[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) › 2.23 # 辯偽錄 2.23 辯偽錄 2.23 - **Language:** Classical Chinese ### [2.23](https://indike.org/pramana/in.bauddha.taisho.2116.2.23) 辯曰。夫道貴清淨德尚無為。恬憺內持謙卑自牧。不依此道別唱多端。唯以行氣運功而為修養。失道德之淳粹。乖自然之妙門。虛設巧言妄加穿鑿。保丹田為至道。守兩腎為重玄。鄙穢麁浮誑諕閭里。王喬羨門之輩非好此方。白石赤松之流不依此道。丹經煉訣不見延年。服餌飡芝罕曾久視。周武服丹而喑啞。唐武服丹而早亡。誤他多少賢良。不守樂天之旨。既道德真訣理極於此。則道藏餘文不足貴也。今之道士更騁淺術。或有扶鸞而亂書。秖貪夜飲。或有驅邪而斷鬼。誑人除凶。或有拘環墻而內守。此謂坐馳。或有惜言語而不行。此謂癡默。或有熊經而鳥引。擬彭祖而齊肩。或有飲氣而息神。効龜鶴而老壽。或有運精而上腦。謂挽河車。或固丹田而內封。謂之保養。或有合氣而為道。父子聚塵。或有奪精而採神。男女混雜。扣齒謂之天鼓。嚥津謂之醴泉。呼男根為金莖只圖強勁。呼女竅為玉戶。潛隱醜名。呼童女為真人。呼交搆為龍虎。嬰兒姹女鉛汞丹鑪。故曰。開命門抱真人。嬰兒回龍虎戲。三五七九天羅地網。故張道陵黃書云。男女有和合之法。三五七九交接之道。其道真訣在於丹田者玉門也。唯以禁忌為急。不許泄於道路。道路者尿孔也。又道家內朝律云。禮法男女至朔望日。朝師入私房。詣師立功德。陰陽並進。日夜六時常立功德。不得失內侍之序。不得貪外道失中御之道。不得抄前排後失次第之序。亦不得嫌醜愛美。又云。朔望之際侍師私房。情意相親男女交接。使四目兩鼻上下相當。兩口兩舌彼此相對。陰陽既接精氣遂通。故老子云。我師教我金丹經。使我專心養玉莖。三五七九還陰精。呼吸玉池入玄冥。行道平等昇太清。此等歌訣義皆如是。將斯㛱媟以為真修。不思歸根復命之言。唯行合氣鄙薄之術。以此求道枉陷人倫。以此超昇終身叵得。以斯滅罪罪不可亡。以斯消災災不可退。以斯求福福不可生。以斯出家家不可出。何異蒸砂作飯。虛受劬勞。鏡裏尋真終無所獲。嗚呼棄驪珠而拾礫斡。夏鼎而羨𤮊自誤誤他。死沈苦海。哀哉哀哉。 > The Refutation states: The Dao values purity and quietude; virtue esteems non-action, maintaining tranquility within and shepherding oneself with humility. Not relying on this Dao, they set up various different assertions, relying solely on circulating pneuma and directing internal effort as cultivation. They lose the purity and essence of the Daodejing and run contrary to the wondrous gate of nature. They falsely establish artful words and arbitrarily force interpretations: preserving the cinnabar field as the utmost Dao, guarding the two kidneys as the doubled mystery, using vulgar, foul, coarse, and superficial things to deceive the village commoners. The likes of Wang Qiao and Xianmen did not favor these formulas; the ranks of Baishi and Chisong did not rely on this path. Elixir scriptures and refinement formulas are not seen to prolong life; ingesting minerals and eating mushrooms have rarely brought longevity. Emperor Wu of Zhou ingested elixirs and became mute; Emperor Wuzong of Tang ingested elixirs and died early. How many worthy and good men have been misled by this, failing to preserve the principle of being content with Heaven! Since the true formulas of the Daodejing reached their ultimate limit here, then the remaining texts of the Daoist Canon are not worthy of value. Today's Daoist priests display even shallower arts: some practice spirit writing and scribble wildly, merely craving nocturnal drinking; some exorcise evils and cut off ghosts, deceiving people under the pretense of expelling misfortunes; some enclose themselves within surrounding walls and guard inwardly, which is called 'galloping while sitting'; some begrudge speech and take no action, which is called 'foolish silence'; some perform the bear stretch and bird twist, intending to stand shoulder to shoulder with Pengzu; some drink pneuma and rest their spirits, imitating turtles and cranes for longevity; some circulate essence upward to the brain, calling it 'drawing the river cart'; some consolidate the cinnabar field and seal it within, calling it 'preservation'; some join pneuma to make the Dao, where fathers and sons gather in pollution; some seize essence and pluck spirits, where men and women are promiscuously mingled. Clicking the teeth is called 'heaven's drum'; swallowing saliva is called 'sweet springs'. They call the male root the 'golden stem', merely aiming for firmness; they call the female orifice the 'jade portal', concealing vulgar terms. They call young girls 'true persons'; they call intercourse 'the dragon and tiger', 'the infant and the lovely maiden', 'lead and mercury', and 'the elixir furnace'. Thus they say: 'Open the gate of life and embrace the true person; / The infant returns, and the dragon and tiger frolic; / Three, five, seven, and nine, the net of heaven and earth.' Therefore, Zhang Daoling's Yellow Book states: 'Men and women have the method of harmonious blending, the way of intercourse through three, five, seven, and nine. The true secret of this Dao lies in the cinnabar field, which is the jade gate. One must strictly observe taboos as urgent, not allowing leakage onto the road. The road is the urinary opening.' Moreover, the Daoist Rules of Internal Court state: 'The ritual rule for men and women on the new and full moon days is to pay court to the master and enter the private chamber, visiting the master to establish merit and virtue. Yin and yang advance together; during the six intervals of day and night they constantly establish merit and virtue. They must not lose the order of inner attendants, must not crave external paths and lose the way of middle regulation, and must not jump ahead or fall behind to lose the sequence of stages; nor may they despise ugliness and love beauty.' It also states: 'At the time of the new and full moon, they attend the master in the private chamber, their affections intimate, with male and female engaging in intercourse. They align the four eyes and two noses above and below, and face the two mouths and two tongues against each other. Once yin and yang join, essence and pneuma thoroughly communicate.' Therefore, Laozi said: 'My master taught me the Golden Elixir Scripture, / Bidding me focus my mind on nourishing the jade stem, / Returning the yin essence through three, five, seven, and nine, / Breathing into the jade pool to enter the dark mystery, / Practicing the path with equanimity to ascend to the Great Purity.' The meaning of such songs and formulas is entirely like this. Taking this promiscuous debauchery to be true cultivation, they do not contemplate the words 'returning to the root and recovering life', but solely practice the vulgar and mean arts of joining pneuma. Seeking the Dao through this leads humanity wrongly astray; seeking transcendence through this will never be attained in a lifetime. Extinguishing sin through this, sin cannot be eradicated; eliminating calamity through this, calamity cannot be repelled; seeking blessings through this, blessings cannot arise; renouncing household life through this, the household cannot be renounced. How does this differ from steaming sand to make rice—vainly undergoing toil and hardship? Seeking reality in a mirror, in the end nothing will be gained. Alas! To discard the dragon pearl and pick up gravel, to tip over the Xia cauldrons and envy broken shards! Deluding oneself and deluding others, dying and sinking into the ocean of suffering. How sorrowful! How lamentable! > — English (machine translation) (machine translation) - [Previous: 2.22](https://indike.org/pramana/in.bauddha.taisho.2116.2.22) - [Next: 2.24](https://indike.org/pramana/in.bauddha.taisho.2116.2.24) - [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.2.23) — English, machine translation ## Linked texts (1) - [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036.22.10) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2116.2.23](https://indike.org/pramana/in.bauddha.taisho.2116.2.23) · Pramāṇa