辯偽錄 1.16

1.16

辯曰。詳夫蛇軀（伏犧）牛首（炎帝）之書。龍師（太皡）鳳紀（少皡）之典。談天（鄒衍）論天（黃繚）之誥。括地（地志）輿地（地圖）之圖。甘氏星經張衡靈憲。不說三清之號。匪聞大羅之名。並是依傍佛經。改頭換尾。採他名相粧綴己書。且道教之宗源起黃帝。而老子涓子列子莊周鶡冠尹文。派為道教諸子所談。並無說天之事。唯是張道陵所集靈寶經中。始說三十二天。効佛神呪而作密言。自後道書互相鼓唱。空枝引蔓唯誑下俗。佛教未來云何不說。釋經廣布始唱斯名。明名。修靜增加三張妄闡。狗偷鼠盜何足貴乎。爾雅之立四號。約於四時。太玄之說九天。准於九有。不似道家虛加數目。天本定體何有少多。今各說不同。顯知妄立。案佛經三界三業所感。總二十八。欲界有六。色界十八。無色有四。具勝妙欲名為欲界。形色超絕名為色界。根識兩忘名無色界。越此而去名出生死。捨分段之後身。絕形名而無寄。安有玄都之境玉京之山金童玉女交雜之事瓊輿碧帳之飾。妄竊不真於斯見矣。試問道士。三界從何而來。何功所感。釋名辯相全不能知。且道宗極致惟盡昇天。靈寶幽微秖貪羽化。難逃四相詎免五衰。汎業浪以漂沈。隨生死而輪轉。縱茫茫之業識。積浩浩之苦源。長往不歸。良可歎息。欝頭藍弗。是其驗歟。

The refutation says: When one examines the writings concerning the serpent-bodied (Fuxi) and the ox-headed (Yandi), the records of the Dragon Officials (Taihao) and the Phoenix Calendars (Shaohao), the discourses of "talking about Heaven" (Zou Yan) and "discussing Heaven" (Huang Liao), the maps of the *Kuodi zhi* and the regional atlases, Gan De's *Xingjing*, and Zhang Heng's *Lingxian*, none speak of the designation of the "Three Clarities," nor has anyone heard of the name "Daluo." All of this merely relies upon Buddhist scriptures, changing their heads and switching their tails, appropriating their terms and concepts to embellish Daoist books. Moreover, the ancestral origin of the Daoist tradition began with the Yellow Emperor; and as for what was discussed by the masters of the Daoist lineages—Laozi, Juanzi, Liezi, Zhuang Zhou, Heguanzi, and Yin Wen—none of them spoke of such matters concerning the heavens. It was only in the *Lingbao jing* compiled by Zhang Daoling that the thirty-two heavens were first mentioned, imitating Buddhist dhāraṇīs to make esoteric incantations. Thenceforth, Daoist scriptures echoed and amplified one another, putting forth barren branches and drawing out tangled vines merely to deceive the common vulgar folk. Before Buddhism arrived, why did they not speak of them? Only when the Buddhist scriptures were widely disseminated did they first chant these names. When the names were clarified, Lu Xiujing added more, and the Three Zhangs falsely expounded them. How could petty thefts like dogs and rats be considered noble? The *Erya*'s establishment of four designations was based on the four seasons; the *Taixuan*'s account of nine heavens was modelled on the nine realms of existence. They were not like the Daoists, who fabricated numbers out of nothing. Heaven originally has a fixed structure; how could it have more or fewer? Now that their various explanations are inconsistent, it is clear that they were falsely established. According to the Buddhist scriptures, the three realms are brought about by the three karmas, totaling twenty-eight [heavens]: the desire realm has six, the form realm eighteen, and the formless realm has four. Being endowed with exquisite desires, it is called the desire realm; with physical forms transcendent and refined, it is called the form realm; when both sense faculties and consciousness are forgotten, it is called the formless realm. Going beyond this is called transcending birth and death, abandoning the final body of fragmented existence, severing form and name without any place of attachment. How could there be the realm of the Mysterious Metropolis, the mountain of the Jade Capital, the intermingling of golden youths and jade maidens, and the ornaments of jasper carriages and azure curtains? That their false plagiarisms are unreal can be seen from this. If one tests and asks a Daoist: From whence did the three realms arise, and by what merits were they brought about? They are entirely unable to know the explanation of names or the discernment of characteristics. Furthermore, the ultimate goal of the Daoist school only goes as far as ascending to heaven; the subtle mystery of the *Lingbao* merely craves feathering into transcendence. Yet it is difficult to escape the four characteristics [of conditioned phenomena], and how could they avoid the five signs of decay? Floating on the waves of karma, they drift and sink; following birth and death, they transmigrate. Giving free rein to their vast karmic consciousness, they amass an immense source of suffering, departing forever never to return, which is truly lamentable! Is not Udraka Rāmaputra proof of this?