[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) › 2.10 # 辯偽錄 2.10 辯偽錄 2.10 - **Language:** Classical Chinese ### [2.10](https://indike.org/pramana/in.bauddha.taisho.2116.2.10) 辯曰。蓋聞九頭五龍之紀。重瞳四乳之書。金秦火漢之文。黃魏白晉之典。不聞文王師於老子。璇璣訓於周公。但云。文王師於太公。武王師於姬旦。群書具載先儒盛談。何乃違戾百家別張毛目。蓬心瞽唱睞目生靈。夫欲聖人者宜務其實。無稽之談自招世誚。案史記別傳。老子生於定王之世。與好子相接。何乃妄為西伯之時乎。既是聖人見紂荒淫。宜盡力規諫匡其不逮。而乃高乘飛輪棄而遠遁。為忠臣者固若是乎。昔日過關。雇徐甲而為御。乘薄軬之車。今則乘飛颷輪。風伯前驅彭祖驂乘。何自高之不經乎。況彭祖此時已歿。風伯不肯前驅。文王自公劉以來世積仁孝。美化行乎江漢。仁慈及於行葦。何待赤精之教哉。周公制禮作樂代臨天下。設金縢而表誓。製周禮而流規。何用璇璣之教乎。昭王。時號明君。史無黑氣之變。妄改白虹之兆。而云黑氣之言。援以隱文。又成孟浪之說。前云。老君為九天教主金闕帝君。建七曜之冠。披九色之帔。乘八景玉輿。駕五色神龍。金闕之中坐玉帳之內。仙童左奉。玉女右陪。萬聖擁隨千靈翊從。老子既有如此高貴之位而不肯居。返就守藏之職屈身為臣。侍君之傍立柱之下。晨趨暮拜端笏搢紳。捨喬木之高遷。投幽谷之賤地。翻上倒下以何謬哉。爕邑之號。周書之所不載。金闕帝君。爰從道士虛張。有名無實孰肯傳信。栽風求影種電尋根。此之謂歟。若以昭王不信故感膠船之難者。秦皇求仙親臨海上。凌波涉險冀遇神仙。虛想安期之名。不覩羨門之面。沙丘道死飽臭熏人。漢武好仙。身著羽人之衣。口飲天表之露。縱欒大之詭說。信少君之詐術。而身入茂陵竟無一補。魏太武任寇謙之說。建靜輪天宮廢竭人勞。終感癘疾。周武帝口服丹藥身服黃衣。熱發晉陽失音而死。唐武宗師趙歸真餌金丹藥。會昌不滿早致崩亡。近宋上皇信林靈素遊月宮。誦太極之章。佩驅邪之劍。而亡國破家身死東韓。此之數君皆傾城一志望享千年。而遘患彌留竟無一驗。譏以膠船之難。不亦妄求人過乎。幸人有災。君子不為也。 > The refutation states: We have heard of the annals of the Nine Heads and Five Dragons; the writings on the double pupils and four breasts; the records of Metal Qin and Fire Han; and the canons of Yellow Wei and White Jin. But we have never heard that King Wen took Laozi as his master, or that the Xuanji \[jing\] instructed the Duke of Zhou. It is only recorded that King Wen took Taigong as his master, and King Wu took Ji Dan as his master. The host of books fully records this, and the former Confucians spoke extensively of it. Why go against the Hundred Schools and fabricate new categories, singing blindly with a confused mind to delude living beings? One who aspires to sagehood should attend to reality; unsubstantiated tales bring worldly mockery upon oneself. According to the Shiji and separate biographies, Laozi was born in the reign of King Ding and had contact with Master Kong; how could he recklessly be placed in the time of the Western Earl? Since he was a sage, upon seeing the licentiousness of Zhou, he should have exerted every effort to admonish and correct his shortcomings; yet instead he mounted a high flying chariot and fled far away into hiding. Is this truly how a loyal minister acts? Formerly, when passing through the pass, he hired Xu Jia as his driver and rode in a thin-covered cart; now he rides a whirlwind chariot with the Wind God as his vanguard and Pengzu as his companion—how could such self-aggrandizement be so uncanonical? Furthermore, Pengzu had already died by this time, and the Wind God would not agree to be his vanguard. From Duke Liu onward, King Wen accumulated benevolence and filial piety through generations; his graceful transformation spread along the Changjiang and Han Rivers, and his benevolence reached even the wayside rushes—why would he need the teachings of the Chijing? The Duke of Zhou established rites and composed music to oversee the realm on the ruler's behalf; he set up the Golden Casket to manifest his oath and crafted the Zhou Rites to spread regulations—what use would he have for the teachings of the Xuanji? King Zhao was called an enlightened ruler of his age, and the histories contain no anomaly of black qi; recklessly altering the omen of the white rainbow, they call it 'black qi', and invoking hidden script, this becomes another reckless fabrication. Previously, they said Lord Lao is the Sect Master of the Nine Heavens, the Sovereign of the Golden Gate, wearing the crown of the seven luminaries, clad in a nine-coloured cape, riding a jade carriage of the eight luminaries drawn by five-coloured divine dragons; seated within a jade canopy in the Golden Gate, attended by immortal youths on the left and accompanied by jade maidens on the right, surrounded by ten thousand sages and assisted by a thousand spirits. Since Laozi possessed such an exalted status, why would he refuse to reside there, but instead stoop to the post of Archivist, humbling himself to become a subject? Standing beside his lord beneath the pillars, rushing in at dawn and bowing at dusk with ivory tablet and sash, abandoning his high perch on the tall tree to cast himself into the humble valley—how preposterous is this inversion of high and low! The title 'son of the Xie settlement' is unrecorded in the Book of Zhou; 'Sovereign of the Golden Gate' is an empty fabrication of the Daoists: having a name without reality, who would believe and transmit it? Sowing wind to seek a shadow, planting lightning to look for roots—is this not what is meant? If it is held that because King Zhao lacked faith he met with the disaster of the glued boat, the First Emperor of Qin sought immortals and went in person to the sea, treading the waves and risking peril in hopes of meeting gods and immortals; vainly yearning for the name of Anqi Sheng, he never saw the face of Xianmen Gao, but died along the road at Sha丘 and stank so foully as to sicken people. Emperor Wu of Han loved immortals: he dressed in feather garments and drank dew from the heavenly canopy, indulging Luan Da's bizarre theories and trusting Li Shaojun's fraudulent arts, yet his body entered Maoling without the least benefit. Emperor Taiwu of Northern Wei trusted the words of Kou Qianzhi and built the Pure-Wheel Heavenly Palace, exhausting his people's labor, only to contract a plague in the end. Emperor Wu of Northern Zhou ingested elixir pills and wore yellow robes, but fever broke out in Jinyang, and he lost his voice and died. Emperor Wuzong of Tang took Zhao Guizhen as his master and ingested golden elixir pills; before the Huichang era ended, he suffered an early death. Recently, the Retired Emperor of Song trusted Lin Lingsu, wandering to the lunar palace, chanting the stanzas of the Great Ultimate, and wearing a demon-quelling sword; yet his state fell, his clan was ruined, and he died in eastern Korea. All these rulers bent their whole hearts and single-minded wills toward hoping for a thousand years of life, yet they met with lingering afflictions and never had any confirmation. To mock King Zhao with the disaster of the glued boat—is that not an erroneous hunt for others' faults? Rejoicing in the misfortunes of others is something a gentleman does not do. > — English (machine translation) (machine translation) - [Previous: 2.9](https://indike.org/pramana/in.bauddha.taisho.2116.2.9) - [Next: 2.11](https://indike.org/pramana/in.bauddha.taisho.2116.2.11) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2116.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2116~en-mt.2.10) — English, machine translation ## Linked texts (1) - [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036.22.2) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2116.2.10](https://indike.org/pramana/in.bauddha.taisho.2116.2.10) · Pramāṇa