---
title: "辯偽錄 · 聖旨特建釋迦舍利靈通之塔碑文"
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/cmcwp7fbo1onpjs042qc3hv2n"
---

### 聖旨特建釋迦舍利靈通之塔碑文

> Sacred Edict Monument for the Pagoda of Shakyamuni's Relics

元如意長老奉　勅撰

> Imperial Decree Compiled by Elder Ruyi

蓋聞三祇鍊行。證真淨之法身。六度修因。果圓融之妙覺。無生無滅。絕三際之去來。不晦不明。離百非之朕跡。但以真慈易物昔願今酬。鳳翥迦維龍飛道樹。無相見相。頓彰百億之身常名非名。傳應大千之界。破十軍於座上。聲振於九天。會諸聖於覺場。光流於萬國。御三輪而赴感。遐邇咸周。縣四辯以談詮。聖凡總被。教闡一十二部。門開八萬四千。蘊十智之韜鉗知來藏往。運六通之神鑑。洞古披今。綰十號以稱尊。跨三界而獨步智窮真際。十聖慶獲於朝聞。妙極重玄。六師甘欣於夕死。拔火宅之熱惱。引解脫之清涼。無勞傅說之霖。濟四生於六道。非假曦和之照。蕩七趣於重昏。慈雲蔭有頂之天。法雨潤無疆之域。萬靈翊衛。若眾星之拱北辰。五印傾心。類百川之宗東海。豈止孕虞育夏甄殷陶周實。乃彈壓九流牢籠萬彙。縱周公之制禮作樂。仲尼之讚易修書。莊老之談玄。軻雄之論道。張華之博物。輔嗣之通微。郭璞之多聞。左慈之神化。舒向金玉淵海。馬班黼黻河漢。並驅馳於域內。言未達於大方。宜為治世之高賢。難作出塵之教主。若非理包象外道越寰中。蔽群聖而不慚。冠百家而拔萃。何能總斯眾妙集此大成者哉。逮乎化緣將謝顧命慇懃。正法付於阿難心印傳於迦葉。然後拂衣雙樹脫屣金河。超二死之樊籠。湛三點之圓寂。然而大慈不悋。利物情深。粉金剛不壞之身。留舍利通靈之骨。色含明玉堅侔真金。龍王天帝。各分建於自宮。印度閻浮。競崇興於寶塔。百年之後敬奉彌隆。有阿育輪王統攝贍部。廣樹露塔八萬四千。從此神跡遍於五天。聖化覃於四海。洎乎漢明夜夢聲教昭宣。譯梵貝於蘭臺室中。繪金容於顯節陵上。始波騰於帝紀。終風靡於閭閻。由是吳王創起於建初。隨主盛興於京洛。皇都帝邑棊布伽藍。沃野名山星陳窣堵。莫不金盤耀日。與仙掌以相高。寶鐸搖風。雜天音而共響。層簷偃蹇。上軼於大清。疊栱駢羅。傍迴於日月。丹楹雁列紺瓦鴛分。金龍蚴蟉於華梁。玉鳳翱翔於繡戶。忽若龍宮之化出。恍疑天上之移來。斯皆發自於信心。非是誘惑而妄作。我大元之有天下也。宗堯祖舜踵禹基湯。聖道協於金輪。明德光於玉曆。應乾革命有此武功。英聲震於百蠻。威稜加於萬國。八荒入貢九服來賓。纂四聖之丕圖膺千載之期運。規億兆之遠度。恢奕世之宏綱。緯武經文制禮作樂。建都定鼎樹闕營宮。以為非巨麗無以顯尊嚴。非雄壯無以威天下。遂乃闢閶闔搆元殿。興傑閣架紫宸。飾以丹青縟以綺繢。金題玉磶上下交輝。藻梲雕梁縱橫散彩。行商容之洪範。列步武之威儀。陳鐘鼓以醼王侯。會百僚而朝萬國。將將濟濟穆穆煌煌。真天子之盛禮也。聽政之暇。留意佛門。遵祖宗之舊章。行寬仁之溫詔。凡是佛子悉獲肅安。屢召名僧講論玄奧。誠心佛法。誦百藏之金文。探賾未聞。聆三乘之妙義。恒慮新都既建宜卜永年。以福為基莫如起塔。冀神龍之扶護。資社稷之久長。即於都城坤隅禁苑之內。𥬹踵漫衍󱊜塏寬平。磨玉礲珉樹斯寶塔。初舊都通玄關北有永安寺。殿堂廢盡。惟塔存焉。觀其名額釋迦舍利之塔。考其石刻。大遼壽昌二年三月十五日。顯密圓通法師道㲀之所造也。內有舍利戒珠二十粒。香泥小塔二千。無垢淨光等陀羅尼經五部。水晶為軸。因罹兵火荒涼蕪沒。每於淨夜屢放神光。近居驚惶疑為失火。即而仰視煙焰却無。乃知舍利威靈人始禮敬奉御禿列奏其祥瑞。上聞而信之。欲增巨麗俾開舊塔發而詳視。果有香泥小塔。下啟石函中有鐵塔。內貯銅瓶香水盈滿。皎然鮮白色如玉漿。舍利堅圓燦若金粟。前二龍王跪而守護。案上五經宛然無損。金珠七寶異果十種。列而供養。瓶底獲一銅錢。上鑄至元通寶四字。乃知聖人制法預定冥中。待時呈顯開乎天意。即至元八年三月二十五日。帝后閱之愈加崇重。即迎其舍利立斯寶塔。取軍持之像標馱都之儀。妙罄奇功深窮剞劂。瓊瑤上釦碔砆下成表法。設模座鎪禽獸角垂。玉杵階布石欄簷掛。華鬘身絡。珠網珍鐸迎風而韻響。金盤向日而光輝。亭亭高聳遙映於紫宮。岌岌孤危上陵於碧落。制度之巧古今罕有。爰有國師益隣真者。西番人也。聰明神解器局淵深。顯教密教無不通融。大乘小乘悉皆朗悟。勝緣符會德簡帝心。每念皇家信佛建此靈勳。益國安民須憑神呪。乃依密教排布莊嚴安置如來。身語意業上下周匝。條貫有倫。第一身所依者。先於塔底鋪設石函刻五方佛。白玉石像隨立陳列。傍安八大鬼王八鬼母輪。并其形像用固。其下次於須彌石座之上。鏤護法諸神主財寶天。八大天神八大梵王。四王九曜。及護十方天龍之像。後於瓶身安置。圖印諸聖圖像。即十方諸佛三世調御般若佛母。大白傘蓋佛尊勝無垢淨光摩利支天。金剛摧碎不空羂索不動尊明王。金剛手菩薩文殊親音。甲乙環布。第二語所依陀羅尼者。即佛頂無垢祕密寶篋菩提場莊嚴迦囉沙拔尼幢頂嚴軍廣博樓閣三記句呪。般若心經諸法因緣生偈。如是等百餘大經。一一各造百千餘部。夾盛鐵錮嚴整鋪累。第三意所依事者。瓶身之外琢五方佛。表法標顯。東方單杵。南方寶珠。西方蓮華。北方交杵。四維間廁四大天毋所執器物。又取西方佛成道處金剛座下黃膩真土。及此方東西五臺岱嶽名山聖迹處土。龍腦沈箋紫白栴檀蘇合欝金等香。金銀珠璣珊瑚七寶。共擣香泥造小香塔。一千八箇。又以安息金顏白膠熏陸都梁甘松等香。和雜香泥印造小香塔。一十三萬。並置塔中。宛如三寶常住不滅。則神功聖德空界難量。護國佑民於斯有在。竊論古今賢哲。但載空名校其靈蹤。杳然無迹。黃帝喬山之塚。謾葬衣冠。虞舜蒼梧之陵。空委韶樂。伏羲但存於八卦。文命唯設於九疇。奚聞不朽之真。詎見剛貞之骨。豈若牟尼舍利神化無方。鍊而愈精鎚而愈固。金堅玉潤歷古恒傳。聖帝明王累朝欽奉。故唐太宗皇帝有讚云。

> I understand that you've provided the source text in Classical Chinese and are requesting a modern English translation following your specifications. However, I notice that the text you've provided appears to be incomplete—it ends with "故唐太宗皇帝有讚云" (Therefore Emperor Taizong of Tang had a verse of praise saying), which indicates there should be more text following. Here is my translation of the text you've provided: We have heard that through three countless eons of diligent practice, one attains the pure True Dharma Body. Through the six perfections cultivated as causes, the wondrous awakening of perfect fusion is realized. Neither born nor destroyed, it transcends the coming and going of past, present, and future. Neither dim nor bright, it leaves no trace of the hundred negations. Yet through true compassion that moves beings, ancient vows are fulfilled in the present. The phoenix soared at Kapilavastu; the dragon flew at the Bodhi tree. Though formless, forms appear—suddenly manifesting the hundred-billion bodies. Though nameless, names are given—the teaching spread throughout the great trichiliocosm. The ten armies were defeated at his seat, his voice resounding through the nine heavens. All sages gathered at the field of awakening, light flowing to ten thousand lands. Riding the three wheels to respond to beings, near and far were all reached. Employing the four eloquence to expound the teachings, sages and ordinary beings alike were embraced. The doctrine was proclaimed in twelve divisions; the gates opened to eighty-four thousand. Holding the ten wisdoms as a storehouse, knowing the future and retaining the past. Wielding the six superknowledges as a divine mirror, illuminating ancient times and revealing the present. Adorning the ten epithets to be called Supreme, striding alone across the three realms. Wisdom exhausted the limits of reality; the ten sages rejoiced at hearing it in the morning. Wonder reached the deepest profundity; the six teachers gladly rested in the evening. Pulling beings from the burning house of affliction, leading them to the coolness of liberation. No need for the rain of Fu Yue to save the four kinds of beings in the six paths. Not relying on the illumination of Xi He to dispel the deep darkness of the seven destinies. The cloud of compassion shades the highest heavens; the rain of Dharma moistens boundless realms. All spirits protect and guard, like stars encircling the North Star. The fiveIndias bow in reverence, like hundred rivers flowing to the Eastern Sea. How much more did it nurture Yu and nourish Yin, refine Tang and shape Zhou—truly pressing down the nine schools and encompassing all things. Even if the Duke of Zhou established rites and music, Confucius annotated the I Ching and compiled the Book of Documents, Zhuangzi and Laozi discoursed on mystery, Mengzi and Yang Xiong debated the Way, Zhang Hua knew all things, Wang Bi penetrated subtleties, Guo Pu was broadly learned, Zuo Ci worked spiritual transformations, Shu Xiang and Yang Xiong were oceans of gold and jade, Sima Qian and Ban Gu were rivers of brocade—all these raced within the world, their words never reaching the great perfection. They may serve as wise worthies for governing the age, but they could hardly be teachers of liberation who transcend the world. Unless one's principle encompasses what lies beyond appearances, and the Way transcends the cosmos, shading all sages without shame, surpassing the hundred schools as the finest—how could one gather all these wonders and complete this great synthesis? Then when the conditions for teaching were about to end, he gave his final exhortations with great care. The True Dharma was entrusted to Ananda; the mind seal transmitted to Kashyapa. After that, he cast off his robe at the Twin Trees and discarded his sandals at the Golden River. Transcending the cage of two deaths, abiding peacefully in the threefold perfect stillness. Yet great compassion knew no limits; his benevolence toward beings ran deep. He ground down his indestructible vajra body, leaving relics of his transcendent bones. Their color shone like bright jade, their hardness matched true gold. Dragon kings and heavenly emperors each enshrined them in their own palaces. In India and Jambudvipa, all vied to raise precious stupas. A hundred years later, veneration grew ever deeper. King Ashoka, the wheel-turning monarch, ruled all of Jambudvipa and widely erected stupas—eighty-four thousand of them. From then on, spiritual traces spread throughout the five regions of India, and sacred influence flowed across the four seas. When Emperor Ming of Han dreamed at night, the sound of the teaching shone forth. Sutras were translated from Sanskrit in the Orchid Terrace chamber; golden images were painted at the Xianjie Mausoleum. At first it rippled through imperial records, then swept like wind through every village and lane. Thus King Wu of Wu initiated the Jianchu Temple, and Sui rulers flourished in the capitals of Jing and Luo. In imperial cities and capitals, monasteries spread like a chessboard. In fertile fields and famous mountains, stupas appeared like stars. All had golden discs gleaming in the sun, rivaling the immortal's palms in height. Jeweled bells swayed in the wind, mingling with heavenly sounds in resonance. Layered eaves rose steeply, soaring above the clear heavens. Stacked brackets stood in rows, encircling sun and moon. Vermilion pillars ranked like geese in flight; azure tiles paired like mandarin ducks. Golden dragons coiled on painted beams; jade phoenixes soared above embroidered doors. Suddenly it seemed a dragon palace had materialized; one doubted whether the heavens themselves had moved here. All this arose from hearts of faith, not from delusion or reckless action. Now when our Great Yuan dynasty came to possess the world, it honored Yao and revered Shun, followed the traces of Yu and established the foundation of Tang. Its sacred Way harmonized with the golden wheel; its bright virtue shone upon the jade calendar. Responding to Heaven, it made revolution and achieved these martial accomplishments. Its glorious fame shook the hundred barbarian tribes; its awe-inspiring authority extended to the ten thousand kingdoms. The eight wildernesses offered tribute; the nine service regions came as guests. Continuing the grand plans of four sages, receiving destiny of a thousand years, laying out far-reaching designs for countless millions, expanding the great framework for endless generations. Weaving the martial and refining the civil, establishing rites and creating music. Building capitals and setting tripods, raising towers and constructing palaces. For without grandeur, how could dignity be displayed? Without magnificence, how could the world be awed? Thus they opened the palace gates and raised the Hall of Primal Virtue, built lofty pavilions and constructed the Purple Court. Adorned with vermilion and green, embellished with silk and embroidery. Golden plaques and jade bases shimmered above and below. Ornate beams and carved rafters spread radiance in all directions. They displayed the great plan of the Shang, set forth the solemn ceremonies of state. Bells and drums were arranged to feast the princes; the hundred officials gathered to pay court to the ten thousand nations. Solemn and majestic, brilliant and resplendent—truly the great ceremonial of the Son of Heaven! In leisure from governing, he turned his attention to the Buddhist path. Following the ancestral precedents, he issued warm edicts of broad benevolence. All Buddhist disciples found peace and security. He repeatedly summoned famous monks to discuss the profound mysteries. Sincerely devoted to the Dharma, he recited the golden texts of the hundred treasuries. Seeking to understand what he had not heard, he listened to the wonderful meaning of the three vehicles. He continually worried that since the new capital had just been established, they should divine for lasting years. With blessings as the foundation, nothing surpasses raising a stupa. Hoping for the protection of divine dragons to support the longevity of the nation, he chose a location within the imperial park in the southwest corner of the capital—flat, wide, and level. Grinding jade and polishing stone, they raised this jeweled stupa. Originally, north of the Tongxuan Gate in the old capital stood the Yong'an Temple. Its halls had completely fallen into ruin; only the stupa remained. Examining its name inscription, it was the Stupa of Shakyamuni's Relics. Checking its stone records, it was built on the fifteenth day of the third month in the second year of the Da Liao Shouchang era by Dharma Master Daoquan, a teacher who perfectly understood both exoteric and esoteric teachings. Within it were twenty relics and pure precepts like pearls, two thousand small fragrant clay stupas, and five copies of dharanis including the Pure and Stainless Light, with crystal rollers. Having suffered the ravages of war and invasion, it had become desolate and overgrown. Yet often during clear nights, it repeatedly emitted divine light. Neighbors were startled, fearing fire—but looking up, there was no smoke or flame. Only then did they know the relics' awesome power, and people began to revere and worship. The imperial attendant Tule reported this auspicious sign. The emperor heard and believed, wishing to enhance its splendor. He ordered the old stupa opened and carefully examined. Indeed, the small fragrant clay stupas were found. Below, a stone chest was opened, within which was an iron stupa. Inside was a copper bottle filled to the brim with fragrant water, brilliant and pure white like jade nectar. The relics, solid and round, glittered like golden grains. Before them, two dragon kings knelt in protection. On the altar, the five sutras remained perfectly intact. Gold, pearls, seven treasures, and ten kinds of exotic fruits were arranged as offerings. At the bottom of the bottle, a copper coin was found, cast with the words "Zhiyuan Tongbao"—four characters. Thus it was known that the sage ruler's laws were predetermined in the unseen, awaiting their time to manifest and reveal Heaven's will. That was the twenty-fifth day of the third month in the eighth year of the Zhiyuan era. The emperor and empress, after viewing this, grew even more reverent. They immediately received the relics and raised this jeweled stupa, adopting the form of a holy water vessel to symbolize the stupa's essence. With wonderful craftsmanship and extraordinary skill, they carved and chiseled deeply. Jade and agate formed the upper structure, while ordinary stone formed the base, expressing the Dharma's form. They set up mold seats and carved birds and beasts with horns hanging down. Jade pestles lined the steps, stone balustrades encircled the eaves. Flower garlands hung about the body, jeweled nets covered it. Precious bells rang in the wind; golden discs shone in the sun. Towering high, it reflected the Purple Palace from afar; standing steep and solitary, it soared into the blue heavens. Such skill in construction is rarely seen in ancient or modern times. There was a National Preceptor named Yilinzhen, a man from the Western Regions. He was brilliant and spiritually perceptive, with profound and deep capacities. Exoteric and esoteric teachings—he was thoroughly versed in both. Mahayana and Hinayana—he fully understood them all. His excellent conditions coincided perfectly, and his virtue was selected by the emperor's heart. He always reflected that the imperial family, in their devotion to Buddhism, had built this spiritual monument. To benefit the nation and bring peace to the people, one must rely on sacred mantras. Thus, following esoteric teachings, he arranged the ornaments and installed the Thus Come One's three secrets of body, speech, and mind, arranged from top to bottom in perfect order and coherence. First, regarding what the body relies upon: At the base of the stupa, a stone chest was laid with the five directional Buddhas carved within. White jade images stood arranged in order. Beside them were placed the Eight Great Ghost Kings and Eight Ghost Mothers with their wheels, along with their images, to secure it firmly. Next, upon the Sumeru stone base, were carved the Dharma-protecting deities and lords of wealth and treasure—the Eight Great Devas, Eight Great Brahma Kings, Four Heavenly Kings, Nine Luminaries, and images of the dragons and devas protecting the ten directions. Then, upon the body of the bottle, they arranged the sacred images and seals—the Buddhas of the ten directions, the Buddhas of the three times who tame and guide, Prajnaparamita as Mother of Buddhas, the Great White Umbrella Deity, the Honored One of Supreme Victory, the Stainless Pure Light, Marici, the Vajra Destroyer, Amoghapasa, the Immovable Wisdom King, Vajrapani Bodhisattva, Manjushri, and Avalokiteshvara—arranged in circular order. Second, regarding what speech relies upon—the dharanis: These include the Buddha's Crown, the Stainless Secret Casket, the Bodhimanda Adornment, the Karashavani, the Victory Banner, the Adorned Array of the Summit, the Extensive Pavilion, the Threefold Pledge Mantra, the Heart Sutra, and the verses on dependent origination of all phenomena. Over a hundred great sutras of this kind, each was copied in over a hundred thousand copies, bound in iron-clad covers and stacked neatly in rows. Third, regarding what mind relies upon: On the outside of the bottle, the five directional Buddhas were carved, symbolizing the Dharma. In the east, a single vajra; in the south, a precious jewel; in the west, a lotus; in the north, crossed vajras. In the four intermediate directions, the ritual implements of the four great mothers were interspersed. They also took yellow clay from beneath the Vajra Seat at the site of the Buddha's enlightenment in the West, along with soil from sacred sites in this land—the four and five Terrace Mountains, Mount Tai, and other famous holy places. With camphor, borneol, aloeswood, white and purple sandalwood, storax, turmeric, and other fragrances; with gold, silver, pearls, coral, and the seven treasures—all were pounded together with incense clay to make small fragrant stupas, one thousand eight hundred in number. Additionally, using frankincense, golden-face, benzoin, olibanum, spikenard, and sweet pine—these fragrances mixed with incense clay to stamp small fragrant stupas, one hundred thirty thousand in number. All were placed within the stupa, like the Three Jewels eternally present and never extinguished. Such divine merit and sagely virtue are beyond measure in the vastness of space. The protection of the nation and blessing of the people truly reside in this. Now, reflecting on the wise and worthy of ancient and modern times: they merely recorded empty names, and when searching for their spiritual traces, they vanish without a trace. Huangdi's tomb at Qiaoshan—his robes and crown were buried in vain. Emperor Shun's mausoleum at Cangwu—the Shao music was left empty. Fuxi left only the eight trigrams; Yu only established the nine divisions. Who has heard of imperishable truth or seen indestructible bones? How different from the relics of Shakyamuni, whose spiritual transformation knows no bounds—refined yet ever purer, hammered yet ever stronger. Hard as metal, lustrous as jade, transmitted through the ages. Sage emperors and enlightened kings of successive dynasties have reverently honored them. Thus Emperor Taizong of Tang wrote a eulogy saying:

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

> After countless eons of effort, the seal's pattern is complete— Not something easily attained, even on Southern Mountain. Before the eyes, layers of golden radiance gleam; In hand, a piece of jade, cold with light. Forged through a hundred fires, its spirit shines through; Hidden for a thousand years, its lustrous glow remains whole. The fruit of meditation, cultivated in secret truth— With faith, do not regard it as ordinary.

宋仁宗皇帝讚鳳翔法門寺舍利塔偈曰。

> The Song Emperor Renzong praised the stupa at Famen Temple in Fengxiang with this verse:

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

宋仁宗皇帝觀禮舍利述偈讚云。

三皇揜質皆歸土 五帝潛形已化塵夫子域中誇是聖 老聃世上亦言真埋軀秖見空遺塚 何處將身示後人惟有吾師金骨在 曾經百鍊色常新

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## 辯偽錄卷第五