[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036) › 21.101 # 佛祖歷代通載 21.101 佛祖歷代通載 21.101 - **Language:** Classical Chinese ### [21.101](https://indike.org/pramana/in.bauddha.taisho.2036.21.101) 辯曰。昔我世尊初成正覺。不離道樹而赴諸天。一身不分而遍一切。即多而一。即一而多。猶如素月流空影分眾水。大塊噫氣萬竅怒號。大小咸周遠近無隔。無心頓應豈正九天伯陽周之枉史。尹喜函谷關吏。身居下位。難等聖蹤。欲為己德。蓋善竊者。鬼神不覺。既為人知。非是好手。離欲而獲輕舉。禪定而感神通。老子既無此功。何以升於天上。昔列子居鄭。夫妻相忘。耳目不分。翛然絕寄。心凝形釋。骨肉都融。然後身如槁葉隨風。東西萬里須臾過旬乃返。而莊周譏云。猶有所待。矧乎老耳。不絕妻子（老子之子名宗。宗之子名注。注之子名官。侍魏文侯）未逮形亡。過關乘薄軬之車。道經垂有身之患。詎可升天履霧駕鶴乘雲。擬効牟尼衿為己勝。且布施而獲大福。持戒而感生天。汝尚不達斯由。安能為天說法。欲界本六。妄云九天。初禪純男。而云玉女。勾虛闡偽巧說多端。且初禪已上。禪悅為食。定生喜樂捨念清淨何用瓊漿碧醴蘭羞八徹乎。將謂天上同於人間。羨酒肉之薰羶。爭魚臭之穢濁。喻乎鴟耽死鼠為便鳳凰同。飡盜聽不真。請杜臆說。窮鄉多怪。曲學多辯。斯言信乎。 > Refutation: Formerly, when our Bhagavān first attained complete enlightenment, without leaving the bodhi tree he went to all the heavens. His single body did not divide yet pervaded everywhere; identical to the many yet one, identical to the one yet many. It was like the bright moon moving across the sky, its reflection dividing among myriad waters; or the Great Earth exhaling its breath, with ten thousand hollows crying out in rage. Pervading both large and small, with no obstruction between far and near, he responded instantaneously without mind; how could it be restricted to the nine heavens? Boyang was a petty archivist of the Zhou, and Yin Xi was an official of Hangu Pass. Their rank was lowly; how could they equal the traces of a sage? Attempting to claim it as their own virtue, those who are skilled at stealing go unnoticed by ghosts and spirits; once discovered by men, they are no skilled hands! Transcending desire one attains levitation; through dhyāna one experiences supernormal powers. Since Laozi possessed no such achievements, how could he ascend to heaven? In the past, Liezi lived in Zheng: husband and wife forgot one another, ears and eyes were undistinguished, detached and free from reliance. His mind solidified and his bodily form dissolved; bones and flesh completely merged. Only then was his body like a withered leaf riding the wind, traveling ten thousand li east and west, returning after a brief ten days. Yet Zhuangzi ridiculed him, saying he 'still had something to depend upon.' How much more so Laozi, who did not abandon wife and children (Laozi's son was named Zong; Zong's son was named Zhu; Zhu's son was named Guan, who served Marquess Wen of Wei) and had not reached the point where his physical form was extinguished! Passing through the pass, he rode in a flimsy cart; his Daodejing leaves behind the lament of having a body. How could he ascend to heaven, tread the mist, ride a crane, or mount the clouds, pretending to emulate Śākyamuni and boasting of his own supremacy? Moreover, through giving one attains great merit, and by upholding precepts one is reborn in heaven. When you do not even understand these principles, how could you preach the Dharma for the devas? The desire realm originally has six \[heavens\], yet you falsely speak of nine heavens. The First Dhyāna consists purely of males, yet you speak of jade maidens. Making up falsehoods and expanding on forgeries, you concoct many deceptions! Furthermore, above the First Dhyāna, beings take the joy of dhyāna as food, delighting in the joy born of meditation, their mindfulness purified by equanimity; what use would they have for jade nectar, jasper wine, or the eight courses of delicacies? Do you suppose heaven is identical to the human realm, craving the rank stench of wine and meat, competing for foul, rotting fish? This is like an owl coveting a dead rat, wishing that the phoenix would dine on it as well. Hearing stolen words without authenticity, please put an end to such conjectures. 'In remote villages, there are many marvels; in perverted doctrines, there is much dispute.' How true these words are! > — English (machine translation) (machine translation) - [Previous: 21.100](https://indike.org/pramana/in.bauddha.taisho.2036.21.100) - [Next: 21.102](https://indike.org/pramana/in.bauddha.taisho.2036.21.102) - [Up: 21](https://indike.org/pramana/in.bauddha.taisho.2036.21) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2036~en-mt.21.101) — English, machine translation ## Linked texts (1) - [辯偽錄](https://indike.org/pramana/in.bauddha.taisho.2116.1.25) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2036.21.101](https://indike.org/pramana/in.bauddha.taisho.2036.21.101) · Pramāṇa