[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) › 6.145 # 辯正論 6.145 辯正論 6.145 - **Language:** Classical Chinese ### [6.145](https://indike.org/pramana/in.bauddha.taisho.2110.6.145) 君子曰。易乾鑿度云。昔燧人氏仰觀斗極以定方名。庖犧因之而畫八卦。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。柔二剛一則地亦有三。立人之道。曰仁與義。義二仁一則人亦有三。三三合九。陰陽相通以成萬物。不聞別有道神處太玄都坐高。蓋天上羅三清下包三界。居七映之房。出九宮之上。行神布氣造作萬物。豈非惑亂陷墜人間耶。校功則業殊。比隆則事異。沙門旌德而靡違。道士言行而有過。立不刊之遐跡。建不測之玄猷。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 gentleman says: The \*Yi Qian zaodu\* states: 'In antiquity, the Fire-Drill Sovereign (Suirenshi) looked up to observe the Dipper and Pole to determine the names of the directions; Fuxi followed this to draw the eight trigrams; the Yellow Emperor received the mandate and commanded Danao to create the sexagenary cycle (jiazi) and Rongcheng to arrange the calendar calculations.' The theories of the five elements and nine palaces arose from this. Therefore the \*Shuogua\* says: 'Yang taking nine establishes the Way of Heaven: it is called yin and yang; with two parts yin and one part yang, Heaven possesses three. Establishing the Way of Earth: it is called softness and hardness; with two parts softness and one part hardness, Earth also possesses three. Establishing the Way of Man: it is called humaneness and righteousness; with two parts righteousness and one part humaneness, Man also possesses three. Three threes combine to nine; yin and yang penetrate each other to complete the myriad things.' One does not hear of any separate spirit of the Dao dwelling in the Supreme Mystery Capital, seated beneath a lofty canopy, arraying the Three Clarities above the heavens, encompassing the three realms below, dwelling in chambers of the seven radiances, emerging above the nine palaces, wielding spirit and dispersing qi to create the myriad things! Is this not deluding, confusing, and plunging human society into ruin? When checking their merits, their deeds differ; when comparing their prominence, their affairs are distinct. The śramaṇas manifest virtue without transgression, whereas Daoist masters are at fault in words and deeds. Establishing imperishable, far-reaching traces and setting forth unfathomable, profound plans, so vast and magnificent that nothing can surpass it—is it not solely the teaching of Śākya\[muni\]? How could the small water in a depression on a floor be matched with the great waves of Fengyi? They are not of the same kind! > — English (machine translation) (machine translation) - [Previous: 6.144](https://indike.org/pramana/in.bauddha.taisho.2110.6.144) - [Next: 6.146](https://indike.org/pramana/in.bauddha.taisho.2110.6.146) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.2110.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2110~en-mt.6.145) — English, machine translation ## Linked texts (1) - [廣弘明集](https://indike.org/pramana/in.bauddha.taisho.2103.13.155) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2110.6.145](https://indike.org/pramana/in.bauddha.taisho.2110.6.145) · Pramāṇa