xieyin (sexual misconduct). To abstain from non-brahmacharya means to permanently cut off sexual desire. To abstain from xieyin means not to violate another's wife or daughter. The Prajna Sutra (Perfection of Wisdom Sutra) says: 'Bodhisattvas who renounce desire, leave home, and cultivate brahmacharya can attain bodhi (enlightenment).' The Shurangama Sutra says: 'If the mind of lust is not eliminated, one cannot escape the dust of the world. If one does not cut off lust and practices dhyana (meditation), it is like steaming sand to make rice. Even after many kalpas (eons), it will only be called hot sand.' This is said for those who cultivate the Bodhisattva precepts. The Sheng Tian Shi Shan Jing (Sutra of the Ten Good Deeds for Rebirth in Heaven) says: 'To abstain from xieyin throughout one's life is the reason for being reborn in heaven.' The Vibhasa Shastra says: 'If one were to prohibit intimacy with one's own wife, then kings, ministers, and elders would not be able to abandon their own wives.' Therefore, the Buddha only established the precept of not violating another's wife. Even in the teachings established by Confucianism, the prohibition against female allure is also to prohibit female allure and not to prohibit people from taking wives. When Qi, as the Minister of Education, taught people about human relationships, he said, 'Husband and wife have their distinct roles.' The meaning of the Jiaren hexagram (Family hexagram) in the Yijing (Book of Changes) lies in rectifying the family, saying, 'Husband, husband; wife, wife.' When beautiful virtues are practiced among the people of the Jiang and Han regions, the women on the Han River will not be sought after. The Guanju poem (Ospreys) corresponds to the Linzhi poem (Offspring of the Unicorn), so the young nobles of a declining age will not commit improper acts. All of these mean not violating another's wife or daughter. This is what Buddhism does not
淫邪之戒也。故維摩居士亦有妻子常懷遠離。楞嚴經云。於己妻妾未能遠離者。得生天福。曷嘗禁其生養之道哉。
愈又曰。何有去聖人之道舍先王之法。而從夷狄之教以求福利也。觀愈此言。則愈之不識佛也亦甚矣。蓋佛之教人與人之學。佛豈徒在於區區之福利哉。佛以一大事因緣故而出現於世。吾儕亦以一大事因緣故而歸向于佛。佛所贊者依而行之。佛所戒者遵而守之。由權而實由漸而頓。蓋期以識心見性超脫生死而至於佛也。福利云乎哉。故自佛之五乘論之。人乘者謂能持五戒。則其福報可以為人。天乘者謂能修十善則其福報可以生天。斯二乘者以福利言可也。若夫后之三乘。則當以理觀。不可以福言矣。三乘之理固未易言。姑自其粗跡言之。則聲聞圓覺猶不過為止息之地。必至於佛菩薩之地。而後為理之極也。前輩曰。佛者極也。謂天下萬善萬理。至佛而極也。今之學佛者。蓋求以詣其極也。福利云乎哉。朱晦庵之論佛也曰。以其有空寂之說。而不累於物欲也。則世之賢者好之。以其有玄妙之說。而不滯于形器也。則世之智者悅之。以其有生死輪迴之說。而自謂可以不淪於罪苦也。則世之傭奴爨婢黥髡盜賊亦匍匐而歸之。若愈之所謂福利者。正晦庵所謂傭奴爨婢黥髡盜賊亦歸之者也。愈之不識佛也如此
而乃果於謗佛。正猶越犬不識雪而吠。蜀犬不識日而吠也哉。
三教平心論捲上 大正藏第 52 冊 No. 2117 三教平心論
三教平心論卷下
靜齋學士劉謐撰
愈又曰。其身死已久。枯朽之骨兇穢之餘。豈宜以入宮禁。蓋以佛身之舍利。而比凡庶之朽骨。何其無忌憚。一至此哉。涅槃經曰。爾時世尊。以大悲力從心胸中火涌棺外。漸漸阇維碎金體成末舍利。以是知佛骨者。佛之舍利也。吳孫權赤烏四年。康居國三藏康僧會至金陵。詔至問狀。會進曰。如來大師化已千年。然靈骨舍利神應無方。於是齋潔懇求至三七日聞槍然有聲。起視瓶中五色錯發。權與公卿黎庶聚觀曰。希世之瑞也。使力士錘之而砧碎。光明自若。於是建塔。其地曰佛陀里。又秀州精嚴院有一舍利。一日行道一日入定。行道者旋轉不息。入定者寂然不動。嵩禪師作行道舍利記。蓋以其道之驗也。九流百家紛然。謂之道則與佛未始異也。稽其驗則天下無有也。競尊其師。謂佛不足與其聖賢校。及其死也不數日而形腐。不百年而骨朽。其神則漠然烏有乎恍惚。豈其道亦有未臻於佛者乎。然舍利之見乎天下者。古今多矣。有盤空而翔者。有無端而至者。發光而並日月者。不可聞者。不可碎者。若此行道晝夜振之而
【現代漢語翻譯】 現代漢語譯本： 這就像是在誹謗佛陀。正如越地的狗不認識雪而亂叫，四川的狗不認識太陽而亂叫一樣啊。
三教平心論 捲上 大正藏第 52 冊 No. 2117 三教平心論
三教平心論 卷下
靜齋學士劉謐撰
韓愈又說：『佛的遺體已經死去很久了，只剩下枯朽的骨頭和污穢的殘餘，怎麼能迎入宮禁呢？』這是把佛身的舍利（Śarīra），比作普通人的腐朽屍骨，是多麼的肆無忌憚，竟然到了這種地步！《涅槃經》（Nirvāṇa Sūtra）說：『那時，世尊（Śākyamuni）以大悲的力量，從心胸中涌出火焰，在棺材外燃燒，漸漸地焚燒，碎裂了金色的身體，形成了末舍利。』由此可知，佛骨就是佛的舍利啊。吳國孫權赤烏四年，康居國的三藏（Tripiṭaka）康僧會（Kang-seng-hui）到達金陵，孫權下詔召見並詢問情況。康僧會進言說：『如來（Tathāgata）大師涅槃已經千年，然而靈骨舍利的神奇感應沒有窮盡。』於是齋戒潔身，懇切祈求，到了二十一天，聽到『鏘』的一聲。起來看，瓶中五彩光芒交錯閃耀。孫權與公卿百姓聚在一起觀看，說：『這是稀世的祥瑞啊！』派力士用錘子錘擊，卻紋絲不動，光明依舊。於是建造佛塔，那個地方叫做佛陀里（Buddhapura）。又，秀州精嚴院有一顆舍利，一天行道，一天入定。行道的舍利旋轉不停，入定的舍利寂然不動。嵩禪師寫了《行道舍利記》。這大概是因為佛道的靈驗啊。九流百家紛紛擾擾，認為他們的道與佛道沒有什麼不同。考察他們的靈驗，天下沒有啊。他們爭相尊崇自己的老師，認為佛陀不值得與他們的聖賢相比。等到他們死了，沒過幾天屍體就腐爛，不到一百年骨頭就朽壞，他們的神識也就變得模糊不清，什麼都沒有了嗎？難道他們的道還沒有達到佛的境界嗎？然而舍利顯現在天下，自古至今有很多。有的盤旋在空中飛翔，有的無緣無故地到來，有的發出的光芒與日月同輝，有的堅不可摧，有的無法粉碎。像這樣行道晝夜不停地振動它……
【English Translation】 English version: This is akin to slandering the Buddha. It's just like the dogs of Yue barking at snow they don't recognize, and the dogs of Shu barking at the sun they don't recognize.
Treatise on the Impartiality of the Three Teachings, Volume 1 Taisho Tripitaka, Volume 52, No. 2117, Treatise on the Impartiality of the Three Teachings
Treatise on the Impartiality of the Three Teachings, Volume 2
Composed by Academician Liu Mi of Jingzhai
Han Yu further said: 'His body has been dead for a long time, only withered bones and foul remnants remain. How can it be appropriate to bring them into the palace?' This is comparing the Śarīra (舍利) of the Buddha's body to the decayed bones of ordinary people. How reckless and unrestrained it is, to such an extent! The Nirvāṇa Sūtra (涅槃經) says: 'At that time, the Tathāgata (如來) Śākyamuni (世尊), with the power of great compassion, emitted flames from his chest, burning outside the coffin, gradually cremating and shattering the golden body, forming Śarīra.' From this, we know that the Buddha's bones are the Buddha's Śarīra. In the fourth year of the Chiwu era of Sun Quan of Wu, the Tripiṭaka (三藏) master Kang-seng-hui (康僧會) from the Kangju kingdom arrived in Jinling. Sun Quan issued an edict to summon and inquire about the situation. Kang-seng-hui said: 'The Tathāgata master has entered Nirvāṇa for a thousand years, yet the miraculous responses of the spiritual bone Śarīra are inexhaustible.' Thereupon, he fasted and purified himself, earnestly praying. On the twenty-first day, he heard a 'clang' sound. Getting up to look, five-colored lights intertwined and shone in the bottle. Sun Quan and the public officials and common people gathered to watch, saying: 'This is an unprecedented auspicious sign!' He sent strongmen to hammer it, but it remained unmoved, and the light remained the same. Thereupon, a pagoda was built, and that place was called Buddhapura (佛陀里). Furthermore, there is a Śarīra in Jingyan Monastery in Xiuzhou, one day practicing the Way, one day entering Samādhi. The Śarīra practicing the Way rotates without stopping, and the Śarīra entering Samādhi remains silent and motionless. Chan Master Song wrote 'A Record of the Śarīra Practicing the Way.' This is probably because of the efficacy of the Buddha's Way. The Nine Schools and Hundred Families are in turmoil, thinking that their Way is no different from the Buddha's Way. Examining their efficacy, there is none in the world. They compete to venerate their teachers, thinking that the Buddha is not worthy of being compared to their sages. When they die, their bodies rot in a few days, and their bones decay in less than a hundred years. Their spirits become vague and indistinct, and nothing remains? Could it be that their Way has not yet reached the realm of the Buddha? However, the Śarīra appearing in the world has been numerous throughout history. Some hover and fly in the sky, some arrive for no reason, some emit light that shines like the sun and moon, some are indestructible, and some cannot be crushed. Like this, practicing the Way, shaking it day and night...
不息。天下未始見也。捧其塔而敬之。則金鐸益轉。若與人意而相應異乎美哉。然則舍利之神奇若此。而以之比凡骨可乎。列子曰。生則堯舜死則腐骨。故雖褒稱嘉美以為大而化聖而不可知者。俱不免乎。腥臊臭穢與草木同腐也。其能若佛骨之更數千載而神奇特異。與世為祥為福者耶。
愈又曰。乞以此骨付之水火。然後知大聖人之作為出於尋常萬萬也。夫不識佛為大聖人。何其顛倒錯亂。一至此哉。張無盡問大慧禪師曰。堯舜禹湯皆聖人也。佛竟不言之何耶。師曰。堯舜禹湯比梵王帝釋。有優劣否。公曰。堯舜禹湯豈可比梵王帝釋。師曰。佛以梵王帝釋為凡夫。余可知矣。公乃擊節以為高論。由是觀之。則堯舜禹湯不及梵王帝釋遠矣。而梵釋猶為凡夫。自堯舜禹湯至於文武周公孔子。儒家皆以聖稱也。彼伯夷伊尹柳下惠。各以一善自著者。亦謂之聖也。而群聖之中必有大者焉。宰我曰。以予觀于夫子。賢于堯舜遠矣。子貢曰。自有生民以來。未有盛于孔子者也。是孔子者儒家之大聖人也。然佛又聖中之聖也。謂子不信。則請以前所紀佛氏之極功觀之。佛則自修因於億劫。而證果於今生。六度萬行罔不齊修。恒沙功德皆悉圓滿列子援孔子之言曰。丘聞。西方有大聖人。不治而不亂。范蔚宗著西域論曰。靈聖之所
【現代漢語翻譯】 現代漢語譯本： 不止息啊。天下從未見過這樣的景象。捧著佛塔敬拜它，那金鈴的聲音更加響亮，好像能與人的心意相通，多麼美好啊！既然佛舍利的神奇如此，又怎麼能將它與凡人的骨頭相比呢？列子說：『活著的時候是堯舜，死了之後不過是腐爛的骨頭。』所以，即使是那些被極力讚美，被認為是偉大、神聖、不可理解的人，最終也免不了腥臭腐爛，與草木一同腐朽。他們又怎麼能像佛骨那樣，經歷數千年依然神奇特異，為世間帶來吉祥和幸福呢？ 韓愈又說：『請求將這佛骨付諸水火，然後才知道大聖人的作為與尋常人相差萬里。』不認識佛陀是偉大的聖人，這是多麼顛倒錯亂啊，竟然到了這種地步！張無盡問大慧禪師說：『堯、舜、禹、湯都是聖人，佛經中竟然不提及他們，這是為什麼呢？』禪師說：『堯、舜、禹、湯與梵王(Brahma，色界天之主)帝釋(Indra，忉利天之主)相比，有優劣之分嗎？』張無盡說：『堯、舜、禹、湯怎麼能與梵王帝釋相比呢？』禪師說：『佛陀以梵王帝釋為凡夫，其餘的就可以知道了。』張無盡聽后拍手稱讚，認為是高論。由此看來，堯、舜、禹、湯與梵王帝釋相比，相差甚遠。而梵王帝釋仍然是凡夫。從堯、舜、禹、湯到文王、武王、周公、孔子，儒家都以聖人稱呼他們。那些伯夷(Boyi，商末周初人，以清高著稱)、伊尹(Yiyin，商朝大臣，輔佐商湯滅夏)、柳下惠(Liuxiahui，春秋時期魯國人，以高尚品德著稱)，各自因為一個善行而聞名的人，也被稱為聖人。而眾多聖人之中，必定有更偉大的人。宰我說：『以我來看，我的老師比堯舜賢能得多。』子貢說：『自從有了人類以來，沒有誰能比孔子更偉大了。』孔子是儒家最偉大的聖人。然而，佛陀又是聖人中的聖人。如果你們不相信，就請看看前面所記載的佛陀的極高功德。佛陀從億萬劫前就開始修行，並在今生證得果位。六度(Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧)萬行(Ten thousand conducts，指菩薩所修的種種善行)沒有不全部修習的，無量功德全部圓滿。列子引用孔子的話說：『我聽說西方有大聖人，不用治理就能達到太平。』范蔚宗在《西域論》中寫道：『靈聖的住所。』
【English Translation】 English version: It does not cease. The world has never seen such a sight. Holding its stupa and revering it, the golden bell rings even more loudly, as if corresponding to people's intentions, how wonderful! Since the miraculousness of the Buddha's relics is like this, how can it be compared to the bones of ordinary people? Liezi said, 'When alive, they are Yao and Shun; when dead, they are just rotten bones.' Therefore, even those who are highly praised and considered great, holy, and incomprehensible, are ultimately not exempt from being stinky and rotten, decaying along with plants and trees. How can they be like the Buddha's bones, which after thousands of years are still miraculously unique, bringing auspiciousness and happiness to the world? Han Yu also said, 'I request that these Buddha's bones be subjected to water and fire, and then we will know that the actions of the great sage are ten thousand times different from those of ordinary people.' Not recognizing the Buddha as a great sage, how upside down and confused is this, to have reached this point! Zhang Wujin asked Great Wisdom Zen Master, 'Yao, Shun, Yu, and Tang are all sages, why are they not mentioned in the Buddhist scriptures?' The Zen Master said, 'Compared to Brahma (Brahma, lord of the Form Realm) and Indra (Indra, lord of the Trayastrimsa Heaven), are Yao, Shun, Yu, and Tang superior or inferior?' Zhang Wujin said, 'How can Yao, Shun, Yu, and Tang be compared to Brahma and Indra?' The Zen Master said, 'The Buddha considers Brahma and Indra as ordinary people, the rest can be known.' Zhang Wujin clapped his hands in praise, considering it a profound statement. From this perspective, Yao, Shun, Yu, and Tang are far inferior to Brahma and Indra. And Brahma and Indra are still ordinary people. From Yao, Shun, Yu, and Tang to King Wen, King Wu, the Duke of Zhou, and Confucius, the Confucian school calls them all sages. Those like Boyi (Boyi, a person from the end of the Shang Dynasty and the beginning of the Zhou Dynasty, known for his integrity), Yiyin (Yiyin, a minister of the Shang Dynasty, assisted Shang Tang in destroying Xia), and Liuxiahui (Liuxiahui, a person from the State of Lu during the Spring and Autumn Period, known for his noble character), each famous for a single good deed, are also called sages. And among the many sages, there must be greater ones. Zai Wo said, 'In my opinion, my teacher is far more virtuous than Yao and Shun.' Zigong said, 'Since the beginning of mankind, there has been no one greater than Confucius.' Confucius is the greatest sage of the Confucian school. However, the Buddha is the sage among sages. If you do not believe it, then please look at the extremely high merits of the Buddha recorded earlier. The Buddha began cultivating causes from countless kalpas ago and attained fruition in this life. The Six Paramitas (Six Paramitas, generosity, morality, patience, diligence, meditation, wisdom) and Ten thousand conducts (Ten thousand conducts, referring to the various good deeds cultivated by Bodhisattvas) were all cultivated without exception, and countless merits were all perfected. Liezi quoted Confucius' words, 'I have heard that there is a great sage in the West, who can achieve peace without governing.' Fan Weizong wrote in 'Treatise on the Western Regions', 'The abode of the spiritual sage.'
降集。賢懿之所挺生。或人問佛于文中子。答之以聖人。玄奘譯經。而唐太宗名之以聖教。本朝太宗皇帝賜天竺三藏法師天息災譯經序號曰三藏聖教序。有曰。翻貝葉之真詮。續人天之聖教。真宗皇帝賜天竺明教大師法賢譯經序而號曰繼聖教序。有曰。龍宮之聖藻惟新。鷲嶺之苾芻仰嘆。蕭瑀曰。佛聖人也。非聖人者無法。裴休曰。佛為大聖人。其教有不思議事。疊而觀之。則世之所謂聖人者。孰有過於佛哉。彼不信佛而謗佛者。生為愚人死為愚鬼。捨身受身愈趨愈下。善擇術者果如是乎。
愈又曰。臣雖至愚。必知陛下不惑于佛。又曰。衛而出之於境。不令惑眾。蓋謂憲宗為佛所惑。而又因以惑眾也。愈又不思甚哉。孔子曰。智者不惑。謂天下之可惑者皆愚者也。智者既明且哲。洞屬是非。凡所作為必真見其理之可為而後為之。斷斷乎不為事物所惑矣。故以愚人而奉佛。謂之受惑可也。以明主而奉佛。謂之受惑不可也。若憲宗者。聰明果決得於天性。是豈愚者。豈是易惑者乎。非特憲宗為然也。唐世人主如太宗之聰明英武。由漢以來未之有也。而其篤信佛教。始終如一。觀其創宏福寺也。則曰。專為崇穆太后追福。言發涕零。躬自製疏。稱皇帝菩薩戒弟子。及玄奘法師之譯經也。則為之序。而名之曰御製三藏
【現代漢語翻譯】 現代漢語譯本：降集，這裡是賢良美好的事物所產生的地方。有人向文中子詢問什麼是聖人，文中子回答說是佛。玄奘翻譯佛經，唐太宗將之命名為『聖教』。本朝太宗皇帝賜予天竺三藏法師天息災翻譯佛經的序言，題為《三藏聖教序》，其中寫道：『翻譯貝葉經書的真正含義，延續人間的聖教。』真宗皇帝賜予天竺明教大師法賢翻譯佛經的序言，並題為《繼聖教序》，其中寫道：『龍宮的聖妙辭藻煥然一新，鷲峰的僧侶們仰慕讚歎。』蕭瑀說：『佛是聖人。不是聖人的人無法理解佛法。』裴休說：『佛是大聖人，他的教義有不可思議之處。』綜合來看，世俗所說的聖人，有誰能超過佛呢？那些不相信佛而誹謗佛的人，活著是愚人，死了是愚鬼，捨棄這個身體接受下一個身體，越來越墮落。善於選擇方法的人會是這樣嗎？
韓愈又說：『我雖然愚笨，也一定知道陛下不會被佛教迷惑。』又說：『在邊境上衛護他並將他送出國境，不讓他迷惑百姓。』大概是說憲宗被佛教迷惑，又用佛教迷惑百姓。韓愈的想法太不周全了。孔子說：『有智慧的人不會被迷惑。』意思是說天下可以被迷惑的人都是愚笨的人。有智慧的人既聰明又明智，清楚地知道是非，凡是所作所為必定真正明白其中的道理才去做，絕對不會被事物所迷惑。所以，用愚笨的人來信奉佛教，說是受迷惑還可以；用英明的君主來信奉佛教，說是受迷惑就不可以了。像憲宗這樣，聰明果斷是天生的，難道是愚笨的人嗎？難道是容易被迷惑的人嗎？不只是憲宗這樣，唐朝的君主，像唐太宗（Li Shimin）這樣聰明英武，自漢朝以來沒有過的，但他篤信佛教，始終如一。看他建立宏福寺，就說：『專門為崇穆太后追福。』說話時眼淚都流了下來，親自撰寫奏疏，自稱『皇帝菩薩戒弟子』。等到玄奘（Xuanzang）法師翻譯佛經，就為他作序，並命名為《御製三藏（Yuzhi Sanzang）》
【English Translation】 English version: Here gathers the excellence, the place where virtuous and beautiful things are born. Someone asked Wenzhongzi about who is a sage, and Wenzhongzi answered that it is Buddha. Xuanzang (a famous Chinese Buddhist monk) translated the Buddhist scriptures, and Emperor Taizong of Tang named it 'Sacred Teachings'. Emperor Taizong of this dynasty bestowed upon the Indian Tripitaka Master Tian Xizai (an Indian monk) the preface to his translation of Buddhist scriptures, entitled 'Preface to the Tripitaka Sacred Teachings', which stated: 'Translating the true meaning of the palm-leaf scriptures, continuing the sacred teachings of humans and gods.' Emperor Zhenzong bestowed upon the Indian Mingjiao Master Faxian (another Indian monk) the preface to his translation of Buddhist scriptures, and entitled it 'Continuing the Sacred Teachings Preface', which stated: 'The sacred and wonderful words of the Dragon Palace are renewed, and the monks of Vulture Peak admire and praise.' Xiao Yu said: 'Buddha is a sage. Those who are not sages cannot understand the Dharma.' Pei Xiu said: 'Buddha is a great sage, and his teachings have inconceivable aspects.' Taken together, who among the so-called sages of the world can surpass Buddha? Those who do not believe in Buddha and slander Buddha, are fools in life and foolish ghosts in death, abandoning this body and receiving the next, falling further and further down. Is this how those who are good at choosing methods should be?
Han Yu also said: 'Although I am foolish, I certainly know that Your Majesty will not be deluded by Buddhism.' He also said: 'Guard him at the border and send him out of the country, so as not to confuse the people.' He probably meant that Emperor Xianzong was deluded by Buddhism and used Buddhism to confuse the people. Han Yu's thinking is too incomplete. Confucius said: 'The wise are not deluded.' Meaning that those who can be deluded in the world are all fools. The wise are both intelligent and discerning, clearly knowing right and wrong, and whatever they do, they must truly understand the reason for doing it before they do it, and they will never be deluded by things. Therefore, for foolish people to believe in Buddhism, it can be said that they are deluded; for enlightened rulers to believe in Buddhism, it cannot be said that they are deluded. Like Emperor Xianzong, his intelligence and decisiveness are innate, is he a fool? Is he easily deluded? It is not only Emperor Xianzong who is like this. The emperors of the Tang Dynasty, like Emperor Taizong (Li Shimin) whose intelligence and martial prowess were unprecedented since the Han Dynasty, were devout believers in Buddhism, consistently from beginning to end. Looking at his founding of Hongfu Temple, he said: 'Specifically to seek blessings for Empress Dowager Chongmu.' Tears streamed down his face as he spoke, and he personally wrote a memorial, calling himself 'Emperor Bodhisattva Disciple'. When Master Xuanzang (Xuanzang) translated the Buddhist scriptures, he wrote a preface for him and named it 'Imperial Preface to the Tripitaka (Yuzhi Sanzang)'.
聖教序。覽菩薩藏經。愛其祠旨微妙也。則詔皇太子撰菩薩藏經序。虞世南之卒。而夢其進讜言如平生也。則即其家齋僧造像。以資冥福。念建義兵以來殞身以行陣者莫之極也。則普為義士兇徒建寺剎。享太平之後。念手誅千餘人者。不及見也。則以御服施僧而求薦擢。蓋太宗之聰明。遠過於憲宗也。而太宗之奉佛。尤不止如憲宗之迎骨也。是豈為佛所惑乎。使太宗果愚而受惑。則當時房杜王魏直言無隱。胡為不諫其奉佛乎。不惟不諫其奉佛也。若房梁公玄齡。則相與命玄奘譯經。杜萊公如晦。則以法尊京兆玄琬。其欽崇歸向之心。君臣同一德。又不惟房杜二公為然也。宋璟剛介為唐朝第一。則以佛法師于曇一。裴晉公以身繫天下安危。則執弟子禮于徑山法針。抱大節忠於國家死而不變者。孰若顏魯公。則以戒稱弟子于湖州慧明。問道于江西嚴峻。輕名利少緣飾純孝而清正者。孰若天魯山。則以母亡而刺血書佛經數千言。至於張說撰心經之序。孟簡結塵外之交。杜鴻漸參無住之禪。權德輿著草衣之記。彼諸賢聖。皆表表然不世出者。使佛教果能惑人。亦安能惑如是之聖賢耶。以是知唐之君臣次非受惑。而愈之惑亦甚矣。雖然愈之惑不足論也。而其惑天下後世。則非細故也。蓋愈以儒自負。經生學士視之如太山北斗。愈
之所是從而是之。愈之所非從而非之。誰復詳審諦察。而考其所以操履者。則何如哉。吾嘗因其遺文考其操履。乃知愈光范三書。求售於時宰。何其急於富貴乎。孔子曰。儒有席上之珍以待聘。夙夜強學以待問。懷忠信以待舉。力行仁以待取。其待而不求也如此。蓋以道義自重也。孟子曰。迎之致敬以有禮言。將行其言也則就之。禮貌衰則去之。其難進易退也如此。蓋以道義自高。愈之嗜進一至於此。則于道義掃地矣。愈之書欲朝廷因己之爵祿。以誘至天下之遺才。殊不知。天下之士固有不隕穫于負賤。不充溢於富貴。大能守道抱義如尹傅之流者。非幣帛之聘肖像之求。不輕其身以為世用也。古之人未嘗不欲仕也。又惡不由其道。不由其道而往者。與鉆穴隙之類也。則愈之操履蓋可知矣。
及於頔之相也。愈之上書以媚之。考之唐史。頔則屈強犯命有擅取鄧州之逆。廣募戰士。有專據漢南之心。教舞八佾。聲態雄侈。有窺覦僭竊之意。天子謂其深懷奸謀。王彥威謂其得全腰領為幸。則頔乃少誠元濟之流亞也。愈乃誦詠贊美。稱其有聖賢之言行。稱其有德。而且有言。擬之以商書之灝灝。周書之噩噩。則愈之諛佞不亦甚乎。昔宇文士及譽太宗。而太宗斥其佞。山人范知璇譽宋璟。而宋璟責其諛。以太宗之聰明英武
【現代漢語翻譯】 現代漢語譯本：肯定他們所肯定，否定他們所否定。還有誰會仔細審查，考察他們所遵循的原則呢？我曾經根據韓愈遺留下來的文章考察他的行為，才知道韓愈的《光范三書》，急於向當時的宰相求售，是多麼急於追求富貴啊！孔子說：『儒者擁有席上的珍寶等待聘用，早晚勤奮學習等待諮詢，懷抱忠誠信念等待舉薦，努力實踐仁德等待選拔。』他們等待而不主動追求是這樣的，是因為用道義來尊重自己。孟子說：『用禮貌迎接，是因為有禮貌的話要說；將要實行他的主張，就去接近他；禮貌衰減就離開他。』他們難以接近而容易退避是這樣的，是因為用道義來抬高自己。韓愈貪求進身到這種地步，那麼道義就蕩然無存了。韓愈的文章希望朝廷憑藉自己的爵位俸祿，來引誘天下遺落的人才。卻不知道，天下的士人本來就有不因貧賤而喪失節操，不因富貴而得意忘形，能夠像尹喜、傅說那樣堅守道義的人，不是用金錢絲帛的聘請、畫像的尋求，就能輕易改變他們的志向來為世所用的。古代的人沒有不希望做官的，又厭惡不通過正當的途徑。不通過正當的途徑而去的，與打洞偷東西的人一樣。那麼韓愈的操守行為大概就可以知道了。 等到于頔（人名，唐朝將領）做宰相的時候，韓愈上書諂媚他。考察《唐史》，于頔是強橫不服從命令，擅自奪取鄧州的反叛者，廣泛招募戰士，有獨霸漢南的野心，教習歌舞八佾，聲音姿態雄壯奢侈，有窺視僭越的意圖。皇帝認為他內心深藏奸詐陰謀，王彥威認為他能夠保全性命就已經是幸運了。那麼于頔就是和少誠、元濟（人名，都是唐朝叛將）一類的人。韓愈卻歌頌讚美，稱讚他有聖賢的言行，稱讚他有德行，而且有言論，把他比作《尚書》中的『灝灝』、『噩噩』。那麼韓愈的阿諛奉承不是太過分了嗎？過去宇文士及讚美唐太宗，唐太宗斥責他的諂媚；山人范知璇讚美宋璟，宋璟責備他的阿諛。憑藉唐太宗的聰明英武
【English Translation】 English version: They affirm what they affirm, and deny what they deny. Who else would carefully examine and investigate the principles they adhere to? I once examined Han Yu's conduct based on his surviving writings, and realized that Han Yu's 'Guang Fan Three Books' was so eager to sell himself to the prime minister of the time, how eager he was to pursue wealth and status! Confucius said, 'The scholar possesses treasures on his mat, waiting to be employed; he studies diligently day and night, waiting to be consulted; he cherishes loyalty and trustworthiness, waiting to be recommended; he strives to practice benevolence, waiting to be selected.' Their waiting without actively seeking is like this, because they value themselves with morality and righteousness. Mencius said, 'Welcome him with respect, because there are polite words to say; if he is going to implement his ideas, then approach him; if the politeness declines, then leave him.' Their difficulty in approaching and ease in retreating is like this, because they elevate themselves with morality and righteousness. Han Yu's greed for advancement reached this point, then morality and righteousness were swept away. Han Yu's writings hoped that the court would use its own rank and salary to entice the lost talents of the world. But they do not know that the scholars of the world originally have those who do not lose their integrity because of poverty, and do not become ecstatic because of wealth and status, those who can uphold morality and embrace righteousness like Yin Xi and Fu Yue, not with the invitation of money and silk, the search for portraits, can easily change their aspirations to be used by the world. The people of ancient times did not not want to be officials, and hated not going through the proper channels. Those who go not through the proper channels are like those who drill holes to steal things. Then Han Yu's conduct can probably be known. When Yu Di (name of person, Tang Dynasty general) became prime minister, Han Yu wrote a letter to flatter him. Examining the 'Tang History', Yu Di was a rebellious person who was tyrannical and disobeyed orders, and seized Dengzhou without authorization, extensively recruited soldiers, and had the ambition to dominate southern Henan, taught dance with eight rows, and his voice and posture were majestic and extravagant, with the intention of peeking and usurping. The emperor believed that he harbored treacherous plots in his heart, and Wang Yanwei believed that he was lucky to save his life. Then Yu Di was the same kind of person as Shao Cheng and Yuan Ji (names of people, both were rebellious generals of the Tang Dynasty). Han Yu praised and praised him, praising him for having the words and deeds of sages, praising him for having virtue, and also having words, comparing him to the 'Hao Hao' and 'E E' in the 'Shang Shu'. Then Han Yu's flattery is not too much? In the past, Yuwen Shiji praised Emperor Taizong, and Emperor Taizong rebuked his flattery; the mountain man Fan Zhixuan praised Song Jing, and Song Jing rebuked his flattery. Relying on Emperor Taizong's intelligence and martial prowess
宋璟之剛正方大。二子譽之。良不為過。而猶不能免佞諛之誚。況子頔之陰蓄異志近助朝廷。而愈乃極口譽之。則愈之佞且諛也如此。巧言令色孔子恥之。讒諂則諛孟子戒之。則愈之操履又可知矣。
潮陽一斥。周慞惶怖。遽奉書天子。而諷其封禪。意在貢諛于朝廷。而冀脫其遷謫。抑不思。封禪之說不出於二帝三王之書。而建立于秦皇漢武之世。故倪寬封禪議曰。薦享之禮不著于經。則封禪之不經。不待識者而後知矣。愈平生自負。謂能專明二帝三王之導。而善斥百家不經之說。胡為讒遭廢黜遽自衰謬。即以秦皇漢武不經之事。諛其君哉。當太平極治之時。而有封禪之請。猶不可也。況藩鎮初平之後。正宜恭儉節用之不暇。而可導以侈靡乎。在都俞𤼊歌之列。而有封禪之請。猶不可也。況既蒙譴謫之際。正宜闔門待罪之不暇。又可出位而有言乎。方士毛仙翁者。挾左道以亂政者也。愈方仰郁于斥逐。而仙翁執之以吉兆。於是作毛仙翁十八兄序。且曰。兄言果有徴。以至云即掃室累矣。況一日歡笑。夫不知命無以為君子。愈何為易於動搖如此乎。愈詆佛為異端。乃低首下心鞠躬屏氣。以兄事仙翁異人。甚矣其無定守也。
黃陵二妃廟者。不在祀典之神也。愈斥潮陽而過洞庭。遂禱二妃以求脫禍。及其得還
【現代漢語翻譯】 現代漢語譯本：宋璟（Song Jing，唐朝名臣）為人剛正不阿，他的兩個兒子稱讚他，這當然沒有錯。但即使這樣，宋璟仍然不能避免被別人譏諷為諂媚。更何況柳子頔（Liu Zidi，人名）暗中懷有異心，表面上卻幫助朝廷，而韓愈（Han Yu，唐朝文學家）卻極力稱讚他。由此可見，韓愈的諂媚程度就是這樣。孔子（Kongzi）鄙視花言巧語和偽善的面孔，孟子（Mengzi）告誡人們要戒除讒言和諂媚。因此，韓愈的品行操守也就可以知道了。
韓愈被貶到潮陽（Chaoyang，地名）后，內心惶恐不安，立刻上書給皇帝，並暗示皇帝應該舉行封禪大典（Fengchan，古代帝王祭祀天地的大典）。他的意圖在於向朝廷獻媚，希望藉此擺脫被貶的命運。但他難道沒有想過，封禪的說法並非出自堯舜禹（Yao, Shun and Yu，傳說中的三位聖賢君主）的典籍，而是始於秦始皇（Qin Shihuang）和漢武帝（Han Wudi）時期。所以倪寬（Ni Kuan，人名）在《封禪議》中說，祭祀的禮儀沒有記載在經典中。因此，封禪不符合經典，即使沒有見識的人也能明白。韓愈平生自負，認為自己能夠專門闡明堯舜禹的教導，並且善於駁斥諸子百家不符合經典的學說。為什麼他一遭到貶黜就立刻變得荒謬，竟然用秦始皇和漢武帝不符合經典的事情來諂媚他的君主呢？即使在天下太平、政治極好的時候，提出封禪的請求也是不合適的。更何況在藩鎮（Fanzhen，地方割據勢力）剛剛平定之後，正應該抓緊時間恭敬節儉，怎麼可以引導奢侈浪費呢？即使在大家都稱讚歌頌的時候，提出封禪的請求也是不合適的。更何況在已經受到譴責貶謫的時候，正應該閉門思過，等待處罰，又怎麼可以越權進言呢？方士毛仙翁（Mao Xianweng，人名）是利用邪門歪道擾亂朝政的人。韓愈正為被貶而感到憂鬱，毛仙翁卻用吉兆來安慰他。於是韓愈寫了《毛仙翁十八兄序》，並且說：『毛仙翁說的話果然應驗了，甚至說我快要打掃房屋，準備回京了。』更何況只是一天的歡笑。不知道命運的人不能成為君子，韓愈為什麼這麼容易動搖呢？韓愈詆譭佛教（Buddhism）是異端，卻低頭下心，恭敬地像對待兄長一樣對待毛仙翁這樣的異人。他真是太沒有原則了。
黃陵二妃廟（Huangling Erfei Temple，祭祀堯帝女兒娥皇和女英的廟宇）是不在國家祭祀典禮中的神。韓愈被貶到潮陽，路過洞庭湖（Dongting Lake）時，就向二妃祈禱，希望能夠擺脫災禍。等到他得以回京
【English Translation】 English version: Song Jing (a famous minister of the Tang Dynasty) was upright and unyielding. His two sons praised him, which was certainly not wrong. But even so, Song Jing could not avoid being ridiculed by others for flattery. Moreover, Liu Zidi (a personal name) harbored ulterior motives in secret, but on the surface, he helped the court, while Han Yu (a writer of the Tang Dynasty) praised him to the extreme. From this, it can be seen that Han Yu's flattery was like this. Confucius (Kongzi) despised flowery words and hypocritical faces, and Mencius (Mengzi) warned people to guard against slander and flattery. Therefore, Han Yu's conduct can also be known.
After Han Yu was demoted to Chaoyang (a place name), he was panicked and immediately wrote to the emperor, hinting that the emperor should hold the Fengshan ceremony (Fengchan, an ancient ceremony for emperors to worship heaven and earth). His intention was to flatter the court, hoping to get rid of his demotion. But didn't he think that the saying of Fengshan did not come from the books of Yao, Shun, and Yu (Yao, Shun and Yu, the three legendary sage monarchs), but began in the Qin Shihuang (Qin Shihuang) and Han Wudi (Han Wudi) periods. Therefore, Ni Kuan (a personal name) said in 'Fengshan Yi' that the ritual of sacrifice is not recorded in the classics. Therefore, Fengshan does not conform to the classics, and even those without knowledge can understand it. Han Yu was proud of himself in his life, thinking that he could specifically explain the teachings of Yao, Shun, and Yu, and was good at refuting the non-classical theories of various schools of thought. Why did he immediately become absurd when he was demoted, and even used the non-classical things of Qin Shihuang and Han Wudi to flatter his monarch? Even in times of peace and prosperity, it is inappropriate to propose the Fengshan request. Moreover, after the Fanzhen (local separatist forces) has just been put down, it is right to seize the time to be respectful and frugal, how can we guide extravagance and waste? Even when everyone is praising and singing, it is inappropriate to propose the Fengshan request. Moreover, when he has been condemned and demoted, he should close the door and think about his mistakes and wait for punishment, how can he overstep his authority and speak out? Fangshi Mao Xianweng (a personal name) was a person who used evil ways to disrupt the government. Han Yu was depressed because of being demoted, but Mao Xianweng comforted him with auspicious signs. So Han Yu wrote 'Preface to the Eighteenth Brother of Mao Xianweng', and said: 'Mao Xianweng's words have indeed been fulfilled, and even said that I am about to clean the house and prepare to return to Beijing.' What's more, it's just a day of laughter. A person who does not know fate cannot become a gentleman, why is Han Yu so easily shaken? Han Yu slandered Buddhism (Buddhism) as heresy, but bowed his head and treated Mao Xianweng, an alien, with respect like a brother. He is really too unprincipled.
Huangling Erfei Temple (Huangling Erfei Temple, a temple dedicated to Emperor Yao's daughters Ehuang and Nvying) is a god not in the national sacrificial ceremony. When Han Yu was demoted to Chaoyang and passed by Dongting Lake (Dongting Lake), he prayed to the two concubines, hoping to get rid of the disaster. When he was able to return to Beijing
乃出財治其廟。具禮以祀之。為書以志之。夫豈弟君子求福不回。愈何為回邪求福如此乎。愈詆佛為夷鬼。乃伈伈伣伣。搖尾乞憐于婦人之鬼。甚矣其不知恥也。士君子素患難行乎患難。素貧賤行乎貧賤。愈才遭遷謫。即顛沛擾亂抑鬱悲懆。既以封禪諷天子。又以吉兇求仙翁。又以禍亂禱二妃。則愈豈守道不變者乎。故當時大顛謂愈曰。予知死生禍福蓋繫乎天。彼黃陵豈能福汝耶。主上繼天寶之後。奸臣負國而討之。糧魄云合殺人盈野。僅能克乎。而瘡痍未廖。子乃欲封禪告功以驕動天下。而屬意在乎子之慾婦。子奚忍於是耶。且以窮自亂而祭女鬼。是不知命也。動天下而不顧以便己。是不知仁也。強言以顛之。言見於退之別傳所紀者如此。則愈之操履。又可知矣。
孔子曰。鄙夫可以事君也與哉。其未得之也患得之。愈之光范三書以自售是也。既得之患失之。愈之陷事于頔以取容是也。茍患失之無所不至矣。愈之請封禪求仙翁禱二妃是也。愈之操履若此。雖其文章高天下。何足道乎。周子通書曰。不知務道德。而以文辭為能者。藝為而已矣。由是言之。則愈與奕等皆藝者耳。孰謂愈得為儒哉。況愈之為文。尤不能無可議者。原道之作。謂博愛之謂仁行而宜之之謂叉。由是而之焉之謂道。抑不思。無極而太極斯
【現代漢語翻譯】 現代漢語譯本：於是拿出錢財修繕那座廟宇，置辦禮儀來祭祀它，還寫文章來記述這件事。難道韓愈是認為只要虔誠求福就不會遭遇不幸嗎？不然他為何要如此違背常理地求福呢？韓愈詆譭佛教為夷狄的鬼神，卻又小心翼翼、搖尾乞憐地向婦人的鬼魂祈求，真是太不知羞恥了。士大夫向來在困境中堅守節操，在貧賤中安於現狀。韓愈剛一遭受貶謫，就變得顛沛流離、心煩意亂、抑鬱悲傷。他既想通過封禪來諷諫天子，又想通過祈求吉兇來尋找仙翁，還想通過祈禱二妃來避免災禍。那麼，韓愈難道是堅守道義、永不改變的人嗎？所以當時大顛和尚對韓愈說：『我知道人的生死禍福都掌握在天命之中，那黃陵怎麼可能給你帶來幸福呢？主上在天寶之亂后，任用奸臣禍國殃民，派兵討伐叛亂，屍橫遍野，也僅僅是勉強平定。戰後的創傷還未痊癒，你卻想通過封禪來宣告功績，以此來驚動天下，而且你的心思還在於想娶妻。你又怎麼忍心這樣做呢？況且你因為窮困而自亂陣腳，去祭祀女鬼，這是不懂得天命啊。爲了自己的私利而驚動天下，這是不懂得仁義啊。』我極力用言語來勸諫他。這些話都記載在退之的別傳中，由此可見韓愈的操守品行了。
孔子說：『像韓愈這樣的鄙陋之人，可以侍奉君主嗎？』他沒得到官位時，就擔心得不到，韓愈用《光范三書》來推銷自己就是這樣。得到官位后，又擔心失去，韓愈爲了取悅于頔而陷害他人就是這樣。如果擔心失去官位，那就什麼事都做得出來了，韓愈請求封禪、尋找仙翁、祈禱二妃就是這樣。韓愈的操守品行如此，即使他的文章寫得再好，又有什麼值得稱道的呢？周敦頤在《通書》中說：『不知道致力於道德修養，而把文章辭藻當作才能的人，只不過是工匠罷了。』由此說來，韓愈和那些工匠一樣，又怎麼能稱得上是儒者呢？況且韓愈的文章，也並非無可挑剔。《原道》這篇文章說：『普遍的愛叫做仁，按照義去做叫做義，遵循仁義去做叫做道。』難道他沒有想過，無極而太極嗎？
【English Translation】 English version: Thereupon, he took out money to repair the temple, prepared rituals to worship it, and wrote an essay to record the event. Does Han Yu believe that seeking blessings sincerely will prevent misfortune? Otherwise, why would he seek blessings in such a perverse manner? Han Yu denounced Buddhism as the ghosts of barbarians, yet he cautiously and obsequiously wagged his tail and begged for mercy from the ghost of a woman. How utterly shameless! A gentleman is accustomed to enduring hardship in times of trouble and remaining content in poverty. As soon as Han Yu suffered demotion, he became displaced, disturbed, depressed, and sorrowful. He wanted to satirize the emperor through the Feng and Shan sacrifices, seek immortal beings by praying for good fortune, and avoid disaster by praying to the Two Consorts (Er Fei). Then, is Han Yu a person who adheres to the Dao and never changes? Therefore, the monk Da Dian said to Han Yu at the time: 'I know that people's life, death, fortune, and misfortune are all controlled by Heaven. How can the Huangling (Huangling, the Yellow Mausoleum) bring you happiness? After the Tianbao Rebellion, the ruler employed treacherous officials who harmed the country and the people. He sent troops to suppress the rebellion, and corpses littered the fields, yet he barely managed to quell it. The wounds of war have not yet healed, but you want to announce your achievements through the Feng and Shan sacrifices, thereby alarming the world, and your mind is still on wanting to marry a wife. How can you bear to do this? Moreover, you are disrupting yourself because of poverty and worshiping female ghosts, which shows that you do not understand destiny. You are disturbing the world for your own benefit, which shows that you do not understand benevolence.' I tried my best to persuade him with words. These words are recorded in the separate biography of Tuizhi (Tuizhi, Han Yu's courtesy name), from which Han Yu's conduct and character can be seen.
Confucius said: 'Can a vulgar person like Han Yu serve a ruler?' When he did not have an official position, he worried about not getting it. Han Yu used the 'Guang Fan Three Books' (Guang Fan San Shu) to promote himself in this way. After getting an official position, he worried about losing it. Han Yu harmed others to please Yu Di (Yu Di) in this way. If he worried about losing his official position, then he would do anything. Han Yu's request for the Feng and Shan sacrifices, seeking immortal beings, and praying to the Two Consorts are all examples of this. Han Yu's conduct and character are like this, so even if his writing is excellent, what is there to praise? Zhou Dunyi said in 'Tong Shu' (Tong Shu): 'Those who do not know how to devote themselves to moral cultivation and regard literary talent as ability are merely artisans.' From this, it can be said that Han Yu and those artisans are the same. How can Han Yu be called a Confucian? Moreover, Han Yu's writing is not without flaws. The essay 'Yuan Dao' (Yuan Dao) says: 'Universal love is called benevolence, acting according to righteousness is called righteousness, and following benevolence and righteousness is called the Dao.' Did he not think about Wuji (Wuji, the limitless) and then Taiji (Taiji, the supreme ultimate)?
其所謂道也。斯時也安有所謂愛之博行之宜者也。愛之博行之宜。無非斯道之流行發見也。而愈乃謂道曰博愛行宜而出。母乃顛倒之甚乎。愈之不知道也如此。
處州孔子廟碑之作謂。社稷不屈而壇。豈如孔子巍然當座。抑不思。社稷者用其達天地之氣。正以不屋而壇為尊。惟喪國之社乃屋。示絕陽而通陰。乃其辱耳。愈乃以社稷無屋。不如孔子有屋之榮。母乃悖理之甚乎。愈之不知經也如此。
原道謂。堯舜禹湯以道相傳是矣。禹沒四百年。而湯始生。謂湯接禹之傳可也。愈乃謂。禹以是傳之湯。湯沒六百年。而文武始出。謂文武接湯之傳可也。愈乃謂。湯以是傳之文武。豈有既沒數百年而能以道傳人者乎。曰。可死不得其傳。愈亦知死則不能傳道矣。何為既死之禹湯。乃能傳道於後世哉。愈之不知道也又如此。
與馮宿書。自北揚子為太玄時。且謂勝老子。又引侯芭之論謂。玄勝周易。夫老子五千言。固非楊子所能及至於易則更。數聖人而後為全經。雖孔子之聖猶謂。五十以學易。可以無太過。而愈乃謂不及楊子之太玄。何其謬哉。楊子作太玄以擬易。昔人謂其如吳楚僭號以稱王。擬易猶不免乎僭。而謂其勝易可乎。愈之不知經也又如此。
唐人黃璞論歐陽詹謂。其以一倡婦一慟而死。
【現代漢語翻譯】 現代漢語譯本：他所說的『道』啊。這個時候哪裡有什麼所謂的『博愛』和『施行適宜』呢？『博愛』和『施行適宜』，無非是這個『道』的流行和發現罷了。而韓愈卻說『道』是從『博愛』和『施行適宜』中產生的，這不是本末倒置得太厲害了嗎？韓愈不懂得『道』就是這樣。 處州孔子廟碑的寫作中說，『社稷』（土地神和穀神，此處指國家）沒有房屋而只是祭壇，難道比得上孔子巍然端坐在廟堂之上嗎？這難道沒有想過，『社稷』是用它來溝通天地之氣，正因為沒有房屋而只是祭壇才顯得尊貴。只有亡國的『社稷』才會有房屋，表示斷絕陽氣而溝通陰氣，那是它的恥辱啊。韓愈卻認為『社稷』沒有房屋，不如孔子有房屋的榮耀，這不是違背道理太厲害了嗎？韓愈不懂得經書就是這樣。 《原道》中說，堯舜禹湯用『道』互相傳授，這是對的。禹去世四百年後，湯才出生，說湯接替禹的傳授是可以的。韓愈卻說，禹把『道』傳給湯，湯去世六百年後，文王武王才出現，說文王武王接替湯的傳授是可以的。韓愈卻說，湯把『道』傳給文王武王。難道有已經去世數百年的人，還能把『道』傳給別人嗎？有人會說，可以死後得不到傳授。韓愈也知道死了就不能傳『道』了，為什麼認為已經死去的禹湯，還能把『道』傳給後世呢？韓愈不懂得『道』又是這樣。 《與馮宿書》中，自從北揚子（揚雄）創作《太玄》時，就說勝過老子。又引用侯芭的言論說，《太玄》勝過《周易》。老子的五千言，本來就不是揚雄所能趕得上的，至於《周易》更是經過幾位聖人之後才成為完整的經典。即使是孔子這樣的聖人還說，五十歲才開始學習《易》，才可以沒有大的過錯。而韓愈卻說比不上揚雄的《太玄》，這是多麼荒謬啊。揚雄創作《太玄》來比擬《易》，過去的人說他就像吳楚僭越名號稱王一樣。比擬《易》尚且免不了僭越，又怎麼能說勝過《易》呢？韓愈不懂得經書又是這樣。 唐朝人黃璞評論歐陽詹說，他因為一個倡婦的一次哭泣而死。
【English Translation】 English version: What he calls the 'Dao' (the Way, the fundamental principle). At this time, where is there any so-called 'universal love' and 'appropriate action'? 'Universal love' and 'appropriate action' are nothing more than the manifestation and discovery of this 'Dao'. But Han Yu says that the 'Dao' arises from 'universal love' and 'appropriate action'. Isn't this a severe case of putting the cart before the horse? Han Yu's lack of understanding of the 'Dao' is like this. In the writing of the Stele of the Confucius Temple in Chuzhou, it is said, 'The altars of the Sheji (gods of earth and grain, here referring to the state) are without buildings, how can they compare to Confucius sitting majestically in the temple?' Has it not been considered that the Sheji are used to communicate the Qi (vital energy) of heaven and earth, and it is precisely because they are without buildings and are merely altars that they are revered? Only the Sheji of a fallen state have buildings, signifying the severing of Yang (positive, male) and the connection to Yin (negative, female), which is their disgrace. Han Yu, however, believes that the Sheji's lack of buildings is inferior to the glory of Confucius having a building. Isn't this a severe violation of reason? Han Yu's lack of understanding of the classics is like this. In 'Yuan Dao' (On the Origin of the Way), it is said that Yao, Shun, Yu, and Tang transmitted the 'Dao' to each other, which is correct. Yu died four hundred years before Tang was born, so it can be said that Tang succeeded Yu's transmission. Han Yu, however, says that Yu transmitted the 'Dao' to Tang, and Tang died six hundred years before King Wen and King Wu appeared, so it can be said that King Wen and King Wu succeeded Tang's transmission. Han Yu, however, says that Tang transmitted the 'Dao' to King Wen and King Wu. How can someone who has been dead for hundreds of years transmit the 'Dao' to others? Someone might say, 'One can fail to receive the transmission after death.' Han Yu also knows that one cannot transmit the 'Dao' after death, so why does he believe that the deceased Yu and Tang could transmit the 'Dao' to later generations? Han Yu's lack of understanding of the 'Dao' is like this again. In 'Letter to Feng Su', since Yangzi (Yang Xiong) of the North created the 'Tai Xuan' (Great Mystery), he claimed it surpassed Laozi. He also quoted Hou Ba's argument that the 'Tai Xuan' surpasses the 'Zhou Yi' (Book of Changes). Laozi's five thousand words are already beyond Yang Xiong's reach, and as for the 'Yi', it became a complete classic only after several sages. Even a sage like Confucius said that he began studying the 'Yi' at the age of fifty in order to avoid major mistakes. Yet Han Yu says it is inferior to Yang Xiong's 'Tai Xuan'. How absurd! Yang Xiong created the 'Tai Xuan' to imitate the 'Yi'. People of the past said it was like the states of Wu and Chu presumptuously claiming the title of king. Imitating the 'Yi' still cannot avoid presumption, so how can it be said to surpass the 'Yi'? Han Yu's lack of understanding of the classics is like this again. Huang Pu of the Tang Dynasty commented on Ouyang Zhan, saying that he died because of a single cry from a courtesan.
而譏其不孝。愈作歐陽詹哀辭乃稱。其事父母盡孝仁于妻子。夫譽其所可毀。則其言之矯誣也甚矣。作諫臣論。譏陽城非有道之士。及城守道州。而愈送太學生何堅還道州。又賢城所治。為有道之士。比之黃霸治穎州。夫前毀而後可以譽。則予言之反覆亦甚矣。
原道謂。老子道其所道。非吾之所謂道。其師說乃謂。孔子師老聃。審如是則孔子之道。乃出於老氏之道。亦可謂之道其所道也。與孟簡書謂。群聖之道大壞。其禍出於楊墨其讀墨子乃謂。孔墨相為用。審如是則孔子之道。本同乎墨子之道。亦可謂之壞群聖之道也。夫老也墨也異端之道也。愈既詆排之矣。而乃指孔子以為老。又指孔子以為墨。不亦叛孔子之甚乎。學孔子而叛孔子。猶陳相之背師逢蒙之射羿也。後世經生學士。以愈詆佛為可效。則愈之叛孔子亦可效乎。抑愈雖詆佛。而又取于佛。其交大顛也。則取其聰明識道理。其送高閑也。則取其一生死解外膠。其作馬匯行狀也則取其刺血寫佛經。且詆之而且取之。既非之而又是之愈可謂不常其德者矣。蓋愈之中心。初無定見。是非取捨莫知適從。故肆口所言隨時遷就前不顧後後不顧前。而不復慮其遺臭于萬世也。識者於此毋以私心論。毋以愛憎之心論。試平其心而評之。則愈之為人也。果君子乎抑小
【現代漢語翻譯】 現代漢語譯本 卻譏笑他不孝。韓愈寫歐陽詹的哀辭時，卻稱讚他『侍奉父母盡孝道，對待妻子仁義』。讚美他可以被詆譭的地方，那麼他言語的虛假欺騙就太嚴重了。寫《諫臣論》，譏諷陽城不是有道之士，等到陽城治理道州，韓愈送太學生何堅返回道州，又稱讚陽城所治理的地方，是有道之士，將他比作黃霸治理穎州。先前詆譭，之後又讚美，那麼他言語的反覆也太嚴重了。
《原道》中說，老子所說的『道』，不是我所說的『道』。他的《師說》中卻說，孔子曾向老聃學習。如果真是這樣，那麼孔子的『道』，就出自老子的『道』，也可以說是『道』其所道了。給孟簡的信中說，『群聖之道』已經大大敗壞，禍患出自楊朱（Yang Zhu）和墨翟（Mo Di）。他讀《墨子》時卻說，孔子和墨子相互為用。如果真是這樣，那麼孔子的『道』，本來就和墨子的『道』相同，也可以說是敗壞『群聖之道』了。老子和墨子是異端邪說，韓愈既然已經詆譭排斥他們了，卻又指責孔子像老子，又指責孔子像墨子，不是背叛孔子太嚴重了嗎？學習孔子卻背叛孔子，就像陳相背叛老師，逢蒙射殺后羿一樣。後世的經生學士，認為韓愈詆譭佛教可以效仿，那麼韓愈背叛孔子也可以效仿嗎？或許韓愈雖然詆譭佛教，卻又從佛教中取用。他與大顛（Da Dian）交往，是取其聰明，識道理；他送高閑（Gao Xian）離開，是取其一生死解脫外在束縛；他寫馬匯（Ma Hui）的行狀，是取其刺血寫佛經。既詆譭它，又取用它；既否定它，又是肯定它，韓愈真可謂是不守常德的人了。大概韓愈的內心，最初就沒有定見，是非取捨不知該聽從哪個，所以肆無忌憚地說，隨時遷就，前不顧后，后不顧前，而不考慮會遺臭萬年。有識之士對此不要用私心來評論，不要用愛憎之心來評論，試著平心靜氣地評價他，那麼韓愈的為人，到底是君子呢，還是小人呢？
【English Translation】 English version Instead, they ridiculed him for being unfilial. Yet, when Han Yu wrote the eulogy for Ouyang Zhan (Ouyang Zhan), he praised him for 'serving his parents with utmost filial piety and treating his wife and children with benevolence.' To praise him for what could be criticized is to make his words extremely false and deceitful. In his 'Essay on Honest Officials,' he criticized Yang Cheng (Yang Cheng) for not being a man of virtue. However, when Yang Cheng governed Daozhou, Han Yu sent the imperial student He Jian (He Jian) back to Daozhou and praised Yang Cheng's governance as that of a virtuous man, comparing him to Huang Ba (Huang Ba)'s governance of Yingzhou. To first criticize and then praise is to make his words extremely inconsistent.
In 'On the Origin of the Way,' he said that the 'Way' spoken of by Laozi (Laozi) is not the 'Way' he speaks of. Yet, in his 'On Teachers,' he said that Confucius (Kongzi) learned from Lao Dan (Lao Dan). If this is true, then Confucius's 'Way' originated from Laozi's 'Way,' and it can also be said that he 'Way'ed his 'Way.' In his letter to Meng Jian (Meng Jian), he said that the 'Way of the Sages' had greatly deteriorated, and the calamity came from Yang Zhu (Yang Zhu) and Mo Di (Mo Di). Yet, when he read Mozi, he said that Confucius and Mozi complemented each other. If this is true, then Confucius's 'Way' was originally the same as Mozi's 'Way,' and it can also be said that he deteriorated the 'Way of the Sages.' Laozi and Mozi are heretical doctrines. Since Han Yu had already denounced and rejected them, yet he accused Confucius of being like Laozi and Mozi, wasn't he betraying Confucius too severely? To learn from Confucius and yet betray him is like Chen Xiang (Chen Xiang) betraying his teacher and Feng Meng (Feng Meng) shooting Yi (Yi). If later scholars and students consider Han Yu's denunciation of Buddhism to be worthy of emulation, then is Han Yu's betrayal of Confucius also worthy of emulation? Perhaps Han Yu, while denouncing Buddhism, also took from it. When he associated with Da Dian (Da Dian), he took his intelligence and understanding of principles; when he sent Gao Xian (Gao Xian) away, he took his detachment from life and death and liberation from external constraints; when he wrote Ma Hui (Ma Hui)'s biography, he took his act of pricking his blood to write Buddhist scriptures. To both denounce and take from it, to both deny and affirm it, Han Yu can be said to be a person who does not adhere to constant virtue. It seems that Han Yu's heart had no fixed views from the beginning, and he did not know which to follow in matters of right and wrong, acceptance and rejection. Therefore, he spoke recklessly, accommodating himself to the times, without considering the past or the future, and without considering that he would leave a bad name for ten thousand years. Those with discernment should not judge this with selfish intentions, nor with feelings of love or hate. Try to evaluate him with a calm mind, and then Han Yu's character, is he a gentleman or a petty person?
人乎。果儒者乎抑非真儒乎。
當是時。韓柳俱以文鳴。韓則詆佛。柳則學佛。觀子厚贈重巽法師序曰。吾自幼學佛求其道。積三十年。且由儒而通者。鄭中書孟常州連中丞。以中丞之辨博。常州之敏達。中書之清直嚴重。且猶崇重其道。況若吾之昧昧者乎。
其送文暢上人序曰。晉宋以來。有道林道安遠法師休上人。其所與游則謝安石王逸少習。鑿齒謝靈運鮑昭之徒。皆時之選。由是真乘法印。與儒典並用。而人知方向。至於送琛上人序。送舉上人序。送皓上人序。制南嶽大明律師碑。制六祖賜謚碑。制南嶽彌陀和尚碑。作法證律師塔碑。作永州凈土院記。作柳大云寺記。無非闡明佛法開示冥愚。故東坡過曹溪而題曰。釋教譯于中國。必托于儒之能言者。然後傳遠。子厚南遷作曹溪南嶽諸碑。妙絕古今。蓋推本其言與孟軻氏合。可不使學者日見而誦之。然則子厚之碑于佛教如此。宜東坡喜稱而樂道之也。然儒家不滿於子厚者。以其失節于王叔文耳。斯固子厚之失。而深求子厚之心。亦下惠不羞污君之意。初非附權勢而饕富貴也。觀其永州之斥。怡然自得。所謂請封禪求仙翁禱二妃之事。未嘗有焉。則其安恬處順。亦可見矣。及起為柳州刺史。而友人劉禹錫得播州。子厚曰。播非人所居。禹錫親在堂。吾
【現代漢語翻譯】 現代漢語譯本：
是人嗎？果真是儒者嗎？還是並非真正的儒者呢？
當時，韓愈和柳宗元都以文章聞名。韓愈詆譭佛教，柳宗元則學習佛法。看柳宗元的《贈重巽法師序》說：『我從小學習佛法，尋求其中的道理，已經三十年了。況且像我這樣從儒學而通達佛法的人，還有鄭中書（鄭餘慶，官名）孟常州（孟郊，官名），連鄭中書的辯才廣博、孟常州的敏捷通達、中書的清廉正直和莊重，尚且崇尚尊重佛法，更何況像我這樣懵懂無知的人呢？』
他的《送文暢上人序》說：『晉朝宋朝以來，有道林（支遁）道安（道安）遠法師（慧遠）休上人（戴逵）。和他們交往的人有謝安石（謝安）王逸少（王羲之）習鑿齒（習鑿齒）謝靈運（謝靈運）鮑照（鮑照）之流，都是當時的人才。因此，真正的佛法心印，和儒家經典並用，人們也知道方向。』至於《送琛上人序》、《送舉上人序》、《送皓上人序》、《制南嶽大明律師碑》、《制六祖賜謚碑》、《制南嶽彌陀和尚碑》、《作法證律師塔碑》、《作永州凈土院記》、《作柳大云寺記》，無非是闡明佛法，開示愚昧。所以蘇東坡（蘇軾）路過曹溪（曹溪，地名，指曹溪南華寺）而題寫道：『佛教翻譯到中國，必須依靠儒家能言善辯的人，然後才能傳播久遠。』柳宗元被貶到南方后，所作的曹溪、南嶽（南嶽，山名，指衡山）等碑文，精妙絕倫，可以認為他的言論與孟軻（孟子）的思想相合。難道不應該讓學者每天都看到並誦讀嗎？既然柳宗元的碑文對佛教如此重要，那麼蘇東坡高興地稱讚和樂於談論它也是應該的。然而，儒家對柳宗元不滿，是因為他在王叔文（王叔文）事件中失節。這固然是柳宗元的過失，但如果深入探求柳宗元的心意，也像是柳下惠（柳下惠）不以侍奉昏君為恥辱的意思，起初並非依附權勢而貪圖富貴。看他在永州被貶時，怡然自得，所謂請求封禪、尋求仙翁、禱告二妃的事情，從未有過，那麼他的安於現狀、順應天命，也是可以看出的。等到起用為柳州刺史時，而友人劉禹錫（劉禹錫）卻被貶到播州（播州，地名）。柳宗元說：『播州不是人居住的地方，劉禹錫的母親還在。
【English Translation】 English version:
Is he a man? Is he truly a Confucian, or not a true Confucian?
At that time, both Han Yu (韓愈) and Liu Zongyuan (柳宗元) were famous for their writings. Han Yu (韓愈) criticized Buddhism, while Liu Zongyuan (柳宗元) studied it. Consider Liu Zongyuan's (柳宗元) 'Preface to Master Chongxun (重巽)': 'Since childhood, I have studied Buddhism, seeking its principles for thirty years. Moreover, those who understand it through Confucianism, like me, include Zheng Zhongshu (鄭餘慶, official title), Meng Changzhou (孟郊, official title). Even with Zheng Zhongshu's (鄭餘慶) extensive knowledge, Meng Changzhou's (孟郊) quick wit, and Zhongshu's (鄭餘慶) integrity, uprightness, and seriousness, they still revered Buddhism. How much more so should someone ignorant like me?'
His 'Preface to Sending Off the Monk Wenchang (文暢)' says: 'Since the Jin (晉) and Song (宋) dynasties, there have been Dao Lin (支遁), Dao An (道安), Dharma Master Yuan (慧遠), and the Monk Xiu (戴逵). Those who associated with them were Xie Anshi (謝安), Wang Yishao (王羲之), Xi Zaochi (習鑿齒), Xie Lingyun (謝靈運), and Bao Zhao (鮑照), all the elite of their time. Therefore, the true Dharma seal of Buddhism was used alongside Confucian classics, and people knew the direction.' As for the 'Preface to Sending Off the Monk Chen (琛)', 'Preface to Sending Off the Monk Ju (舉)', 'Preface to Sending Off the Monk Hao (皓)', 'Inscription for the Great Bright Lawyer of Mount Nan (南嶽大明律師碑)', 'Inscription for the Posthumous Title Conferred on the Sixth Patriarch (六祖賜謚碑)', 'Inscription for the Amitabha Monk of Mount Nan (南嶽彌陀和尚碑)', 'Inscription for the Pagoda of Lawyer Fazheng (法證律師塔碑)', 'Record of the Pure Land Monastery in Yongzhou (永州凈土院記)', 'Record of the Great Cloud Monastery in Liuzhou (柳大云寺記)', all of them expound the Buddha Dharma and enlighten the ignorant. Therefore, Su Dongpo (蘇軾) passed by Cao Xi (曹溪, place name, refers to Nanhua Temple in Cao Xi) and wrote: 'The translation of Buddhism into China must rely on Confucian scholars who are eloquent, and then it can be spread far and wide.' After Liu Zongyuan (柳宗元) was demoted to the south, his inscriptions for Cao Xi (曹溪, place name, refers to Nanhua Temple in Cao Xi), Mount Nan (南嶽, mountain name, refers to Hengshan), and others are exquisitely beautiful and can be considered in line with the thoughts of Mencius (孟子). Shouldn't scholars see and recite them every day? Since Liu Zongyuan's (柳宗元) inscriptions are so important to Buddhism, it is fitting that Su Dongpo (蘇軾) praised and enjoyed discussing them. However, Confucianists are dissatisfied with Liu Zongyuan (柳宗元) because he lost his integrity in the Wang Shuwen (王叔文) incident. This is indeed Liu Zongyuan's (柳宗元) fault, but if we deeply explore Liu Zongyuan's (柳宗元) intentions, it is like Liu Xiahui (柳下惠) not being ashamed to serve a foolish ruler, initially not attaching himself to power and wealth. Seeing his contentment when he was demoted to Yongzhou (永州), he never sought to perform the Feng and Shan sacrifices, seek immortal elders, or pray to the Two Consorts. Therefore, his peace and obedience to fate can be seen. When he was reinstated as the prefect of Liuzhou (柳州), his friend Liu Yuxi (劉禹錫) was demoted to Bozhou (播州, place name). Liu Zongyuan (柳宗元) said: 'Bozhou (播州, place name) is not a place for people to live, and Liu Yuxi's (劉禹錫) mother is still alive.'
不忍其窮。即具表請以柳易播。雖禹錫得改連州。不待以柳播相易。然即此一念其賢于愈之患失者。豈不猶伯夷之於盜跖乎。深求韓柳之為人。大概韓嗜進。而柳安靜。韓奔競而柳恬退。故子厚送浩初上人序曰。儒者韓退之嘗病予嗜浮圖。予以為凡為其道者。不愛官不爭能。其賢于逐逐然。惟印組是務者亦遠矣。妙哉子厚之言。深中愈之膏肓也。又曰。浮圖誠有不可斥者。往往與易論語合。不與孔子異道。雖聖人復生。不可得而斥也。又曰。退之所罪者。其跡也。曰髡而緇。無夫婦父子。不為耕農蠶桑。忿其外而遺其中。是知石而不知韞玉也。又曰果不通道。而斥焉以夷。則將友惡來盜跖。而賤季札由余乎。詳觀子厚之言。則韓柳之見。豈不天淵也哉。後世經生學士。不及詳考韓之是非。而徒欲效韓之詆佛。歐陽文忠公今之韓愈也。舊唐書謂。愈性愎忤。當時達官皆薄其為人。而公則喜其攘斥佛老。乃隱其惡著其善。而稱其佐佑六經。
太宗濟世安民。為不出世之君。公則惡其復立浮圖。乃掩其長責其短。而指為中才之主。凡唐人歸向大乘教。而欽從敬信者。公則極其貶斥。其名卿賢大夫多與禪衲游。有機緣事蹟者。公則憤憤削去而不書。且曰。無佛之世。詩書雅頌之聲。其民蒙福。抑不思。謹庠序以設教。而
【現代漢語翻譯】 現代漢語譯本：
不忍心看到百姓困苦，就上表請求用柳樹來換取稻穀的播種。即使韓愈讓柳宗元改任連州，也不至於用柳樹和稻穀來交換。然而，僅憑這一念頭，柳宗元就比韓愈那種患得患失的心態賢明得多，這難道不像伯夷之於盜跖嗎？深入探究韓愈和柳宗元為人，大概韓愈喜歡追求名利，而柳宗元則安於平靜。韓愈熱衷於奔走鉆營，而柳宗元則恬淡退隱。所以，柳宗厚在《送浩初上人序》中說：『儒者韓退之曾經批評我喜歡佛教，我認為凡是信奉佛教的人，不貪戀官位，不爭強好勝，他們比那些整天追逐名利的人高尚得多。』柳宗元的這番話真是精妙，深刻地擊中了韓愈的要害。他又說：『佛教確實有不可否定的地方，往往與《易經》、《論語》的道理相合，與孔子的思想沒有背離，即使聖人復生，也不能否定它。』他還說：『韓愈所指責的，是佛教的形式，比如剃髮穿僧衣，沒有夫婦父子關係，不從事耕種蠶桑，他只看到佛教的表面現象，而忽略了它的內在價值，這是隻知道石頭而不知道里面蘊藏著美玉啊。』他又說：『如果真的不相信佛教的道理，就把它當作夷狄一樣排斥，那麼就將與惡來、盜跖為友，而輕視季札、由余了嗎？』仔細觀察柳宗元的言論，那麼韓愈和柳宗元的見解，難道不是天壤之別嗎？後世的經生學士，不仔細考察韓愈的是非，而只是想效仿韓愈的詆譭佛教。歐陽文忠公就是當今的韓愈啊。舊《唐書》說，韓愈性格固執，不聽人勸，當時的達官貴人都輕視他的人品，而歐陽公卻喜歡他排斥佛教和老莊，於是就隱瞞他的缺點，宣揚他的優點，而稱讚他輔助儒家經典。
唐太宗濟世安民，是入世的君主，歐陽公卻厭惡他重新提倡佛教，於是就掩蓋他的長處，指責他的短處，而認為他只是中等才能的君主。凡是唐朝人歸向大乘佛教，並且欽佩信奉的人，歐陽公就極力貶低排斥。那些名卿賢達大多與僧人交往，有佛緣事蹟的人，歐陽公就憤憤地刪去而不記載。並且說：『沒有佛教的時代，詩書雅頌的聲音，使百姓蒙受福祉。』難道不應該想想，在學校里認真地設立教育，
【English Translation】 English version:
'(The ruler) could not bear their poverty, and immediately submitted a memorial requesting to exchange willows for rice for planting. Although Yu Xi (Liu Zongyuan) was reassigned to Lianzhou, it was not to exchange willows for rice. However, with just this one thought, he (Liu Zongyuan) was more virtuous than Yu (Han Yu), who was anxious about gains and losses. Isn't this like Boyi compared to Robber Zhi? Deeply examining the character of Han and Liu, Han generally craved advancement, while Liu was content with tranquility. Han was eager to compete, while Liu was peaceful and retiring. Therefore, in 'Preface to Sending Off the Monk Haochu,' Zihou (Liu Zongyuan) said: 'The Confucian Han Tui-zhi (Han Yu) once criticized me for being fond of Buddhism. I believe that those who follow the Buddhist path do not love officialdom or compete for ability. They are far more virtuous than those who eagerly pursue official seals and ribbons.' How wonderful are Zihou's words, deeply hitting Yu's (Han Yu's) weak spot. He also said: 'Buddhism truly has aspects that cannot be rejected. It often aligns with the principles of the 'Book of Changes' and the 'Analects,' and does not deviate from the teachings of Confucius. Even if a sage were to be reborn, it would be impossible to reject it.' He also said: 'What Tui-zhi (Han Yu) condemns is its appearance, such as shaving the head and wearing black robes, having no spouses or children, and not engaging in farming or sericulture. He is angered by its exterior and neglects its interior. He knows the stone but does not know the jade within.' He also said: 'If one truly does not believe in the Dao (Buddhist principles) and rejects it as if it were a barbarian, then one would befriend E Lai and Robber Zhi, and despise Ji Zha and You Yu?' Examining Zihou's (Liu Zongyuan's) words in detail, aren't the views of Han and Liu as different as heaven and earth?
Later generations of scholars and academics do not carefully examine the rights and wrongs of Han, but merely want to imitate Han's slander of Buddhism. Ouyang Wenzhong Gong (Ouyang Xiu) is the Han Yu of today. The Old Book of Tang says that Yu (Han Yu) was stubborn and contrary, and the high officials of the time all looked down on his character, but Gong (Ouyang Xiu) liked his rejection of Buddhism and Laoism, so he concealed his faults and highlighted his virtues, and praised him for assisting the Six Classics.
Emperor Taizong (of Tang) saved the world and brought peace to the people, being a ruler who did not renounce the world. Gong (Ouyang Xiu), however, disliked his re-establishment of Buddhism, so he covered up his strengths and criticized his weaknesses, and referred to him as a ruler of mediocre talent. All the Tang people who turned to Mahayana Buddhism and admired and believed in it, Gong (Ouyang Xiu) extremely貶低rejected and criticized. Many of the famous ministers and virtuous officials associated with Chan monks, and those who had karmic connections and deeds, Gong (Ouyang Xiu) angrily deleted and did not record. And he said: 'In the era without Buddha, the sounds of poetry, books, odes, and hymns brought blessings to the people.' Shouldn't one think about carefully establishing education in schools,'
羊質虎皮鳳鳴鷙翰者。滔滔皆是也。及聞作善受天堂之報。則善心不期而自生。譚禮樂以陶民。而口筆尹旦身心管商者。比比皆然也。及聞作惡受地獄之苦。則噁心不期而自革。孝宗原道辨曰。佛立五戒。曰不殺不盜不淫不妄不飲酒。夫不殺仁也。不盜義也。不淫禮也。不飲酒智也。不妄語信也。仲尼之道。夫何遠之有。由是言之。則佛氏之教。豈劣於詩書雅頌哉。
又曰。其言荒茫漫靡。夷幻變現。善推不驗。無實之事。抑不思。言劫數之長遠。是佛之見。通達過去未來。無有限礙。非若儒者據書契之紀載僅知數千百年之事而止也。言世界之廣大。是佛之見。洞燭虛空法界。無有邊際。非若儒者按職方以考驗僅知中國四夷之事而止也。無盡護法論曰。人有極聰明者。有極愚魯者。聰明者。于上古興亡之跡。六經子史之論。皆能知之。彼愚魯者。誠不知也。又安可以彼知者為誕乎。由是言之。則佛氏之說。豈可謂之不驗無實哉。
又曰。憲宗幸福得禍。抑不思。莫之為而為者天。莫之致而致者命。儒言天命。佛言定業。蓋不可逃之數也。豈目前善惡為之哉。盜跖壽終而子路醢。非儒教之無驗也。又曰。佛為中國大患。抑不思。儒固化中國以善。佛豈教中國以惡。為善不同。同歸于治。皆不可誣之理也。夫
【現代漢語翻譯】 現代漢語譯本： 那些徒有虎皮的羊，只會學鳳凰鳴叫和鷂鷹飛翔的人，到處都是。但當他們聽說行善會得到上天堂的福報時，行善的心就會自然而然地產生。那些談論禮樂來教化百姓，口頭上和筆下都像伊尹、周公一樣，但身心卻像管仲、子商的人，也比比皆是。但當他們聽說作惡會遭受地獄的苦難時，作惡的心就會自然而然地改變。孝宗在《原道辨》中說，佛教設立五戒，即不殺生、不偷盜、不邪淫、不妄語、不飲酒。不殺生是仁，不偷盜是義，不邪淫是禮，不飲酒是智，不妄語是信。這和孔子的道有什麼遙遠呢？由此說來，佛教的教義難道會比《詩》、《書》、《雅》、《頌》差嗎？ 又說，佛教的言論荒誕、渺茫、漫無邊際，虛幻、變化莫測，難以驗證，沒有實際的事情。難道沒有想過嗎？談論劫數的長遠，這是佛的見解，能夠通達過去和未來，沒有限制和阻礙，不像儒者那樣，根據書本的記載，僅僅知道幾千年或幾百年的事情就停止了。談論世界的廣大，這是佛的見解，能夠洞察虛空法界，沒有邊際，不像儒者那樣，按照職方圖來考察，僅僅知道中國和四夷的事情就停止了。《無盡護法論》中說，人有非常聰明的人，也有非常愚笨的人。聰明的人，對於上古時代興亡的遺蹟，以及六經子史的論述，都能夠知道。那些愚笨的人，確實不知道。又怎麼能因為那些聰明的人知道，就認為佛教的說法是荒誕的呢？由此說來，佛教的說法難道可以被說成是不能驗證、沒有實際的嗎？ 又說，憲宗得到幸福卻反而招致禍患，難道沒有想過嗎？不是人所為卻自然發生的叫做天，不是人所致卻自然到來的叫做命。儒家講天命，佛教講定業，都是不可逃避的定數。難道是眼前的善惡所造成的嗎？盜跖活到天年而死，子路卻被剁成肉醬，難道能說是儒教沒有應驗嗎？又說，佛教是中國的大患，難道沒有想過嗎？儒家本來就是用善來教化中國，佛教難道是教中國作惡嗎？行善的方式不同，最終都歸於治理，這都是不可否認的道理。
【English Translation】 English version: Those who are like sheep in tiger skins, only mimicking the phoenix's cry and the hawk's flight, are everywhere. But when they hear that doing good deeds will bring the reward of going to heaven, the heart to do good arises spontaneously. Those who discuss rites and music to educate the people, whose words and writings are like Yi Yin (尹伊, a famous minister in the Shang Dynasty) and the Duke of Zhou (周公, a revered figure in Chinese history), but whose hearts and minds are like Guan Zhong (管仲, a famous statesman in the Spring and Autumn period) and Zi Shang (子商, a disciple of Confucius), are also numerous. But when they hear that doing evil will suffer the torments of hell, the heart to do evil changes spontaneously. Emperor Xiaozong (孝宗, an emperor of the Song Dynasty) said in 'Distinguishing the Origin of the Way' (原道辨), 'Buddhism establishes five precepts: do not kill, do not steal, do not commit adultery, do not lie, do not drink alcohol. Not killing is benevolence (仁), not stealing is righteousness (義), not committing adultery is propriety (禮), not drinking alcohol is wisdom (智), not lying is trustworthiness (信). How far is this from the way of Confucius?' From this, how can the teachings of Buddhism be inferior to the 'Book of Poetry' (詩), 'Book of Documents' (書), 'Elegance' (雅), and 'Hymns' (頌)? It is also said that the words of Buddhism are absurd, vague, boundless, illusory, and unpredictable, difficult to verify, and without real substance. Has it not been considered that talking about the length of kalpas (劫數, aeons), this is the view of the Buddha, who can understand the past and the future, without limitations or obstacles, unlike Confucian scholars who, based on the records in books, only know about events of a few thousand or a few hundred years and stop there. Talking about the vastness of the world, this is the view of the Buddha, who can see through the void and the Dharma realm (法界, the universe), without boundaries, unlike Confucian scholars who, according to the 'Maps of Officials' (職方, ancient geographical texts), only know about the affairs of China and the surrounding barbarians and stop there. The 'Endless Dharma Protection Treatise' (無盡護法論) says, 'Some people are extremely intelligent, and some are extremely foolish. The intelligent ones can know about the traces of rise and fall in ancient times, and the discussions in the Six Classics (六經, the core texts of Confucianism) and the histories and philosophies. Those foolish ones truly do not know. How can we consider the knowledge of those intelligent ones to be absurd?' From this, how can the teachings of Buddhism be said to be unverifiable and without substance? It is also said that Emperor Xianzong (憲宗, an emperor of the Tang Dynasty) obtained happiness but instead brought disaster. Has it not been considered that what is not done by man but happens naturally is called Heaven (天), and what is not caused by man but arrives naturally is called Fate (命). Confucianism speaks of the Mandate of Heaven (天命), and Buddhism speaks of fixed karma (定業), both of which are unavoidable destinies. Is it caused by the good and evil in front of our eyes? Zhi the Robber (盜跖, a notorious bandit) lived to old age and died, but Zilu (子路, a disciple of Confucius) was minced into meat paste. Can it be said that Confucianism is not effective? It is also said that Buddhism is a great calamity for China. Has it not been considered that Confucianism originally uses goodness to educate China, and Buddhism is not teaching China to do evil. Different ways of doing good ultimately lead to governance, and these are undeniable principles.
亦何患之有哉。天人歸向而鬼神欽。必有大利益於彼也大概公之詆佛。乃師于愈而公踐履亦師于愈。大庭唱第。抗聲祈恩。即愈之上三書也。首唱濮議。頗喧物論。即愈之請禪也。老而悲傷。眷焉憂顧。張無盡謂。觀修之書尺。諜諜以老病自悲。雖居富貴之地。慼慼無所容。視愈之不達天命求仙禱神。同一見趣也。所修唐書。瑜不掩瑕。張無盡謂。其臆說褒貶。而為吳縝。糾其繆者二百餘條。視愈之肆筆成文。頗多繆論。同一意識也。慷慨激烈排斥佛教。至於晚年乃以居士自號。其後睹韓愈別傳乃之跋曰。余官瑯玡有以退之別傳相示者。反覆論誦。乃知大顛蓋非常人。余嘗患浮圖氏之盛。而嘉退之之說。及觀大顛之言。乃知子厚不為過也。夫既排釋氏。而又取釋氏。視愈之交大顛送高閑稱馬匯。回一趨向也。道同志合。有如此者。謂之今之韓愈信矣。
自公師愈。而諸儒競師愈程明道曰。釋氏惟務上達。而無下學。抑不思。釋氏六波羅蜜。皆下學上達之說。禪波羅蜜。謂由禪定以到彼岸也。禪定則是下學。到彼岸則上達矣。檀波羅蜜。謂由佈施以到彼岸也。佈施則是下學。到彼岸則是上達矣。他如精進持戒忍辱智慧。而到彼岸。則上達矣。故解脫了義經云。學有六事。所謂六波羅蜜。施戒忍是增上戒學。禪定是
增上心學。般若是增上慧學。又四弘願曰。法門無量誓願學。佛道無上誓願成。無非由下學而至上達者。謂之無下學可乎。
朱晦庵曰。釋氏自以為直指人心見性成佛。而實不識心性。抑不思。首楞嚴一經乃心性之邃學。其言曰。前塵虛妄惑汝真性。又曰。遺失本妙圓妙明心寶明妙性。所以破妄心也。又曰。若離前塵有分別性。即汝真心。又曰我見如來手自開合。非我見性有開有合。所以明真心也。又曰。不知色身外洎山河虛空大地。咸是妙明真心中物。所以明此心之周遍無外也。又曰。各各自知心遍十方。一切世間有所諸物。皆即菩提妙明元心。瞭然自知獲本妙心常住不滅。所以證虛空妙心。而入佛境界也。謂之不識心性可乎。
張橫渠。不信輪迴之說。謂佛言。有識之死受生輪迴。為未之思。此即莊子息我以死之見也。意謂。死則休息。更無餘事矣。殊不知。生死無際輪迴不息。四生六道隨業受報。而謂之無輪迴可乎。南史載。梁武帝夢。眇目僧執手爐入宮內欲託生王宮。覺而後宮生子繹。幼即病目。醫療不效。竟眇一目。是為元帝。名臣言行錄載。范祖禹將生其母夢。一偉丈夫立於側曰。我漢將軍鄧禹也。覺而產兒。遂名祖禹。以鄧禹內行淳備。遂字之曰淳夫以是證之。則儒家之書。因有輪迴之說
【現代漢語翻譯】 現代漢語譯本：增上心學（Adhyāśaya-citta-śikṣā，提升意樂之心之學）。般若（Prajñā，智慧）是增上慧學（Adhyāśaya-prajñā-śikṣā，提升智慧之學）。又有四弘願說：『法門無量誓願學，佛道無上誓願成。』無非是由下學而至上達。說沒有下學可以嗎？
朱熹說：『釋氏（Śākya，佛教徒）自以為直指人心，見性成佛，而實際上不認識心性。』難道不思考一下，《首楞嚴經》（Śūraṅgama Sūtra）乃是心性之精深學問。其中說：『前塵虛妄，迷惑你的真性。』又說：『遺失本妙圓妙明心，寶明妙性。』所以要破除妄心。又說：『若離前塵有分別性，即是你的真心。』又說：『我見如來手自開合，非我見性有開有合。』所以要闡明真心。又說：『不知色身外，乃至山河虛空大地，都是妙明真心中之物。』所以要闡明此心之周遍無外。又說：『各各自知心遍十方，一切世間所有諸物，皆即菩提妙明元心。瞭然自知獲本妙心，常住不滅。』所以要證得虛空妙心，而進入佛的境界。說不認識心性可以嗎？
張載不相信輪迴之說，認為佛所說的『有識之死受生輪迴』，是沒有經過思考。這正是莊子『息我以死』的見解。意思是說，死了就休息了，沒有其他事情了。殊不知，生死無際，輪迴不息，四生六道（caturyoni，ṣaṭ-gati）隨業受報。而說沒有輪迴可以嗎？《南史》記載，梁武帝夢見一個眇目僧人拿著手爐進入宮內，想要託生到王宮。醒來后，後宮生下兒子蕭繹，從小就眼睛有病，醫療無效，最終眇了一隻眼睛。這就是元帝。名臣言行錄記載，范祖禹將要出生時，他的母親夢見一個偉丈夫站在旁邊說：『我是漢朝將軍鄧禹。』醒來后就生下了兒子，於是取名為祖禹。因為鄧禹的德行淳厚完備，於是字他為淳夫。用這些來驗證，儒家的書籍中也有輪迴的說法。
【English Translation】 English version: Adhyāśaya-citta-śikṣā (The training of enhancing the mind of aspiration). Prajñā (Wisdom) is Adhyāśaya-prajñā-śikṣā (The training of enhancing wisdom). Furthermore, the Four Great Vows state: 'Sentient beings are numberless, I vow to save them; The defilements are inexhaustible, I vow to end them; The Dharmas are boundless, I vow to master them; The Buddha's Way is unsurpassable, I vow to attain it.' All of these are achieved by learning from the lower levels to reach the higher levels. Can it be said that there is no lower learning?
Zhu Xi said: 'The Śākyas (Buddhists) believe that they directly point to the human mind, see the nature, and become Buddhas, but in reality, they do not understand the nature of the mind.' Doesn't he consider that the Śūraṅgama Sūtra is a profound study of the mind-nature? It says: 'The illusory dust of the past deludes your true nature.' It also says: 'Losing the original wonderful, perfect, bright mind, the precious bright nature.' Therefore, it is necessary to break the deluded mind. It also says: 'If there is a discriminating nature apart from the dust of the past, that is your true mind.' It also says: 'I see the Tathāgata's hands opening and closing by themselves, but it is not that my seeing nature has opening and closing.' Therefore, it is necessary to clarify the true mind. It also says: 'Not knowing that outside the physical body, even mountains, rivers, empty space, and the great earth are all things within the wonderful bright true mind.' Therefore, it is necessary to clarify the pervasiveness and boundlessness of this mind. It also says: 'Each knows that their mind pervades the ten directions, and all things in the world are the wonderful bright original mind of Bodhi. Clearly knowing that one has obtained the original wonderful mind, which is permanent and indestructible.' Therefore, it is necessary to realize the wonderful mind of emptiness and enter the realm of the Buddha. Can it be said that they do not understand the nature of the mind?
Zhang Zai did not believe in the theory of reincarnation, believing that the Buddha's statement 'the death of consciousness leads to rebirth and reincarnation' was without thought. This is precisely Zhuangzi's view of 'resting myself in death.' It means that death is rest, and there is nothing else. Little does he know that birth and death are boundless, reincarnation is endless, and the four forms of birth (caturyoni) and six realms (ṣaṭ-gati) receive retribution according to karma. Can it be said that there is no reincarnation? The Southern History records that Emperor Wu of Liang dreamed of a one-eyed monk entering the palace with a hand warmer, wanting to be reborn into the royal palace. After waking up, the empress gave birth to a son, Xiao Yi, who had an eye disease from childhood, and medical treatment was ineffective, eventually losing one eye. This was Emperor Yuan. The Record of Words and Deeds of Famous Officials records that when Fan Zuyu was about to be born, his mother dreamed of a great man standing beside her, saying: 'I am Deng Yu, the general of the Han Dynasty.' After waking up, she gave birth to a son, so he was named Zuyu. Because Deng Yu's virtue was pure and complete, he was styled Chunfu. To verify this, there is also the theory of reincarnation in Confucian books.
矣。乃以釋氏輪迴之說為非是。何其不察之也。程明道不信地獄之說。謂佛為下根者設此偽教。怖令為善。此即小人以小惡為無傷之見也。意謂。生作過惡既死誰復窮治哉。殊不知。天地神明昭布森列。賞善罰惡如影隨形。而謂之無地獄可乎。隋史載。開皇中大府丞趙文昌。死而復活。云于冥間見周武帝受罪。帝謂文昌曰。既還家卿。為吾向隋皇帝說。吾滅佛法罪重。為營功德。俾出地獄。文昌奏其事。文帝遂敕天下僧尼。為周武帝誦金剛經。名臣言行錄載。王荊公子名雱。所為不善。凡荊公悖理傷道之事。多出于雱。及雱死後。荊公彷彿見雱。荷鐵枷立於門側。於是舍所居之半山為鐘山寺。為其追冥福。以是證之。則儒家之書。固有地獄之說矣。乃謂釋氏地獄之說為無有。何其未及思也。
張橫渠曰。其過也。塵芥六合。其蔽于小也。夢幻人世。抑不思。莊子曰。四海在天地間。猶礨空在大澤中。國在海內。猶稊米之在太倉。非塵芥而何。白樂天曰。昨日屋頭堪炙手。今朝門外好張羅。莫笑賤貧夸富貴共成枯骨兩如何。非夢幻而何。橫渠目不悟此。豈可謂悟之者為非是乎。程明道曰。釋氏要說去根塵。然沒此理要有此理。除是死也。抑不思。大慧禪師曰。心意識之障道。甚於毒蛇猛虎。猛虎尚可迴避。心意識
【現代漢語翻譯】 現代漢語譯本：竟然認為釋迦牟尼的輪迴之說是錯誤的，這是多麼不仔細的觀察啊！程頤不相信地獄的說法，認為佛是為資質低下的人設立這種虛假的教義，用恐懼來使他們行善。這正是小人認為小的罪惡沒有危害的見解啊！他們心裡想，活著的時候作惡，死了之後誰還會追究呢？卻不知道，天地神明昭示，賞善罰惡就像影子跟隨形體一樣，怎麼能說沒有地獄呢？《隋書》記載，開皇年間大府丞趙文昌，死後又活了過來，說在陰間看見周武帝受罪。周武帝對文昌說：『你既然還陽回家，替我向隋朝皇帝說，我滅佛法的罪過很重，為我營建功德，讓我脫離地獄。』文昌上奏了這件事，隋文帝於是下令天下僧尼，為周武帝誦讀《金剛經》。《名臣言行錄》記載，王安石的兒子名叫王雱，行為不善，凡是王安石違背道理、傷害道義的事情，大多出自王雱。等到王雱死後，王安石彷彿看見王雱，戴著鐵枷站在門邊。於是把所居住的半山捐獻出來作為鐘山寺，為他追薦冥福。用這些來證明，儒家的書籍，本來就有地獄的說法啊！竟然認為釋迦牟尼的地獄之說沒有，這是多麼沒有經過思考啊！ 張橫渠說：『他們的過錯，像塵埃一樣遮蔽了整個宇宙；他們被矇蔽于小的方面，就像夢幻一樣的人生。』難道沒有思考過嗎？莊子說：『四海在天地之間，就像蟻穴在大澤之中；國家在四海之內，就像稊米在太倉之中。』不是塵埃是什麼呢？白居易說：『昨天還在屋頂上炙手可熱，今天就在門外忙著張羅後事。不要嘲笑貧賤而誇耀富貴，最終都變成枯骨，又有什麼區別呢？』不是夢幻是什麼呢？橫渠沒有領悟到這些，難道可以說領悟到這些的人是錯誤的嗎？程頤說：『釋迦牟尼要說去除根塵，然而沒有這個道理也要有這個道理，除非是死了。』難道沒有思考過嗎？大慧禪師說：『心意識的障礙，比毒蛇猛虎還要厲害。猛虎尚且可以迴避，心意識』
【English Translation】 English version: Yet, they consider Śākyamuni's (釋氏) doctrine of reincarnation to be incorrect. How unobservant they are! Cheng Mingdao (程明道) did not believe in the concept of hell, claiming that the Buddha (佛) established this false teaching for those of inferior capacity, using fear to compel them to do good. This is precisely the view of petty people who believe that small evils are harmless! They think, 'If one commits evil while alive, who will investigate after death?' Little do they know that the spirits and deities of heaven and earth are clearly arrayed, and the retribution of rewards and punishments follows like a shadow follows a form. How can one say there is no hell? The History of the Sui Dynasty (隋史) records that Zhao Wenchang (趙文昌), a high official during the Kaihuang era (開皇中), died and then revived, saying that he saw Emperor Wu of the Northern Zhou Dynasty (周武帝) suffering in the underworld. The Emperor said to Wenchang, 'Since you have returned home, please tell the Sui Emperor (隋皇帝) on my behalf that my sin of destroying the Buddhist Dharma (佛法) is severe. Build merit for me so that I may be released from hell.' Wenchang reported this matter, and Emperor Wen of the Sui Dynasty (隋文帝) then ordered all monks and nuns in the land to recite the Diamond Sutra (金剛經) for Emperor Wu of the Northern Zhou Dynasty. The Records of Words and Deeds of Famous Officials (名臣言行錄) records that Wang Anshi's (王荊公) son, named Wang Pang (王雱), behaved wickedly. All of Wang Anshi's actions that violated reason and harmed morality mostly originated from Wang Pang. After Wang Pang died, Wang Anshi vaguely saw Wang Pang standing by the door wearing iron shackles. Thereupon, he donated the half-mountain where he lived to become Zhongshan Temple (鐘山寺), to seek blessings for him in the afterlife. From this, it is evident that Confucian books inherently contain the concept of hell! Yet, they consider Śākyamuni's doctrine of hell to be nonexistent. How unthoughtful they are! Zhang Hengqu (張橫渠) said, 'Their faults are like dust obscuring the universe; their being obscured by the small is like the dreamlike human world.' Have they not pondered? Zhuangzi (莊子) said, 'The four seas within heaven and earth are like an anthill in a great swamp; a country within the seas is like a grain of rice in a great granary.' What is it if not dust? Bai Letian (白樂天) said, 'Yesterday, one could burn their hand on the roof; today, they are busy preparing for their funeral outside the gate. Do not laugh at poverty and boast of wealth; in the end, we all become dry bones. What difference is there?' What is it if not a dream? Hengqu did not awaken to this. How can one say that those who have awakened to this are wrong? Cheng Mingdao (程明道) said, 'Śākyamuni wants to talk about removing the root of dust, but even if there is no such principle, there must be such a principle, unless one is dead.' Have they not pondered? Dahui Chan Master (大慧禪師) said, 'The obstruction of the mind, consciousness, and awareness is more severe than poisonous snakes and fierce tigers. Fierce tigers can still be avoided, but the mind, consciousness, and awareness'
無你迴避處。則學道者安可累于根塵哉。六祖大師曰。菩提本無樹。明鏡亦非臺。本來無一物。何處惹塵埃。則悟道者曷嘗累于根塵哉。明道自不了此。豈可謂天下無此理乎。
張橫渠曰。釋氏語實際乃知道者。所謂誠也。就使得之。乃誠而惡明者。夫橫渠以實際為誠可也。而謂其誠而惡明。則未之思也。楞嚴曰。明極即如來。凈極光通達。法華經曰。普明照世間。明瞭心決定。惡明者。果能如是乎。溫公曰。其妙者不能出吾宗。其妄者吾不信。妙處在無我。其言天堂地獄不足信。夫溫公以無我為妙可也。而不信天堂地獄。則未之思也。
劉元城曰。凡人耳目所不及。安可知其無有。列禦寇曰。皇子果於自信。果於誣理不信果為知理乎。
橫渠曰。釋氏誣天地為幻妄。何不觀赤壁賦曰。自其變者而觀之。雖天地不能以一瞬。則天地之終。窮固出於蘇東坡之說也。豈獨釋氏有是言哉。
明道曰。謂釋氏實是愛身放捨不得。何不觀五代史曰。佛于頭目手足皆以施人。則佛不愛身。固出於歐陽公之筆也。豈獨佛書有是說哉。
伊川曰昔之惑人也。乘其愚闇。今之惑人也。因其高明。抑不思。智者觀于未形。愚者暗于成事。既曰高明。而復謂其受惑。可乎。
明道曰。佛老其言近理。又
【現代漢語翻譯】 現代漢語譯本： 沒有你可以迴避的地方。那麼學道的人怎麼會被根塵所累呢？六祖大師說：『菩提樹原本就不是樹，明鏡也並非臺。本來就空無一物，哪裡會沾染塵埃？』那麼悟道的人又怎麼會被根塵所累呢？程明道自己不明白這個道理，難道就可以說天下沒有這個道理嗎？ 張橫渠說：『佛教所說的實際就是知道的人，就是所謂的誠。』就算得到了，也是誠實卻厭惡光明的人。橫渠認為實際就是誠實，這可以。但說他們誠實卻厭惡光明，那就沒有經過思考了。《楞嚴經》說：『光明到了極點就是如來，清凈到了極點光明就能通達。』《法華經》說：『普遍光明照耀世間，明瞭心意就能做出決定。』厭惡光明的人，果真能做到這樣嗎？司馬溫公說：『他們精妙的地方不能超出我們儒家，他們虛妄的地方我不能相信。』精妙之處在於無我，他說天堂地獄不足以相信。溫公認為無我是精妙之處，這可以。但不相信天堂地獄，那就沒有經過思考了。 劉元城說：『凡是人的耳目所不能及的，怎麼能知道它沒有呢？』列禦寇說：『皇子過於自信，過於誣衊道理，不相信，難道就是懂得道理嗎？』 張橫渠說：『佛教誣衊天地是虛幻的。』為什麼不看看蘇軾的《赤壁賦》說：『從變化的角度來看，即使天地也不能保持一瞬間。』那麼天地的終結，本來就是出自蘇東坡的說法啊。難道只有佛教才有這種說法嗎？ 程明道說：『說佛教實際上是愛惜身體，放不下。』為什麼不看看《五代史》說：『佛陀把頭、眼睛、手、腳都用來佈施給別人。』那麼佛陀不愛惜身體，本來就是出自歐陽修的筆下啊。難道只有佛經才有這種說法嗎？ 伊川說：『過去迷惑人，是趁著人們愚昧昏暗的時候；現在迷惑人，是趁著人們聰明高明的時候。』難道沒有想過嗎？智者在事情還沒有發生的時候就能看到，愚者對已經發生的事情還很昏暗。既然說他們聰明高明，又說他們受迷惑，可以嗎？ 程明道說：『佛老的言論接近真理。』又
【English Translation】 English version: There is nowhere for you to avoid. Then how can a student of the Dao be burdened by the roots and dusts (referring to the six sense organs and their corresponding objects)? The Sixth Patriarch (Huineng) said: 'Bodhi (enlightenment) originally has no tree, the bright mirror is also not a stand. Originally there is not a single thing, where can dust be attracted?' Then how can an enlightened person be burdened by the roots and dusts? Cheng Mingdao (a Song Dynasty philosopher) himself does not understand this principle, can it be said that this principle does not exist in the world? Zhang Hengqu (another Song Dynasty philosopher) said: 'What the Buddhists call 'actuality' is the one who knows the Dao, which is what is called sincerity.' Even if one obtains it, it is being sincere but disliking brightness. Hengqu's view that actuality is sincerity is acceptable. But to say that they are sincere but dislike brightness is without thought. The Shurangama Sutra says: 'When brightness reaches its extreme, it is the Thus Come One (Tathagata); when purity reaches its extreme, light penetrates everywhere.' The Lotus Sutra says: 'Universal light illuminates the world, clear understanding of the mind leads to decision.' Can those who dislike brightness truly achieve this? Sima Wengong (another Song Dynasty figure) said: 'Their subtle points cannot surpass our Confucianism, their delusions I do not believe.' The subtlety lies in no-self (anatta), he said that heaven and hell are not to be believed. Wengong's view that no-self is the subtle point is acceptable. But not believing in heaven and hell is without thought. Liu Yuancheng said: 'Anything that human ears and eyes cannot reach, how can one know that it does not exist?' Lie Yukou (a Daoist philosopher) said: 'The prince is overly confident, overly slandering principles, and does not believe; is this considered understanding principles?' Zhang Hengqu said: 'The Buddhists slander heaven and earth as illusory.' Why not look at Su Shi's (Su Dongpo's) 'Ode to the Red Cliff' which says: 'From the perspective of change, even heaven and earth cannot last for an instant.' Then the end of heaven and earth originally comes from Su Dongpo's saying. Is it only Buddhism that has this saying? Cheng Mingdao said: 'Saying that Buddhists actually cherish their bodies and cannot let go.' Why not look at the 'History of the Five Dynasties' which says: 'The Buddha used his head, eyes, hands, and feet to give to others.' Then the Buddha's not cherishing his body originally comes from Ouyang Xiu's writing. Is it only Buddhist scriptures that have this saying? Yichuan (another Song Dynasty philosopher) said: 'In the past, people were deluded by taking advantage of their ignorance and darkness; now, people are deluded by taking advantage of their intelligence and brightness.' Has it not been considered? The wise see things before they happen, the foolish are ignorant of things that have already happened. Since it is said that they are intelligent and bright, how can they be deluded? Is it possible? Cheng Mingdao said: 'The words of Buddhism and Daoism are close to the truth.' Also
非楊墨之比所以為禍害甚於楊墨之害。抑不思。萬形皆有弊惟理獨不朽。既曰近理。而復謂其為害。可乎。
謝顯道。歷舉佛說與吾儒同處問伊川。伊川答曰。任他同處。雖多隻是本領不是。一齊差卻。夫伊川不能明指其何處差何處不是。而徒泛言其差與不是。豈天下之公論乎。夫不能指其何處差。是終不見其有差處也。不能指其何處不是。且終不見其不是處也。直欲以愛憎之心。而誣之曰差。誣之曰不是。天下後世。豈無根之語所能欺哉。至於晦庵指其實見之差。謂釋氏之學正謂惡此理之充塞無間。而使已不得一席無理之地以自安。厭此理之流行不息。而使已不得無理之時以自肆。殊不知。釋氏非厭惡此理而欲無此理也。正以世有二障。曰事障。曰理障不特事能障吾之心。而理亦能障吾之心。圓覺經曰。若諸眾生。先除事障未除理障。但能悟入聲聞緣覺。未能顯住菩薩境界正此意也。故學佛者。不明此理。固無以識心性之真。而執滯此理。亦未免為心性之礙。是以勉強力行之初。固當研窮此理。從容中道之後。則不可執滯此理。故曰渡河須用筏。到岸不須船。不特釋教如此。而儒教亦如此。只如周文王。不大聲不長夏。則是除事障也。至於不識不知。則理障除矣。顏氏不遷怒不貳過。則是除事障也至於如愚坐
【現代漢語翻譯】 現代漢語譯本： 認為某種東西比楊朱（Yang Zhu）和墨翟（Mo Di）的思想更具危害性，這種看法本身就比楊墨的思想更有害。難道沒有想過嗎？萬物都有其弊端，只有真理是不朽的。既然說是接近真理，又說它有害，這怎麼可以呢？ 謝顯道（Xie Xiandao）列舉了佛教的說法與我們儒家相同之處，去問伊川（Yichuan，程頤的字）。伊川回答說：『任憑它相同，即使很多地方相同，也只是根本上不對，完全錯了。』伊川不能明確指出哪裡錯了，哪裡不對，只是泛泛地說它錯與不對，難道這是天下公正的評論嗎？不能指出哪裡錯了，最終是沒有看到它有錯的地方。不能指出哪裡不對，最終是沒有看到它不對的地方。只是想用愛憎之心，誣陷它說錯，誣陷它說不對，天下後世，難道能被沒有根據的話所欺騙嗎？至於朱熹（Hui'an）指出佛教實際上看到的差異，說釋迦牟尼的學說正是厭惡這種道理的充塞無間，使得自己沒有一點無理的地方可以安身；厭惡這種道理的流行不息，使得自己沒有一點無理的時候可以放肆。殊不知，釋迦牟尼並非厭惡這種道理而想要消除這種道理，正是因為世上有兩種障礙，叫做事障和理障。不只是事情能障礙我們的心，道理也能障礙我們的心。《圓覺經》（Yuanjue Jing）說：『如果各種眾生，先去除事障而未去除理障，只能悟入聲聞緣覺的境界，不能顯現安住菩薩的境界。』正是這個意思。所以學佛的人，不明白這個道理，固然無法認識心性的真諦；而執著于這個道理，也未免成為心性的障礙。因此，在勉強努力修行的開始，固然應當研究窮盡這個道理；在從容中道之後，就不可執著于這個道理。所以說：『渡河需要用筏子，到達岸邊就不需要船了。』不只是佛教如此，儒教也是如此。比如周文王（Zhou Wenwang），不大聲喧譁，不終日宴樂，這就是去除事障。至於『不識不知』，就是理障除去了。顏回（Yan Hui）不遷怒，不重犯同樣的錯誤，這就是去除事障。至於像愚笨一樣坐著，
【English Translation】 English version: To consider something more harmful than the ideas of Yang Zhu (Yang Zhu, a Chinese philosopher) and Mo Di (Mo Di, founder of Mohism) is itself more harmful than the ideas of Yang and Mo. Has it not been considered? All forms have their flaws, only principle is immortal. If it is said to be close to principle, and yet it is said to be harmful, how can this be? Xie Xiandao (Xie Xiandao, a person's name) listed the similarities between Buddhist teachings and our Confucianism, and asked Yichuan (Yichuan, courtesy name of Cheng Yi). Yichuan replied, 'Let them be similar, even if many things are similar, it's just that the foundation is wrong, completely mistaken.' Yichuan could not clearly point out where it was wrong, where it was not right, but only vaguely said it was wrong and not right. Is this a fair judgment in the world? If one cannot point out where it is wrong, then ultimately one has not seen that there is a wrong place. If one cannot point out where it is not right, then ultimately one has not seen that there is a place that is not right. Merely wanting to use feelings of love and hate to falsely accuse it of being wrong, falsely accuse it of being not right, can the world and future generations be deceived by baseless words? As for Zhu Xi (Hui'an, a Neo-Confucian scholar) pointing out the actual differences he saw, saying that the teachings of Shakyamuni precisely detest the all-pervading nature of this principle, making it so that he has no place without principle to settle down; detesting the ceaseless flow of this principle, making it so that he has no time without principle to indulge himself. Little does he know that Shakyamuni does not detest this principle and want to eliminate it, but precisely because there are two obstacles in the world, called the obstacle of affairs and the obstacle of principle. Not only can affairs obstruct our minds, but principle can also obstruct our minds. The Yuanjue Jing (Yuanjue Jing, the Sutra of Perfect Enlightenment) says, 'If all sentient beings first remove the obstacle of affairs but have not removed the obstacle of principle, they can only awaken to the realm of Sravakas and Pratyekabuddhas, and cannot manifest and abide in the realm of Bodhisattvas.' This is precisely the meaning. Therefore, those who study Buddhism, if they do not understand this principle, certainly cannot recognize the true nature of the mind; and if they are attached to this principle, they will inevitably become an obstacle to the nature of the mind. Therefore, at the beginning of forced and diligent practice, one should certainly study and exhaust this principle; after being at ease in the middle way, one should not be attached to this principle. Therefore, it is said, 'To cross the river, one needs a raft; when one reaches the shore, one does not need a boat.' Not only is Buddhism like this, but Confucianism is also like this. For example, King Wen of Zhou (Zhou Wenwang, founder of Zhou dynasty), did not make loud noises, and did not have long summer feasts, this is removing the obstacle of affairs. As for 'not knowing, not recognizing', then the obstacle of principle is removed. Yan Hui (Yan Hui, Confucius's favorite disciple) did not transfer his anger, and did not repeat the same mistakes, this is removing the obstacle of affairs. As for sitting like a fool,
忘。則理障除矣。文王聖人也。顏子幾聖也。固能不為理所障。若份量未至於聖。則只能改過遷善。以除事障。安能不思不勉以除理障哉。晦庵份量遠未到此。所以徒欲執滯此理。而謂釋氏不合厭惡此理。且指為實見之差。識者觀之。則知差不在釋氏。而在晦庵也。嗟夫。望山者其高蒼蒼。望海者其遠茫茫。振屣而升蒼蒼彌高。鼓棹而游茫茫彌遠。而後進向之所睹未盡也。所睹未盡。而輕議論。辭窮理屈。則寂無容聲。明道曰。釋氏之說。若欲窮其說而去取之。則其說未能窮。固已化而為佛矣。明道於此始知釋氏之說。非儒者所能窮也。晦庵曰。就使其說有實。非吾儒之說所及者。是乃過乎中正。而與不及者無以異。晦庵於此始知釋氏之說。非儒者所能及也。
夫釋氏之說。既非儒者所能窮。亦非儒者所能及。孰謂其可毀哉。韓愈毀之。不知佛者也。先儒毀之。效韓愈者也。嘗于韓愈別傳。見其與大顛答問甚詳。愈曰。爾之所謂佛者。口不道先王之法言。安得而不斥之。大顛曰。計子嘗誦佛書矣。其疑與先王異者。可道之乎。愈曰。吾何暇讀彼之書。大顛曰。子未嘗讀彼之書。則安知其不道先王之法言也。且子無乃嘗讀孔子之書。而遂疑彼之非乎。抑聞人以為非。而遂非之乎。茍自以嘗讀孔子之書。而遂疑彼之
【現代漢語翻譯】 現代漢語譯本 忘記，那麼理障（因知見而產生的障礙）就消除了。周文王是聖人，顏回接近聖人，他們當然不會被理障所阻礙。如果修行的程度沒有達到聖人的境界，那麼只能通過改正錯誤、向善來消除事障（因行為而產生的障礙），怎麼能不通過思考和努力來消除理障呢？朱熹的修行程度遠遠沒有達到這種境界，所以只是想固執地堅持這種道理，卻說佛教不應該厭惡這種道理，還指責佛教的見解有偏差。有見識的人看來，就知道偏差不在佛教，而在朱熹。唉！望山的人覺得山高聳入雲，望海的人覺得海遼闊無邊。提起鞋子登山，山會顯得更加高聳；劃動船槳游海，海會顯得更加遼闊。後輩學習的人所看到的還沒有窮盡，所看到的還沒有窮盡，就輕易地發表議論，最終會理屈詞窮，寂靜無聲。程顥說：『佛教的學說，如果想要窮盡它的學說然後去取捨，那麼它的學說是無法窮盡的，早就被佛法所化了。』程顥從這裡開始知道佛教的學說，不是儒者所能窮盡的。朱熹說：『就算佛教的學說有真實之處，不是我們儒家的學說所能達到的，那也是過猶不及，和達不到一樣。』朱熹從這裡開始知道佛教的學說，不是儒者所能達到的。
佛教的學說，既然不是儒者所能窮盡的，也不是儒者所能達到的，誰說它可以被詆譭呢？韓愈詆譭佛教，是因為他不瞭解佛教。後來的儒生詆譭佛教，是效仿韓愈。我曾經在《韓愈別傳》中看到他與大顛（Dadian，唐代禪師）的問答非常詳細。韓愈說：『你所說的佛教，口中不講先王的法言，怎麼能不斥責它呢？』大顛說：『您曾經讀過佛經嗎？其中與先王不同的地方，可以指出來嗎？』韓愈說：『我哪裡有空閑讀那些書？』大顛說：『您沒有讀過那些書，怎麼知道它不講先王的法言呢？而且您莫非是讀過孔子的書，就懷疑佛教的不是嗎？還是聽別人說它不是，就認為它不是呢？如果因為自己讀過孔子的書，就懷疑佛教的
【English Translation】 English version Forgetting, then the obstruction of principle (理障, lǐ zhàng, obstacles arising from intellectual views) is removed. King Wen of Zhou was a sage, and Yan Hui (顏子, Yán Zǐ, Confucius's most beloved disciple) was close to being a sage. They were certainly able to avoid being obstructed by principle. If one's level of cultivation has not reached the state of a sage, then one can only correct mistakes and move towards goodness to remove the obstruction of deeds (事障, shì zhàng, obstacles arising from actions). How can one not think and strive to remove the obstruction of principle? Zhu Xi's (晦庵, Huì'ān, another name for Zhu Xi, a prominent Neo-Confucian scholar) level of cultivation is far from reaching this state, so he merely wants to stubbornly cling to this principle and say that Buddhism should not dislike this principle, and even points to the difference in Buddhist views as a deviation. Those with discernment will see that the deviation is not in Buddhism, but in Zhu Xi. Alas! Those who look at the mountain see its towering height, and those who look at the sea see its vast expanse. Shake your shoes and ascend, and the towering height becomes even higher; row your boat and sail, and the vast expanse becomes even more distant. What later learners see is not yet exhausted. If what they see is not yet exhausted, and they lightly make arguments, they will eventually be at a loss for words and fall silent. Cheng Hao (明道, Míngdào, a Neo-Confucian philosopher) said: 'If you want to exhaust the teachings of Buddhism and then accept or reject them, then its teachings cannot be exhausted, and you will have already been transformed by Buddhism.' Cheng Hao began to realize that the teachings of Buddhism cannot be exhausted by Confucian scholars. Zhu Xi said: 'Even if the teachings of Buddhism have some truth that our Confucian teachings cannot reach, that is going too far, and is no different from not reaching it.' Zhu Xi began to realize that the teachings of Buddhism cannot be reached by Confucian scholars.
Since the teachings of Buddhism cannot be exhausted by Confucian scholars, nor can they be reached by Confucian scholars, who says that it can be slandered? Han Yu (韓愈, Hán Yù, a Tang Dynasty writer and official) slandered Buddhism because he did not understand it. Later Confucian scholars slandered Buddhism, imitating Han Yu. I once saw in the 'Separate Biography of Han Yu' a very detailed question and answer between him and Dadian (大顛, Dàdiān, a Chan Buddhist monk of the Tang Dynasty). Han Yu said: 'The Buddhism you speak of does not utter the words of the former kings, how can I not rebuke it?' Dadian said: 'Have you ever read Buddhist scriptures? Can you point out the differences between them and the former kings?' Han Yu said: 'Where do I have the time to read those books?' Dadian said: 'If you have not read those books, how do you know that they do not utter the words of the former kings? Moreover, could it be that you have read the books of Confucius and then suspected the faults of Buddhism? Or have you heard others say it is wrong and then considered it wrong? If, because you have read the books of Confucius, you suspect the faults of Buddhism,
非。是舜犬也。聞人以為非。而遂非之。是妾婦也。昔者舜館畜吠犬焉。旦暮所見者惟舜。一日堯過舜館而吠之。非愛舜而惡堯也。正以常所見者惟舜。而未嘗見堯也。今子嘗以孔子為學。而未嘗讀佛之書。遂從而怪之。是舜犬之見也。女子之嫁也。母送之曰。往之汝家。必敬必戒。母違夫子。故婦人在室則從父母。嫁則從夫。夫死從子終其身。惟他人是從。是妾婦之道也。今聞人以為非。遂從而非之。乃妾婦之見也。由是言之。愈之毀佛舜犬也。效愈而毀佛者。非妾婦乎。為舜犬為妾婦。無非見聞不廣而然耳。
漢有牟子者。嘗著書辦明佛教。名曰理惑。其說曰。吾非辦也。見博故不惑耳。吾未解佛經之時。誦五經之文。以為天下之理盡在於是。既睹佛經之說回視五經。猶臨天井而窺溪谷。登嵩岱而見丘垤也。又曰。少所見多所怪。睹駱駝言馬腫背。然則今之毀佛教者。豈非睹駱駝言馬腫背乎。識者於此盍亦詳觀諦察較短量長而思之。曰我之教果優於彼乎。抑劣於彼乎。彼之道果劣於我乎。抑優於我乎。佛之神通妙用所不必論。始以其徒之至中國者觀之。明皇問一行以國祚。一行曰。鑾輿有萬里之行。社稷終吉。其後明皇以祿山之變而幸蜀。唐祚終於昭宗。而昭宗初封吉王。悉如一行之說。儒家以聰明睿智為
至聖。果能有此先見乎。舉是說與儒教者言。彼必曰。吾儒家不貴此也。抑不思。記曰。至誠之道可以前知。非不貴此也。特口能道此。而見不能至此也。大耳三藏法師得他心通。忠國師試之曰。汝道。老僧即今在什麼處。藏曰。在天津橋上看弄猢猻。忠又問。老僧即今在什麼處。藏曰。在西川看競渡。儒家自堯舜迄孔孟。果能有此默識乎。舉是說與儒者言。彼必曰。吾儒家不尚此也。抑不思。詩曰。他人有心予忖度之。非不尚此也。特口能道此。而識不至此也。
至於達磨大師既葬之後。而以肉身西歸。萬回大士一日之間。而能往返萬里。耆域以一身。而同時應百家之供。圓澤於一世。而悉能知三生之事羅漢作禮仰山寂。岳神受戒于嵩岳圭。曇始劍所不傷。寒山隱入石壁。生死去來惟意所適。神通變化不可測量。是雖佛教之糟粕。初非宗門之所尚。然自余教觀之。終未有如是之奇蹤異軌。見既未能及此而欲輕議佛教。不知其果何說也。若曰。因果之說不足信也。則作善降之百祥。作不善降之百殃。積善必有餘慶。積不善必有餘殃。儒家固以因果教人也。豈謂敬不足行。謂暴為無傷者。反為知道乎。若曰。齋潔之說不足取也。則不茹葷者。孔子以為祭祀之齋。致齋三日者。禮記以為清明之德。儒家固以齋潔教人
【現代漢語翻譯】 現代漢語譯本： 達到至聖境界的人，果真能夠有這樣的先見之明嗎？如果把這些事情告訴儒教的人，他們一定會說：『我們儒家不看重這些。』但他們有沒有想過，《禮記》上說：『至誠之道可以前知。』並非不看重這些，只是口頭上能說出來，見識卻達不到這個程度。大耳三藏法師（Da Er Sanzang Fashi，唐代僧人）得到了他心通。忠國師（Zhong Guoshi，唐代禪師）試探他說：『你說說，老僧現在在哪裡？』三藏法師說：『在天津橋上看猴子玩耍。』忠國師又問：『老僧現在在哪裡？』三藏法師說：『在西川看賽龍舟。』儒家自堯舜到孔孟，果真能夠有這種默默領會的能力嗎？如果把這些事情告訴儒者，他們一定會說：『我們儒家不崇尚這些。』但他們有沒有想過，《詩經》上說：『他人有心，予忖度之。』並非不崇尚這些，只是口頭上能說出來，見識卻達不到這個程度。
至於達磨大師（Damo Dashi，菩提達摩）埋葬之後，卻以肉身向西迴歸；萬回大士（Wanhui Dashi，唐代僧人）一天之內，就能夠往返萬里；耆域（Qiyu，佛陀時代的醫生）以一身，同時應百家的供養；圓澤（Yuanze，唐代僧人）在一世之中，完全能夠知道三生的事情；羅漢（Luohan，阿羅漢）向仰山寂（Yangshan Ji，唐代禪師）作禮；岳神（Yueshen，山神）在嵩岳圭（Songyue Gui，山名）那裡受戒；曇始（Tanshi，僧人）的劍無法傷害；寒山（Hanshan，唐代隱士）隱入石壁。生死去來，完全隨自己的意願，神通變化，不可測量。這些雖然是佛教的糟粕，本來也不是宗門所崇尚的，然而從其他教派來看，終究沒有像這樣奇異的軌跡。見識既然不能達到這種程度，卻想要輕易地議論佛教，真不知道他們到底在說什麼。如果說：『因果的說法不足以相信。』那麼，行善就會降下各種吉祥，作惡就會降下各種災殃，積累善行必定有剩餘的福慶，積累惡行必定有剩餘的災禍。儒家本來就用因果來教導人，難道是認為恭敬不足以實行，認為暴虐沒有傷害嗎？反而是懂得道理嗎？如果說：『齋戒的說法不足以採取。』那麼，不吃葷腥，孔子認為是祭祀的齋戒；致齋三天，《禮記》認為是清明的美德。儒家本來就用齋戒來教導人。
【English Translation】 English version: Can those who attain the highest sainthood truly possess such prescience? If these things are told to those of Confucianism, they will surely say, 'Our Confucian school does not value these things.' But have they not considered that the Book of Rites says, 'The way of utmost sincerity can foreknow.' It is not that they do not value these things, but that they can only speak of them, and their understanding cannot reach this level. The Venerable Da Er Sanzang Fashi (Da Er Sanzang Fashi, a Tang Dynasty monk) attained telepathy. National Teacher Zhong (Zhong Guoshi, a Tang Dynasty Chan master) tested him, saying, 'Tell me, where is this old monk right now?' Sanzang Fashi said, 'Watching monkeys playing on Tianjin Bridge.' National Teacher Zhong asked again, 'Where is this old monk right now?' Sanzang Fashi said, 'Watching dragon boat races in Xichuan.' From Yao and Shun to Confucius and Mencius, can the Confucian school truly possess such tacit understanding? If these things are told to Confucian scholars, they will surely say, 'Our Confucian school does not esteem these things.' But have they not considered that the Book of Poetry says, 'Others have a mind; I surmise it.' It is not that they do not esteem these things, but that they can only speak of them, and their knowledge cannot reach this level.
As for Master Damo (Damo Dashi, Bodhidharma) returning westward in his physical body after being buried; Great Knight Wanhui (Wanhui Dashi, a Tang Dynasty monk) being able to travel tens of thousands of miles in a single day; Qiyu (Qiyu, a physician in the Buddha's time) responding to the offerings of hundreds of families simultaneously with one body; Yuanze (Yuanze, a Tang Dynasty monk) being able to know the affairs of three lifetimes in one lifetime; an Arhat (Luohan, Arhat) paying respects to Yangshan Ji (Yangshan Ji, a Tang Dynasty Chan master); a Mountain God (Yueshen, mountain deity) receiving precepts at Songyue Gui (Songyue Gui, mountain name); Tanshi (Tanshi, a monk) being unharmed by swords; Hanshan (Hanshan, a Tang Dynasty hermit) disappearing into a stone wall. Coming and going from life and death entirely according to one's will, supernatural transformations being immeasurable. Although these are the dregs of Buddhism, and not what the Zen school esteems, from the perspective of other religions, there have never been such strange and unusual traces. Since their understanding cannot reach this level, yet they want to lightly criticize Buddhism, I do not know what they are talking about. If they say, 'The theory of karma is not to be believed,' then performing good deeds will bring down all kinds of auspiciousness, and doing evil will bring down all kinds of calamities; accumulating good deeds will surely have surplus blessings, and accumulating evil deeds will surely have surplus disasters. The Confucian school originally teaches people with karma, so do they think that reverence is not worth practicing, and that violence is harmless? Is that what it means to understand the Way? If they say, 'The practice of purification is not worth adopting,' then Confucius considered not eating meat to be the purification for sacrifices; and the Book of Rites considers three days of purification to be the virtue of clarity. The Confucian school originally teaches people with purification.
也。豈垂肉為林日食萬錢者。反為美事乎。若曰。殺生之戒非是。則成湯之祝網。趙簡子之放生。皆是意也。齊宣不忍一牛。孟子謂之仁術。宋庠救諸螻蟻。君子以為美談。儒家曷嘗不以護生為盛德之事哉。若曰。飲酒之戒非是。則大禹之惡旨酒。光武之不飲酒。皆是意也。沉亂于酒。所以干先王之誅。醉而號呶。所以致賓筵之刺。儒家曷嘗不以沉湎為召禍之本哉。若曰。盜取之戒非儒家之所尚。則伊尹所謂非其道也。非其義也。一介不以取諸人。東坡所謂。天地之間物各有主。茍非吾之所有。雖一毫而莫取是果何說也。若曰。妄語之戒非儒家之所急。則司馬溫公至誠之學。自不妄語。始又其作資治通鑑。謂秦孝公不廢移木之賞。齊威公不背曹沬之盟。晉文公不貪伐原之利。是果何意也。若曰。邪淫之戒為臆說。則美反正刺淫泆見於聲。詩之所詠。是儒家未嘗縱人邪淫也。若曰。佈施之說為狂言。則賜貧窮賑乏絕。見戴禮之所記。是儒家未嘗禁人佈施也。若曰。禪定非善道。則知止而後有定。大學何為取之。若曰。忍辱非美事。則小不忍必亂大謀。論語何為戒之。若曰。惡口不必戒。則禮記何以曰。惡言不出于口。若曰嗔恚不必戒。則尚書何以曰不啻不敢含怒。若曰。兩舌之戒非急務。則爾無面從退有後言。何以諄復
【現代漢語翻譯】 現代漢語譯本：難道像那些每天花費數萬錢來吃肉林的人，反而是好事嗎？如果說，殺生的戒律不對，那麼成湯的祝網（商朝開國君主成湯爲了表示仁慈，只設下一面網來捕捉獵物），趙簡子的放生（春秋時期晉國大夫趙簡子釋放捕獲的動物），都是這個意思。齊宣王不忍心殺一頭牛，孟子稱讚這是仁義之術。宋庠救助螻蟻，君子認為是美談。儒家怎麼會不把保護生命當作盛大的美德呢？如果說，飲酒的戒律不對，那麼大禹厭惡美酒，光武帝不飲酒，都是這個意思。沉溺於酒，所以會遭受先王的懲罰；醉酒後大聲喧譁，所以會招致宴席上的譏諷。儒家怎麼會不把沉迷於酒當作招致災禍的根源呢？如果說，盜取的戒律不是儒家所推崇的，那麼伊尹所說的『不是正當的途徑，不是正義的行為，即使是一點點也不從別人那裡拿取』，蘇軾所說的『天地之間的萬物各有其主人，如果不是我所有的，即使是一根毫毛也不拿取』，這又是什麼意思呢？如果說，妄語的戒律不是儒家所重視的，那麼司馬溫公（司馬光）至誠的學問，就是從不妄語開始的。而且他編寫《資治通鑑》，稱讚秦孝公不廢除因移動木頭的賞賜，齊威公不背棄與曹沬的盟約，晉文公不貪圖攻打原國的利益，這又是什麼意思呢？如果說，邪淫的戒律是臆想出來的，那麼《詩經》中諷刺淫亂的詩句，就是儒家從未縱容人們邪淫的證明。如果說，佈施的說法是狂妄的言論，那麼《禮記》中記載的『賜予貧窮的人，賑濟缺乏和斷絕的人』，就是儒家從未禁止人們佈施的證明。如果說，禪定不是好的道路，那麼《大學》中『知道應該止於何處然後才能安定』，為什麼要引用它呢？如果說，忍辱不是美好的事情，那麼《論語》中『小事不能忍耐必定會擾亂大局』，為什麼要告誡人們呢？如果說，惡語不必戒除，那麼《禮記》為什麼說『惡毒的言語不從口中說出』？如果說，嗔怒不必戒除，那麼《尚書》為什麼說『不敢懷有怒氣』？如果說，兩舌的戒律不是當務之急，那麼『不要當面順從背後卻有壞話』，為什麼要反覆叮囑呢？ English version: Is it that those who spend tens of thousands of coins daily on a 'meat forest' are doing something admirable? If the precept against killing is incorrect, then Cheng Tang's (the founding monarch of the Shang Dynasty) 'net of blessing' (a net set up with only one side to show benevolence) and Zhao Jianzi's (a minister of the Jin state during the Spring and Autumn period) release of animals both embody this sentiment. Duke Xuan of Qi's reluctance to kill an ox was praised by Mencius as a benevolent act. Song Xiang's rescue of ants was considered a beautiful tale by gentlemen. How could Confucianism not regard protecting life as a great virtue? If the precept against drinking is incorrect, then Yu the Great's aversion to fine wine and Emperor Guangwu's abstinence from alcohol both embody this sentiment. Drowning in alcohol leads to punishment from the former kings; drunkenly shouting and causing a ruckus leads to ridicule at banquets. How could Confucianism not regard indulgence in alcohol as the root of misfortune? If the precept against stealing is not valued by Confucianism, then what about Yi Yin's saying, 'If it is not the right way, not the right conduct, one should not take even a single thing from others,' and Su Shi's saying, 'Everything between heaven and earth has its owner; if it is not mine, I shall not take even a hair'? What do these mean? If the precept against false speech is not urgent for Confucianism, then Sima Wengong's (Sima Guang's) sincere learning began with not speaking falsely. Furthermore, in his writing of the Zizhi Tongjian, he praised Duke Xiao of Qin for not abolishing the reward for moving a tree, Duke Wei of Qi for not breaking the alliance with Cao Mo, and Duke Wen of Jin for not coveting the benefits of attacking Yuan. What do these mean? If the precept against sexual misconduct is a fabrication, then the poems in the Classic of Poetry that satirize licentiousness demonstrate that Confucianism has never condoned sexual misconduct. If the idea of giving alms is a wild statement, then the Book of Rites' record of 'giving to the poor and providing for the needy and destitute' demonstrates that Confucianism has never forbidden giving alms. If meditation is not a good path, then why does the Great Learning quote 'Knowing where to stop, then one can have stability'? If forbearance is not a beautiful thing, then why does the Analects warn that 'Impatience in small matters will surely disrupt great plans'? If harsh speech need not be avoided, then why does the Book of Rites say, 'Evil words should not come out of the mouth'? If anger need not be avoided, then why does the Book of Documents say, 'Dare not harbor anger'? If the precept against divisive speech is not urgent, then why is it repeatedly emphasized, 'Do not agree to someone's face but speak ill of them behind their back'?
【English Translation】 Is consuming a 'meat forest' daily, spending tens of thousands of coins, considered a virtuous act? If the precept against killing is incorrect, then King Cheng Tang's 'net of compassion' (designed to catch only on one side, showing benevolence) and Zhao Jianzi's release of captured animals both exemplify this sentiment. Duke Xuan of Qi's reluctance to kill an ox was praised by Mencius as an act of benevolence. Song Xiang's rescue of ants was considered a noble deed by gentlemen. How could Confucianism not regard protecting life as a supreme virtue? If the precept against drinking is incorrect, then Yu the Great's aversion to fine wine and Emperor Guangwu's abstinence from alcohol both embody this sentiment. Indulgence in alcohol leads to punishment from the former kings; drunkenly shouting and causing a ruckus leads to ridicule at banquets. How could Confucianism not regard indulgence in alcohol as the root of misfortune? If the precept against stealing is not valued by Confucianism, then what about Yi Yin's saying, 'If it is not the right way, not the right conduct, one should not take even a single thing from others,' and Su Shi's saying, 'Everything between heaven and earth has its owner; if it is not mine, I shall not take even a hair'? What do these mean? If the precept against false speech is not urgent for Confucianism, then Sima Wengong's (Sima Guang's) sincere learning began with not speaking falsely. Furthermore, in his writing of the Zizhi Tongjian, he praised Duke Xiao of Qin for not abolishing the reward for moving a tree, Duke Wei of Qi for not breaking the alliance with Cao Mo, and Duke Wen of Jin for not coveting the benefits of attacking Yuan. What do these mean? If the precept against sexual misconduct is a fabrication, then the poems in the Classic of Poetry that satirize licentiousness demonstrate that Confucianism has never condoned sexual misconduct. If the idea of giving alms is a wild statement, then the Book of Rites' record of 'giving to the poor and providing for the needy and destitute' demonstrates that Confucianism has never forbidden giving alms. If meditation is not a good path, then why does the Great Learning quote 'Knowing where to stop, then one can have stability'? If forbearance is not a beautiful thing, then why does the Analects warn that 'Impatience in small matters will surely disrupt great plans'? If harsh speech need not be avoided, then why does the Book of Rites say, 'Evil words should not come out of the mouth'? If anger need not be avoided, then why does the Book of Documents say, 'Dare not harbor anger'? If the precept against divisive speech is not urgent, then why is it repeatedly emphasized, 'Do not agree to someone's face but speak ill of them behind their back'?
于帝舜之命。若曰。綺語之戒為迂闊。則巧言如簧顏之厚矣。何以見刺于小雅之章。若曰貪慾無傷於事。則貪人敗類。詩人何為刺之。若曰。邪見無害於道。則邪說誣民。孟子何為辟之。若曰。毀其形緇其服。非天下之中道。則泰伯斷髮文身。何為稱之有至德。若曰。不嫁娶不養育。絕人倫之常道。則魯山終身不聚。何為謚之以文行佛之大道遠理。固未易與俗人言。姑以其粗跡論之。不知何者為可非。何者為可毀乎。見聞不廣而妄肆非毀是不免為舜犬妾婦而已矣。
牟子曰。吾之所褒。猶取塵埃以附嵩泰。收朝露以益江湖。子之所謗。猶側一掌以翳日光。舉土塊以塞河決。吾之所褒。不能使佛高。子之所謗。不能令佛下。今之非毀者。亦何傷于佛教哉。只自速戾于厥躬耳。張無盡曰。韓愈謂。作史者不有人禍。則有天刑。豈可不畏懼而輕為之。夫作史者。採摭人之實跡。設或褒貶不公。尚有形禍。況無故輕薄以毀大聖人哉。一切重罪皆可懺悔。謗佛法罪不可懺悔。故法華經中載。謗法之罪至極至重。今人只是謗佛。已種無量罪因。況佛以善道化人。信佛者必為善。不信佛者必為惡。惡積則滅身。身沒之後罪報愈重。天作孽猶可違。自作孽不可逭。此之謂也。若曰。死則永滅不復有知。則繫辭云。遊魂為變。孝經
【現代漢語翻譯】 現代漢語譯本： 這是帝舜的教誨。如果有人說，禁止花言巧語的告誡是迂腐不切實際的，那麼巧言令色的人真是厚顏無恥啊。為什麼《詩經·小雅》要諷刺他們呢？如果有人說，貪婪的慾望不會妨礙事情，那麼貪婪的人會敗壞道德風俗。詩人為什麼要諷刺他們呢？如果有人說，邪惡的見解不會危害正道，那麼邪說會迷惑百姓，孟子為什麼要駁斥它們呢？如果有人說，剃掉頭髮，穿黑色衣服，不是天下通行的中正之道，那麼泰伯剪短頭髮，在身上刺花紋，為什麼還被稱讚具有極高的德行呢？如果有人說，不結婚生育，是斷絕人倫的常理，那麼魯山終身不娶，為什麼被追諡為『文行』呢？佛的大道深奧玄妙，本來就難以和世俗之人談論，姑且從粗淺的方面來討論，不知道哪些是可以非議的，哪些是可以詆譭的呢？見識不廣博卻隨意地誹謗，這不過是像舜的狗和奴婢一樣罷了。 牟子說：我所讚美的，就像取塵土來增高嵩山，收集朝露來增益江河。你所誹謗的，就像用手掌遮蔽陽光，用土塊堵塞決口的河流。我所讚美的，不能使佛更高大；你所誹謗的，也不能使佛更低下。現在那些誹謗的人，又怎能傷害到佛教呢？只不過是給自己招來罪過罷了。張無盡說：韓愈說，『作史的人，不是遭遇人禍，就是遭受天譴。』怎麼可以不畏懼而輕易地去做呢？作史的人，採擇人們的真實事蹟，如果褒獎或貶低不公正，尚且會有看得見的人禍，更何況無緣無故地輕率地誹謗大聖人呢？一切重罪都可以懺悔，誹謗佛法的罪過是不可懺悔的。所以《法華經》中記載，誹謗佛法的罪過極其嚴重。現在的人只是誹謗佛，就已經種下了無量的罪惡之因。更何況佛用善良的道理教化人，相信佛的人一定會行善，不相信佛的人一定會作惡。罪惡積累多了就會滅亡自身，身死之後罪報更加嚴重。天降的災禍還可以躲避，自己作的罪孽是逃脫不了的，說的就是這個道理。如果有人說，人死後就永遠消失，不再有知覺，那麼《繫辭》中說，『遊魂為變』，《孝經》
【English Translation】 English version: This is the instruction of Emperor Shun. If someone says that the admonition against flowery language is impractical and far-fetched, then those who use eloquent words are truly shameless. Why are they satirized in the chapter of 'Xiaoya' in the Book of Songs? If someone says that greedy desires do not hinder matters, then greedy people will corrupt morals and customs. Why do the poets satirize them? If someone says that evil views do not harm the right path, then heresies will mislead the people. Why did Mencius refute them? If someone says that shaving the head and wearing black clothes is not the universal and upright way of the world, then why is Taibo, who cut his hair short and tattooed his body, praised for having the highest virtue? If someone says that not marrying and having children is severing the normal way of human relations, then why was Lushan, who remained unmarried throughout his life, posthumously honored with the title 'Wenxing'? The great path of the Buddha is profound and mysterious, and it is originally difficult to discuss with worldly people. Let's discuss it from a superficial perspective. I don't know what can be criticized and what can be slandered. To recklessly slander without broad knowledge is merely like Shun's dog and concubine. Mouzi said: What I praise is like taking dust to increase the height of Mount Song, and collecting morning dew to benefit the rivers and lakes. What you slander is like using a palm to block the sunlight, and using a clod of earth to block a breached river. What I praise cannot make the Buddha taller; what you slander cannot make the Buddha lower. How can those who slander now harm Buddhism? It only brings guilt upon themselves. Zhang Wujin said: Han Yu said, 'Those who write history will either encounter human disasters or suffer divine punishment.' How can one not be afraid and easily do it? Those who write history select people's true deeds. If praise or criticism is unfair, there will still be visible human disasters, let alone recklessly slandering great sages for no reason? All serious sins can be repented of, but the sin of slandering the Dharma cannot be repented of. Therefore, it is recorded in the Lotus Sutra that the sin of slandering the Dharma is extremely serious. People now only slander the Buddha, and they have already planted immeasurable causes of sin. Moreover, the Buddha teaches people with good principles. Those who believe in the Buddha will surely do good, and those who do not believe in the Buddha will surely do evil. If sins accumulate too much, they will destroy themselves. After death, the retribution will be even more severe. Disasters from heaven can be avoided, but sins committed by oneself cannot be escaped. This is what it means. If someone says that when a person dies, they disappear forever and no longer have consciousness, then the Book of Changes says, 'Wandering souls transform,' and the Classic of Filial Piety...
云。以鬼享之。左傳云。鬼猶求食。張睢陽云。死當為厲鬼以殺賊。則是既死之後固有見聞覺知之性也。若曰。死雖有知不復有罪。則書曰。天道福善禍淫。易曰。鬼神害盈福謙。左傳曰。有渝此盟明神殛之。莊子曰。為不善於幽閑之中也。鬼得而誅之。則是冥冥之中。固有賞善罰惡之事也。世有發奸擿伏如神者。固不至縱有罪以長奸惡。況權衡予奪。真以神明司之乎。彼聰明正直。不可掩蔽也。不可欺罔也。不徇世人之私情。不畏陽間之權勢也。則有罪者。何以逃刑哉。
地獄之說。前既言之矣。至於死而變為畜生。見於儒家之所紀者非一。鯀為黃能。彭生為豕。載於左傳。褒君為龍。載於史記。趙王如意為犬。載於前漢書。是中國未有佛教之前。紀載於儒書者如此。非釋氏創為此說也。賈誼曰。忽然為人兮何足控搏。化為異物兮亦何足患。信斯言也。則知人有此身不可以常保。背善趨惡不免為異類。聰明不能敵業。富貴豈免輪迴。今日乘肥衣錦。異時銜鐵負鞍。今日操筆弄墨。他生戴角披毛。必然之理也。故佛以廣大之心。示五乘之教。人乘者。教人持五戒。而常獲人身。不墮于異類也。天乘者。教人修十善。而報得天身。不止於為人也。后之三乘者。教人由聲聞緣覺以至於佛道。永斷生死常住不滅。證無
【現代漢語翻譯】 現代漢語譯本：云：用鬼來祭祀。 《左傳》說：『鬼還要求食物。』 張睢陽說：『死後應當做厲鬼來殺賊。』 那麼就是說，人死之後本來就有見聞覺知的本性啊。 如果說：『死了雖然有知覺，卻不再有罪。』 那麼《尚書》說：『天道降福給善良的人，降禍給邪惡的人。』 《易經》說：『鬼神加害於盈滿的人，降福給謙虛的人。』 《左傳》說：『如有背棄此盟約的，明神會誅滅他。』 莊子說：『在隱蔽的地方做壞事，鬼會誅殺他。』 那麼就是在冥冥之中，本來就有賞善罰惡的事情啊。 世上有揭發隱秘、揭露奸邪如同神明一樣的人，本來就不會放縱有罪的人來助長奸惡，更何況權衡給予和剝奪，真正是由神明來掌管呢？ 他們聰明正直，不可掩蓋，不可欺騙，不徇私於世人的私情，不畏懼陽間的權勢。 那麼有罪的人，怎麼能夠逃脫刑罰呢？ 關於地獄的說法，前面已經說過了。 至於說死了之後變為畜生，在儒家的記載中不止一例。 鯀（Gǔn，人名，傳說中的人物）變為黃熊，彭生（Péng Shēng，人名，春秋時齊國大夫）變為豬，記載在《左傳》中。 褒君（Bāo Jūn，人名，有褒國國君）變為龍，記載在《史記》中。 趙王如意（Zhào Wáng Rú Yì，人名，漢高祖劉邦之子）變為狗，記載在《前漢書》中。 這些都是在中國還沒有佛教之前，記載在儒家書籍中的，不是釋迦牟尼創立的這種說法啊。 賈誼（Jiǎ Yì，人名，西漢初年著名政論家、文學家）說：『忽然變為人啊，有什麼值得控制搏擊的？ 化為異類啊，又有什麼值得憂患的？』 相信這些話，那麼就知道人有這個身體不可以永遠保持，背離善良而趨向邪惡，免不了變為異類。 聰明不能夠抵擋業力，富貴怎麼能夠免除輪迴？ 今天乘坐肥壯的馬，穿著華麗的衣服，將來就要口銜鐵環，揹負鞍韉。 今天握著筆，玩弄墨水，來生就要頭戴角，身披毛。 這是必然的道理啊。 所以佛以廣大的心，開示五乘的教法。 人乘，是教人持守五戒，而常常獲得人身，不墮落到異類中。 天乘，是教人修習十善，而得到天人的果報，不只是做人。 後面的三乘，是教人從聲聞、緣覺以至於佛道，永遠斷絕生死，常住不滅，證得無...
【English Translation】 English version: It is said: 'To offer sacrifices to ghosts.' The Zuo Zhuan (左傳, a historical text) says: 'Ghosts still seek food.' Zhang Suiyang (張睢陽, a historical figure) said: 'After death, I should become a fierce ghost to kill the rebels.' Then it means that after death, people inherently possess the nature of seeing, hearing, and knowing. If it is said: 'Although the dead have awareness, they are no longer subject to punishment,' then the Book of Documents (書, Shū) says: 'Heaven bestows blessings on the good and calamities on the wicked.' The Book of Changes (易, Yì) says: 'Ghosts and spirits harm the arrogant and bless the humble.' The Zuo Zhuan says: 'If anyone violates this alliance, the bright spirits will destroy them.' Zhuangzi (莊子, a Daoist philosopher) says: 'When one does evil in a hidden place, ghosts will punish them.' Then it means that in the unseen realm, there are inherently matters of rewarding good and punishing evil. In the world, there are those who uncover secrets and expose wickedness like deities, and they would certainly not condone the guilty to foster evil. Moreover, the weighing of giving and taking is truly managed by deities. They are intelligent and upright, cannot be concealed, cannot be deceived, do not cater to the selfish desires of worldly people, and do not fear the power of the mortal realm. Then how can the guilty escape punishment? Regarding the concept of hell, it has already been mentioned earlier. As for the idea of transforming into animals after death, there are more than a few instances recorded in Confucian texts. Gun (鯀, Gǔn, a mythological figure) transformed into a yellow bear, Peng Sheng (彭生, Péng Shēng, a minister of Qi in the Spring and Autumn period) transformed into a pig, as recorded in the Zuo Zhuan. Lord Bao (褒君, Bāo Jūn, the lord of the state of Bao) transformed into a dragon, as recorded in the Records of the Grand Historian (史記, Shǐjì). Prince Ruyi of Zhao (趙王如意, Zhào Wáng Rú Yì, a son of Emperor Gaozu of Han) transformed into a dog, as recorded in the Book of Han (前漢書, Qián Hànshū). These were recorded in Confucian books before the introduction of Buddhism to China, and it was not Shakyamuni who created this idea. Jia Yi (賈誼, Jiǎ Yì, a statesman and writer of the early Western Han dynasty) said: 'Suddenly becoming a human, what is there to control and grapple with? Transforming into a different species, what is there to worry about?' Believing these words, then one knows that this human body cannot be preserved forever, and turning away from goodness and towards evil inevitably leads to transformation into a different species. Intelligence cannot withstand karma, and wealth and nobility cannot escape reincarnation. Today riding fat horses and wearing brocade clothes, in another time one will bear a bit and carry a saddle. Today holding a pen and playing with ink, in the next life one will wear horns and be covered in fur. This is an inevitable principle. Therefore, the Buddha, with a vast mind, reveals the teachings of the Five Vehicles. The Human Vehicle teaches people to uphold the Five Precepts and constantly obtain a human body, without falling into different species. The Heavenly Vehicle teaches people to cultivate the Ten Virtues and receive the reward of a heavenly body, not just being human. The latter Three Vehicles teach people from Sravakas (聲聞, Shēngwén, Hearers), Pratyekabuddhas (緣覺, Yuánjué, Solitary Realizers) to the path of Buddhahood, forever cutting off birth and death, eternally abiding without extinction, attaining the...
上覺還度眾生也。天下之大道遠理。孰有過於此者。世有大道遠理。而懵然不知。方且恃其聰明。矜其聲勢。謗襲聖教。多積過愆而自趨於惡道。其亦可哀也已。大抵人有此身其生也甚難。其死也甚易。世尊握土以示其徒。以為輪迴於四生六道之中。得人身者如手中之土。失人身者如閻浮之土。蓋謂為善之時少。而謂為惡之時多。是以得人身時少。而失人身時多。則其生也豈不甚難哉。
白樂天自誨曰。人生百歲七十稀。設使與汝七十期。汝今年已四十四。去後二十六年能幾時。汝不思二十五六年來事。疾速倏忽如一寐。則其死也豈不甚易哉。以難得之生。而促之以易至之死。可以競競業業晝驚夕惕。為解脫之計乎。佛以解脫法門示天下。凡有血氣心智之性者。皆可趨而入也。而唯根器不凡智識超卓。得正知見不墮邪見。能知之乎。備見元本。餘者不錄。
三教平心論卷下
【現代漢語翻譯】 現代漢語譯本：覺悟者還在救度眾生。天下的大道至理，有什麼能超過這個呢？世上存在著大道至理，人們卻懵懂無知，反而仗恃自己的聰明，炫耀自己的聲勢，誹謗攻擊聖人的教誨，積累了許多過錯罪愆而自己走向惡道，這真是可悲啊。大體上說，人得到這個身體，活著是很艱難的，死去卻是很容易的。世尊（釋迦牟尼佛的尊稱）曾用手握一把土來向他的弟子們展示，認為在四生六道（四種生命形式和六種輪迴的道路）中輪迴，得到人身的就像手中的土，失去人身的就像整個閻浮提（世界）的土。這大概是說為善的時候少，而作惡的時候多，因此得到人身的時候少，而失去人身的時候多，那麼活著難道不是很艱難嗎？
白樂天（白居易，唐代詩人）曾自我告誡說：『人生百年，活到七十歲的人很少。假設讓你活到七十歲，你今年已經四十四歲了，剩下的二十六年能有多少時間呢？你不想想這二十五六年來的事情，多麼快速短暫，就像做了一場夢一樣。』那麼死去難道不是很簡單嗎？用這難得的生命，去迎接這容易到來的死亡，難道不應該兢兢業業，日夜警惕，為解脫（從輪迴中解脫）做打算嗎？佛（佛陀）用解脫的法門來教導天下人，凡是有血氣和心智的生命，都可以走進去。但是隻有根器不凡、智識超卓，得到正確的知見而不墮入邪見的人，才能真正理解它吧。詳細內容參見原本，其餘的就不再記錄了。
《三教平心論卷下》
【English Translation】 English version: The enlightened ones are still saving sentient beings. What principle in the world is greater than this? The great principle exists in the world, yet people are ignorant of it. Instead, they rely on their own intelligence, flaunt their power and influence, and slander and attack the teachings of the saints, accumulating many faults and sins, and heading towards evil paths themselves. This is truly lamentable. Generally speaking, it is very difficult for a person to obtain this body and live, but it is very easy to die. The World Honored One (a respectful title for Shakyamuni Buddha) once held a handful of soil to show his disciples, saying that in the cycle of the four forms of life and the six paths of reincarnation, obtaining a human body is like the soil in the hand, and losing a human body is like the soil of Jambudvipa (the world). This probably means that the time for doing good is little, and the time for doing evil is much, so the time for obtaining a human body is little, and the time for losing a human body is much. Then, is living not very difficult?
Bai Letian (Bai Juyi, a poet of the Tang Dynasty) once admonished himself, saying: 'Few people live to seventy out of a hundred years. Suppose you live to seventy, you are already forty-four this year. How much time is left in the remaining twenty-six years? Don't you think about the events of the past twenty-five or six years, how quickly and briefly they passed, like a dream?' Then, is dying not very easy? With this hard-to-obtain life, to meet this easy-to-arrive death, shouldn't we be diligent and vigilant day and night, making plans for liberation (from the cycle of reincarnation)? The Buddha (Buddha) uses the Dharma (teachings) of liberation to teach all people in the world. All beings with blood and intelligence can enter it. But only those with extraordinary roots and superior knowledge, who obtain correct views and do not fall into wrong views, can truly understand it. See the original text for details; the rest will not be recorded.
From 'San Jiao Ping Xin Lun, Volume 2' ('Treatise on the Impartiality of the Three Teachings, Volume 2')