廣弘明集 13.155

13.155

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."