[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) › [破邪論](https://indike.org/pramana/in.bauddha.taisho.2109) › 1.16 # 破邪論 1.16 破邪論 1.16 - **Language:** Classical Chinese ### [1.16](https://indike.org/pramana/in.bauddha.taisho.2109.1.16) 老子昇玄經云。天尊告道陵。使往東方詣佛受法　道士張陵別傳云。陵在鵠鳴山中。供養金像轉讀佛經。昇玄經又云。東方如來遣善勝大士詣太上曰。如來聞子為張陵說法。故遣我來看子語張陵曰。卿隨我往詣佛所。當令子得見所未見。聞所未聞。陵即禮大士隨往佛所　老子西昇經云。吾師化遊天竺善入泥洹　智慧觀身大戒經云。道學當念遊大梵流影宮禮佛　昇玄經云。若有沙門欲來聽經觀齋。供主不得計飲食費遏截不聽。當推置上座道士經師自在其下。昇玄經又云。道士設齋供若比丘來者。可推為上座。好設供養。道士經師自在其下。若沙門尼來聽法者。當隱處安置推為上座。供主如法供養。不得遮止。化胡經云。願採優曇花。願燒栴檀香。供養千佛身。稽首禮定光。又云。佛生何以晚。泥洹一何早。不見釋迦文。心中常懊惱（舊本皆言我生何以晚佛滅一何早）靈寶消魔安志經云。道以齋為先。勤行當作佛（新本並改云勤行登金闕）故設大法橋。普度諸人物。老子大權菩薩經云。老子是迦葉菩薩化遊震旦　靈寶法輪經云。葛仙公生始數日。有外國沙門。見仙公兩手抱持。而語仙公父母曰。此兒是西方善思菩薩。今來漢地教化眾生。當遊仙道白日昇天。仙公自語子弟云。吾師姓波閱。宗字維那訶。西域人也。仙人請問眾聖難經云。葛仙公告弟子曰。吾昔與釋道微竺法開張太鄭思遠等四人同時發願。道微法開等二人願為沙門。張太鄭思遠願為道士。仙公起居注云。于時生在葛尚書家。尚書年逾八十。始有此一子。時有沙門自稱天竺僧。於市大買香。市人怪問。僧曰。我昨夜夢見善思菩薩下生葛尚書家。吾將此香浴之。到生時僧至燒香。右遶七匝沐浴而止。 > The Laozi shengxuan jing states: 'The Celestial Venerable told Dao Ling to go east to the Buddha to receive the Dharma.' The Biezhuan of Daoist Zhang Ling states: 'Ling was at Mount Huming, making offerings to a golden image and chanting Buddhist sutras.' The Shengxuan jing also states: 'The Tathāgata of the East sent the Great Being Shansheng to the Supreme One, saying: "The Tathāgata has heard that you are explaining the Dharma to Zhang Ling, and has therefore sent me to see you." He said to Zhang Ling: "Follow me to the place of the Buddha; I will enable you to see what you have never seen and hear what you have never heard." Ling then bowed to the Great Being and followed him to the place of the Buddha.' The Laozi xisheng jing states: 'My master transformed and journeyed through Tianzhu, entering niwhan skillfully.' The Zhihui guanshen dajie jing states: 'Students of the Dao should remember to travel to the Flowing Shadow Palace of Great Brahmā to worship the Buddha.' The Shengxuan jing states: 'If a śramaṇa wishes to come to listen to the scriptures and observe the vegetarian feast, the host must not calculate the expense of food and drink to block or refuse him. He should be placed in the seat of honour, with the Daoist scriptural masters naturally seated below him.' The Shengxuan jing also states: 'When a Daoist hosts a vegetarian feast and a bhikṣu comes, he may be invited to take the seat of honour, and fine offerings should be made to him; the Daoist scriptural masters naturally sit below him. If a śramaṇī comes to listen to the Dharma, she should be settled in a secluded spot and placed in the seat of honour; the host is to make offerings to her in accordance with the Dharma and must not bar or hinder her.' The Huahu jing states: 'May we pick udumbara flowers, may we burn sandalwood incense, to make offerings to the bodies of a thousand Buddhas, and bow our heads to revere Dīpaṃkara.' It also states: 'Why was the Buddha born so late? Why did he enter niwhan so early? Not seeing the Sage of the Śākyas, my heart is always grieved.' (Old manuscripts all say: 'Why was I born so late? Why did the Buddha pass away so early?') The Lingbao xiaomo anzhi jing states: 'The Dao considers the vegetarian feast paramount; by diligent practice one shall become a Buddha.' (New manuscripts all alter this to: 'by diligent practice one shall ascend the Golden Palace.') 'Therefore a great bridge of Dharma is erected, universally delivering all people and creatures.' The Laozi daquanquan pusa jing states: 'Laozi is Bodhisattva Kāśyapa transforming and wandering in Zhendan.' The Lingbao falun jing states: 'A few days after the Immortal Lord Ge was born, a foreign śramaṇa saw the Immortal Lord, embraced him with both arms, and said to the Immortal Lord's parents: "This child is the Bodhisattva Shansi from the West. Now he has come to the land of Han to teach and transform sentient beings; he shall wander the way of the immortals and ascend to heaven in broad daylight." The Immortal Lord himself told his disciples: "My master's family name was Boyue, his courtesy name was Weinahe; he was a man of the Western Regions."' The Xianren qingwen zhongsheng nanjing states: 'The Immortal Lord Ge told his disciples: "In the past, I, along with Shi Daowei, Zhu Fakai, Zhang Tai, and Zheng Siyuan—the four of us—made vows at the same time. The two of them, Daowei and Fakai, vowed to become śramaṇas; Zhang Tai and Zheng Siyuan vowed to become Daoists."' The Xian'gong qiju zhu states: 'At that time, he was born into the house of Minister Ge. The Minister was over eighty years old when he finally had this one son. At that time, a śramaṇa calling himself an Indian monk bought a large amount of incense in the market. The people of the market wondered and asked him about it; the monk said: "Last night I dreamed of Bodhisattva Shansi descending to be born into the house of Minister Ge. I will use this incense to bathe him." When the child was born, the monk arrived, burned the incense, circumambulated him clockwise seven times, bathed him, and stopped.' > — English (machine translation) (machine translation) - [Previous: 1.15](https://indike.org/pramana/in.bauddha.taisho.2109.1.15) - [Next: 1.17](https://indike.org/pramana/in.bauddha.taisho.2109.1.17) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2109.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2109~en-mt.1.16) — English, machine translation ## Linked texts (1) - [廣弘明集](https://indike.org/pramana/in.bauddha.taisho.2103.11.16) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2109.1.16](https://indike.org/pramana/in.bauddha.taisho.2109.1.16) · Pramāṇa