[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) › 6.39 # 辯正論 6.39 辯正論 6.39 - **Language:** Classical Chinese ### [6.39](https://indike.org/pramana/in.bauddha.taisho.2110.6.39) 開士曰。昔丹陽余玖與。撰明真論一十九篇。以駁道士出其偽妄。詳彼論焉。言巾褐之服。正是古曰儒墨之所服也。在昔五帝鹿巾許由皮冠。並俗者之服耳。褐身長三丈六尺。有三百六十寸。言法一歲三十六旬。或像一年三百六十日也。褐前有二帶。言法陰陽。兩判巾之兩角。又法二儀。余氏又云若如周秦二世即以夏之十月為年。至於分度盈縮曆運折除。復焉得三百六十數耶。考堯舜周孔不為此服。尋皇帝之遇皇人九真之靈又降帝嚳。至夏禹開塗鍾二山之藏。窮此等服曾無據焉。案周有赤雀之徵。且感丹書之瑞。既符火德世服朱衣。老是周人。兼陪末吏。冠屨拜伏。自奉恒儀即日治頭。本名鬼卒。黃巾赤錄不傚伯陽。祝水行符親師張氏。非道非俗祖習誰風。 > The Bodhisattva said: In the past, Yu Jiuyu of Danyang composed the Mingzhen lun (Treatise on Illuminating Truth) in nineteen chapters to refute the Daoist masters and expose their falsehoods. Examining that treatise, it states that the garments of cap and coarse cloth (he) are precisely what Confucian and Mohist scholars wore in ancient times. In antiquity, the Five Thearchs wore deerskin caps and Xu You wore a leather hat; both were merely the clothing of the common world. The body of the coarse garment is three zhang and six chi long, which makes three hundred and sixty cun, said to model the thirty-six decades of a single year, or to represent the three hundred and sixty days of a year. On the front of the coarse garment are two ribbons, said to model yin and yang; the two split corners of the cap likewise model the Two Modes. Mr. Yu also said that if one takes the Zhou and Qin dynasties, they considered the tenth month of the Xia calendar to begin the year; as for the varying degrees, waxing and waning, and the adjustments of the calendar cycles, how could one still arrive at the number three hundred and sixty? Investigating Yao, Shun, the Duke of Zhou, and Confucius, they did not wear such garments. Examining when the Yellow Emperor met the August Man, and when the spirits of the Nine Perfected descended to Thearch Ku, up to the Great Yu of the Xia opening the treasuries of the Tu and Zhong mountains, an exhaustive search reveals not the slightest evidence for these garments. Upon examination, the Zhou had the omen of the red sparrow and was moved by the auspicious sign of the cinnabar writing; since it corresponded to the virtue of Fire, the dynasty wore vermilion garments. Laozi was a man of the Zhou and furthermore a minor official; in his cap and shoes, bowing and prostrating, he naturally observed the constant rituals. The present-day 'parish head' (zhitou) was originally named a 'ghost-soldier' (guizu); their yellow turbans and red registers do not imitate Boyang \[Laozi\]. Blessing water and administering talismans, they directly took Zhang \[Daoling\] as their master. Neither Daoist nor worldly, whose tradition do they inherit? > — English (machine translation) (machine translation) - [Previous: 6.38](https://indike.org/pramana/in.bauddha.taisho.2110.6.38) - [Next: 6.40](https://indike.org/pramana/in.bauddha.taisho.2110.6.40) - [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.6.39) — English, machine translation ## Linked texts (1) - [廣弘明集](https://indike.org/pramana/in.bauddha.taisho.2103.13.70) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2110.6.39](https://indike.org/pramana/in.bauddha.taisho.2110.6.39) · Pramāṇa