廣弘明集 13.155

13.155

君子曰。易乾鑿度云。昔燧人氏仰觀斗極以定方名。庖羲因之而畫八卦。黃帝受命使大撓造甲子容成次曆數。五行九宮之說自此而興。故說卦云。陽取九者。立天之道。曰陰與陽。陰二陽一則天有三焉。立地之道曰柔與剛。剛二柔一則地亦有三。立人之道曰仁與義。義二仁一則人亦有三。三三合九。陰陽相包以成萬物。不聞別有道神處大玄都坐高蓋天。上羅三清下包三界。居七英之房。出九宮之上。行神布氣造作萬物。豈非惑亂陷墜人間耶。挍功則業殊。比跡則事異。沙門旌德而靡違。道士言行而多過。立不刊之遐迹。建不朽之玄猷。洋洋乎弗可尚也。其唯釋教歟。豈以坳堂小水匹馮夷大波者哉。非所類矣。

The Superior Man said: "The Qian zuodu of the Yijing says: 'Of old, the Fire-Producer (Suiren) looked up to observe the Dipper and Pole to determine the names of directions. Baoxi (Fuxi) followed this and drew the eight trigrams. The Yellow Emperor received the mandate and ordered Danrao to create the sexagenary cycle and Rongcheng to arrange the calendar calculations.' From this, the theories of the Five Elements and the Nine Palaces arose. Therefore the Shuo gua says: 'Yang takes nine: in establishing the Way of Heaven, it is called yin and yang; yin is two and yang is one, so Heaven has three. In establishing the Way of Earth, it is called soft and firm; firm is two and soft is one, so Earth also has three. In establishing the Way of Man, it is called benevolence and righteousness; righteousness is two and benevolence is one, so Man also has three. Three threes combine to make nine; yin and yang mutually encompass one another to produce the myriad things.' One does not hear of any separate deity of the Dao residing in the Great Mysterious Capital, sitting beneath the High Canopy Heaven, embracing the Three Purities above and encompassing the Three Realms below, dwelling in the Chambers of the Seven Essences, emerging above the Nine Palaces, moving spirit and disseminating qi to fashion the myriad things. Is this not confusing, deluding, and corrupting the human world? When comparing their efficacy, their deeds are different; when comparing their traces, their affairs diverge. The śramaṇas manifest virtue without error, while the Daoist masters' words and deeds are rife with faults. Setting up indelible, distant traces and establishing immortal, profound principles—so vast they cannot be surpassed—is this not solely the teaching of Śākya? How could a puddle in a courtyard depression rival the great waves of Fengyi? They are not of the same kind."