[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) › [辯偽錄](https://indike.org/pramana/in.bauddha.taisho.2116) › 1.25 # 辯偽錄 1.25 辯偽錄 1.25 - **Language:** Classical Chinese ### [1.25](https://indike.org/pramana/in.bauddha.taisho.2116.1.25) 辯曰。昔我世尊初成正覺。不離道樹而赴諸天。一身不分而遍一切。即多而一。即一而多。猶如素月流空影分眾水。大塊噫氣萬竅怒號。大小咸周遠近無隔。無心頓應豈止九天。伯周之柱史。尹喜函谷關吏。身居下位。難等聖蹤欲為己德。蓋善竊者鬼神不覺。既為人知非是好手。離欲而獲輕舉。禪定而感神通。老子既無此功。何以昇於天上。昔列子居鄭。夫妻相忘。耳目不分。翛然絕寄。心凝形釋骨肉都融。然後身如槁葉隨風東西。萬里須臾過旬乃返。而莊周譏云。猶有所待。矧乎老耳不絕妻子（老子之子名宗宗之子名注注之子名宮侍魏文矦）未逮形亡。過關乘薄軬之車。道經垂有身之患。詎可昇天履霧駕鶴乘雲。擬効牟尼矜為己勝。且布施而獲大福。持戒而感生天。汝尚不達斯由。安能為天說法。欲界本六。妄云九天。初禪純男。而云玉女。句虛闡偽巧說多端。且初禪。已上禪悅為食。定生喜樂捨念清淨。何用瓊漿碧醴蘭羞八徹乎。將謂天上同於人間。羨酒肉之葷羶。爭魚臭之穢濁。喻乎鴟耽死鼠便為鳳凰同飡。盜聽不真。請杜臆說。窮鄉多怪。曲學多辯。斯言信乎。 > The refutation states: Formerly, when our Bhagavān first attained true awakening, without departing from the Bodhi tree he proceeded to the various heavens; without dividing his one body he pervaded all things. At once many and one, at once one and many, he was like the pale moon gliding through the sky whose reflection is cast across myriad waters, or the great earth blowing its breath so that myriad hollows roar fiercely. Grand and subtle alike are fully encompassed; far and near have no barrier. With no mind he responds instantaneously—how could it be limited to merely nine heavens? As an archivist of the Zhou, Laozi, and as an official of the Hangu Pass, Yin Xi, occupied humble stations; it was difficult for them to equal the saintly traces, yet they wished to make it their own virtue. He who is good at stealing is not noticed even by ghosts and spirits; once it is known to others, he is no master of his art. Abandoning desire, one attains the power of soaring flight; through dhyāna meditation, one evokes supernormal powers. Since Laozi possessed no such merit, how could he ascend into the heavens? In the past, Liezi lived in Zheng: husband and wife forgot each other; ears and eyes did not distinguish; serenely free of attachments, his mind solidified and his bodily form dissolved, his bones and flesh completely melted. Only then was his body like a withered leaf drifting east and west with the wind, traveling ten thousand li in an instant and returning only after ten days. Yet Zhuang Zhou criticized him, saying that he 'still depended on something.' How much more so for Lao Dan, who did not sever ties with his wife and child (Laozi's son was named Zong; Zong's son was named Zhu; Zhu's son was named Gong, who served Marquis Wen of Wei) and had not yet attained the dissolution of the physical form! Crossing the pass, he rode in a flimsy covered cart; his Daodejing laments the affliction of having a body. How could he ascend to heaven, tread the mist, ride a crane, and mount the clouds, mimicking Śākyamuni and vaunting it as his own superiority? Furthermore, by practicing generosity one attains great blessings, and by keeping the precepts one is reborn in heaven; when you do not even understand this cause, how can you preach the Dharma for the devas? The Desire Realm originally has six heavens, yet you falsely speak of nine heavens; the First Dhyāna consists purely of males, yet you speak of jade maidens. The words are hollow and proclaim falsehood; the clever speech is manifold. Moreover, from the First Dhyāna upward, beings take the joy of dhyāna as food, generating bliss and joy from samādhi, with pure awareness abandoned to equanimity. What use could they have for jade nectar, emerald wine, or the eight delicacies of orchid fragrance? You presume the heavens to be identical to the human realm, craving the rank stench of meat and wine, and scrambling after the foul impurities of fish. It is like an owl coveting a dead rat and assuming the phoenix eats the same. What was stolen and heard was not genuine; please put an end to such conjectural talk. 'Remote villages have many wonders; crooked learning has many debates'—how true this saying is! > — English (machine translation) (machine translation) - [Previous: 1.24](https://indike.org/pramana/in.bauddha.taisho.2116.1.24) - [Next: 1.26](https://indike.org/pramana/in.bauddha.taisho.2116.1.26) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2116.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2116~en-mt.1.25) — English, machine translation ## Linked texts (1) - [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036.21.101) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2116.1.25](https://indike.org/pramana/in.bauddha.taisho.2116.1.25) · Pramāṇa