[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) › [辯正論](https://indike.org/pramana/in.bauddha.taisho.2110) › 2.5 # 辯正論 2.5 辯正論 2.5 - **Language:** Classical Chinese ### [2.5](https://indike.org/pramana/in.bauddha.taisho.2110.2.5) 通人謂曰。夫言尚浮華。語非實錄。猶牝雞靡司晨之用。陶犬無守夜之功。何者檢諸古史逖聽先儒。不聞靈寶之名。未記天尊之說。討其根起。皆是張陵偽經之所傳也。其末學道士管見儒流不測所之奉以為實。亦未詳道士之號從何而來。若能聞已勤行。當為子說。通人之言未止。儒生懅而應曰。余聞珠育於水銅生於石。取者委之傳者迷之。若不委而傳。竊為夫子不取也。三閭有言曰。道可受而不可傳。其斯謂矣。今對夫子略敘大宗。案道教眾經。並云。初應一氣號曰大羅。在三清之表。置玄都玉京玉城金闕。天尊治在其中。寶玄經云。自然應化有十種號。一號自然。二號無極。三號大道。四號至真。五號太上。六號老君。七號高皇。八號天尊。九號玉帝。十號陛下。統領一切立君臣之道。正一經云。上化三清以置仙真。聖王三公九卿二十七大夫八十一。元士一百二十。曹局千二百。仙官各治宮府。天曹普領星辰日月。分文垂象。令下界天子則而像之。故云。人法地。地法天。天法道。道法自然。是以先代聖君皆法此為治。又從一氣化生三氣。以應三君（言三君者。從三氣生道者氣也）靈寶九天生神章云有天寶君。是大洞神。靈寶君。是洞玄神。神寶君。是洞真神。天寶丈人則天寶君之祖。氣丈人是混洞太元高上玉皇之氣。九萬九千九十九億萬氣後。至龍漢元年化生。天寶君出書。時號高上。太有玉清宮。靈寶丈人即靈寶君之祖。氣丈人是赤混太元無上玉靈之氣。九萬九千九百九十萬氣後。至龍漢開圖化生。靈寶君經一劫至赤明元年。出書度人。時號上清。玄都玉京七寶紫微宮。神寶丈人即神寶君之祖。氣丈人是冥寂玄通無上玉靈之氣。九萬九千九百九十萬氣後。至赤明元年化生。神寶君經二劫至上皇元年出書。時號三皇。洞神太清太極宮。又言。此三號雖年殊號異。本同一也。仍分為玄元始三氣而治三寶。即三氣之尊神（自然懺謝儀云。臣等歸命東方無極太上靈寶天尊。臣今仰謝東方九氣清天太清玄元無上三天無極大道太上老君太上丈人帝君大帝君上皇老君二十九真人七十二聖高玄真君九老仙都君九氣丈人始清天真東華玉寶高辰大司上相青童君元老九玄主仙真人千二百官君太清玉陛下青帝九氣玉門神仙四司真人諸天至極上聖太神。下謝東卿無極世界五嶽四瀆神仙正真九叩頭九博頰也）洞神經云。有三三皇。故曰九皇。是初三皇虛無空同之變化。次三皇是玄元始之應變。後三皇是三元之變。以為三台化形接物。此九皇者並是大道妙用應化相生。及五帝行化。其次三王代代習真莫不法道。又云。三界二十八天之上。次四民天。從四民天到太清境。從太清境到上清境。從上清境到玉清境。從玉清境方至無上大羅。乃登極果。應化宮臺難以言說。謂為道中之道。又是天尊之位處七映之宮。居九華之殿。坐金床而悅性。憑玉机以怡神。玉女軿羅仙童侍衛。分判善惡決斷死生。凡是鬼神莫不崇仰。為天中之主。蓋聖者之尊。惟鬼惟神可信可尚。是以古之賢哲率共依行。或隱迹於市朝。或藏形於林藪。或門人隨從。或弟子諮詢玉台之侶三千。庚桑之眾非一。無不二觀調心重玄滌想談空極妙。扇大道以匡時修善立齋。運玄功而佐國。是以代代天子咸所遵崇。世世英賢悉皆欽尚。夏后鍾山之感。漢文河上之徵。妙應蟬聯無時暫替。義非虛說出自由來。故稱道教難可名也。 > The Master of Penetrating Knowledge said: "Words that value superficial floridity and speech that is not a true record are like a hen that has no use for heralding the dawn, or a clay dog that has no efficacy in guarding the night. Why is this? Examining the ancient histories and listening far back to the former Confucians, one does not hear the name of Lingbao, nor is there any record of the discourse on the Heavenly Worthy. Inquiring into their origin, they are all what was transmitted from Zhang Ling's fabricated scriptures. The latter-day Daoist masters and narrow-sighted Confucians, not knowing where they come from, venerate them as truth, nor do they understand where the title of 'Daoist master' originated. If you can listen and diligently put it into practice, I will explain it for you." Before the Master of Penetrating Knowledge had finished speaking, the Confucian scholar hastily replied: "I have heard that pearls grow in water and copper is born in stone; those who gather them know them thoroughly, while those who transmit \[rumors\] are confused about them. If one transmits without knowing thoroughly, I venture that you, Sir, would not accept it. The Minister of the Three Clans had a saying: 'The Dao can be received, but cannot be transmitted.' It refers to this. Now before you, Sir, I shall briefly recount the Great Tradition. Examining the scriptures of the Daoist teachings, they all say: initially responding to the Single Qi, it is named Da Luo. Located beyond the Three Clarities, it established the Mysterious Capital, the Jade Capital, the Jade City, and the Golden Portals, and the Heavenly Worthy rules therein. The Baoxuan jing says: spontaneity's responsive manifestations have ten titles: the first is named Ziran (Spontaneity); the second is Wuji (Boundless); the third is Dadao (Great Dao); the fourth is Zhizhen (Ultimate Perfection); the fifth is Taishang (Supreme); the sixth is Laojun (Lord Lao); the seventh is Gaohuang (High Sovereign); the eighth is Tianzun (Heavenly Worthy); the ninth is Yudi (Jade Thearch); the tenth is Bixia (Imperial Majesty). He governs all things and establishes the way of ruler and minister. The Zhengyi jing says: above, he transformed the Three Clarities to lodge the immortals and perfected beings: the sage kings, the Three Excellencies, Nine Ministers, twenty-seven grand masters, eighty-one principal servicemen, one hundred and twenty administrative bureaus, and one thousand two hundred immortal officials, each governing their palaces and offices. The heavenly bureaus comprehensively govern the stars, constellations, sun, and moon, distinguishing celestial writings and hanging forth signs, causing the sons of heaven in the lower realms to model themselves after them. Therefore it is said: 'Man models himself on Earth; Earth models itself on Heaven; Heaven models itself on the Dao; the Dao models itself on spontaneity.' Therefore, the sage rulers of former generations all modeled their governance on this. Furthermore, from the Single Qi were transformed and generated the Three Qis, to correspond to the Three Lords (to speak of the Three Lords: they were born from the Three Qis; the Dao is qi). The Lingbao jiutian shengshen zhang says: there is the Lord of Heavenly Treasure, who is the spirit of the Great Cavern; the Lord of Numinous Treasure, who is the spirit of the Cavern Mystery; and the Lord of Divine Treasure, who is the spirit of the Cavern Perfection. The Elder of Heavenly Treasure is the ancestor of the Lord of Heavenly Treasure; the Elder's qi is the qi of the High Jade Emperor of the Primal Chaos and Great Origin. After ninety-nine thousand nine hundred and ninety-nine hundred-million myriads of qi, in the first year of Longhan, he was transformed and born; the Lord of Heavenly Treasure brought forth the scriptures, at that time titled High and Supreme, in the Jade Clarity Palace of Great Being. The Elder of Numinous Treasure is the ancestor of the Lord of Numinous Treasure; the Elder's qi is the qi of the Unsurpassed Jade Numinosity of the Red Chaos and Great Origin. After ninety-nine thousand nine hundred and ninety myriads of qi, when the Longhan era unfolded its chart, he was transformed and born; the Lord of Numinous Treasure passed through one kalpa, and in the first year of Chiming, brought forth scriptures to deliver men, at that time titled Upper Clarity, in the Seven Jewels Purple Subtlety Palace of the Mysterious Capital's Jade Capital. The Elder of Divine Treasure is the ancestor of the Lord of Divine Treasure; the Elder's qi is the qi of the Unsurpassed Jade Numinosity of the Dark Quiescence and Mysterious Penetration. After ninety-nine thousand nine hundred and ninety myriads of qi, in the first year of Chiming, he was transformed and born; the Lord of Divine Treasure passed through two kalpas, and in the first year of Shanghuang, brought forth scriptures, at that time titled Three Sovereigns, in the Taiqing Taiji Palace of the Cavern Spirit. It also says: although these three titles belong to different eras and different designations, originally they are one. They are further divided into the three qis of Xuan, Yuan, and Shi to govern the Three Treasures, being the honored spirits of the Three Qis (the Ziran chanxie yi says: 'We, your subjects, take refuge in the Boundless Supreme Numinous Treasure Heavenly Worthy of the East. Your subject now looks up in repentance to the eastern nine-qi pure heaven, the Taiqing Xuan-Yuan Unsurpassed Three Heavens Boundless Great Dao Supreme Lord Lao, Supreme Elder Emperor Lord, Great Emperor Lord, Lord Lao of Shanghuang, the twenty-nine perfected beings, the seventy-two sages, High Mysterious Perfected Lord, Nine Elders Immortal Capital Lord, Nine Qi Elder, First Pure Heavenly Perfected, Jade Treasure High Constellation of the East, Grand Chancellor Green Lad Lord, Primal Elder of the Nine Mysteries, Perfected Ruler of Immortals, one thousand two hundred official lords, Taiqing Jade Imperial Majesty, Green Thearch Nine Qi Jade Gate Spirit Immortals, Perfected Beings of the Four Offices, and all the utmost high sage great spirits of all heavens; and below in repentance to the eastern minister boundless world, the spirit-immortal true perfected of the Five Sacred Peaks and Four Waterways, bowing the head nine times and slapping the cheeks nine times'). The Dongshen jing says: there are three sets of Three Sovereigns, hence they are called the Nine Sovereigns. The initial Three Sovereigns are the transformations of Emptiness, Non-being, and Chaos; the secondary Three Sovereigns are the responsive changes of Xuan, Yuan, and Shi; the latter Three Sovereigns are the changes of the Three Primes, becoming the Three Terraces transforming bodily forms to engage with things. These Nine Sovereigns are all the wondrous functioning of the Great Dao, generating one another through responsive manifestation. Down to the Five Thearchs carrying out transformation, and next the Three Kings, generation after generation practicing the truth, all modeled themselves on the Dao. It also says: above the twenty-eight heavens of the three realms, next are the Four Heavens of the People. From the Four Heavens of the People one reaches the Taiqing Realm; from the Taiqing Realm to the Shangqing Realm; from the Shangqing Realm to the Yuqing Realm; and only from the Yuqing Realm does one reach the Unsurpassed Da Luo, thereby mounting to the ultimate fruition. The palaces and terraces of responsive transformation are difficult to put into words; they are called the Dao within the Dao. Furthermore, it is the seat of the Heavenly Worthy, residing in the Palace of Seven Radiations, dwelling in the Hall of Nine Splendors, sitting upon a golden couch to delight his nature, leaning upon a jade armrest to gladden his spirit. Jade maidens screen him in lines, and immortal boys stand as guards. He distinguishes good and evil, and decides death and life. None among all ghosts and spirits fail to revere and look up to him; he is the master within Heaven, the most honored of sages, trusted and exalted by both ghosts and spirits. Therefore, the virtuous and wise of antiquity uniformly relied on and practiced it. Some concealed their traces in the marketplace and court, while some hid their forms in forests and marshes; some had disciples following them, while some had students making inquiries—such companions of the Jade Terrace numbered three thousand, and the followers of Gengsang were not few. There were none who did not cultivate the mind through the two contemplations, purify thought through the Double Mystery, and discuss emptiness to the utmost marvel, fanning the Great Dao to rectify the times, cultivating goodness and establishing fasts, and deploying mysterious efficacy to aid the state. For this reason, the sons of heaven generation after generation all revered and honored it, and the eminent and worthy through the ages all admired and esteemed it. The response of the Lord of Xia at Mount Zhong, the omen of Han Wendi at the Riverbank—wondrous responses followed in unbroken succession, never ceasing for a moment. Its meaning is not unfounded speech, but originates from ancient sources. Therefore, it is said that the Daoist teaching can hardly be named." > — English (machine translation) (machine translation) - [Previous: 2.4](https://indike.org/pramana/in.bauddha.taisho.2110.2.4) - [Next: 2.6](https://indike.org/pramana/in.bauddha.taisho.2110.2.6) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2110.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2110~en-mt.2.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2110.2.5](https://indike.org/pramana/in.bauddha.taisho.2110.2.5) · Pramāṇa