[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) › 21.95 # 佛祖歷代通載 21.95 佛祖歷代通載 21.95 - **Language:** Classical Chinese ### [21.95](https://indike.org/pramana/in.bauddha.taisho.2036.21.95) 辯曰。詳夫蛇軀（伏羲）牛首（炎帝）之書。龍師（太\[糸\*(且/八)\]）鳳紀（少皡）之典。談天（鄒衍）論天（黃繚）之誥。括地（地志）輿地（地圖）之圖。甘氏星經張衡靈憲。不說三清之號。匪聞大羅之名。並是依傍佛經改頭換尾。採他名相粧綴己書。且道教之宗源起黃帝。而老子涓子列子莊周鶡冠尹文。派為道教。諸子所談並無說天之事。唯是張道陵所集靈寶經中。始說三十二天。效佛神呪而作蜜言。自後道書牙相鼓唱。空枝引蔓唯誑下俗。佛教未來。云何不說。釋經廣布始唱斯名。明名修靜增加。三張妄闡。狗偷鼠盜何足貴乎。爾雅之立四號約於四時。太玄之說九天准於九有。不似道家虛加數目。天本定體何有少多。今各說不同。顯知妄立。案佛經三界。三業所感。總二十八。欲界有六。色界十八。無色有四。具勝妙欲名為欲界。形色超絕名為色界。根識兩忘名無色界。越此而去名出生死。捨分段之後身。絕形名而無寄。安有玄都之境。玉京之山。金童玉女交雜之事。瓊輿碧帳之飾。妄竊不真。於斯見矣。試問道士三界從何而來。何功所感釋名辨相全不能知。且道宗極致惟盡升天。靈寶幽微秖貪羽化。難逃四相詎免五衰。汎業浪以漂沈。隨生死而輪轉。縱茫茫之業識。積浩浩之苦源。長往不歸。良可歎息。欝頭藍弗是其驗歟。 > Refutation: Carefully examining the writings concerning the serpent-bodied \[Fuxi\] and the ox-headed \[Yandi\], the canons of the Dragon Officers \[Taihao\] and the Phoenix Annals \[Shaohao\], the treatises that 'talked of heaven' \[Zou Yan\] and 'discussed heaven' \[Huang Liao\], the charts that encompassed the earth (the treatises on geography) and mapped the earth (the terrestrial maps), as well as Master Gan's \*Star Classic\* and Zhang Heng's \*Spiritual Constitution\*, none speak of the designations of the Three Purities, nor have they heard of the name of Daluo. All of these \[Daoist claims\] are plagiarised from Buddhist scriptures with the beginnings and ends altered, borrowing their terms and concepts to ornament their own writings. Moreover, the ancestral source of Daoism began with the Yellow Emperor; Laozi, Juanzi, Liezi, Zhuang Zhou, Heguanzi, and Yinwen branched off as Daoism. None of what these masters discussed spoke of such heavens. It was only in the \*Lingbao jing\* compiled by Zhang Daoling that the thirty-two heavens were first mentioned, imitating Buddhist divine dhāraṇīs to compose 'secret words'. From then on, Daoist texts echoed and amplified one another, putting forth empty branches and spreading vines solely to deceive the common vulgar. Before Buddhism arrived, why was this not spoken of? Only when the Buddhist scriptures were widely propagated was this designation first proclaimed. In the Ming dynasty \[of the Song\], Xiu Jing enlarged them, and the Three Zhangs falsely propagated them—how could such mouse-like theft and dog-like purloining be deemed noble? The \*Erya\*'s establishment of four names is modeled upon the four seasons; the \*Taixuan\*'s discussion of the nine heavens corresponds to the nine realms. It is unlike the Daoists, who falsely fabricate numbers. Heaven inherently has a fixed nature; how could there be more or less? Now that their respective accounts do not agree, it is clearly known to be falsely established. According to the Buddhist scriptures, the three realms are brought about through the retribution of the three karmas, totaling twenty-eight \[heavens\]: the desire realm has six, the form realm has eighteen, and the formless realm has four. Abounding in superior, wondrous desires, it is called the desire realm; forms and shapes being transcendent, it is called the form realm; sense-bases and consciousnesses both forgotten, it is called the formless realm. Going beyond this is called transcending saṃsāra, casting off the subsequent body of fragmented birth and death, extinguishing forms and names, leaving nothing to depend on. How could there be realms such as the Mysterious Capital, mounts like Jade Capital, promiscuous meddling between golden lads and jade maidens, and the ornamentation of jasper chariots and azure canopies? That this is false plagiarism and not real is manifest here. If one questions the Daoists about where the three realms come from, what merits produce them, and to explain their names and distinguish their characteristics, they are entirely unable to know. Furthermore, the ultimate reach of the Daoist tradition is merely ascending to heaven; the arcane subtlety of Lingbao covets nothing more than feathering into an immortal. They can hardly escape the four marks \[of existence\], and how could they avoid the five deteriorations? Drifting upon the waves of karma to float and sink, revolving along with birth and death, giving free rein to the vast karmic consciousness, accumulating an immense source of suffering, they depart forever without return—truly lamentable! Is not Udraka Rāmaputra proof of this? > — English (machine translation) (machine translation) - [Previous: 21.94](https://indike.org/pramana/in.bauddha.taisho.2036.21.94) - [Next: 21.96](https://indike.org/pramana/in.bauddha.taisho.2036.21.96) - [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.21.95) — English, machine translation ## Linked texts (1) - [辯偽錄](https://indike.org/pramana/in.bauddha.taisho.2116.1.16) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2036.21.95](https://indike.org/pramana/in.bauddha.taisho.2036.21.95) · Pramāṇa