[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) › 3.2.5 # 辯偽錄 3.2.5 辯偽錄 3.2.5 - **Language:** Classical Chinese ### [3.2.5](https://indike.org/pramana/in.bauddha.taisho.2116.3.2.5) 自我皇朝聖祖開闢大統以來。 兵燼之際。 有學者興肇起其門。 是曰全真。 冠伯陽之衣冠。 稱伯陽之徒黨。 棄伯陽之宗廟。 悖伯陽之道德。 浸漫四方不可勝數。 毀拆寺宇摧滅聖像。 偽興圖籍妄設典章。 肆其異端以干時惑眾。 殘賊聖人之道。 輒以無稽之言。 自彫入藏目之為經。 良可笑也。 如新集老氏八十一化圖化胡經等。 百端誣誕之說使識者誦之則齒寒聞之則鼻掩。 圖云。 老君以殷第十八王陽甲庚申歲。 真妙玉女晝寢。 夢日精駕九龍而下化五色流珠。 吞之而孕。 八十一年。 至二十一王武丁庚辰二月十五日。 其母攀李樹剖左脇而生。 九步生蓮四方乘足。 日童揚輝月妃散華。 七元流景祥雲廕庭。 四靈翊衛玉女捧接。 其母攀枝。 萬鶴翔空九龍吐水。 七十二相八十一好。 指天指地唯道獨尊。 及長為文王守藏吏。 至成康為柱下史而棄周爵。 不知此語何從所出也。 又云。 老君以周昭王二十四年四月八日上昇太微。 復生於成都李氏家。 與尹喜會。 復上昇適西竺。 使尹喜作佛以化胡人。 剃鬚髮為僧。 誓而歸之。 如此謬妄數端皆兒戲之語也。 嘻噫佛生周昭。 老生於定。 尹喜受道德於景王之己卯。 相去五百有七年。 何尹喜之為佛耶。 是今日適越而昔至也。 無乃太誕乎。 夫老氏之首末具載周史而今以為殷陽甲真妙玉女所生者。 然則真妙者凡耶聖耶。 若聖則老氏豈復仕周為吏耶。 若凡則何族耶。 況老氏之聖也。 有萬種禎祥。 而世人豈不知。 復以為吏耶。 何捨明趣味如此。 可不愧歟。 況今槐里塚墓在焉。 其徒以為老氏白日上昇。 何塚墓之有哉。 乃棄於荊棘之間而不祀。 此皆具人眉目者之所不為也。 其莊列氏亦伯陽之命世亞聖也。 而子莊子言老聃死。 秦佚弔之三號而出。 獨不言上昇太微之事乎。 子列子雖關尹喜一言之善又嘗捨之。 又喜仲尼答西方有大聖人。 以為至言。 獨不言化胡之事乎。 略舉其兩端則眾謬斯釋矣。 以前後所說。 全與本史相違。 似非老聃者也。 然則老聃外別有太上老君者成聖耶。 何設偽以非聖人者如此。 且夫世亦有至不肖者。 然樵牧之竪安敢輒欺之。 況大聖人乎。 仲尼曰。 非聖人者無法。 此大亂之道也。 又許昌新作三教碑。 以老氏正席佛儒翼之。 亦不稽古之甚也。 且三教之位。 自漢至今千有餘載。 如指之據於掌。 短長左右固有定處。 豈匹夫匹婦能異哉。 觀此效顰忘本之徒。 必欲毀滅大覺之道。 非毀而能滅。 惜乎伯陽之道掃地矣。 何哉猶藤蘿倚於喬松枝葉繁榮蔭及頃畝。 樵牧過之仰而嘆曰。 大哉欝欝乎。 藤之茂且盛矣。 如此而不言松柏之大本也。 既而松無以施其枝葉則枯。 枯則絕藤蘿委地。 靡所不致。 雖深根固蔕。 而復欲望之於雲漢。 不亦遠乎。 於戲伯陽之道。 其若是而已矣。 幸遇主上英雄。 紹聖聰哲御天。 軒鑑洞乎八方。 舜日照於四海。 察纖毫而莫隱。 臨大統以無私。 仰願正三教之典謨訓誥保合大和。 為萬世之規矩準繩固非小補。 但野人福裕無任瞻天望聖。 誠惶誠恐頓首頓首謹言。 即乙卯年八月也。 帝既目覽是非具知臧否。 乃傳聖旨曰。 那摩大師少林長老奏來。 先生毀壞了釋迦牟尼佛底經教。 做出假經來有。 毀壞了釋迦牟尼佛底聖像塑。 著老君來有。 把釋迦牟尼佛塑。 在老君下面坐有。 共李真人一處對證問來。 李真人道我並不理會得來。 今委布只兒眾斷事官。 那造假經人及印板木。 不揀是誰根的有。 呵與對證過。 若實新造此說謊經。 分付那摩大師者。 那造假經底先生。 布只兒為頭眾斷事官。 一處當面對證倒時。 決斷罪過。 要輕重那摩大師識者。 又毀壞釋迦佛像及觀音像。 改塑李老君底却。 教那先生依前舊塑釋迦觀音之像。 > At that time, Lecturer Master Sheng \[spoke, quoting Fuyu’s memorial\]: “Ever since our imperial dynasty’s Sagely Ancestor established the great line of succession, amid the ash of war, there arose scholars who founded their lineage, called the Quanzhen. Donning the caps and robes of Boyang and calling themselves Boyang’s followers, they abandon Boyang’s ancestral temple and contravene Boyang’s Dao and De. Spreading in all directions beyond count, they demolish monasteries and shrines and destroy holy statues. Spurious pictures and texts they fabricate, and unauthorized codes and rituals they falsely institute. Giving free rein to their heterodox doctrines to pander to the times and delude the multitude, they do violence to the Way of the Sages. Arbitrarily using baseless words, they themselves carve \[printing blocks\], incorporate them into their canon, and designate them as scriptures—truly laughable indeed! Take, for instance, the newly compiled Laozi’s Eighty-One Transformations Illustrated, the Scripture of the Conversion of the Barbarians, and the like: their countless false and preposterous claims cause those who understand to shiver to the teeth upon reading them, and to cover their noses upon hearing them. > “The Illustrations state: ‘In the gengshen year of Yang Jia, the eighteenth king of Yin, the True and Wondrous Jade Maiden lay asleep by day. She dreamed that the essence of the sun, riding nine dragons, descended and transformed into a five-coloured fluid pearl. She swallowed it and became pregnant. After eighty-one years, arriving at the fifteenth day of the second month in the gengchen year of Wu Ding, the twenty-first king, his mother grasped a plum tree, and he was born from her left flank. Lotuses sprang forth at his nine steps, while he paced in all four quarters. The Sun Boy radiated splendour, and the Moon Consort scattered blossoms. The Seven Luminaries shed flowing light, and auspicious clouds shaded the courtyard. The Four Spirits guarded him, and jade maidens received him in their hands. As his mother grasped the branch, ten thousand cranes soared through the sky, and nine dragons spat water. He possessed seventy-two marks and eighty-one minor signs. Pointing to heaven and pointing to earth, he proclaimed: “Only the Dao is uniquely revered!” When he grew up, he served King Wen as the keeper of the archives. Coming down to \[the reigns of\] Cheng and Kang, he served as the clerk below the pillar, and then abandoned his rank in Zhou.’ One knows not whence such words could have come! > “It also states: ‘On the eighth day of the fourth month in the twenty-fourth year of King Zhao of Zhou, Laozi ascended to the Great Subtlety. He was reborn in the Li family of Chengdu. Meeting Yin Xi, he ascended once more and went to Western India. He made Yin Xi become a buddha to convert the barbarians, shaving his beard and hair to become a monk, and having bound himself by vows, he took refuge in him.’ Such several varieties of preposterous falsehood are entirely the prattle of children! > “Alas! The Buddha was born under King Zhao of Zhou; Laozi was born under King Ding. Yin Xi received the Daodejing in the yimao year of King Jing. Between them lie five hundred and seven years! How could Yin Xi have become a buddha? This is like ‘setting out for Yue today and having arrived yesterday’—is it not excessively preposterous? > “Now, Laozi’s beginning and end are fully recorded in the annals of the Zhou; yet now they claim that he was born from the True and Wondrous Jade Maiden under Yang Jia of Yin. If so, was this True and Wondrous one a mortal or a sage? If a sage, how could Laozi then have served the Zhou as an official? If a mortal, of what clan was she? Furthermore, if Laozi was a sage endowed with ten thousand auspicious portents, how could the people of his day not have known it, and instead treated him merely as an official? What reason could there be to cast off clear intelligence and act with such vulgarity? Should they not feel ashamed? > “Moreover, his grave mound exists today in Huaili. His followers claim that Laozi ascended in broad daylight—how then could there be a grave mound? Yet they abandon it amid thorns and brambles and offer no sacrifices. This is something that anyone possessing the eyes and brows of a human being would not do. > “Zhuangzi and Liezi were also illustrious secondary sages of Boyang’s lineage. Yet Master Zhuang said that when Lao Dan died, Qin Yi mourned him, uttered three cries, and came out. Why alone did he make no mention of his ascension to the Great Subtlety? Master Lie, although having praise for a single good word from the barrier-keeper Yin Xi, also once set it aside; and he was pleased that Master Kong answered that there was a Great Sage in the West, taking it as an ultimate word. Why alone did he make no mention of the conversion of the barbarians? If we briefly adduce these two examples, the many errors will be dissolved. > “Since what is said before and after completely contradicts their own history, it seems not to refer to Lao Dan. If so, is there outside of Lao Dan another Supreme Lord Lao who attained sagethood? Why fabricate falsehoods to slander the sages in this way? Furthermore, in this world there are also the most worthless people; yet how would even a woodcutter or a cowherd boy dare to casually deceive them? How much less a Great Sage! Master Kong said: ‘One who slanders the sages lacks the law.’ This is the way to great disorder! > “Moreover, a new stele of the Three Teachings has been erected in Xuchang, placing Laozi in the seat of honour with the Buddha and the Ru flanking him. This too is an extreme failure to examine antiquity! For the status of the Three Teachings has stood for over a thousand years from the Han until now, just like fingers set upon the palm: short and long, left and right, naturally have their fixed places. How could ordinary men and women alter them? Observing these followers who knit their brows in imitation and forget their roots, they are intent on destroying the Way of the Great Awakened One! Yet it is not that by slandering it they can destroy it; what is pitiable is that the Way of Boyang is swept down to the dust! > “Why is this? It is like wisteria clinging to a tall pine: its branches and leaves luxuriate and its shade covers acres. When woodcutters and cowherds pass by, they look up and sigh, saying: ‘How vast and lush! How luxuriant and flourishing is the wisteria!’ Speaking thus, they do not mention the great root of the pine and cypress. Before long, when the pine has no way to extend its branches and leaves, it withers; when it withers, the wisteria is cut off and falls to the ground, with nowhere to attach itself. Though its deep roots and firm base remain, if one wishes to view it again reaching up to the Milky Way, would that not be far-fetched? > “Alas! The Way of Boyang has come to just such a pass! > “Fortunately, we have encountered our Sovereign, heroic, inheriting the sagely throne, intelligent and wise, who governs heaven. The mirror of Xuanyuan penetrates the eight quarters; the sun of Shun illuminates the four seas. Discerning the finest hair so that nothing remains hidden, he oversees the great succession with impartiality. I humbly pray that he will rectify the canons, plans, instructions, and proclamations of the Three Teachings to preserve and harmonize the Great Peace, establishing a compass and plumb line for ten thousand generations—this is surely no small remedy. > “Rustic that I am, Fuyu, unable to bear looking up to heaven and gazing upon the Sage, with sincere trepidation and sincere fear, bowing my head again and again, respectfully submit these words.” > This was in the eighth month of the yimao year. > After the Emperor had examined it, fully discerning the rights and wrongs and thoroughly understanding good and bad, he issued an imperial decree, saying: > “Great Master Nama and the Elder of Shaolin have submitted a memorial, saying: ‘The Daoist masters have destroyed the scriptures and teachings of Śākyamuni Buddha and have produced false scriptures; they have destroyed holy statues of Śākyamuni Buddha and sculpted Lord Lao \[in their place\]; and they have sculpted Śākyamuni Buddha to sit below Lord Lao.’ When confronted together with Perfected Master Li and questioned, Perfected Master Li said, ‘I had no knowledge of this at all.’ > “Now I commission the various judges headed by Büchür: those who produced the false scriptures and the printing blocks, whoever may have them, confront them with the evidence. If they have truly newly fabricated these lying scriptures, hand them over to Great Master Nama. As for those Daoist masters who produced the false scriptures, when confronted face to face with all the judges headed by Büchür and refuted, decide their guilt; whether light or heavy, Great Master Nama should determine it. Furthermore, regarding those who destroyed statues of Śākyamuni Buddha and Avalokiteśvara and resculpted them as Li the Lord Lao, order those Daoist masters to sculpt statues of Śākyamuni and Avalokiteśvara again as before.” > — English (machine translation) (machine translation) - [Previous: 3.2.4](https://indike.org/pramana/in.bauddha.taisho.2116.3.2.4) - [Next: 3.2.6](https://indike.org/pramana/in.bauddha.taisho.2116.3.2.6) - [Up: 3.2](https://indike.org/pramana/in.bauddha.taisho.2116.3.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2116~en-mt.3.2.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2116.3.2.5](https://indike.org/pramana/in.bauddha.taisho.2116.3.2.5) · Pramāṇa