[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) › [弘明集](https://indike.org/pramana/in.bauddha.taisho.2102) › 9.86 # 弘明集 9.86 弘明集 9.86 - **Language:** Classical Chinese ### [9.86](https://indike.org/pramana/in.bauddha.taisho.2102.9.86) 難曰。今論所云皆情言也。而非聖旨。請舉經記以證聖人之教。孝經云。昔者周公郊祀后稷以配天。宗祀文王於明堂。以配上帝。若形神俱滅。復誰配天乎。復誰配帝乎。且無臣而為有臣。宣尼云。天可欺乎。今稷無神矣。而以稷配斯是周旦其欺天乎。果其無稷也。而空以配天者。即其欺天矣。又其欺人也。斯是人之教。教以欺妄也。設欺妄以立教者。復何達孝子之心。厲媮薄之意哉。原尋論旨。以無鬼為義。試重詰之曰。孔子菜羹苽祭祀其祖禰也。禮云。樂以迎來哀以送往。神既無矣迎何所迎。神既無矣送何所送。迎來而樂。斯假欣於孔貌。送往而哀。又虛淚於丘體。斯則夫子之祭祀也。欺偽滿於方寸虛假盈於廟堂。聖人之教其若是乎。而云聖人之教然也何哉。 > The challenger says: What your treatise says at present are all statements of personal opinion, and are not the sage's intent. Please allow me to cite canonical records to prove the teaching of the sages. The Classic of Filial Piety says: 'Formerly, the Duke of Zhou performed the suburban sacrifice to Houji to correlate with Heaven, and performed the ancestral sacrifice to King Wen in the Hall of Light to correlate with the Lord on High.' If corporeal form and spirit are both extinguished, who would correlate with Heaven? Who would correlate with the Lord? Moreover, regarding 'having no ministers yet acting as if one had them,' Xuanni said: 'Can Heaven be deceived?' Now Ji has no spirit, yet he correlated Ji \[with Heaven\]—was Zhou Dan deceiving Heaven? If indeed there were no Ji, and he correlated him with Heaven in vain, then that would be deceiving Heaven, and furthermore deceiving people. This would mean the teaching of the sage is to teach deception and falsehood. If he established teachings through deception and falsehood, how would that express the heart of a filial son or encourage frivolous and petty minds? In tracing the treatise's purport, it takes the nonexistence of ghosts as its doctrine. Let me question it again: Confucius sacrificed vegetable broth and water-plant chestnuts to his ancestors. The Rites say: 'Music welcomes their arrival; grief accompanies their departure.' Since the spirit does not exist, what is there to welcome? Since the spirit does not exist, what is there to escort away? To welcome their arrival with music would be to feign joy on Kong's face; to escort them away in grief would be to shed empty tears from Qiu's body. In that case, the Master's sacrificial rites would be duplicity filling his mind and falsehood filling the ancestral hall. Could the teachings of the sages be like this? Why then do you say: 'Such is the teaching of the sages'? > — English (machine translation) (machine translation) - [Previous: 9.85](https://indike.org/pramana/in.bauddha.taisho.2102.9.85) - [Next: 9.87](https://indike.org/pramana/in.bauddha.taisho.2102.9.87) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.2102.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2102~en-mt.9.86) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2102.9.86](https://indike.org/pramana/in.bauddha.taisho.2102.9.86) · Pramāṇa