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# 廣弘明集 9.19

廣弘明集 9.19

- **Language:** Classical Chinese

### [9.19](https://indike.org/pramana/in.bauddha.taisho.2103.9.19)

又案度人本行經云。太上道君言。我無量劫度人無數。元始天尊以我因緣之勳。賜我太上之號。推此有疑。如有無生成品云。空為萬物母。道為萬物父。此則先有於道乃有眾生。然此為道之父。非眾生所作。道既如此。眾生何用修善而作乎。又道生萬物。生物之初是則始也。我既始生未有染習。何得有六道四生苦樂之別乎。又不可也。又云。眾生神識本來自有。非道生者。道既能生萬物。神識豈非物乎。又不可也。

> Furthermore, on examining the Duren benxing jing, it says: 'The Grand High Lord of the Dao said: "Over immeasurable kalpas I have delivered countless people. Because of the merit of my causes and conditions, the Heavenly Worthy of Primordial Beginning conferred upon me the title of Grand High (Taishang)."' Scrutinizing this raises doubts. For instance, the Youwu shengcheng pin says: 'Emptiness is the mother of the myriad things; the Dao is the father of the myriad things.' This means that the Dao existed first, and only then were there sentient beings. Thus this was the father of the Dao, not something made by sentient beings. Since the Dao is like this, why would sentient beings need to cultivate virtue to make it? Furthermore, the Dao generates the myriad things, and the beginning of generating things is indeed the origin. Since I was originally born without defiling habits, how could there be the distinctions of suffering and pleasure in the six realms of rebirth and four forms of birth? This too is impossible. It also says: 'The conscious spirit of sentient beings originally exists of itself and is not generated by the Dao.' Yet since the Dao can generate the myriad things, is the conscious spirit not a 'thing'? This too is impossible.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.9.19) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2103.9.19](https://indike.org/pramana/in.bauddha.taisho.2103.9.19) · Pramāṇa
