---
title: "辯偽錄 · 2"
description: "辯偽錄由元代沙門祥邁奉忽必烈之命撰寫於十三世紀。該書誕生於佛道論爭的歷史背景下，系統駁斥了道教偽經《老子化胡經》等對佛教的曲解，以護教辯論為核心內容。它詳盡列舉道教剽竊佛教教義、偽造經典的證據，並運用大量考據與教理分析。此著是元代佛道辯論的權威文獻，不僅鞏固了佛教在元朝的地位，更成為研究佛道關係與中國宗教思想史的重要典籍，在漢傳佛教史上具有極高的護法價值與歷史意義。"
url: "https://rushiwowen.co/en/r/cmcwp7f5g1omijs047xtelu19"
---

## 辯偽錄卷第三

> Refutation of the False, Volume 3

元道者山雲峯禪寺沙門祥邁奉　勅實錄撰

> Yuan Dao, Monk Xiangmai of Yunfeng Zen Temple on Zheshan Island, Compiled by Imperial Order

夫三聖人教列於中國。猶鼎足而峙以扶皇化。夫子之言仁義者。軌於不道之士也。老子之守謙退者。息於躁競之徒也。釋氏之談性命者。欲令返源也。而叔葉紛論獨師己見。自矜自勝迷本迷宗。蓋不達道之通途。守於一岐之說也。殊不知仁義行則人人蹈於君子之徑矣。謙退行則人人杜於貪吝之求矣。性命明則人人達於妙道之源矣。不如是者何為達士君子乎。仲尼所謂齊一變至於魯。魯一變至於道。幾於此矣。而晚世道士專尚誇誕。以譎詭不經為奇異。以誑妄不真為妙門。棄二篇之醇濃。雜三張之穢術。王害風以顛狂為至德。不識道之淵源。丘處機以行鸞為神奇。失全真之要妙。西行萬里。不明對主之談。東迴三年。偶合標其殊異。欺人誷聖矜衒自高。始為烏有之談。終成無是之說。古來矯妄且略不言。今朝行事且陳數段。我太祖成吉思皇帝。龍飛朔野虎步中原。膺寶曆以匡圖。赴昌期而司牧順天革命戡亂定功。軍國雖煩留心覺路。首頒恩詔護持佛門。大聖神化不可測量。所在形儀無得損壞。隨處寺宇所有田地。水澆上地水碾水磨寺用什物凡是佛底並令歸還莫得侵占。大小科役鋪馬祇應並休出者。出家僧人是佛弟子。與俺皇家子子孫孫。念經告天助修福者。凡是僧人去住自在休遮當者。有歹人每倚著氣力搔擾佛寺。奏將名姓來者。後代明君咸遵此式。而魔辯逼真妄生高下。咸言丘公開三教之基為儒釋本地。試敘首末請詳臧否。初全真之興事非振古。按元裕之重陽真人碑云。金朝正隆中有王世雄者。三輔人也。少以任俠見稱。中歲忽有所得。遂棄家事浮沈酒間。謔浪無節猖狂妄行咄空獨笑。時人以為病狂。遂目王害風焉。後遇氈裘二道士。汲水飲酒。狂縱愈甚狡獪難測。於縣東撅墓止之。以活死人目之。居之二年。移於劉獎菴。大眾不聚於三人。菴不搆於二屋。自是棲遲土窟託處窮巷。破裘敗絮以裏其身。執杖操瓢乞食自濟。效癡禪之守默。坐環牆而自拘。嘗謂禪僧達性而不明命。儒人談命而不言性。余今兼而修之。故號全真。行丐而東至寧海軍。得弟子馬丹陽丘處機劉譚郝凡七人。全真之教乃大行焉。後其徒潘志源等致范君幕府致之。王君書數命。元裕之述碑贊。德裕之引。葛洪稚川之於晉。陶弘景貞白之於梁。寇輔真謙之之於魏。司馬子微之於唐。陳圖南摶之於宋。敘此數賢皆不及之。曲成其美。而全真之輩謂不光。故好問之文立而復毀其徒又發杜順寶塔聯環金骨。埋於世雄壙中。為王害風之舍利焉金朝世宗章廟禁斷其風使楊尚書就海州竟杖斷丘公八十而音不絕世之共聞非妄言也道士丘處機字通密。登州棲霞人號長春子。師王害風繼唱全真。本無道術。有劉溫字仲祿者。以作鳴鏑幸於太祖。首信僻說阿意甘言。以醫藥進於上言。丘公行年三百餘歲。有保養長生之術。乃奏舉之。戊寅中應召北行。丘公倦於跋涉。聞上西征表求待迴。使中書湛然溫詔召之。丘公遂行。初上西征大石林牙。及可弗叉國。盡有其地唯算端汗。奪破乃滿之地。軍馬強盛。據有尋思干城或云邪木思干遼之河中府也聞上西討即南走入鐵門。遁於大雪山南。潛趨印度。上率眾襲之。駐蹕大雪山南。辛巳冬十一月十八日丘公至。尋思干城以雪山大雪屯谷可有二丈深不可行。且止城中。壬午夏四月初五日。始過雪山達於行宮。至上前數拜退身致敬。禮畢然後入帳。上問。有何長生之藥以資朕躬。丘公逡巡拱身答曰。有衛生之道。而無長生之藥。上以言實賜以馬乳。時迴紇山賊亂於密邇。且令丘公還尋思干城。期以十月再詔。八月後旬丘公復至行宮。凡有所對皆平平之語。無可採聽。問其年甲多少偽云不知。考問神仙之要。唯論固精養氣。出神入夢。以為道之極致。美林靈素之神遊。愛王害風之入夢。又舉馬丹陽恒云。屢蒙聖賢提獎。真性遨遊異域。又非禪家多惡夢境。蓋由福薄不能致好夢也。又問湛然居士觀音贊意。中書輕而不答。而有識聞之莫不絕倒。既而東迴表求牌符。自出師號私給觀額。自填聖旨謾昧主上。獨免丘公門人科役。不及僧人及餘道眾。古無體例之事。恣欲施行。上之所說。湛然居士編入西遊錄中。備明丘公十謬。回至宣德等州。屈僧人迎拜。後至燕城左右鼓獎特力侵占使道徒王伯平騶從數十縣牌出入馳躍諸州便欲通管僧尼。丘公自往薊州特開聖旨抑欲追攝甘泉本無玄和尚望其屈節竟不能行。西京天城毀夫子廟為文成觀。景州奪龍角山賈先生改為冲虛觀。後僧欲爭。丘公移書從樂居士文過飾非。平谷縣水谷寺正殿三身。皆劉鸞絕手悉打㵎中改觀居之。太原府丘公弟子宋德芳占淨居山。穿石作洞改為道院立碑樹號。相州黃華山隋唐古剎。碑刻存焉。道士占定。混源西道院本崇福寺道士占訖。灤州下縣數座佛殿道士拆訖并毀佛像。檀州黍谷山靈巖寺。昔是鄒衍吹律之處。堂殿廊廡悉皆完足。全真賈志卒。王志欽倚著丘公氣力。蕩除佛像塑起三清石幢子。推入㵎中。有底田園占佃為主。改名大同觀。檀州木林寺正殿縣壁。壬子年全真許知觀。拆毀塑像改立三清。號為天寶萬壽宮。良鄉縣東南張謝村興禪寺地土。棗樹林檎園并外白地。丘公弟子孔志童強占種佃欺侮尼眾。如此等例略有數百。雖莊蹻狼戾於南荊。盜跖跋扈於東魯。方今剽劫未為過也。不以道德為心。專以攘奪為務。後毒痢發作臥於廁中。經停七日。弟子移之而不肯動。疲困羸極乃詐之曰。且偃之與寢何異哉。又經二日。竟據廁而卒。而門弟子外誑人云。師父求福。編丘公錄者李浩然集來即日登葆光而化異香滿室。此皆人人具知尚變其說。餘不公者例皆如此。故當時之人為之語曰。一把形骸瘦骨頭。長春一旦變為秋。和濉帶屎亡圊廁。一道流來兩道流。斯良證也大道四祖之語也即丁亥年七月初九日也。後道士志常字浩然。號真常子。簪冠自整紹復前蹤。斂道士之財。買王臣之意。媮薄巧飾趨媚時流。虛冐全真之名。不行道德之實。梟鳴正道虎視釋家。挾邪作威侵占佛寺。襲丘公之偽跡。扇殘賊之餘風。縱群下之剽奪。任私情之毀撤。打佛像而安老像。廢菩薩而作天尊。貪得忘仁窺求無度。他處遼遠恐人未憑。且敘京城及內屬州縣。占奪寺舍侵植田園。磨毀碑幢損滅佛像。略舉一二驗知虛實。京通玄關觀音院正殿三間塑畫完具。李志常遣本觀道眾。打絕聖像塑著三清。雖屢陳訴抗詔不與。今雖革正而街西院舍近三十楹尚未分付。京淨恩禪寺正殿房寮方丈庫舍五十餘楹。殿內無量壽佛。十六觀像。金碧炫目。女冠改作修真觀。永占住持京憫忠寺東塔。院大道信道姑占守住坐。京慈聖院長春宮薛道錄改為玄都觀占住。京寶塔寺經藏院天長觀下任道姑福童占定住坐。京資聖寺唐遼舊剎。前後通街。地有三十餘畝。房有百十餘間。全真鞏志。朗改作葆真觀占定住持。京顥花門外金橋寺正殿釋迦渾金成就。全真張知觀拆毀大殿平治基址。安先生丘塚改作墳地。京銅馬坊建福院全真鬅頭張先生占改住坐。京春臺坊西萬盈坊弘教院。正殿聖堂僧寮厨庫菜園石碑。盡被樊先生拆打訖。却將木石於戴外郎宅東蓋訖天齊仁聖廟。京西北隅吉祥院長春宮。占作窯場煉丹經。今聖旨斷定由未分付。玉田縣北鄉妙峯院。全真榮道士盡行拆訖。於田家莊蓋女冠楊道姑路道姑住坐。通州在城觀音院前後正殿厨庫僧房。全真陳和童打壞觀音改塑老君易名通仙觀。宛平縣齋堂村靈樂寺。全真劉知觀把釋迦太子賣與他人。火爆石碑。藏了銅鐘。拆訖佛殿。壞了舍利寶塔。平蕩墳林改作通仙觀塑起三清。𣵠州在城設濟院。有舍利塔七層五十餘尺。全真賈先生夜間折了塔尖。本官詰責逃了。甲寅年改為齊仙觀。𣵠州行滿寺觀音殿。有白玉石觀音菩薩。坐高三尺。有糠禪任志堅。夜中打碎共十一塊。并占訖寺院改為永寧觀住坐。廣因寺常住位舊堂咸備。全真梁先生改作十方觀住坐。平谷縣曆西寺正殿聖容。全真王知觀打壞塑像。占植栗園。磨了石碑。耕了地土。文家莊水谷寺殿宇三門。雲堂庫房水碾園土。全真王知觀打了塑像。却塑老君。并獨波寺正殿拆訖。占植栗園改作道院。順州年豐龍泉寺。麻地棗園并餘白地。盡被馬法師占定改為大道觀。安次縣北臺寺。全真羊皮李占佃。普慈寺楊道姑占訖。遵化縣臺山寺下院。靈應山栗園劉先生占。淨因院羅文谷栗園張先生占。植縣東北般若院大殿中疃寺雲堂。淨家谷雲堂三門。盡被張先生拆了。蓋作開陽觀。薊州天香寺栗園地土。盡被王道政占佃。舍利寶塔高四十尺。王道政拆訖。塔上鐵竿亦自使了。又拆了墳塔十三座。甘泉山下院水碾一所。孫先生強行蓋了。報國寺下院栗園。賈先生占了。崆峒山下院田地栗園。吳先生蓋觀占守。如此等例寧可具詞。其餘東平濟南益都真定河南關西平陽太原武朔雲中白霫遼東肥水等路。打拆奪占碎幢磨碑難可勝言略知名者五百餘處。皆李志常之所主行。又自覽貢獻圓米果木蜜煎茶薑馳驛馬疋每歲上下要君取榮。不以謙退為心。專以衒名為務。壬辰中合罕皇帝。弔民洛汭問罪汴梁。急於外征未遑內整。而志常奸心狙妬欲欺佛家蔑視朝廷敢為不軌。乘國軍擾攘之際。當羽檄交馳之辰。縱庸鄙之徒。作無稽之典。今狐璋首集偽說史志經。又廣邪文。菽麥不分古今匡辯。採王浮之詭說。取西昇之鄙談。學佛家八十二龕。糅老子八十一化。要合九九之數。簧鼓二篇之風。乃舉李耳在虛無之前。屈迦文降周莊之代。倚竊佛教增闡多端。欲高釋氏之前。乃說李耳在陽甲之歲。欲登儒者之上。乃立九歲在太易之先。欲同佛家五方如來。乃說五方出法度人。擬偷佛經世界初成風輪下布。乃說氣射往來變作彌羅之氣。如此之事一一難陳。秖欲混自濁流濫彼清濟。金鍮相雜涇渭難分。誷聖欺賢蔽蒙天下。瞎他正眼昧自心靈。夭遏佛門溝壑正道。傲慢典憲不懼朝章。使秦川道眾暗板流傳。遠地發揚欲妨自害。不遇明聖真假孰分。佛法中興待時而顯。苟非其人道不虛行。我蒙哥皇帝。克岐克嶷曰聖曰明。布政簡嚴聰達神武。修祖宗之令典。酌先代之洪規。率由舊章不忘外護。初鑄國寶先贊佛門。凡是僧人並無徭賦。聖旨特賜那摩國師白金二千定計鈔二十萬兩修福佛門。又令勝菴主發黃金五百兩白金萬兩於昊天寺大作佛事七日方滿飯僧萬餘也道門志常以八十一化圖刻板既成廣張其本。若不遠近咸布。寧知李老君之勝。宜先上播朝廷。則餘者自然草靡。乃使金坡王先生道人溫的罕廣齎其本遍散朝廷近臣。土魯及乞台普華等並授其本。時少林長老裕公建寺鶻林。皇上欽仰。因見其本謗訕佛門。使學士安藏獻呈阿里不哥大王訴其偽妄。大王披圖驗理閱實甚虛。乃奏天子備陳詐冐。破滅佛法敗傷風化。天子未詳真偽。俾召少林長老及道士李志常於大內萬安閣下。共丞相鉢刺海親王貴戚等譯語合剌合孫并學士安藏。帝御正座對面窮考。按圖徵詰。志常一詞罔措。拱身叉手唯稱乞兒不會而已。推以不知。少林讓曰。汝既不知。何以掌教。志常又默無言。少林因曰。道士欺負國家敢為不軌。今此圖中說李老君生於五運之前。如此妄言從何而得。且史記老子與孔子同時出衰周之際。故唐初秀才胡曾詠史詩云。七雄戈戟亂如麻。四海無人得坐家。老氏却思天竺住。便將徐甲去流沙。此則周末時人明矣。何乃妄搆此說謾昧主上乎。志常曰。此是下面歹人做來。弟子實不知也。少林又曰。老子既是大賢。宜當佐國安民匡君不逮。何乃坐視亂亡西去流沙忍而不救乎。自己家鄉而不能整。且欲遠化羌胡。不亦謬哉。此同頭上火燒而不能却。且欲遠救他山之火。縱是愚人亦知迂誕。志常拱默無言面𧹞汗出。少林重奏曰。道士欺謾朝廷。遼遠倚著錢財壯盛。廣買臣下取媚人情。恃方凶愎占奪佛寺。損毀佛像打碎石塔。玉泉山白玉石觀音像先生打了。隨處石幢先生推倒。占植寺家園果梨栗水土田地。大略言之。知其名者可有五百餘處。今對天子悉要歸還。而志常情願吐退別無詶答。少林又曰。此化胡圖本是偽造。若不燒板難塞邪源。志常唯言情願燒却。更無伸說。上曰。我為皇帝。未登位時舊來有底。依古行之。我登位後先來無底。不宜添出。既是說謊道人新集。不可行之。時勝講主瞋目詈之。指為畜類。塊然無對。帝謂群臣曰。道士理短不敢詶答也。少林翌日。復上表云。和林上都北少林寺嗣祖雪庭野人誠惶誠恐頓首頓首謹言。聞舉直錯諸枉能使枉者直。舉枉錯諸直能使直者枉。此二者賞罰之源。治亂之機。莫不發乎其中矣。自生民以來淳朴未散。故三皇五帝垂拱南面。其政教不肅而成。不嚴而治。是以聖人觀天文以察時變。觀人文以化成天下也。及三代以降姦宄日萠。故聖賢間生應時設教。或洗之以道德。或封之以仁義。以防微後世之弊也。於是我釋迦大覺以周第五主昭王二十四年甲寅四月八日生於天竺。父曰淨飯皇帝。母曰大術聖后。夢感白象駕日輪忽墜於懷。覺時乃娠誕彌厥月。聖母攀枝右脇神化而生。列宿襯於紅蓮。九龍沐以香水。三十二相以嚴體。八十種好以隨形。指天地以稱尊。現吉祥而應世。四門觀苦午夜逾城。六年苦行。以圓曠劫之因。萬德周身。以克多生之果。教談三百餘會。化揚八萬之門。受波旬請而入涅槃。順眾生機而示圓寂。由是道超凡聖化被人天。凡聲教所及。莫不波蕩風靡而從之。冠其位於列聖之首也。學其道者持五戒則備於五常。修十善則杜其十惡。存者安於王道。亡者託於人天。其大則頓息生死之源。獨出聖凡之表也。繼有東夏賢者。是曰老君。以周第二十二帝定王二年丙辰九月十四日生於楚國苦縣厲鄉曲仁里。父曰韓乾。母曰精敷。孕八十一年而生於李樹下。因以姓李名耳字伯陽。身長四尺六寸。額凸眉麁反脣騫鼻。髆尖胯闊聃耳鬅頭。生而皓首故曰老聃。以疑獨之道祕于心。以三寶之德資于用。曰慈曰儉曰不敢為天下先。至簡王二年。官至守藏吏十四年遷太史。及景王二十三年己卯。以七雄分󰊉天下擾攘。老氏不忍坐視其弊。有紫氣浮關。欲西涉流沙。而訪至函谷得關令尹喜。授以道德二篇。深造妙道之理。已而弗克流沙。死於槐里。即而葬焉。乃京兆之興平也。後之學其道者。虛心實腹。游於道德黜於聰明。高蹈煙霞逈出塵世。聲利不能屈。刑勢莫能移。雖二聖賢時有先後教有淺深。觀其聖賢之心。未嘗有間也。自我皇朝聖祖開闢大統以來。兵燼之際。有學者興肇起其門。是曰全真。冠伯陽之衣冠。稱伯陽之徒黨。棄伯陽之宗廟。悖伯陽之道德。浸漫四方不可勝數。毀拆寺宇摧滅聖像。偽興圖籍妄設典章。肆其異端以干時惑眾。殘賊聖人之道。輒以無稽之言。自彫入藏目之為經。良可笑也。如新集老氏八十一化圖化胡經等。百端誣誕之說使識者誦之則齒寒聞之則鼻掩。圖云。老君以殷第十八王陽甲庚申歲。真妙玉女晝寢。夢日精駕九龍而下化五色流珠。吞之而孕。八十一年。至二十一王武丁庚辰二月十五日。其母攀李樹剖左脇而生。九步生蓮四方乘足。日童揚輝月妃散華。七元流景祥雲廕庭。四靈翊衛玉女捧接。其母攀枝。萬鶴翔空九龍吐水。七十二相八十一好。指天指地唯道獨尊。及長為文王守藏吏。至成康為柱下史而棄周爵。不知此語何從所出也。又云。老君以周昭王二十四年四月八日上昇太微。復生於成都李氏家。與尹喜會。復上昇適西竺。使尹喜作佛以化胡人。剃鬚髮為僧。誓而歸之。如此謬妄數端皆兒戲之語也。嘻噫佛生周昭。老生於定。尹喜受道德於景王之己卯。相去五百有七年。何尹喜之為佛耶。是今日適越而昔至也。無乃太誕乎。夫老氏之首末具載周史而今以為殷陽甲真妙玉女所生者。然則真妙者凡耶聖耶。若聖則老氏豈復仕周為吏耶。若凡則何族耶。況老氏之聖也。有萬種禎祥。而世人豈不知。復以為吏耶。何捨明趣味如此。可不愧歟。況今槐里塚墓在焉。其徒以為老氏白日上昇。何塚墓之有哉。乃棄於荊棘之間而不祀。此皆具人眉目者之所不為也。其莊列氏亦伯陽之命世亞聖也。而子莊子言老聃死。秦佚弔之三號而出。獨不言上昇太微之事乎。子列子雖關尹喜一言之善又嘗捨之。又喜仲尼答西方有大聖人。以為至言。獨不言化胡之事乎。略舉其兩端則眾謬斯釋矣。以前後所說。全與本史相違。似非老聃者也。然則老聃外別有太上老君者成聖耶。何設偽以非聖人者如此。且夫世亦有至不肖者。然樵牧之竪安敢輒欺之。況大聖人乎。仲尼曰。非聖人者無法。此大亂之道也。又許昌新作三教碑。以老氏正席佛儒翼之。亦不稽古之甚也。且三教之位。自漢至今千有餘載。如指之據於掌。短長左右固有定處。豈匹夫匹婦能異哉。觀此效顰忘本之徒。必欲毀滅大覺之道。非毀而能滅。惜乎伯陽之道掃地矣。何哉猶藤蘿倚於喬松枝葉繁榮蔭及頃畝。樵牧過之仰而嘆曰。大哉欝欝乎。藤之茂且盛矣。如此而不言松柏之大本也。既而松無以施其枝葉則枯。枯則絕藤蘿委地。靡所不致。雖深根固蔕。而復欲望之於雲漢。不亦遠乎。於戲伯陽之道。其若是而已矣。幸遇主上英雄。紹聖聰哲御天。軒鑑洞乎八方。舜日照於四海。察纖毫而莫隱。臨大統以無私。仰願正三教之典謨訓誥保合大和。為萬世之規矩準繩固非小補。但野人福裕無任瞻天望聖。誠惶誠恐頓首頓首謹言。即乙卯年八月也。帝既目覽是非具知臧否。乃傳聖旨曰。那摩大師少林長老奏來。先生毀壞了釋迦牟尼佛底經教。做出假經來有。毀壞了釋迦牟尼佛底聖像塑。著老君來有。把釋迦牟尼佛塑。在老君下面坐有。共李真人一處對證問來。李真人道我並不理會得來。今委布只兒眾斷事官。那造假經人及印板木。不揀是誰根的有。呵與對證過。若實新造此說謊經。分付那摩大師者。那造假經底先生。布只兒為頭眾斷事官。一處當面對證倒時。決斷罪過。要輕重那摩大師識者。又毀壞釋迦佛像及觀音像。改塑李老君底却。教那先生依前舊塑釋迦觀音之像。改塑功了却分付與和尚每者。那壞佛的先生依理要罪過者。斷事宮前立下證見交那摩大師識者若。是和尚每壞了老子塑著佛像。亦依前體例要罪過者。即乙卯年九月二十九日。君腦兒裏行此聖旨。那摩大師緣此聖旨。見奉福寺先生侵了餘占寺院。先生不肯分付。及玉泉山白玉觀音。先生打了不肯陪還。使少林長老金燈長老。就德興府對今上皇帝。宣前聖旨即要陪償。少林長老先與執結。而張權教志敬。妄欲支吾不肯分付。今上大怒令劉侍中活者思歐擊罵之。頭面流血全無愧恥。明年遣使胡覩孫下來。依著皇帝聖旨本意。盡行歸斷時築界牆。分付奉福寺。家初蒙哥皇帝聖旨裏。委付布只兒為頭眾斷事官。隨路合退。先生住著寺院地面三十七處並令分付釋門而李志常不依歸斷。差道士樊道錄。再奏聖旨別生情見依著胡覩虎那演。抄數已後不許改正。雖如是奏上未允許。而道士樊志應但向乞台普花處說。便詐傳皇帝聖旨。一面却都奪了。復推界牆。丙辰年五月。那摩大師再共少林長老。奉福亨長老。統攝溫菴主。開覺邁長老。大名津長老。上方雲長老。資福朗講主。塔必小大師蘇摩室利。中山提領要阿失真定譯言蒙古歹並上合刺。鶻林預待李志常等。共對朝廷。與先生每大行辯論。以七月十六日。覲帝於鶻林城之南昔刺行宮。帝引諸師入內。溫顏接話。並賜金帛。專待道士辯明真偽。而李志常怯不敢去。自念前對天子唯推不知。今更相抗慮恐墮負。乃使權教張志敬字義卿魏仲平溫的罕等遷延緩進。狙僧遠近竟不面會。覘聞諸師退朝即復趨程。天子阿里不哥大王知此道士無理。雖復多語竟不與言。而李志常見僧上行。進退狼狽愁思內欝。變成腦疽。股慄魂驚。又感雷震。因而殂焉。故常時之人。為詩詠云。楂子店前不死方。老丘傳與李真常。三千王女長春館。十二瓊樓偃月堂。服氣變為休息痢。吞霞化作腦疽瘡。全真業貫年來滿。霹靂掀簷罪玉皇。聞者以為實言即戊午年六月日也帝以諸王大會封賞事殷僧道對辯之事。且令阿里不哥大王替行問當所有事件一一奏聞。初盤山中盤法興寺。亥子年間天兵始過。罕有僧人。海山本無老師之嗣。振公長老首居上方。橡栗充糧。以度朝夕。全真之徒挾丘公之力。謀占中盤。乃就振公假言借住。振公以謂道人棲宿猶勝荒涼。且令權止占居既久遂規永定王道政陳知觀吳先生等。乃改拆殿宇打損佛像。又冐奏國母太后娘娘。立碑改額為棲雲觀院。內古佛舍利寶塔高二百尺。又復平蕩。影堂正殿三門雲堂。悉皆拆壞。屢僧爭奪而不能革。乙卯年聖旨斷與和尚。不肯分付。後上方長老雲公忿其無理。破碎其碑。奏告今上皇帝。又共那摩大師少林長老朝覲蒙哥皇帝具陳其事。聖旨委付今上皇帝。改正其弊却為僧院。即戊午年九月初四日也。德興府水谷寺舊來佛像及十六羅漢。並是石作。妙盡奇功。兵火之後無僧看守。有諸道士竊而居之。日久綿遠恐僧爭奪。故泯其跡遂毀諸像填於水塹。後僧爭之諱本道院僧搜刷像出道士乃伏。上方提領雲長老負壞像首上奏朝廷。阿里不哥大王。見而悲感。即喚金坡王先生道人右法籙。鳴鏑射之。以石打之。道士頭皆流血。謂道士曰。佛之真身杳然絕朕。猶如虛空不可破壞。眼尚不覩豈能損耶。但汝無知作地獄種子。縱汝邪愚世中有底汝能壞了。還曾損著真佛身耶。明知道士侵占佛寺壞了佛像。故不虛語。又燕北玉泉山舊有白玉石觀音像。被道士打壞。身首分離。擊碎石塔穿石作洞。內刻道像。上諂朝廷為國家修善之所。投簡福地欲永占定。恐後爭奪。李志常後腦疽既發。雷震而卒。遂假葬棺柩內盛笠。子柱杖埋於玉泉。而實屍葬於五華觀中。圖欲移年遷葬。但顯空棺妄待傳播。效他達磨尸解仙去。而神不容姦欲隱彌露。因賽典赤使人貢傘具陳其事。蕃漢聞之哂其姦佞。皇弟大王聞斯矯詐。乃訴於帝曰。道士從來欺謾國家。昔年說為投簡福地。今日返葬浩然臭身。若實如此不可輕赦。乃遣驛使何會必闍赤及阿斯蘭下來發掘。果掊出空棺。鞫問實尸埋在五華觀內。剖而視之已成腐爛。如此偽妄天下共知。而道士刻圖出神上昇。而天長觀內千片雲板自破無聲。萬人之鑊不覺罅裂。瑠璃巨閣忽爾崩摧。不祥之事難以具數。斯亦積偽謾之所致也。而玉泉山水地土聖旨盡付那摩國師。跨崖據泉上蓋。觀音重閣內塑其像。金塗綵繪巧妙丹青却為釋有。帝對諸師曰。我國家依著佛力光闡洪基。佛之聖旨敢不隨奉。而先生每見俺皇帝人家歸依佛法。起憎嫉心。橫欲遮當佛之道子。這釋道兩路各不相妨。只欲專擅自家遏他門戶。非通論也。今先生言道門最高。秀才人言儒門第一。迭屑人奉彌失。訶言得生天。達失蠻叫空謝天賜與。細思根本皆難與佛齊。帝時舉手而喻之曰。譬如五指皆從掌出。佛門如掌。餘皆如指。不觀其本各自誇衒。皆是群盲摸象之說也。時逼冬寒而先生每終不肯到路上淹留。帝謂諸師曰。道家既不肯來。必是理短不敢持論。却令僧眾乘驛還燕。乃丙辰年九月十日也。丁巳年秋八月少林長老金燈長老再上朝廷。阿里不哥大王特傳聖旨。道家前來做下八十一化圖。破壞佛法并餘謗佛文字有底板木。燒毀了者。有塑著底畫著底。石頭上刻著底。先生每不依舊時體例裏底。並與壞了者刷洗了者。磨了者委付今上皇帝如法行了者。帝念此處已定漢地不知若不就彼廣集對辯辭窮自屈。乃訟國家強抑折伏時今上皇帝建城上都。為國東藩皇帝聖旨。倚付將來。令大集九流名士。再加考論。俾僧道兩路邪正分明。今上皇帝承前聖旨事意。普召釋道兩宗。少林長老為頭眾。和尚每張真人為頭眾。先生每就上都宮中大閣之下。座前對論內眾即有那摩國師。拔合斯八國師。西蕃國師。河西國僧。外五路僧。大理國僧。漢地中都圓福超長老。奉福亨長老。平灤路開覺邁長老。大名津長老。塔必小大師。提點蘇摩室利譯言真定。蒙古歹北京詢講主。大名珪講主。中都壽僧錄。資福朗講主。龍門育講主。太保聰公等三百餘僧。儒士竇漢卿姚公茂等。丞相蒙速速廉平章。丞相沒魯花赤。張仲謙等。二百餘人共為證義。道士張真人蠻子王。先生道錄樊志應。道判魏志陽。講師周志立等。二百餘人共僧抗論。今上問曰。道家所造八十一化圖。并餘謗佛文字。李志常先於蒙哥皇帝面前。共少林辯論。已屈伏了。招承燒却。

> The teachings of the three sages stand in China like a tripod, supporting the imperial civilizing influence. Confucius spoke of benevolence and righteousness, guiding those who stray from the Way. Laozi taught humility and yielding, calming the restless and competitive. The Buddha expounded inherent nature and life's purpose, guiding people back to the ultimate source. But in these degenerate times, people argue frantically, clinging only to their own views, arrogantly competing and losing sight of the root. They fail to see the universality of the Way, stubbornly insisting on their partial perspective. They do not realize that when benevolence and righteousness are practiced, everyone walks the path of the noble-minded. When humility and yielding are practiced, everyone curbs their greed. When inherent nature and life's purpose are understood, everyone reaches the wondrous source of truth. Without these, how could one be called a learned person or a noble-minded man? Confucius said, "If Qi became like Lu, and Lu came to embody the Way, it would be close to this." But in later ages, Daoist practitioners indulged in boasting and absurdity, taking bizarre and unfounded claims as wonders, and deceitful and unrealistic nonsense as mysterious teachings. They abandoned the pure essence of the Laozi, mixing in the vile arts of the Three Zhangs. Wang Zhe (Wang Haifeng) regarded madness and disorder as the highest virtue, not recognizing the deep source of the Way. Qiu Chuji (Changchun) considered ecstatic trances as miraculous, losing the essential mystery of Perfect Reality (Quanzhen). He traveled west ten thousand li, yet gave no clear answers to the Khan. Returning east three years later, he claimed unique achievements to elevate himself. They deceive people, blaspheme sages, and show off arrogantly. What started as baseless talk ended as empty arguments. We can skip the false claims of the past, and just examine a few recent deeds. Our Emperor, Genghis Khan, arose like a dragon from the northern wilds, strode like a tiger into the Central Plains. He took up the heavenly mandate to right the realm, answered the call of an auspicious era to command, followed Heaven's will to revolutionize, quelled chaos, and established peace. Though busy with military and state affairs, he took care to guide people's minds. He first issued an edict to protect the Buddhist path. The great sage's spiritual power was immeasurable. His decrees stated: Do not damage any Buddhist images. All temples and their lands, irrigated fields, water mills, and utensils belonging to the Buddha must be returned and not seized. No official services or duties shall be imposed on monks. Monks who have left home are disciples of the Buddha. For the imperial family's descendants, they chant scriptures and pray to Heaven for blessings. All monks are free to come and go and must not be obstructed. If wicked people use their power to harass Buddhist temples, their names shall be reported. Later wise emperors all followed this precedent. Yet, demonic sophists twist the truth, falsely creating hierarchies. They all claim that Qiu Chuji established the foundation for the Three Teachings, making this the basis of Confucianism and Buddhism. Let us examine the facts and discern right from wrong. The origins of Quanzhen are not ancient. According to the stele inscription for Wang Chongyang by Yuan Haowen: During the Zhenglong era of the Jin dynasty, there was a man named Wang Shixiong from the Sanfu region. In his youth, he was known for chivalry. In middle age, he suddenly attained some understanding. He abandoned his family and drifted in wine, joking without restraint, acting wildly and crazily, laughing to himself in empty spaces. People of the time thought him mad, and called him Wang Haifeng (Mad Wang). Later he met two Daoist priests in felt robes who drew water and served wine. His madness grew worse, his actions cunning and unpredictable. He dug a grave east of the district and lived in it, so people called him the "Living Corpse." He stayed there for two years, then moved to Liu Jiang's hut. The community could not gather more than three people, and the hut didn't have two rooms. From then on, he lived in earthen caves and small alleys, wrapping himself in ragged fur and patched clothing, living by begging with a staff and bowl. He imitated the silent meditation of "foolish Chan," sitting in a circle to confine himself. He once said: "Chan monks understand nature but not life's purpose; Confucians discuss life's purpose but not nature. I now cultivate both, therefore I call it Perfect Reality." Begging his way east to Ninghai Commandery, he gained disciples: Ma Danyang, Qiu Chuji, Liu Chuxuan, Tan Chuduan, and Hao Datong, seven in total. Then the teaching of Perfect Reality spread widely. Later his disciples, like Pan Zhiyuan, brought him to General Fan's headquarters. Mr. Wang wrote several messages. Yuan Haowen composed a eulogy and inscription, quoting De Yu. Ge Hong of the Jin, Tao Hongjing of the Liang, Kou Qianzhi of the Northern Wei, Sima Ziwei of the Tang, and Chen Tuan of the Song: none of these worthies matched him. They bent the truth to glamorize him, yet the Quanzhen followers still claim he is not glorified enough. Thus, after Yuan Haowen's writing was erected, his disciples destroyed it. They even dug up the relics of Du Shun’s pagoda—a chain of golden bones—and buried them in Wang Shixiong's grave, claiming they were Wang Haifeng’s relics. (The Jin Emperor Shizong and Zhangzong banned this practice. Minister Yang went to Haizhou and publicly beat Qiu Chuji eighty strokes with the staff, and his voice didn't stop; this is common knowledge, not rumor.) The Daoist Qiu Chuji, courtesy name Tongmi, was from Qixia in Dengzhou. He was known as Changchunzi. He studied under Wang Haifeng and continued to promote Quanzhen. He had no real Daoist skill. There was a man named Liu Wen, courtesy name Zhonglu, who made his fortune by crafting whistling arrows for the Emperor. He first believed in heretical teachings, ingratiating himself with sweet words. He presented medical elixirs to the Emperor, claiming that Qiu Chuji was over three hundred years old and possessed techniques for preserving life and attaining longevity. He thus recommended him. In 1218, Qiu was summoned to go north. Tired of travel, he heard the Emperor was campaigning in the west and requested to wait for his return. The Emperor, through the Secretary Zhanran, issued a gracious edict summoning him, and Qiu finally went. Initially, the Emperor campaigned west against the Qara Khitai and the Kipchak people, conquering all their lands, except for the Khwarezmian Sultan. The Sultan had taken the land of the Naiman and had a strong army, occupying Samarkand (Xun sigan city, possibly the medieval name for the former Khitan territory). Hearing the Emperor was campaigning west, he fled south through the Iron Gate, hid south of the Snow Mountains, and slipped into India. The Emperor led his troops to pursue him, encamping south of the Snow Mountains. On the eighteenth day of the eleventh month in 1221, Qiu arrived at Samarkand. Due to heavy snow in the mountains, the drifts were over twenty feet deep and travel was impossible, so he stayed in the city. On the fifth day of the fourth month in 1222, he finally crossed the Snow Mountains and reached the imperial camp. He bowed several times before the Emperor, showing respect. After the rituals, he entered the tent. The Emperor asked, "What elixir of immortality do you have to offer me?" Qiu hesitated, bowed, and replied, "There are ways to nourish life, but no elixir of immortality." The Emperor, appreciating his honesty, gave him mare's milk. As Uighur mountain bandits were causing trouble nearby, the Emperor ordered Qiu to return to Samarkand, with a promise to summon him again in the tenth month. In the latter part of the eighth month, Qiu again came to the camp. All his answers were mundane and unremarkable. When asked his age, he falsely claimed not to know. When asked about the essential methods of becoming an immortal, he only discussed preserving the essence, nourishing the energy (qi), and entering dreams with the spirit, claiming this was the ultimate Way. He admired Lin Lingsu's spirit travels and Wang Haifeng's dream states. He also quoted Ma Danyang as frequently saying, "I have been repeatedly blessed by the sages, and my true nature travels to other lands." This differed from Chan practitioners who dislike dream states, claiming it is due to lack of merit that they don't have good dreams. When asked about the Zhanran Hermit's praise of Guanyin, the Secretary lightly dismissed it, not answering. Those with knowledge laughed at this. After returning east, Qiu requested imperial seals and decrees, created his own religious titles, and privately granted temple names. He forged imperial edicts, deceiving the Emperor, and procured exemptions from labor service only for his own disciples, not for monks or other Daoists. He brazenly carried out practices never seen before. The Secretary Zhanran recorded the Emperor's words in the "Xiyou Lu" (Record of a Journey to the West), fully detailing Qiu's ten errors. Returning to Xuanfu and other prefectures, Qiu forced monks to bow to him. Later, in Yanjing (modern Beijing), encouraged by his followers, he used his influence to seize property. His disciple Wang Boping, with a retinue of dozens, drove around with county seals, traveling ostentatiously to various prefectures, intending to take control of all monks and nuns. Qiu himself went to Jizhou, displayed a false imperial edict, and tried to force the surrender of Ganquan's monk Benwu Xuan, but failed. In Xijing, Tiangcheng, he had a Confucian temple destroyed to build a Wencheng Temple. In Jingzhou, he seized the Dragon Horn Mountain from the man named Mr. Jia and renamed it Chongxu Temple. When later monks tried to contest this, Qiu wrote to the Hermit of Congyue to whitewash his actions. At Shuigu Temple in Pinggu County, the main hall housed three statues by the master sculptor Liu Luan; Qiu had them all thrown into a ravine and remodeled the hall as a Daoist temple. In Taiyuan, Qiu's disciple Song Defang occupied Jingju Mountain, dug caves to build a Daoist cloister, erected a stele, and gave it a name. In Xiangzhou, the ancient Huanghua Temple, built in the Sui and Tang dynasties (with inscriptions still extant), was seized by Daoists. The western cloister of Hunyuan was originally Chongfu Temple but was occupied by Daoists. Several Buddha halls in Luanzhou's counties were demolished by Daoists, along with their statues. The temple at Shougu Mountain in Tanzhou, Lingyan Temple, was historically where Zou Yan played his pitch-pipes. Its halls, corridors, and rooms were all intact. Quanzhen followers Jia Zhisou and Wang Zhiqin, relying on Qiu's influence, removed all Buddha statues, installed statues of the Three Pure Ones, and threw the stone pillars into the ravine. They seized the land and gardens, renamed the temple Datong Temple. At Mulin Temple in Tanzhou, the main hall and its murals were destroyed. In 1252, the Quanzhen follower Xu Zhiguan demolished the Buddha statues and set up the Three Pure Ones, renaming the temple Tianbao Wanshou Palace. The land, jujube and crabapple orchards, and open fields of the Xingchan Temple in the southeastern village of Zhangxie in Liangxiang County were seized by Qiu's disciple Kong Zhicong, who cultivated them himself, bullying the nuns. There are hundreds of such cases. Even though Zhuang Qiao was ferocious in southern Jing and Robber Zhi was tyrannical in eastern Lu, their violent seizures were no worse than this. These Quanzhen followers did not cultivate virtue but focused entirely on usurpation. Later, Qiu fell ill with dysentery and lay in the latrine for seven days. Disciples tried to move him, but he wouldn't move. Exhausted and emaciated, they tricked him, saying, "Lying here is no different from a bed." Two days later, he died in the latrine. His disciples lied to the world, saying, "The master prayed for blessings." The biography of Qiu Chuji, compiled by Li Haoran, claims he "ascended to the Bao Guang in full transformation, the room filled with fragrance." Everyone knows this, yet they still twist the story. Other unfair accounts are all like this. People of the time made a saying: "A body of skinny bones, but once Changchun, now autumn sighs. With sand and shit he died in a latrine, One Daoist came, two Daoist lines." This was true evidence. This happened on the ninth day of the seventh month in 1227. Later, the Daoist Li Zhichang, courtesy name Haoran, style name Zhenchangzi, took over and continued the old ways. He collected money from Daoists, bribed officials and nobles, flattered and adorned himself to curry favor with the times. He falsely claimed the name of Perfect Reality but did not practice its virtue. He acted like an owl occupying the right path and glared at Buddhists like a tiger. He used his evil influence to occupy Buddhist temples. He followed Qiu's false example and fanned the remaining flames of cruelty. He allowed his disciples to plunder freely. He engaged in destruction and removal by his own whims. He beat down Buddha statues and set up Laozi statues. He removed Bodhisattvas and installed Heavenly Lords. Greedy for gain, he forgot benevolence, scheming for acquisition without limit. As distant places might not believe this, let us focus on the capital and surrounding prefectures. I will list a few cases of seizing temples and lands, destroying steles and inscriptions, and damaging Buddha statues. - Jingtongxuan Guanyin Temple: The main hall had three rooms with intact statues. Li Zhichang sent his Daoists to destroy the holy statues and replaced them with the Three Pure Ones. Despite complaints, he resisted the imperial edict and refused to return the temple. Although later corrected, nearly thirty rooms of the western cloister have not yet been returned. - Jings'en Chan Temple: Its main hall, abbot's quarters, and kitchen-storehouse had over fifty rooms. The hall had a Namo Amitabha Buddha and scenes of the sixteen visualizations, all dazzling with golden decoration. Nuns changed the name to Xiuzhen Temple and occupied it permanently. - Jing Minzhong Temple's East Pagoda Cloister: Daoist nuns Zhang occupied and lived there. - Jing Cisheng Temple: The Daoist registry chief Xue of Changchun Temple changed its name to Xuandu Temple and occupied it. - Jing Baota Temple's Sutra Cloister: The Daoist nun Ren Fuku from Tianchang Temple occupied it. - Jing Zisheng Temple: This Tang and Liao dynasty temple had thirty mu of land spanning the main street and over a hundred rooms. The Quanzhen follower Gong Zhirong changed its name to Baozhen Temple and occupied it as the abbot. - Outside Jing Haohua Gate, Jinqiao Temple's main hall had a Shakyamuni Buddha perfectly made of solid gold. The Quanzhen follower Zhang Zhiguan destroyed the main hall, leveled the foundation, and turned the land of the An family's graves into a burial ground. - Jing Tongma Square's Jianfu Cloister: The Quanzhen follower "Mop-Top Zhang" occupied it. - Jing Chun Terrace West, Wan Ying Fang's Hongjiao Cloister: The main hall, holy shrine, monks' quarters, kitchen-storage, vegetable garden, and stone steles were all demolished by a follower named Fan. The wood and stone were used outside Magistrate Dai's residence to build a Temple of the Emperor of the Sacred Mountain. - Jing's northeastern corner, Jixiang Temple: Changchun Temple used it as a kiln to refine elixirs. Despite a sacred decree, it hasn't been returned. - Yutian County's northern rural Miao Feng Cloister: The Quanzhen follower Rong demolished it entirely and built houses in the Tian family village for Daoist nuns Yang and Lu to live in. - Tongzhou's city-center Guanyin Temple: The Quanzhen follower Chen Hetong damaged the Guanyin statue, replaced it with Laozi, and renamed it Tongxian Temple. - Wanping County's Zhaitang Village, Lingle Temple: The Quanzhen follower Liu Zhiguan sold the statue of Prince Shakyamuni to someone else. He destroyed stone steles, hid the bronze bell, demolished the Buddha hall, damaged the relic pagoda, leveled the cemetery, and renamed it Tongxian Temple, setting up statues of the Three Pure Ones. - Zhuozhou's city-center Sheji Cloister: It had a seven-story, fifty-foot relic pagoda. The Quanzhen follower Mr. Jia dismantled the top of the pagoda at night. When the officials questioned him, he fled. In 1254, he changed the name to Qixian Temple. - Zhuozhou's Xingsi Temple's Guanyin Hall: A white jade Guanyin Bodhisattva three feet tall was seated there. The Quanzhen follower Ren Zhijian from Kang smote it at night, breaking it into eleven pieces. He took over the temple and renamed it Yongning Temple. - Guangyin Temple's permanent dwelling: All old halls were intact. The Quanzhen follower Mr. Liang converted it into a temple for itinerant Daoists. - Pinggu County's Lixi Temple's main hall: The Quanzhen follower Wang Zhiguan damaged the statues, occupied it, planted chestnut orchards, erased the steles, and plowed the land. - Wenjia Village's Shuigu Temple: Its buildings, gate, meditation halls, storerooms, water mill, and gardens were all occupied by the Quanzhen follower Wang Zhiguan, who destroyed the statues, replaced them with Laozi, also demolished Dubo Temple, occupied the chestnut orchard, and converted it to a Daoist cloister. - Shunzhou's Nianfeng Longquan Temple: Its hemp land, jujube orchard, and other open fields were all seized by Master Ma and renamed Dadao Temple. - Anci County's Beitai Temple: The Quanzhen follower "Sheepskin Li" occupied it. - Pusi Temple: Daoist nun Yang seized it. - Zunhua County's Taishan Temple's subordinate cloister, Lingshan Chestnut Garden: Mr. Liu seized it. - Jingyin Cloister's Luowen Valley Chestnut Garden: Mr. Zhang seized it. - County northeast's Borei Hall: Da Zhongtuan Temple's meditation hall and Jingjia Valley meditation hall were all demolished by Mr. Zhang to build Kaiyang Temple. - Jizhou's Tianxiang Temple's chestnut orchard and land: All seized by Wang Daozheng. - Its relic pagoda, forty feet high, was demolished by Wang Daozheng, who also used the iron pole from the pagoda and demolished thirteen burial pagodas. - A water mill subordinate to Ganquan Temple: Mr. Sun forcibly built there. - Baoguo Temple's subordinate cloister chestnut garden: Mr. Jia seized it. - Kongtong Mountain's subordinate cloister, its land and chestnut garden: Mr. Wu built a temple there and occupied it. The list could go on endlessly. In other regions like Dongping, Jinan, Yidu, Zhending, Henan, Guanzhong, Pingyang, Taiyuan, Wushuo, Yunzhong, Baixi, Liaodong, and Feishui, the cases of demolition, seizure, and destruction of inscribed pillars and steles are countless. I know the names of over five hundred locations. All of this was directed by Li Zhichang. Furthermore, he presented tributes of rice, seasonal fruits, honey, preserved ginger, tea, and sent fine horses on official couriers each year. He curried favor with those in power for fame. He did not focus on humility but only on self-promotion. In 1232, Emperor Ögedei, on campaign, was concerned for the people of Luoyi and campaigning against the Jin dynasty in Bianliang. He was busy with external campaigns and didn't have time to restore internal order. But Li Zhichang, full of cunning and jealousy, wanted to bully Buddhists and disrespect the court, even daring to act rebelliously. During the chaos of war and the constant dispatch of urgent military orders, he let vulgar and inept people fabricate absurd records. Linghu Zhang first compiled false theories and histories. He and Shi Zhijing spread heresies widely, unable to distinguish beans from wheat, from ancient or modern times. They adopted Wang Fu's absurd statements and took up the vulgar discussions from the Western Ascension Sutra. Imitating the Buddha's eighty-two niches, they compiled the "Eighty-one Transformations of Laozi," ensuring it matched the number nine times nine. They promoted the two texts and claimed Li Er (Laozi) existed before the void, putting Shakyamuni Buddha into the Zhou Dynasty era. They encroached on Buddhism to amplify their own doctrines in many ways. Wanting to surpass the Buddha, they said Li Er was born in the year of Yangjia. Wanting to rise above Confucians, they established that the "Nine Ages" existed before the Great Simplicity. To rival the Buddha's five directional Tathāgatas, they said the five directions created laws to save people. They attempted to plagiarize Buddhist teachings about the wind wheel spreading at the beginning of the world, claiming that the energy moving back and forth transformed into Mi Luo energy. Such acts are impossible to fully enumerate. They only wanted to muddy pure water, to make gold and brass indistinguishable, and confuse people about the waters of the Jing and Wei rivers. They deceived sages and wise people, blinding the world. They made others lose their clear vision and darkened their own spirits. They obstructed the Buddhist path and cut off the right path. They were arrogant and disregarded the law, unafraid of court regulations. They caused the Daoists of Qin Village to clandestinely print and distribute these false works, spreading them far and wide to harm and hinder. Without encountering an enlightened monarch, truth and falsehood would remain confused. The revival of the Dharma of the Buddha awaited the right time. Without the right person, the Way cannot be realized in vain. Our Emperor, Mongke Khan, was both wise and discerning. He was pure and wise, a sage. He was open-minded in governance, kind but strict, intelligent, perceptive, and divinely martial. He restored the excellent laws of the ancestors and considered the great regulations of previous dynasties. He followed the old laws without forgetting the external protection of Buddhism. After casting the state seal, he first praised the Buddhist path. All monks were exempt from corvée labor and taxes. He specially decreed to give Imperial Preceptor Karma Pakshi 2,000 silver ingots (200,000 taels in paper money) for making merit in Buddhism. He also ordered the Victrix Khenpo to spend 500 gold liang and 10,000 silver liang for a great Dharma ceremony at the Haotian Temple, which lasted a full week and fed over ten thousand monks. The Daoist leader Li Zhichang had the "Eighty-one Transformations" woodblocks carved and widely distributed the text. If it wasn't spread far and wide, how would Laozi's greatness be known? He wanted first to propagate it in court, so others naturally would follow suit. He had Mr. Wang of Jinpo and the Daoist Wen Dihan carry many copies to distribute among the court's close ministers. Turugh and Qayt Buqa also received copies. At that time, the senior abbot of Shaolin, Master Fuyu, was building a temple in Karakorum. The Emperor respected him. When Emperor Mongke saw the text slandering Buddhism, he had the scholar Khenpo Anzang submit it to Prince Arig Böke, accusing them of falsehood. The prince examined the illustrations, verified the facts, and found them extremely false. He then reported to the Emperor, detailing the fraud and deception that destroyed the Dharma of the Buddha and harmed social customs. The Emperor, not yet certain of the truth or falsehood, summoned the Senior Abbot of Shaolin and the Daoist Li Zhichang to the Wan'an Pavilion in the inner palace. The Chancellor Borqigin, members of the royal family, nobles, the translator Alaqsun, and the scholar Anzang were all present. The Emperor sat in his proper place, directly questioning them. When cross-examined based on the text, Li Zhichang was left speechless, cupping his hands and repeatedly saying, "I know nothing." He pleaded ignorance. The Abbot of Shaolin said, "If you don't know, why are you the leader of your sect?" Li Zhichang remained silent again. The abbot continued, "Daoists deceive the state by daring to act rebelliously. This text says Laozi was born before the Five Ages. Where did such wild words come from? Historical records tell us that Laozi was a contemporary of Confucius in the declining Zhou dynasty. The early Tang scholar Hu Zeng wrote a poem: 'Seven heroes clashed like warring axes, no family could settle in peace. Laozi, you fled to India, taking Xu Jia to the shifting sands.' He was a man of the end of the Zhou dynasty. So why fabricate such a tale to deceive the Emperor?" Li said, "This was done by inferior people below, I truly don't know." The abbot continued, "Laozi was a great sage. He should have aided the state, brought peace to the people, and corrected the ruler. So why did he sit by and watch the chaos, fleeing west to the shifting sands without saving them? He couldn't manage his own home but wanted to teach the barbarians faraway—isn't that absurd? This is like someone whose own head is on fire doing nothing but wanting to put out a fire on a distant mountain. Even a fool can see how ridiculous that is." Li Zhichang stood silent, his face red, sweating. The abbot memorialized again, saying, "Daoists have deceived the imperial court. From afar, relying on their wealth, they bribe ministers and flatter the masses. They use brute force to seize Buddhist temples, destroy Buddha statues, and smash stone pagodas—even the white jade Guanyin statue at Yuquan Mountain. They knock down stone pillars and seize temple orchards and lands. In short, I know of over five hundred such places. Now, before the Emperor, we demand these be returned." Li Zhichang agreed to withdraw but had nothing else to say. The abbot continued, "This 'Hua Hu Tu' (Illustrations of Converting the Barbarians) is a forgery. If the woodblocks are not burned, it will be impossible to block the source of heresy." Li Zhichang only agreed to burn them without argument. The Emperor said, "Before I became Emperor, we followed what existed. After I became Emperor, we must not add what didn't exist before. Since this was newly created by lying Daoists, it should not be implemented." At that time, the victrix Khenpo angrily cursed them, calling them animals. They were silent and had no response. The Emperor said to his ministers, "The Daoists are in the wrong and dare not answer." The next day, the Abbot of Shaolin submitted a memorial: "Fuyu, the rustic from the Snow Pavilion, the Successor-Patriarch of the Northern Shaolin Monastery in Helin, Shanxi, and Shangdu, with all due respect and trembling: I have heard that 'if you promote the upright and set them over the crooked, you can make the crooked straight. If you promote the crooked and set them over the upright, you can make the upright crooked.' These two—reward and punishment—are the source of order and chaos. Most importantly, since the time of human existence, when simplicity and purity had not yet scattered, the Three Emperors and Five Sovereigns ruled effortlessly. Their governance and teaching were naturally accomplished without force. Therefore, sages observe the celestial patterns to perceive seasonal changes, and observe human patterns to transform the world." "After the Xia, Shang, and Zhou, deceit and treachery gradually emerged. Sages and worthies appeared in response to the times, establishing teachings. Some purified with virtue (the Dao), some bounded with benevolence and righteousness, to prevent later generations' ills. Then our Śākyamuni, the Great Enlightened One, was born in India in the twenty-fourth year of King Zhao of the Zhou dynasty, on the eighth day of the fourth month. His father was King Śuddhodana, his mother Queen Māyā. She dreamed of a white elephant with a sun-wheel suddenly entering her womb. She conceived, and after the full ten months, the holy mother held a branch and gave birth from her right side. The constellations flared on a red lotus. Nine dragons washed him with fragrant water. Thirty-two major marks and eighty minor signs adorned his body. Pointing to heaven and earth, he proclaimed his supreme status. Appearing auspicious, he responded to the world. After seeing the four sights and observing suffering, he left the palace at midnight. He practiced austerities for six years, fulfilling the causes of countless eons. His myriad virtues perfected his body and completed the fruit of countless lives. He taught over three hundred assemblies and widely proclaimed the eighty-four thousand Dharma doors. He entered Nirvāṇa at the request of Māra and passed away in response to beings' needs. Thus, his Way surpasses sages and ordinary beings and transforms humans and gods. Wherever his influence reached, people submitted and followed, bowing before him, crowning him above the other sages." "Those who study his path observe the Five Precepts, which correspond to the Five Virtues. They cultivate the Ten Good Deeds and thus cut off the Ten Evils. The living are secure on the Kingly Way; the deceased find refuge in the human and divine realms. For the great, they transcend the source of birth and death, uniquely standing clear of the realms of ordinary and holy." "Then the wise one of the Eastern Xia, named Laozi, was born on the fourteenth day of the ninth month in the second year of King Ding of Zhou (the twenty-second Zhou emperor), 605 BC, in Quren Lane, Li County, of the state of Chu. His father's name was Han Gan, his mother Jing Fu. He was conceived for eighty-one years and was born under a plum tree, thus he took Li as his surname and Er (ear) as his personal name, with the style name Boyang. He was four feet six inches tall, with a prominent forehead, thick eyebrows, up-turned lips, and a high nose. He had sharp shoulders, broad hips, large ears, and a messy topknot. He was born with white hair, so he was called Lao Dan (Old Dan). He kept the Way of unified uniqueness in his heart and used the virtue of the Three Treasures as his tool: compassion, frugality, and not daring to be first in the world. In the second year of King Jian of Zhou, he became the imperial librarian. In the fourteenth year, he was promoted to Grand Historian. In the twenty-third year of King Jing of Zhou, 571 BC, with the Seven Powers contending and the world in turmoil, Laozi could not bear to sit by and watch the corruption. A purple aura arose at the pass, as he intended to travel west beyond the shifting sands. At Hangu Pass, he met the Pass Keeper Yin Xi, to whom he transmitted the two-part Morality Classic. Delving into the wondrous principle of the Way, but ultimately failing to cross the shifting sands, he died at Huaili, near modern Xingping (a suburb of modern Xi'an). He was buried there." "Those who later studied his Way emptied their minds and filled their bellies. They journeyed in the Way and Virtue, suppressing cleverness. They soared in the mist, far beyond the mundane world. Neither fame nor profit could bend them, neither punishment nor power could unseat them. Although the two sages appeared at different times and taught with different depth, their essential mind has never been at odds." "Since the founding of our imperial state, during the turmoil of war, some scholars arose, beginning a new teaching: Perfect Reality (Quanzhen). They wear Laozi's robes and claim to be Laozi's followers, yet they abandon Laozi's shrine and pervert the Way of Laozi. They spread everywhere, countless in number. They demolish temples, destroy holy images, forge texts, and establish counterfeit canons. They indulge in heterodoxy to disturb the age and confuse the masses, harming the sages' Way. They brazenly use groundless words, compiling them into a 'scripture' for inclusion in the Daoist Canon, which is truly laughable." "Now they have newly created 'The 81 Transformations of Laozi' and the 'Scripture of Converting the Barbarians' and so on—a hundred types of false and wildly exaggerated statements. Those who know read them and feel chills; those who hear about them cover their noses. They say Laozi was born in the year Gengshen of King Yangjia of the Shang dynasty. The Wonderful Jade Maiden, taking a daytime nap, dreamed of the sun's essence riding a nine-dragon chariot descending, turning into a five-colored flowing pearl. She swallowed it and became pregnant. After 81 years, on the fifteenth day of the second month, during the year Gengchen of King Wu Ding, she grasped a plum tree, split her left side, and gave birth. At nine steps, lotuses appeared, supporting his feet. The sun child shines, the moon lady scatters flowers. Seven celestial bodies radiate light, auspicious clouds shade the courtyard. Four mystical beings protect him, and jade maidens welcome him. His mother holds the branch. A thousand cranes circle in the sky. Nine dragons spit water. Seventy-two major marks, eighty-one minor signs. Pointing to heaven and earth, he proclaims 'The Way alone is honored.' When he grew up, he was King Wen's librarian. Under King Cheng and King Kang, he was the Imperial Secretary of the Left Column, then renounced his Zhou nobility. We do not know where these words come from." "Furthermore, they say that Laozi ascended to the Grand Subtlety in the 24th year of King Zhao of Zhou on the 8th day of the 4th month. Then he was reborn in the Li family in Chengdu. He met with Yin Xi and again ascended. He went to Central India and had Yin Xi become a Buddha to convert the barbarians, shaving his head and beard to become a monk, swearing them into his oath." "Such utter nonsense is like children's babble! Ah, Shakyamuni was born in King Zhao's era. Laozi was born in King Ding's era. Yin Xi received the Morality Classic during King Jing's time—571 BC. That's five hundred and seven years later! How could Yin Xi become the Buddha? This is like saying "Today I go to Yue, but I arrived yesterday." Isn't it too absurd?" "The full story of Laozi is recorded in the Zhou dynastic histories. Now they claim he was born to the Jade Maiden in King Yangjia's time. Was this wonderful jade woman an ordinary person or a holy one? If holy, why would Laozi become a Zhou official? If ordinary, from what clan? Also, if Laozi was so holy, with myriad auspicious signs, why would the world not know, and why would he become a mere official? How can they reject clarity for obscurity like this? Is there no shame?" "Moreover, his tomb still exists in Huaili. If his disciples claim that Laozi ascended to heaven by day, why is there a tomb? They abandoned it in the wilderness and do not even make offerings. This is what even a person with eyes, eyebrows, and a face would not do!" "Zhuangzi and Liezi were also second only to Laozi as sages. But Master Zhuang mentions that Lao Dan died, and Qin Yi mourned with three cries, then left. Why does it not mention his ascending to the Grand Subtlety? Master Lie mentions only one word of kindness from Yin Xi, which was later dismissed. Also, Yin Xi praised Confucius for saying the West had a great sage, considering it the highest utterance. Why doesn't Liezi mention the matter of converting barbarians? Just citing these two points clears up all the distortions." "Thus, what they preach contradicts the original histories entirely. This does not appear to be the original Lao Dan. Could there be another Supreme Elderly Lord, besides Lao Dan, who attained sagelyhood? Why fabricate lies to slander such a sage? Even the most foolish people—how would a woodcutter or cowherd dare to deceive him? How much less the great sage! Confucius said: 'One who slanders a sage has no principle.' In great disorder, one loses the Way." "In Xuchang, a new stela for the Three Teachings was set up with Laozi in the lead, with Buddhists and Confucians flanking him—showing an utter disregard for antiquity. The positions of the Three Teachings have been fixed since the Han dynasty for over a thousand years. Like fingers on a palm, shorter and longer each has its fixed place. How could any ordinary person usurp that?" "Seeing these ugly imitators and those who forget their roots, I'm certain they want to destroy the path of the Great Enlightenment. It is not destroyed by slander. Yet it is a pity that Laozi's Way has been swept to the ground. Why? It is like a vine attached to a great pine. Its branches and leaves flourish, offering shade to acres. A woodcutter or cowherd may pass by, look up, and sigh, saying, 'How majestic, the vine is so lush and robust!' Not mentioning that the pine is the real trunk. Then the pine cannot spread its branches and leaves—it withers. When it withers, the vine falls to the ground and goes everywhere. Even with deep roots and a solid trunk, how could it then reach the clouds? Doesn't this show that Laozi's Way has ended?" "Fortunately, we have a heroic emperor, wise, clear, and ruling with heaven's mandate. His vessel-like discernment illuminates all directions. His sun-like radiance lights up the whole land. He notices the finest details without missing anything. He rules the great realm without partiality. I earnestly wish he would correct the canons and precepts of the Three Teachings, preserve the Great Harmony, and set the eternal standards and guidelines. This would not be a small contribution. But I, Fuyu, a rustic, am unworthy to look up to the emperor's wisdom, in sincere awe, I humbly submit this." This was the eighth month of 1255. The Emperor had seen with his own eyes the truth and falsehood of the matter. He understood the good and bad. He issued a sacred edict: "The Great Master Karma Pakshi and the Senior Abbot of Shaolin have reported that the 'Daoist gentlemen' have destroyed the teachings of Shakyamuni Buddha and fabricated counterfeit scriptures. They have destroyed the holy images of Shakyamuni Buddha and created statues of Lord Lao. They also placed a Shakyamuni statue beneath Lord Lao. We summoned them and the True Man Li (Zhi Chang) to testify. Li Zhenren said, 'I know nothing about this.' Now, let the Butsir and the other judges seize the makers of the fake scriptures and the printing blocks no matter whose they are. If verified, these are new false scriptures, then hand them over to Karma Pakshi. The Daoist who made the false scriptures, along with Butsir and the other judges, are to face direct confrontation. When guilty, decide the punishment; Karma Pakshi should determine its severity. As for the Daoists who destroyed Buddha and Guan Yin statues and replaced them with Lord Lao's image, let them restore the Shakyamuni and Guan Yin statues as before. After that, hand the temples back to the Sangha. The Daoist who destroyed the Buddha statues should be punished according to the law. Let witnesses be produced before the judges, and let Karma Pakshi be informed. If any monks have destroyed Lord Lao's images and set up Buddha statues, let them be similarly punished. So this decree is issued on the 29th day of the 9th month in the year 1255, at Jolo (a location)." Based on this edict, Karma Pakshi saw that the Fengfu Temple in Beijing was still being occupied by Daoists who refused to vacate it. Furthermore, the white jade Guan Yin of Yuquan Mountain had been broken by Daoists who refused to compensate. Karma Pakshi sent the Abbot of Shaolin, Elder Jindeng, to the current Emperor (Khubilai) at Dexing Prefecture, with the previous imperial decree, demanding restitution. The Abbot of Shaolin first obtained a written guarantee. But the Daoist leader Zhang Zhijing tried to prevaricate and refused to hand over the temples. The current Emperor was greatly angered and ordered the Han attendant "Huo Zhe-Si Ou" to beat and curse them, claiming their heads were bloody but they had no shame. The following year, the emperor sent an envoy, Hu Dusu, to implement the original sacred decree. They built a dividing wall, and the Fengfu Temple was returned. At the start, based on Emperor Möngke's decree, they appointed judges headed by Butsir. Thirty-seven temple grounds that Daoists had occupied along the route were ordered to be returned to the sangha. But Li Zhichang did not comply. He sent the Daoist registry manager Fan to re-petition, raising new arguments. According to the instructions of the official Huduhu (the name of an envoy), after an inventory, further corrections were forbidden. Although thus petitioned, the emperor did not approve. But Fan Zhiying, telling Qayt Buqa, falsely claimed an imperial decree and retook everything, redrawing the dividing walls. In the fifth month of 1256, Karma Pakshi and the Abbot of Shaolin, the Abbot Fengfu Heng, the Administrator Wen An-zhu, the Abbot Kaishe Mai, the Abbot Daming Jin, the Abbot Shangfang Yun, the "Lecturer" Zifu Lang, the "Little Victrix" Tabi, the Indian Sumashri, the Zhongshan Sub-prefect Yao Ajin, the Mongol translator of Zhending, and representatives from Karakorum, etc., debated strongly with the Daoists before the imperial court. They visited the emperor on the sixteenth day of the seventh month at the Xila Palace south of Karakorum. The emperor, kindly inviting the monks inside, spoke warmly and gave them gold and silk. He specifically waited for the Daoists to debate and clarify truth from falsehood. But Li Zhichang, afraid, did not dare to go. He remembered his previous evasion and denial before the emperor Möngke. Now, fearing defeat, he sent the Daoist leader Zhang Zhijing (Ziyiqing), Wei Zhongping, and Wen Dihan to delay and run away, spying on the monks from afar. He never met them. Seeing that the monks had withdrawn from court, they then hurried off. Prince Arig Böke knew the Daoists had no case, and despite their many words, remained silent. Li Zhichang watched the monks grow in influence and influence, he became anxious and depressed. A brain carbuncle developed, accompanied by great fear. He was also struck by lightning and died. People of the time composed a poem: "Before the vinegar shop the deathless method, The old Qiu gave it to Li Zhichang. Three thousand jade women in the Changchun Palace, Twelve jasper towers at the Moon-Gazing Hall. Breath-cultivation turned into rest dysentery, Ingesting rosy clouds changed to brain carbuncle. The evil karma of Quanzhen \[Perfect Realization\] has now been exhausted, A clap of thunder tore the eaves, convicting Jade Emperor." Those who heard this considered it true words. (This happened in the sixth month of 1258.) As the Emperor, preoccupied with the great assembly of princes and granting fiefs, delayed the matter of debate between monks and Daoists. He ordered Prince Arig Böke to act on his behalf, investigating the cases and reporting back. Previously, at the Middle Pan mountain, the Fading Arising (Faxing) Temple: In the Hai and Zi years (around 1232-1233?), when the heavenly troops first passed, there were few monks. The successor of Benwu Hai Shan (Lao-shi), the Elder Zhen, first resided at the peak. He ate acorns and chestnuts to make ends meet. The Quanzhen followers, relying on Qiu's influence, plotted to seize the middle peak. They asked Elder Zhen for temporary lodging, saying that a Daoist person staying there beats desolation. He let them stay temporarily. They settled in for a long time and then sought permanent rights. Wang Daozheng, Chen Zhiguan, and Mr. Wu redecorated the halls, damaged the Buddha statues, and falsely reported to the Empress Dowager and Emperor, establishing a monument and changing the name to "Perching Cloud Temple." They leveled the ancient Buddha's reliquary pagoda, which was two hundred feet high. They demolished the portrait hall, main hall, and meditation hall. Monks repeatedly fought but could not correct the situation. In 1255, the imperial decree awarded the temple to the monks, but the Daoists refused. Later, the Elder Yun of the Upper Peak, angered by their unjust action, broke their monument and reported to the current Emperor. He, along with Karma Pakshi and the Abbot of Shaolin, visited Emperor Möngke and fully explained the matter. The imperial decree was entrusted to the current Emperor, who corrected the abuse and returned it to the monastery. This was the 4th day of the 9th month in 1258. De Xing Fu's Shui Gu Temple: The ancient Buddha and sixteen Arhats were all made of stone, of superb craftsmanship. After the war, there were no monks to watch over them. Some Daoists secretly entered and stayed. As time passed, fearing that monks might dispute, they erased the traces by destroying all the statues and throwing them into the water. Later, a monk contested it. When a monk from the Daoist cloister dug out the statues, the Daoists were convinced of their wrongdoing. The manager of Upper Pan, Elder Yun, carried the broken statue heads and reported to the court. Prince Arig Böke saw this and was sorrowful. He immediately summoned Mr. Wang from Jinpo, a Daoist master, and shot at them with arrows and hit them with stones, causing their heads to bleed. He said to the Daoists: "The true body of the Buddha is completely beyond perception, like empty space, indestructible. The eye cannot even see it—how could you harm it? But you, in your ignorance, create seeds for hell. Your evil foolishness can destroy some worldly things, but did it harm the true Buddha body?" Thus it became clear that the Daoists had occupied Buddhist temples and destroyed Buddha statues. There's no false statement. Also, at Yanbei Yuquan Mountain, there was an old white jade Guan Yin statue. It was destroyed by Daoists, its body and head separated. They broke the stone pagoda and carved a cave in the stone, installing Daoist images within. They falsely told the court that this was a blessed place for building national merits, performing "tou jian" (a Daoist ritual casting briefs into a well or cave for blessings). They sought to permanently occupy it, fearing later disputes. After Li Zhichang developed a brain carbuncle and was struck by lightning and died, Daoists faked a burial, placing a bamboo hat and staff in a coffin, burying it at Yuquan. The real corpse was buried at Wuhua Temple, with the aim of moving the coffin later. This was to make a display of an empty coffin, mimicking Bodhidharma's "release from the corpse." But the spirits did not tolerate deceit; the attempt to conceal made it more exposed. A man named Sai Dianchi sent an envoy with an umbrella, fully explaining the matter. The northern and southern peoples heard this and laughed at the deceit and sycophancy. The Emperor's younger brother (Arig Böke) heard of this deception and fraud. He reported to the emperor: "Daoists have always been deceiving the state. Previously, they said they were making 'tou jian' for blessings at this blessed land. Today, they are burying a putrid body here. If true, they cannot be lightly pardoned." They dispatched a messenger, Hehui (a position), a court official (Bichidachi), and an envoy named Aslan to investigate. They dug up the grave and sure enough, found an empty coffin. They interrogated and found the real corpse was buried at Wuhua Temple. Upon opening the grave, it was already rotten. Such falsehood and deception are known throughout the land. The Daoists carved an image of rising and ascending to heavens, but at Tian Chang Temple, the thousand-section cloud clappers shattered without sound. The ten-thousand-man cauldron split without being noticed. The giant multi-storied pavilion suddenly collapsed. There are countless such unlucky portents. This is all the result of accumulated lies. The lands and waters of Yuquan Mountain were handed over to National Preceptor Karma Pakshi by sacred decree. They built a multi-storied pavilion for Guan Yin on the cliff over the fountain, enshrining the statue within. It is gilded and painted in fine colors, a truly Buddhist offering once more. The Emperor declared to the monks: "My state, relying on the power of the Buddha, has greatly expanded its foundation. The holy instructions of the Buddha—dare we not follow and uphold? The 'Master \[Daoist\]s' see that I, the imperial household, take refuge in the Dharma of the Buddha, and they become jealous. They wantonly try to block the path of the Buddha's descendants. These two paths—the Daoist and Buddhist—do not hinder each other. Only for them to vigorously pursue monopolizing their own way and shutting others out is not the correct view. Now, the Daoists say their path is the highest. The Confucian scholars say theirs is the first. The Christian (Christian) say they are sent to heaven. The Muslims (Tazhiks) call out thanks to Heaven for what they are given. On reflection, none of these can compare to the fundamental basis of the Buddha." At that time, the Emperor raised his hand to illustrate the point: "Just as the five fingers all come out from the palm, so the path of the Buddha is the palm, while everything else is the fingers. If you don't see the root and each person praises himself, this is just the blind men touching the elephant." As winter was approaching, the "Master \[Daoist\]s" had still not come. The Emperor said to the monks: "Since the Daoists are unwilling to come, they surely have weak arguments and dare not come to debate. Let the monks take official horses and return to Yanjing." This was the 10th day of the 9th month, 1256. In the autumn of 1257, the Senior Abbot of Shaolin, Devout Elder, again went to court. Prince Arig Böke issued an imperial decree: "The Daoists who made the '81 Transformations' and other texts slandering Buddhism, with their printing blocks, are to be burned. All depictions, paintings, and stone carvings that do not conform to the original regulation are to be destroyed, washed, or ground away. Entrust the current Emperor to attend to this according to the law." The Emperor considered: "This is decided here, but the Chinese territories don't know it. If we don't hold a large debate there to exhaust their arguments and make them convinced, they'll think the state has bullied them and forcibly quashed them." At that time, the current Emperor (Khubilai) was building his capital, Dadu (Shangdu), as the eastern protector of the realm. The Emperor, following the earlier decree, ordered a great assembly of the famed scholars of the nine schools to again adjudicate and examine the matter. The true and false of both sides were to be made clear. The current Emperor (Khubilai), in accordance with the intention of the earlier decree, summoned both sides—Buddhist and Daoist. The Senior Abbot of Shaolin was the head of the monks, and the True Man Zhang (Zhijing) headed the Daoists. They debated under the great hall in the palace in Dadu. Among the assembly were National Preceptor Karma Pakshi, National Preceptor 'Phags pa Blama, the Tibetan Imperial Preceptor, the monk from the Western Xia (He Xi), monks from the Five Circuits, a monk from the Dali Kingdom, from the Chinese heartland there were the Abbot Chaoyun of the Capital City's Yuan blessing \[monastery\] , Elder Fengfu Heng, Elder from Ping Luan Circuit Kaishe Mai, Elder from Daming Jin, the "Little Victrix" Tabi, the Upadhyaya Sumashri of Zhending, the Mongol interpreter from Zhending, and the "Lecturer" Xun from Beijing, the "Lecturer" from Daming Gui, the "Monastic Registrar" from the Midsummer Capital Shou, the "Lecturer" from Zifu Lang, the "Lecturer" Long Men Yu, the Duke of Taisi (Grand Guardian) Tai Bao-cong, and more than 300 monks. The Confucian scholars Dou Hanqing (possibly the physician Dou Jie?) and Yao Gongmao (the advisor Yao Shu) were also present. There were also the Chancellor Mengsudsu, the Grand Councillor Lian, the Deputy Grand Councillor (Bogol) Mo-lu-hua and Zhang Zhongqian, etc., over 200 persons in total to act as witnesses. The Daoists were headed by the True Man Zhang, Manzi Wang, in addition to the Propounder of the Dao (Daolu) official Fan Zhi-ying, the Assistant Decision Official of the Dao (Daopan) Wei Zhi-yang, the Exegete Zhou Zhi-li and others, over two hundred in all. Together they argued against the monks. The current Emperor asked: "The Daoist scriptures—the '81 Transformations' and the other slanderous Buddhist texts—Li Zhichang had earlier debated with the Shaolin abbot before Emperor Möngke and was defeated. He promised to burn them."

## 辯偽錄卷第三

> Volume 3 of the Treatise on Discerning the Authentic