辯偽錄 1.22

1.22

辯曰。夫仲尼入夢。十翼之道始宣。伯陽過關。二篇之教方闡。有名為萬物之始。無名為天地之先。混徼。妙而同玄。驚寵辱而一致。谷神不死久視長生。挫銳解紛謙卑自牧。此老氏之旨也。自餘教典皆是偽書。制雜凡流唯尚誇競。採傍佛語換體安名。擬三界而立三清。彷三大而立三洞。虛勞紙墨妄飾詞章。何以知之。漢時張道陵造靈寶經。王褒造洞玄經。吳時葛孝先造上清經。晉時王浮造明威化胡經。鮑靜造三皇經。後改為三清經。齊朝陳顯明造六十四真步虛經。梁時陶弘景造太清經。隋末輔慧祥改涅槃為長安經。後事發被誅。案甄鸞笑道論云。道家妄注諸子三百五十卷為道經。如此詳之。代代穿鑿人人妄制。採他佛教標為道書。或言仙洞飛來。或言老子再現。群賢不覩道士獨傳。欺誷時君不懼朝憲。故唐琳法師對太宗皇帝云。若據蕭溫眾議。道家止有道德二篇。如依漢明校量便應七百餘卷。約葛洪神仙之說。僅有一千。准修靜所上目中過前九十。又檢玄都目錄轉復彌多。既其先後不同。顯知後人妄制。增加卷軸添足篇章。依傍佛經改頭換尾。或道名山自出。時唱仙洞飛來。何乃黃領獨知英賢罕覩。典籍不記書史無聞。試問當今道士。推勘後出之經。為是老子別陳。為是天尊更說。若也更說應有時方師資傳授。為是何年何月何邦何代。若在天上而說。何人傳來。若在西域而談。何人譯出。如其有據容可流行。若也妄言理須焚剪。又漢晉之代。僧號道士。寇謙得志僭冐其名。今稱法師愈為矯飾。法師之號源出佛經。萬卷百家本無此語。且為法之師名為法師。法即是師名為法師。名義不知妄安己號。按賢劫已來有三佛出。初佛出時人壽六萬歲。第二佛出時人壽四萬。第三佛出人壽二萬。何乃改彼三皇妄合其數。又前說云。上三氣中而有龍漢赤明之號。是時五運尚無。但唯一氣何有三皇之君人壽之數乎。上古縱有五龍四姓九頭十紀。亦無三皇建立年號。試問。龍漢赤明上皇開皇。誰君之年乎。若言有說。史無明文。若言無憑。不可妄立。扣其兩端竟無一是。又伏犧之前文字未有。何出三洞靈寶之篇乎。又十二部名源出佛經。一代時教類分十二。道家名義不知。何以妄著己典。如琢美玉擬作甑窐。雖受劬勞智者見誚。

The refutation states: When Zhongni had his dream, the teachings of the Ten Wings were first proclaimed. When Boyang passed the pass, the doctrine of the two chapters was first set forth. That which has a name is the beginning of the myriad things; that which has no name is the origin of heaven and earth. Blending their boundaries, they are subtly the same Mystery; startled by favor and disgrace, they are treated as one. The valley spirit never dies, granting long life and enduring vision; blunting sharpness, resolving entanglements, being humble and meekly tending oneself—such are the essential teachings of Laozi. All remaining scriptures and canons are forged writings. Authored in confusion by common mortals, they merely prize boasting and rivalry, plagiarizing Buddhist terms and switching forms to assign names. Imitating the three realms (trailokya), they establish the Three Purities; copying the three greats, they establish the Three Caverns, vainly wasting paper and ink to wildly embellish prose and verse. How is this known? In the Han dynasty, Zhang Daoling fabricated the Lingbao jing; Wang Bao fabricated the Dongxuan jing. In the Wu period, Ge Xiaoxian fabricated the Shangqing jing. In the Jin dynasty, Wang Fu fabricated the Mingwei huahu jing, and Bao Jing fabricated the Sanhuang jing, which was later altered into the Sanqing jing. In the Qi dynasty, Chen Xianming fabricated the Sixty-Four True Luxuriant Pacing the Void Scripture (Liushisi zhen buxu jing). In the Liang dynasty, Tao Hongjing fabricated the Taiqing jing. At the end of the Sui, Fu Huixiang altered the Nirvāṇa Sūtra into the Chang'an jing; later the matter was exposed and he was executed. According to Zhen Luan's Xiaodao lun: 'The Daoists wildly commentated on 350 fascicles of the various philosophers to make them Daoist scriptures.' Considering it in this way, generation after generation made far-fetched fabrications and person after person concocted wild inventions, plundering other Buddhist teachings and labeling them as Daoist books. Some claimed they flew in from immortal caverns, or claimed that Laozi had reappeared. While the multitude of the worthy saw nothing of this, the Daoist priests alone transmitted it, deceiving the rulers of their day without fearing the laws of the court. Therefore, Dharma Master Falin of the Tang said to Emperor Taizong: 'If we rely on the collective deliberation of Xiao and Wen, the Daoists have only the two chapters of the Daodejing. If we reckon according to Emperor Ming of the Han, there would be over seven hundred fascicles. Following Ge Hong's accounts of the immortals, there were barely a thousand. According to the catalogue submitted by Lu Xiujing, it exceeded the former by ninety. Furthermore, checking the Xuandu Catalogue, the number multiplies even more. Since their sequence is inconsistent, it is obvious that later people made wild fabrications, multiplying the scrolls and supplementing the chapters, relying on Buddhist sūtras to swap heads and change tails. Some say they emerged spontaneously from famous mountains; others constantly chant that they flew in from immortal caverns. Why is it that the yellow-collared priests alone know them, while eminent sages rarely see them? The ancient records do not note them, and the histories have never heard of them. Let us question the Daoist priests of today and cross-examine these later-emerging scriptures: Were they specially set forth by Laozi, or were they spoken anew by the Heavenly Worthy? If they were spoken anew, there should be a time, place, and master-disciple lineage of transmission: in what year, what month, what country, and what dynasty? If they were spoken in the heavens, who brought them down? If they were delivered in the Western Regions, who translated them? If there is evidence, they might be allowed to circulate; but if they are wild falsehoods, by principle they must be consigned to the flames and cut away.' Furthermore, in the Han and Jin periods, Buddhist monks were called 'daoshi' (scholars of the Way); when Kou Qianzhi gained prominence, he arrogated that title. Today they style themselves 'Dharma masters' (fashi), which is an even greater pretension. The title of 'Dharma master' originates from the Buddhist scriptures; it was never found among the myriad volumes of the hundred philosophical schools. Moreover, being a teacher of the Dharma is what is called a 'Dharma master'; or the Dharma itself being the teacher is what is called a 'Dharma master.' Not knowing the meaning of the name, they wildly assign the title to themselves. Furthermore, since the bhadrakalpa began, three Buddhas have appeared: when the first Buddha appeared, the human lifespan was sixty thousand years; when the second Buddha appeared, the human lifespan was forty thousand; when the third Buddha appeared, the human lifespan was twenty thousand. Why have they altered these to the Three Sovereigns and wildly conformed their numbers to them? Again, the previous text stated that within the upper three pneumas there were the designations of Longhan and Chiming; at that time the Five Phases did not yet exist, but there was only the primordial pneuma—how could there be rulers of the Three Sovereigns and the spans of human lifespans? Even if high antiquity had the Five Dragons, the Four Surnames, the Nine Heads, and the Ten Eras, the Three Sovereigns still had not established reign eras. May we ask: Longhan, Chiming, Shanghuang, and Kaihuang—whose reign eras were these? If you claim there is an account, history has no clear record of it; if you say there is no evidence, it cannot be wildly established. Probing both extremes, not a single claim is correct. Furthermore, before Fuxi, writing had not yet existed; whence could the chapters of the Three Caverns and Lingbao have come? Again, the names of the twelve divisions originate from the Buddhist sūtras, where the teachings of a Buddha's era are classified into twelve types. Not knowing the meaning of these names, why do the Daoists wildly write them into their own canons? This is like carving fine jade intending to make an earthen pot: though they endure toil, they are ridiculed by the wise.