ABSTRACT
The monk Fa Ming 法明 [dates unknown] came from Jingchu [south-central part of present-day Hubei Province]. He was well-versed in both Buddhist and non-Buddhist canons, eloquent in argument and debate, and made dutiful observance of the strict disciplines of his school. In the time of Emperor Zhongzong 唐中宗 of the Tang Dynasty [r. 683–684 CE and 705–710 CE] [in around 705 CE], he went to Chang'an [now Xi'an] to visit eminent monks and masters. At that time, the Emperor had decreed a meeting of Buddhist monks and Taoist priests to ascertain the authenticity of a sutra entitled Sutra on the Conversion of the Barbarians 化胡成佛經 [Huahu chengfo jing]. On that occasion, attended by ministers and officials, many eminent people assembled in the palace hall. Renowned monks gathered there to hold forth against Taoist priests. There was much argument and altercation, and neither side could convince the other about the authenticity of that text, or settle the Taoist claim that it was Laozi 老子 the Taoist who taught Gautama to attain Buddhahood. 314 At the beginning of the debate, Fa Ming was not chosen to participate, but when both sides were caught in a deadlock and Fa Ming joined in the argument, he at once distinguished himself. He posed these questions to the Taoists: “If Laozi taught the barbarians to attain enlightenment and became the Buddha, did Laozi speak in the Chinese language? or in the barbarian tongue? If he spoke in Chinese, the barbarians could not have understood him. Had he spoken in the barbarian tongue, then this sutra — presumably a record of the event — would have had to be translated into Chinese when it reached us here. When was this translation done? In which year? In which month? And during which dynasty? Who read it out in the barbarian tongue? And who recorded the translation in Chinese?” The Taoists were lost for an answer. Fa Ming's astute questions were admired by all. This event took place in the first year of the Shenlong reign [705 CE]. On the fourteenth day of the ninth month of that year, a royal decree announced: “All officials are enjoined to note that this fabricated sutra has been declared null and void. A stone tablet shall be engraved to this effect and placed in the White Horse Monastery 白馬寺 in Luoyang to transmit this decree to future generations.” Another royal decree declared: “We, the Emperor of the Tang Dynasty, being blessed with the rightful claim to the throne, have the good fortune to resume the reign of this realm [after its interruption by Empress Wu] to the honour of our forebears and for the prosperity of our people. 315 At this most auspicious rite of dedication of our realm to the heavens, we pray for the blessing of rain and thunder, and that such blessing be bestowed upon Buddhist and Taoist alike. We also decree that Taoist temples should not propagate such paintings as depict Laozi turning into the Buddha after his conversion of the barbarians, nor should Buddhist temples exhibit such paintings as portray Laozi as emperor. 316 By the tenth day after the stipulated enforcement date of this decree, all such paintings must be destroyed and eradicated. Any person responsible for such paintings as remain will be prosecuted by the officials of the realm for violation of this royal edict. As to the Sutra on the Conversion of the Barbarians 化胡經 [Huahu jing], which incurred a ban from many monarchs, it is known still to be in circulation in the realm. This sutra, together with its variant versions and various records of this event, is hereafter banned and must be destroyed. Anyone whosoever is in possession of such material will be prosecuted for defiance of this royal decree.”
