T52n2112_甄正論
大正藏第 52 冊 No. 2112 甄正論
No. 2112
甄正論捲上
大白馬寺僧玄嶷撰
滯俗公子問于甄正先生曰。余長自聾俗。情未曉于大方。生於季代。心有昏于通理。每遲迴于聞見。踐岐路以躊躇。竟滯迷於言說。仰夷涂而顛躓。自懷此惑行積歲時。希為指南坐祛知北。先生乃隱機而對曰。余少聞詩禮長好墳籍。耽玩有年搜覽無倦。簡冊所載文字所紀。帝王政化凡聖教門。莫不甄明是非詳辯紕謬。久蓄靈臺之鑑。恨無起餘者商。子今質疑。不失言矣。公子跪而進曰。夫記事之書。歷代之史。述古人之糟粕。寔先王之蘧廬。此乃末俗之談。焉足言議。至如釋迦貽範法王演化。超九流而獨步。歷萬劫而高視。言象不詮其閫域。愚智莫窺其萌兆。皎皎焉若十景之耀青天。滔滔焉若九瀛之浮碧海。此蓋出世之聖旨。不俟仆之一二談也。夫道之為教。其來尚矣。爰自黃帝之書。逮乎伯陽之典。修身理國之要。延齡保壽之功。靜退清虛之規。雌柔恬淡之德。慈儉介剛之用。挫銳解紛之能。誠有益於凡情。固無虧於時政。自家刑國抑有由焉。近自吳蜀分疆宋齊承統。別立天尊以為教主。據其經論所說。天尊者乃道法之宗匠。玄門之極位。天人所奉。故號天尊。源乎造化之先。本
【現代漢語翻譯】 現代漢語譯本： 《甄正論》捲上 大白馬寺僧人玄嶷撰寫
一位沉溺於世俗的公子向甄正先生請教說：『我從小就生活在世俗之中，對於大道還不明白。生於末世，心中對於通達的道理感到困惑。常常在見聞上徘徊，在岔路上猶豫不決，最終迷失在言語之中。仰望平坦的道路卻跌跌撞撞，自己懷著這些疑惑已經很久了。希望您能為我指明方向，驅散我心中的迷惑。』 先生放下靠著的幾案回答說：『我年輕時學習《詩經》和《禮記》，長大后喜歡閱讀大量的書籍。多年來沉迷於此，不知疲倦地搜尋閱讀。簡冊上記載的，文字上記錄的，帝王的政教化育，凡人和聖人的教門，沒有不加以甄別明白，詳細辨別其中的紕漏錯誤的。長期在心中積累明辨是非的智慧，只恨沒有可以與我商討的人。您今天來向我提問，沒有說錯話啊。』 公子跪下來說：『那些記載事情的書籍，歷代的史書，講述古人的糟粕，不過是先王的草屋而已。這些都是末俗的談論，哪裡值得討論呢？至於釋迦牟尼佛留下的典範，法王所演化的教義，超越九流而獨樹一幟，經歷萬劫而高瞻遠矚。言語和形象都不能完全表達它的境界，愚笨和智慧都不能窺探它的萌芽和徵兆。明亮得像十個太陽照耀青天，浩瀚得像九個大海漂浮在碧空。這才是出世的聖人的旨意，不需要我來多加談論。』 『道教作為一種教義，它的由來已經很久了。從黃帝的書籍開始，到老子的經典。修身養性治理國家的要領，延長壽命保持健康的功效，清靜退隱虛無的規範，柔弱恬淡的品德，慈愛節儉剛正的用處，挫敗銳氣解決紛爭的能力，確實有益於凡人的情感，確實沒有妨礙到當時的政治。管理家庭治理國家，都有一定的道理。近代以來，自從吳國和蜀國劃分疆界，宋朝和齊朝繼承統治，另外設立天尊作為教主。根據他們的經書理論所說，天尊是道法的宗師，玄門的最高地位，天人和世人所尊奉的，所以號稱天尊。他的根源在造化之前，他的本源…
【English Translation】 English version: The Discrimination and Rectification Treatise, Volume 1 Composed by the monk Xuan Yi of the Great White Horse Temple
A worldly young master asked Master Zhen Zheng: 'I have lived in the mundane world since I was young, and I have not yet understood the Great Way. Born in a degenerate age, my mind is confused about universal principles. I often hesitate in what I see and hear, and I am indecisive at crossroads, ultimately lost in words. I look up to the smooth road but stumble and fall. I have harbored these doubts for many years. I hope you can guide me and dispel the confusion in my heart.' The Master put down the table he was leaning on and replied: 'I studied the Book of Poetry and the Book of Rites when I was young, and I have loved reading extensively since I grew up. I have been immersed in this for many years, tirelessly searching and reading. What is recorded on bamboo slips and written in texts, the political and educational transformations of emperors, the teachings of ordinary people and sages, I have not failed to discriminate and understand, carefully distinguishing the flaws and errors. I have accumulated wisdom to distinguish right from wrong in my heart for a long time, only regretting that there is no one to discuss with me. Your questions today are well-spoken.' The young master knelt down and said: 'Those books that record events, the historical records of past dynasties, which speak of the dregs of the ancients, are merely the thatched huts of former kings. These are all mundane talks, not worth discussing. As for the model left by Sakyamuni Buddha (Shijia mouni fo), the teachings evolved by the Dharma King (Fa wang), surpassing the nine streams and standing alone, looking high and far through countless kalpas (jie). Words and images cannot fully express its realm, and foolishness and wisdom cannot glimpse its sprouts and omens. It is as bright as ten suns shining on the blue sky, as vast as nine oceans floating in the blue sky. This is the will of the world-transcending sage, and there is no need for me to add more.' 'As a doctrine, Taoism (Dao) has a long history. Starting from the books of the Yellow Emperor (Huangdi), to the classics of Lao Tzu (Laozi). The essentials of cultivating oneself and governing the country, the effects of prolonging life and maintaining health, the norms of quiet retreat and emptiness, the virtues of gentleness and tranquility, the uses of compassion, frugality, and integrity, the ability to blunt sharpness and resolve disputes, are indeed beneficial to the emotions of ordinary people, and indeed do not hinder the politics of the time. There is a certain reason for managing the family and governing the country. In recent times, since the division of borders between the Wu and Shu kingdoms, and the succession of the Song and Qi dynasties, Tianzun (Heavenly Worthy) was established as the leader of the religion. According to their scriptures and theories, Tianzun is the master of Taoist (Dao) practices, the highest position in the mysterious gate, revered by gods and men, hence the title Tianzun. His origin is before creation, his source...
乎陰陽之始。產生天地孕育乾坤。萬物資之以立形。三光稟之以成象。據此所陳。天尊在於天地之先矣。先生學富蓬山藝兼石室。道該儒史識辯幽微。明鏡高懸物來斯鑒。洪鐘佇扣敢溯下風。請決深疑。庶幾迷復。先生乃仰天而嘆曰。此迷固眾。豈獨子焉。進坐。吾為子論之。夫道之為教。起自黃帝。逮于伯陽。誠如子之言也。至於天尊者。何虛妄乎。何虛誕歟。子諦聽之。吾為子分析辯之。夫宇宙之外言議所不及者。人莫得而知之。天地之內耳目所洎者。咸可究而詳焉。余披覽書史。古人陳跡簡牘所紀翰墨所傳。咸見之矣。當爲子據史籍憑典記而語之。案周易鉤命決云。天地未分之前。有太易。有太初。有太始。有太素。有太極。謂之五運。釋云。氣象未分謂之太易。元氣始萌謂之太初。氣形之端謂之太始。形變有質謂之太素。質形已具謂之太極。五氣漸變謂之五運。此言氣形質具而未相離。皆謂太易太素等也。又案易緯通卦云。易有大極是生兩儀。氣之清輕者上浮為天。氣之濁重者下凝成地。天地和而生人。以人蔘之。謂之三才。又案易序卦云。有天地萬物。然後立君臣定父子。長幼夫婦之禮。尊卑上下之別。據此。太易之前氣色未分形象未著。混淪茫昧無狀之狀。二儀既判天地形具。三光以朗氣象質見。陰陽交
【現代漢語翻譯】 現代漢語譯本： 探究陰陽初始，天地產生，乾坤孕育。萬物依賴於此而確立形態，日、月、星三光（三光：指太陽、月亮和星星）依賴於此而形成景象。根據以上所說，天尊（天尊：道教對神仙的尊稱）存在於天地之前。先生您學識淵博如蓬萊仙山，技藝精湛如石室秘藏，通曉儒家史學，能辨析幽深細微之處，如明鏡高懸，照鑒萬物，又如洪鐘待叩，我斗膽冒昧地請教，希望能解除我心中的疑惑。先生於是仰天長嘆道：『有這種疑惑的人很多，豈止你一個呢？』請坐下，我為你論述。道教的教義，起源於黃帝，傳到老子（伯陽）。確實如你所說。至於天尊，怎麼能說是虛妄的呢？怎麼能說是荒誕的呢？你仔細聽著，我為你分析辨明。宇宙之外，言語無法觸及的地方，人們無法知曉。天地之內，耳目所能達到的地方，都可以探究詳盡。我廣泛閱讀書籍史料，古人的事蹟，簡牘的記載，翰墨的流傳，我都見過了。現在我將根據史籍典故來告訴你。查閱《周易鉤命決》記載：天地未分開之前，有太易、太初、太始、太素、太極，這叫做五運。解釋說：氣象尚未分離叫做太易，元氣開始萌動叫做太初，氣形開始顯現叫做太始，形體變化有了實質叫做太素，形質已經具備叫做太極。五氣逐漸變化叫做五運。這段話是說氣、形、質具備但尚未分離，都指的是太易、太素等等。又查閱《易緯通卦》記載：易有太極，由此產生兩儀（兩儀：指天地或陰陽）。氣的清輕部分上升成為天，氣的渾濁沉重部分下凝成為地。天地相合而產生人，用人來參與其中，叫做三才（三才：指天、地、人）。又查閱《易序卦》記載：有了天地萬物，然後才確立君臣，確定父子，長幼夫婦的禮儀，尊卑上下的區別。根據這些，太易之前，氣色沒有分離，形象沒有顯現，混沌茫昧，沒有形狀的狀態。兩儀已經劃分，天地形狀具備，日、月、星三光顯現，氣象和實質顯現，陰陽交合
【English Translation】 English version: Exploring the beginning of Yin and Yang, the creation of Heaven and Earth, and the nurturing of Qiankun (Qiankun: Heaven and Earth). All things rely on it to establish their forms, and the three lights (three lights: the sun, moon, and stars) rely on it to form their images. According to what has been said, the Celestial Venerable (Celestial Venerable: a respectful title for deities in Taoism) existed before Heaven and Earth. Sir, your knowledge is as rich as the Penglai Immortal Mountain, your skills are as exquisite as the secret treasures of the Stone Chamber, you understand Confucianism and history, and you can discern profound and subtle things, like a bright mirror hanging high, reflecting all things, and like a great bell waiting to be struck, I boldly and presumptuously ask for your guidance, hoping to resolve the doubts in my heart. The master then looked up to the sky and sighed, 'There are many who have such doubts, not just you.' Please sit down, I will discuss it for you. The teachings of Taoism originated from the Yellow Emperor and were passed down to Lao Tzu (Boyang). It is indeed as you say. As for the Celestial Venerable, how can it be said to be false? How can it be said to be absurd? Listen carefully, and I will analyze and clarify it for you. Beyond the universe, where words cannot reach, people cannot know. Within Heaven and Earth, where the eyes and ears can reach, everything can be explored in detail. I have extensively read books and historical materials, the deeds of the ancients, the records of bamboo slips, and the transmission of calligraphy, I have seen them all. Now I will tell you based on historical records and allusions. According to the 'Zhouyi Gouming Jue': Before Heaven and Earth were separated, there was Taiyi, Taichu, Taishi, Taisu, and Taiji, which are called the Five Evolutions. It explains: The state where Qi (Qi: vital energy) and phenomena have not yet separated is called Taiyi, the beginning of the sprouting of primordial Qi is called Taichu, the beginning of the manifestation of Qi and form is called Taishi, the change of form with substance is called Taisu, and the form and substance are already complete is called Taiji. The gradual change of the five Qi is called the Five Evolutions. This passage says that Qi, form, and substance are complete but not yet separated, all referring to Taiyi, Taisu, and so on. Also, according to the 'Yiwei Tonggua': The Yi has Taiji, from which the Two Instruments (Two Instruments: Heaven and Earth or Yin and Yang) are produced. The clear and light part of Qi rises to become Heaven, and the turbid and heavy part of Qi condenses to become Earth. Heaven and Earth combine to produce humans, and with humans participating in it, it is called the Three Powers (Three Powers: Heaven, Earth, and Man). Also, according to the 'Yi Xugua': With Heaven and Earth and all things, then the relationship between ruler and subject is established, the relationship between father and son is determined, the etiquette of elders and juniors, husband and wife, and the distinction between superiors and inferiors are established. According to these, before Taiyi, the colors of Qi were not separated, the images were not manifested, it was a state of chaos and obscurity, without form. The Two Instruments have been divided, the shapes of Heaven and Earth are complete, the three lights of the sun, moon, and stars are manifested, the Qi and substance are manifested, and Yin and Yang interact.
合人乃生焉。自茲之後三才始備。此並書紀所詮。若指諸掌。天尊若本無形色。即與太易等無異。不得生在五運之前。若有形色。即生在三才之內。不得在太易之先。且太極之先無形無象。天尊不合有形明矣。若與太易同氣。至太極后共三才俱稟形而生。此乃為陰陽天地之所生育。豈能生天地哉。請究斯理虛實自彰。不假傍求稽之經史。公子戄然而驚曰。如先生所談誠虛妄矣。但習俗移人觸涂多懵。以愚不了尚有惑焉。重申疑緒。伏希指誨。案道家靈寶等經。非無憑據。咸是天尊所說。部帙具存。若元無天尊經教從何而有。靈寶于載事蹟昭然。仆請再陳。庶垂一覽。經云。天尊居大羅天玄都玉京山。或游空青林中。或坐寨木之下。處三清之上。總九仙之長。朝會百靈階級萬品。其于神變奇異備列經文。若無影響何能致此。亟繁高聽。希暫釋疑先生莞爾而笑曰。子何惑之滯乎。重為夫子揚攉而論之。子察之也。夫言不可以虛發。必據禮經。筆不可以妄書。事遵典籍。是知禮經無紀。咸非雅正之談。典籍不詮。併爲虛謬之說。縑緗可驗軸素難誣。教異外方跡殊中㝢。考之史策。同明鑑之臨形。求之帝載。若權衡之準物。自無懷以往文字未融。炎皇以來書紀方漸。逮乎皇帝少昊之代。顓頊帝嚳之朝。唐堯虞舜之君。夏禹殷湯
之後。周武秦襄以降。漢魏晉宋以前。上自尚書綿乎左傳司馬遷史記皇甫謐帝王紀韋耀洞紀楊曄裴玠之書。歷代相承年祀顯著。大無不錄細無不載。禪讓戰爭之帝。純澆步驟之皇。神祇變現之徴。災異祥瑞之應。龍鳳龜蛇之通感。魚鱉贙兕之精靈。爰及樹石奇怪鬼妖魑魅。莫不咸備書之。何獨天尊不詳其事。自天皇啟運帝業權輿。逮自人皇年代綿遠。五姓為其宗本。七十二姓派其繁流。至有巢燧人事。經六紀九十六代一百八萬二千七百六十餘年。其時文字未生俗尚淳樸。自太昊至無懷氏。凡一十六代。合萬七千七百八十三年數歷三紀七十二禪。自炎帝神農氏至黃帝子孫。相承一十八世。合一千五百三十年。文字已生漸可詳紀。自茲以降。史官立焉。歷然可觀。備諸方策。天尊之義闃爾無聞。以此推之。足明虛妄。昭然可驗。何所疑焉。
公子曰。先生縱懸河之辯。吐連環之辭。藻雪心靈清滌耳目。自可韜聲屏息察理通幽。而迷滯過深不無小惑。再黷高聽有愧乃心。請更詳之冀申積晦。案道家教跡義旨甚多。法門名數事理不少。經有三十六部。名乃包於三洞。玉字金書銀函瑤格紫筆朱韜。具有表章。豈全虛也。
先生曰。子迷其本。又惑其末。為子備論少選可悟。道經咸推天尊所說。說主本自憑虛。教跡足
【現代漢語翻譯】 現代漢語譯本：之後，從周朝的周武王、秦朝的秦襄公之後，到漢朝、魏朝、晉朝、宋朝之前，上至《尚書》，詳盡如《左傳》、《司馬遷史記》、《皇甫謐帝王紀》、《韋耀洞紀》、《楊曄裴玠之書》，歷代相承，年代事蹟顯著，大的無不記錄，小的無不記載。禪讓和戰爭的帝王，純樸和浮誇的皇朝，神祇變現的徵兆，災異和祥瑞的應驗，龍鳳龜蛇的相通感應，魚鱉贙兕（一種野牛）的精靈，以及樹木石頭的奇怪現象，鬼怪妖精魑魅，沒有不全部記載在書中的。為什麼唯獨對天尊（Daoist supreme deity）的事蹟不詳細記載呢？從天皇開始開創帝業，到人皇年代久遠，五姓是他們的宗族根本，七十二姓是他們繁衍的支流。到有巢氏、燧人氏的時代，經歷了六紀九十六代一百零八萬二千七百六十多年。那時文字還沒有產生，風俗崇尚淳樸。從太昊到無懷氏，總共十六代，合計一萬七千七百八十三年，經歷了三紀七十二禪。從炎帝神農氏到黃帝子孫，相承十八世，合計一千五百三十年。文字已經產生，逐漸可以詳細記載。從這之後，史官設立，歷史清晰可觀，全部記載在各種典籍中。而關於天尊的記載卻寂靜無聲，無從聽聞。由此推斷，足以說明其虛妄，顯而易見可以驗證，還有什麼可懷疑的呢？
公子說：先生您口若懸河，辭藻連環，文采如雪，心靈清澈，洗滌耳目，本來可以韜光養晦，屏氣凝神，洞察事理，通達幽微，但是迷失太深，不免有些迷惑。再次打擾您的聽覺，實在慚愧。請允許我更詳細地說明，希望能消除我長久的疑惑。查閱道家的教義和事蹟，義理和宗旨非常多，法門名數和事理也不少。經典有三十六部，名稱包含在三洞之中。玉字金書，銀函瑤格，紫筆朱韜，都有表章。難道全是虛假的嗎？
先生說：你迷惑于根本，又迷惑于末節。我為你詳細論述，稍加選擇就能領悟。道經都推崇天尊所說，所說的主體本來就憑空虛構，教義事蹟不足為憑。
【English Translation】 English version: Afterwards, from Zhou Wu Qin Xiang (King Wu of Zhou, Duke Xiang of Qin) onwards, before Han, Wei, Jin, and Song dynasties, up to Shangshu (Book of Documents), as detailed as Zuozhuan (Zuo Commentary), Sima Qian's Historical Records, Huangfu Mi's Emperors and Kings Records, Wei Yao's Dongji, Yang Ye and Pei Jie's books, successive generations inherited, with significant years and events, nothing large unrecorded, nothing small unwritten. Emperors of abdication and war, pure and extravagant dynasties, signs of deities' manifestations, responses of disasters and auspicious omens, mutual feelings of dragons, phoenixes, turtles, and snakes, spirits of fish, turtles, xuan (a kind of rhinoceros), and si (another kind of rhinoceros), as well as strange phenomena of trees and stones, ghosts, demons, goblins, and monsters, none were not fully recorded in books. Why alone are the affairs of Tianzun (Daoist supreme deity) not detailed? From the Heavenly Emperor initiating the imperial enterprise, to the Human Emperor's distant era, the five surnames were their clan roots, the seventy-two surnames were their proliferating branches. To the times of Youchao (the Nest Builder) and Suiren (the Fire Maker), it spanned six cycles, ninety-six generations, one million eighty-two thousand seven hundred and sixty years. At that time, writing had not yet arisen, customs valued simplicity. From Taihao (Great Brightness) to Wuhuai (No Embrace), a total of sixteen generations, amounting to seventeen thousand seven hundred and eighty-three years, experiencing three cycles and seventy-two abdications. From Yandi Shennong (the Flame Emperor, Divine Farmer) to the descendants of the Yellow Emperor, succeeding for eighteen generations, amounting to one thousand five hundred and thirty years. Writing had already arisen, gradually capable of detailed recording. From then on, historical officials were established, history was clear and observable, all recorded in various documents. But the meaning of Tianzun was silent and unheard. From this deduction, it is sufficient to show its falsehood, clearly verifiable, what is there to doubt?
The young master said: 'Sir, you speak with the eloquence of a torrential river, with linked phrases, your literary talent is like snow, your mind is clear, cleansing ears and eyes, originally you could conceal your brilliance, hold your breath and concentrate, discern principles, and understand the subtle, but you are too deeply lost, inevitably with some confusion. To disturb your hearing again, I am truly ashamed. Please allow me to explain in more detail, hoping to dispel my long-held doubts. Examining the doctrines and deeds of Daoism, the meanings and purposes are very numerous, the dharma gates, names, numbers, and principles are not few. The scriptures have thirty-six parts, the names are contained within the Three Caverns. Jade characters, golden books, silver boxes, jade tablets, purple pens, vermilion cases, all have memorials. Are they all false?'
The master said: 'You are confused about the root, and also confused about the branches. I will discuss it in detail for you, with a little selection you can understand. The Daoist scriptures all praise what Tianzun said, the subject of what was said is originally fabricated from nothing, the doctrinal deeds are insufficient to rely on.'
成烏有。皮之不存毛將安附。雖有三十六部。咸是偽書。徒稱三洞俱非實錄。玉字金書偽中生偽。銀函瑤格虛內構虛紫筆之名。既矯詞而妄立。朱韜之說。亦假飾而空題。語事似惑庸情。摭實足為虛妄。且道家經教云是天尊所詮。教主畢竟不存。明經無主可說。說經無主自曉偽端。拔本塞源詎勞繁述。子今尚未悟。終俟剖析論之。其稱三十六部者。義有由焉。此名發自佛經。道士因而創作。庸俗愚情以增加為勝。以佛經有一十二部。乃加二十四部總成三十六部。見佛法說眼耳等六根染塵因茲結罪。遂於六根之上每根開六種法門。六六三十六。故標三十六。稱雖有其名竟無其義。每部之內事理乖張此非聖人所詮。妄造豈能該密。三十六部偽妄可知。又三洞之名。還擬佛經三藏。三洞者。一曰洞真。二曰洞玄。三曰洞神。此之謂三洞。洞者洞徹明悟之義。言習此三經明悟道理。謂之三洞。洞真者。學佛法大乘經。詮法體實相。洞玄者。說理契真。洞神者。符禁章醮之類。今考覈三洞經文。唯老子兩卷微契洞玄之目。其洞真部即是靈寶。經數並是近代吳宋齊梁四朝道士葛玄宋文明陸修靜及顧歡等偽造。咸無典實。其洞神一部。後漢末蜀人張道陵自云。于峨嵋山修道證果。老子從紫微宮下降。授道陵天師之任。及符禁章醮役召
鬼神之術。道陵乃自偽造道經數百卷經中。敘道陵與天尊相對說經。經文多雲。天師道陵曰。晉武帝平吳之後。道陵經法始流至江左。文明等於道陵所造偽經之中。創製義疏以解釋之。因此更造偽經以增其數三洞偽狀足可知矣。玉字金書者。經云。天尊于玉京玄都說經既畢。諸天真人編玉為字。以寫其文。一說云。玉字者。是諸天書名。金書者鏤金為字。今道士所受法真文。及上清其詞。皆以玉字為文。其字似小篆又非小篆。道家明真行道。于壇五方各施一真文。其文書作玉字。宋文明等作隸書以譯之。據文明此狀益彰字偽。若玉字本是諸天真人所書。文明是近代道士。不預說法之會。又與集經真人不相交接。如何文明得識玉字而易以隸書。即彰玉字是文明所作改篆書體。偽立玉字之名。所以還自以隸書易其偽字。以此驗之。皎然可悉。又云。銀函瑤格。且函者是盛經之匣。格者貯經之藏。此言天尊說經人天敬重。盛以銀函秘之玉藏。銀玉貴故用以緘經。準此虛詞全為詭妄。但仙宮人代貴尚各殊。若以人間銀玉為天宮之珍。人間聲色可為天宮所重。聲色偽經說妄銀玉何乃是真財色對境是同彼此有何殊別立財破色未識其由。又云。紫筆朱韜此更虛偽。但筆之起稱基於六國。秦人蒙恬方始造筆。自秦以前皆削木書之。或謂
之槧。或謂之札。或謂之觚。元無筆號。豈有天尊以稱為筆。況五色非實六塵咸假。迷心執系妄以為色。在於賢聖本無此見。文明等以朱紫俗中所貴。用飾簽題之名。且韜者以擬六韜。妄竊太公兵書之號。乃俗書之異名。兵志之殊目。不離塵勞之境。才淪生死之流。語事似是美名。鞠理全成偽跡。
公子聞先生此說。心昏志擾莫知所措。乃謂先生曰。伏聞眾口爍金積毀銷骨。先生此議。無乃是乎。未解所疑更希良釋。經云。雲彩霞光結空成字。煙輝霧液聚氣為文。芒垂八角字方一丈。靈寶具顯。爰所惑哉。
先生曰。情弊執者難移。性明察者易悟。夫子沉淪弱喪往而不返。靡思己惑翻見致疑。子審聽之。吾為子述。此經旨意久已曉之。蓋敘真文偽濫之源。顯靈寶虛妄之跡。既云。天尊含一氣之端。包兩儀之始。生化物象孕育群形。說經不託空聞。造字何推氣結。此文明等偽造真文之因。虛立緣起之狀。乃云。天尊感雲霞之氣。聚結成文。字方一丈。冀異凡俗之書。芒垂八角。用殊篆隸之體。若其真文應見於此下方。警悟凡俗。須示靈異之狀。真文若在上方天尊都化之所。何須廣大其文。以呈詭怪之跡。徒陳海棗之論。寧思蝸角之虛。此又偽也。公子曰。玉字之文結空之氣。既云虛誕。誠如所言。大羅之天
【現代漢語翻譯】 現代漢語譯本： 用木片書寫，或者稱之為札，或者稱之為觚（古代書寫用的木簡），原本沒有筆的稱謂，怎麼會有天尊用筆的說法呢？況且五色並非真實存在，六塵都是虛假的。迷惑的心執著于外物，錯誤地認為它們是真實的。在賢聖看來，根本沒有這種見解。文明等用硃紅色和紫色，是世俗所看重的顏色，用來裝飾書籤的名稱。而韜（書套）模仿《六韜》（古代兵書），妄自竊取太公（姜太公）兵書的名號。這些都是世俗書籍的別名，兵書目錄中的特殊條目，沒有脫離塵世的煩惱，終究會沉淪於生死輪迴之中。言語上似乎是美好的名稱，但仔細推究，完全是虛假的痕跡。
公子聽了先生的這些話，心中昏亂，意志動搖，不知如何是好。於是對先生說：『我聽說眾口鑠金，積毀銷骨。先生的這些議論，恐怕就是這種情況吧？我還有疑問沒有解決，希望您能進一步解釋。經書中說，雲彩霞光在空中凝結成文字，煙霧水汽聚集形成文章，光芒垂下八個角，字有一丈見方，靈寶（指經文）完全顯現。我對此感到困惑啊。』
先生說：『被情慾矇蔽執著的人難以改變，心性明澈洞察的人容易醒悟。你沉淪於迷惘之中，像早夭的孩子一樣一去不返，不反思自己的迷惑，反而產生疑問。你仔細聽著，我為你講述。這部經書的旨意我早就明白了。它講述了真文（真正的經文）被虛假之物濫用的根源，揭示了靈寶（經文）虛妄的痕跡。既然說天尊包含一氣之端，包容天地之始，產生萬物形象，孕育各種形體，那麼說經不依賴於空中的聲音，造字又為何要推說是氣凝結而成呢？這正是文明等偽造真文的原因，虛假地設立緣起的表象。他們說天尊感應雲霞之氣，聚集凝結成文字，字有一丈見方，希望與凡俗的書籍不同；光芒垂下八個角，用以區別于篆書隸書的形體。如果真正的經文應該出現在這下方世界，警醒凡俗之人，就必須顯示靈異的景象。如果真文在上方天尊所教化的地方，又何必擴大文字，來呈現詭異的跡象呢？這只是徒勞地陳述海市蜃樓的景象，難道不思考蝸牛角上的爭鬥是多麼虛妄嗎？這又是虛假的。』公子說：『玉字（指經文）的文字是凝結空中的氣形成的，既然您說這是虛誕的，確實如您所說。』大羅天（佛教用語）……
【English Translation】 English version: They write on wooden tablets, or call them 'zha', or call them 'gu' (ancient writing tablets). Originally, there was no term for 'pen', so how could there be a 'Celestial Worthy' (Tianzun) referred to as using a pen? Moreover, the five colors are not real, and the six dusts (sense objects) are all illusory. A deluded mind clings to them, falsely believing them to be real. In the eyes of the wise and holy, there is no such view. 'Civilization' (Wenming) and others use vermilion and purple, which are valued by the common people, to decorate the names of book labels. And 'Tao' (book cover) imitates the 'Six Tao' (Liu Tao, ancient military treatise), falsely stealing the name of Grand Duke Wang (Jiang Taigong)'s military book. These are all different names for secular books, special entries in the catalog of military books, not detached from the realm of worldly troubles, and ultimately sinking into the cycle of birth and death. The words seem to be beautiful names, but upon careful examination, they are entirely false traces.
The young master, hearing these words from the master, felt his mind confused and his will shaken, not knowing what to do. So he said to the master: 'I have heard that many mouths can melt metal, and accumulated slander can destroy bones. Are the master's arguments perhaps like this? I still have doubts that have not been resolved, and I hope you can further explain. The scriptures say that clouds and rosy light condense in the sky to form words, and smoke and mist gather to form writing, with rays of light hanging down eight corners, and the characters are one zhang (approx. 3.3 meters) square, and the 'Spiritual Treasure' (Lingbao, referring to the scriptures) is fully revealed. I am confused by this.'
The master said: 'Those who are blinded by emotions and cling to things are difficult to change, while those who are clear-minded and discerning are easy to awaken. You are sinking into delusion, like a child who dies young and never returns, not reflecting on your own confusion, but instead raising doubts. Listen carefully, and I will explain it to you. I have long understood the meaning of this scripture. It tells of the origin of the abuse of true scriptures by false things, and reveals the illusory traces of the 'Spiritual Treasure' (scriptures). Since it says that the 'Celestial Worthy' (Tianzun) contains the beginning of one qi (primordial energy), encompasses the beginning of heaven and earth, produces the images of all things, and nurtures all forms, then if explaining the scriptures does not rely on sounds in the air, why should the creation of characters be attributed to the condensation of qi? This is precisely the reason why 'Civilization' (Wenming) and others fabricate true scriptures, falsely establishing the appearance of dependent origination. They say that the 'Celestial Worthy' (Tianzun) senses the qi of clouds and rosy light, gathering and condensing it into characters, with the characters being one zhang square, hoping to be different from ordinary books; the rays of light hanging down eight corners, used to distinguish it from seal script and clerical script. If the true scriptures should appear in this lower world, to awaken ordinary people, they must show miraculous signs. If the true scriptures are in the place where the 'Celestial Worthy' (Tianzun) teaches above, then why enlarge the characters to present strange signs? This is just a futile statement of mirages, and does it not consider how illusory the struggles on snail horns are? This is also false.' The young master said: 'The characters of the jade script (referring to the scriptures) are formed by condensing the qi in the air, and since you say this is absurd, it is indeed as you say.' The Great Luo Heaven (Buddhist term)...
玄都之境。王京仙宇金闕天宮。空青寶林寨木靈樹。三清上界九仙靈府。道俗同詮。豈並非實。
先生於是解頤而謂曰。適欲為子說之。子果見問。今為子具陳其妄。案靈寶偽經有三十二天。其天自下而上重疊置之。從下第一太黃皇曾天。第二太明玉貌天。第三清明何童天。第四玄胎平育天。第五元明文舉天。第六上明七曜天。第七虛無越衡天。第八太極蒙翳天。第九赤明和陽天。第十上真玄明天。十一暉明宗飄天。十二竺落皇笳天。十三虛明堂暉天。十四觀明端靜天。十五玄明恭慶天。十六太煥極瑤天。十七元載孔昇天。十八太安皇崖天。十九顯定極風天。二十始黃考芒天。二十一太黃翁重天。二十二元思江由天。二十三上撲元樂天。二十四無極曇誓天。二十五浩庭霄度天。二十六淵通元洞天。二十七太文翰寵天。二十八太素秀樂天。二十九太虛無上天。三十太釋騰勝天。三十一龍變梵度天。三十二太極平育天。謹案道家三十二天。略無大羅之號。即明元無大羅之天。此又妄造。則此三十二天。總是偽立。何以知者。今據二十四天名曇誓天。第三十一天名梵度天。竊尋曇梵二字。此土先無。玉篇說文字林字統竟無此字。曇梵二字本出佛經。與無見之流翻譯人。造用詮天竺之音。演述釋迦之旨。在於此方先無此
【現代漢語翻譯】 現代漢語譯本： 玄都之境（神仙居住的地方），王京仙宇金闕天宮（帝王居住的仙宮），空青寶林寨木靈樹（一種珍貴的樹木），三清上界九仙靈府（道教神仙居住的場所），道家和俗世之人都在談論這些，難道這些不是真實的嗎？
先生於是笑著說：『我正想為你解釋這些，你果然就問了。現在我為你詳細地陳述其中的虛妄之處。查閱靈寶的偽經，其中有三十二天。這些天從下到上重疊排列。從下往上數，第一是太黃皇曾天，第二是太明玉貌天，第三是清明何童天，第四是玄胎平育天，第五是元明文舉天，第六是上明七曜天，第七是虛無越衡天，第八是太極蒙翳天，第九是赤明和陽天，第十是上真玄明天，第十一是暉明宗飄天，第十二是竺落皇笳天，第十三是虛明堂暉天，第十四是觀明端靜天，第十五是玄明恭慶天，第十六是太煥極瑤天，第十七是元載孔昇天，第十八是太安皇崖天，第十九是顯定極風天，第二十是始黃考芒天，第二十一是太黃翁重天，第二十二是元思江由天，第二十三是上撲元樂天，第二十四是無極曇誓天，第二十五是浩庭霄度天，第二十六是淵通元洞天，第二十七是太文翰寵天，第二十八是太素秀樂天，第二十九是太虛無上天，第三十是太釋騰勝天，第三十一是龍變梵度天，第三十二是太極平育天。』仔細查閱道家的三十二天，根本沒有大羅天的稱號。這就說明原本沒有大羅天。這又是虛妄的捏造。那麼這三十二天，全部都是虛假設立的。憑什麼知道是虛假的呢？現在根據二十四天名為曇誓天，第三十一天名為梵度天。仔細推究『曇』和『梵』這兩個字，在本土原本沒有。玉篇、說文字林、字統等書中都沒有這兩個字。『曇』和『梵』這兩個字本來出自佛經，是與無見之流的翻譯者，爲了翻譯天竺的語音，演述釋迦牟尼的旨意而使用的。在本土原本沒有這些字。'
【English Translation】 English version: The realm of Xuandu (the place where immortals reside), the Golden Palace of Wangjing Xianyu (the immortal palace where emperors reside), the Kongqing Baolin Zhaimu Ling tree (a precious tree), the Three Pure Realms and Nine Immortal Spiritual Mansions (places where Taoist immortals reside), both Taoists and common people talk about these, are they not real?
The master then smiled and said, 'I was just about to explain these to you, and you indeed asked. Now I will explain in detail the falsehoods within them. According to the Lingbao apocryphal scriptures, there are thirty-two heavens. These heavens are arranged in layers from bottom to top. Counting from the bottom up, the first is Taihuang Huangzeng Heaven, the second is Taiming Yumao Heaven, the third is Qingming Hetong Heaven, the fourth is Xuantai Pingyu Heaven, the fifth is Yuanming Wenju Heaven, the sixth is Shangming Qiyao Heaven, the seventh is Xuwu Yueheng Heaven, the eighth is Taiji Mengyi Heaven, the ninth is Chiming Heyang Heaven, the tenth is Shangzhen Xuanming Heaven, the eleventh is Huiming Zongpiao Heaven, the twelfth is Zhuluo Huangjia Heaven, the thirteenth is Xuming Tanghui Heaven, the fourteenth is Guanming Duanjing Heaven, the fifteenth is Xuanming Gongqing Heaven, the sixteenth is Taihuan Jiyao Heaven, the seventeenth is Yuanzai Kongsheng Heaven, the eighteenth is Taian Huangya Heaven, the nineteenth is Xianding Jifeng Heaven, the twentieth is Shihuang Kaomang Heaven, the twenty-first is Taihuang Wengzhong Heaven, the twenty-second is Yuansi Jiangyou Heaven, the twenty-third is Shangpu Yuanle Heaven, the twenty-fourth is Wuji Tanshi Heaven, the twenty-fifth is Haoting Xiaodu Heaven, the twenty-sixth is Yuantong Yuandong Heaven, the twenty-seventh is Taiwen Hanchong Heaven, the twenty-eighth is Taisu Xiule Heaven, the twenty-ninth is Taixu Wushang Heaven, the thirtieth is Taishi Tengsheng Heaven, the thirty-first is Longbian Fandu Heaven, and the thirty-second is Taiji Pingyu Heaven.' Upon careful examination of the Taoist thirty-two heavens, there is no mention of the title of Daluo Heaven at all. This shows that there was originally no Daluo Heaven. This is another false fabrication. So all these thirty-two heavens are falsely established. How do we know they are false? Now, according to the twenty-fourth heaven named 'Tanshi' (曇誓), and the thirty-first heaven named 'Fandu' (梵度), upon careful investigation, the characters 'Tan' (曇) and 'Fan' (梵) did not originally exist in this land. The 'Yupian', 'Shuowen Jiezi Lin', and 'Zitong' do not contain these characters. The characters 'Tan' and 'Fan' originally came from Buddhist scriptures, and were used by translators of the 'Wu Jian' (無見) school to translate the sounds of Tianzhu (天竺, ancient India), and to elaborate on the teachings of Sakyamuni. These characters did not originally exist in this land.
字。后葛洪于佛經上錄梵字。訓以為凈陸。法言因而撰入切韻。若天尊說靈寶等經。在於佛法東流之前。此字未造。如何天名預用。若於佛法之後。即是偷竊佛經。近始偽造進退無據。偽跡自彰。大羅之名寔此之類。驗斯一節足表三隅。又玄都仙宮玉京靈岫。案經所說。玄都是玉京山上宮名。金闕乃玄都宮之闕稱。尋討宗旨虛妄又彰。且道法是此方之教。天尊是此土聖人。詮化不在外蕃。居止合於此地。自從文字已來。帝王境域。上自軒皇之代。下至姬周之朝。東不越辰韓。西未逾大夏。南才至象郡。北尚阻雁門。此中闊狹可知遠近斯在。又據十州記。四夷傳地理志輿地志括地誌汲蒙書。並無玉京玄都之域未審。天尊何處施化。若在諸天之上。天上人間境界全別。非唯穢凈有異。諒亦語言不同。至於文字尚好是事懸隔。但天地日月山河金玉珠貝叢林山石之等。同業共感妄情起計執有貴賤。在於上天初無此事。乃以人間妄計金玉珍貴。用標仙都仙闕之名。忝曰聖人。定不同此。此又虛也。但方域之言隨地改革。萬里之內音旨不通。況在諸天固殊聲韻。設有天尊實于玉京山上說法。終藉人傳方至此地。復須翻譯然可流行。驗無傳經之人。又無翻譯之所。縱令經語是此土之音。必待人傳得至此國。天尊說經之後。須有集錄門
人。降自上天傳於下代。發玄都之勝境。至赤縣之神州。詮三十六部之靈文。演一十二品之科格。人事之間實為壯觀。何故史籍遺而不書。凡在有情。知其不可。此又虛也。又空青之林。寨木之樹。三雅之所不載。九丘之所未詳。虛構異名冀殊俗物。唯有靈寶經說。竟無典記可憑。事等鑿空言同捕影。此又虛也。又云。三清之天。九仙之府。彌增偽跡轉益虛宗。案靈寶三清天號。還同前說上下安之。下曰上清。中曰太清。上曰玉清。此三清也。此三天。佈置在三十二天上大羅天下。釋云。玉清天尊所居之天。太清大道君所居之天。上清老子所居之天。就教推尋更成虛偽。靈寶列三十二天天位先定。若加三清及以大羅。則有三十六天。不合祇有三十二位。此又不可也。若三清大羅是三十二天內。三清大羅是其別號。則列三十二天名數合標。別號之名經無別稱。明非三十二天之數。此又虛也。又此經稱是天尊所說。說主元自構虛。徒有三清之名。本無天尊可立。玉清之境還是妄論。所稱大道君。道是虛通之理。無物之謂。太上道君豈合有像。又不可立太清之天。此又偽也。老子驅車西域。竟無昇天之由。虛標上清之位。事等系風之說。再三虛妄偽跡逾彰。所言九仙者。案經所說。仙有九等。等級差降以標其位。天尊若處其
【現代漢語翻譯】 現代漢語譯本： 人。從上天降臨，流傳於後世。開啟玄都的勝境，到達赤縣的神州。詮釋三十六部的靈文，演繹一十二品的科格。人事之間，實在是壯觀。為何史籍遺漏而不記載？凡是有情眾生，都知道這是不可能的。這又是虛假的。 又說空青之林，寨木之樹，是《三雅》所不記載的，《九丘》所不詳述的。虛構奇異的名稱，希望區別於世俗之物。只有《靈寶經》有記載，竟然沒有典籍可以憑證。事情如同憑空鑿造，言論如同捕風捉影。這又是虛假的。 又說，三清之天（玉清、上清、太清），九仙之府（仙人居住的地方）。更加增添虛假的痕跡，更加增長虛妄的宗旨。考察《靈寶經》的三清天號，還是和前面所說的一樣，上下安置它們。下面叫做上清，中間叫做太清，上面叫做玉清。這就是三清。這三天，佈置在三十二天之上，大羅天之下。解釋說，玉清天尊所居住的天，太清大道君所居住的天，上清老子所居住的天。就教義推究尋找，更加成為虛偽。《靈寶經》排列三十二天天位，先已確定。如果加上三清以及大羅天，則有三十六天，不符合只有三十二位。這又是不可以的。 如果三清大羅天是三十二天之內，三清大羅天是它們的別號，那麼排列三十二天名數應該標明別號之名，經文中沒有別的稱呼，明顯不是三十二天的數目。這又是虛假的。 又這部經稱是天尊所說。說法的主體原本就是虛構的，徒有三清的名稱，本來沒有天尊可以立足。玉清的境界還是虛妄的議論。所稱的大道君，道是虛通的道理，沒有實物可言。太上道君怎麼會有形象呢？又不可以設立太清之天。這又是虛假的。老子駕車去往西域，竟然沒有昇天的緣由。虛假地標明上清的地位，事情如同繫住風的說法。再三虛妄，虛假的痕跡更加明顯。所說的九仙，考察經文所說，仙有九等。等級差別降低，用來標明他們的地位。天尊如果處於其中
【English Translation】 English version: A person. Descending from the heavens and passed down to later generations. Opening up the scenic realm of Xuandu, arriving at the divine land of Chixian. Explaining the spiritual texts of the thirty-six departments, and elaborating the regulations of the twelve grades. Among human affairs, it is truly magnificent. Why is it that historical records omit and do not record it? All sentient beings know that this is impossible. This is also false. Furthermore, the forests of Kongqing (a type of mineral), and the trees of Zhaimu, are not recorded in the 'Sanya' (ancient dictionary), and not detailed in the 'Jiuqiu' (ancient geographical book). Fabricating strange names, hoping to distinguish them from worldly things. Only the 'Lingbao Scripture' records them, but there are no classical records to rely on. The matter is like carving in empty space, and the words are like catching shadows. This is also false. Furthermore, it is said that the Heavens of the Three Purities (Yuqing, Shangqing, Taiqing), and the Mansions of the Nine Immortals (places where immortals reside). It further increases false traces and further increases the false tenets. Examining the titles of the Three Purities Heavens in the 'Lingbao Scripture', they are still arranged up and down as before. The bottom one is called Shangqing, the middle one is called Taiqing, and the top one is called Yuqing. These are the Three Purities. These three heavens are arranged above the thirty-two heavens and below the Daluo Heaven. It is explained that the heaven where the Yuqing Heavenly Lord resides, the heaven where the Taiqing Great Dao Lord resides, and the heaven where Laozi of Shangqing resides. Investigating and searching according to the teachings, it becomes even more false. The 'Lingbao Scripture' arranges the positions of the thirty-two heavens, which are already determined. If the Three Purities and the Daluo Heaven are added, then there would be thirty-six heavens, which does not match the fact that there are only thirty-two positions. This is also not possible. If the Three Purities and the Daluo Heaven are within the thirty-two heavens, and the Three Purities and the Daluo Heaven are their alternative names, then the names of the thirty-two heavens should indicate the alternative names. The scriptures do not have other names, clearly not the number of the thirty-two heavens. This is also false. Furthermore, this scripture claims to be spoken by the Heavenly Lord. The speaker is originally fabricated, with only the names of the Three Purities, and originally there is no Heavenly Lord to establish. The realm of Yuqing is still a false discussion. The so-called Great Dao Lord, the Dao is the principle of emptiness and unobstructedness, without any substance to speak of. How can the Supreme Dao Lord have an image? Furthermore, it is not possible to establish the Heaven of Taiqing. This is also false. Laozi drove his chariot to the Western Regions, but there was no reason for him to ascend to heaven. Falsely marking the position of Shangqing, the matter is like tying up the wind. Repeatedly false, the false traces become even more obvious. As for the Nine Immortals, examining what the scriptures say, there are nine grades of immortals. The grades are different and lowered to mark their positions. If the Heavenly Lord is in it
長。不出神仙之流。神仙傳中何為不載。設令是實未免生死。終為劫火所焚。不入證聖之位。凡其偽狀即此之流。
公子曰。先生辯囿宏開。耀詞葩于舌杪。言泉迥注。瀉文瀨于談端。若春景之煦薄冰。類秋飆之拂危葉。辯即辯矣。疑尚疑焉。案靈寶度人經云。天尊居始青天中碧落空歌大浮黎土。此則所居有據。說法無疑始青。之天顯然。碧落之宮昭著。空歌標其境稱。浮黎列其土名。如何高論總排為偽。
先生乃撫掌大噱而謂公子曰。聞一知十。顏回見稱于孔父。朝三暮四。狙公致忿于莊生。余昔怪焉。今信之矣。且始青之天與大羅何異。碧落之號將上清豈殊。前以昌言。今復致惑。案三十三天。天無始青之稱。三清之位。位無浮黎之境。置立參差終始乖舛。但諸天之上咸是天人。欲界之天男女雜處。雖有欲事輕重不同。修十善勝業生於其境。不似人間分疆畫野。自色界之上無女唯男。修四無量因方咸彼果。咸無土地之實。眾寶之所共成。今言大浮黎土。一何迂誕。虛偽之狀參驗可知。子自情迷非余辯誤。
甄正論捲上 大正藏第 52 冊 No. 2112 甄正論
甄正論卷中
大白馬寺僧玄嶷撰
公子曰。天上無地誠亦有之。天尊神力不無其實。案此經文。天尊當
【現代漢語翻譯】 現代漢語譯本： 長壽並不能使人超脫于神仙的範疇之外。如果神仙傳記中沒有記載，那是因為假設神仙是真實存在的，也無法避免生死輪迴，最終會被劫火焚燬。他們沒有證得聖位的能力，所以那些虛假的描述都屬於這一類。
公子問道：『先生的辯論範圍廣闊，言辭華麗，滔滔不絕，如同春天的陽光融化薄冰，又像秋風吹拂搖搖欲墜的樹葉。辯論確實精彩，但我的疑惑依然存在。根據《靈寶度人經》記載，天尊居住在始青天中的碧落空歌大浮黎土。這說明天尊的居所有據可查，說法也毋庸置疑。始青天清晰可見，碧落宮昭然若揭，空歌是其境界的名稱，浮黎是其土地的名稱。先生為何要全盤否定呢？』
先生聽后，拍手大笑，對公子說：『聞一知十，顏回因此受到孔子的稱讚；朝三暮四，狙公因此激怒了莊子。我過去對此感到奇怪，現在相信了。所謂的始青天與大羅天有什麼區別？碧落的稱號與上清有什麼不同？之前我已經明確說明，現在你又產生疑惑。查閱三十三天，沒有始青天的說法；三清的地位，也沒有浮黎境的存在。這種設定前後矛盾，終始錯亂。只是諸天之上都是天人，欲界的天男女混雜居住，雖然慾望的輕重程度不同，但通過修行十善的殊勝業力可以往生到那裡，不像人間一樣劃分疆界。從色界天之上就沒有女性，只有男性，通過修行四無量心才能獲得相應的果報。這些地方都沒有土地的實體，而是由各種珍寶共同構成。現在說有什麼大浮黎土，真是荒謬至極。虛假的狀況，只要稍加驗證就能明白。是你自己迷惑不解，不是我辯論錯誤。』
《甄正論》捲上 《大正藏》第52冊 No. 2112 《甄正論》
《甄正論》卷中 大白馬寺僧 玄嶷 撰
公子問道：『天上沒有土地，這確實有可能。天尊的神力，並非完全沒有根據。根據這部經文，天尊應當……』 English version: Longevity does not transcend the realm of deities. The reason why it is not recorded in the biographies of deities is that even if deities were real, they could not avoid birth and death, and would eventually be burned by the kalpa fire. They do not enter the position of attaining sainthood, so those false descriptions belong to this category.
The young master asked: 'Sir, your debate is broad and expansive, your words are brilliant, and your eloquence flows like a torrent. It is like the spring sun melting thin ice, or the autumn wind blowing on precarious leaves. The debate is indeed wonderful, but my doubts still remain. According to the Lingbao Duren Jing (Scripture of Universal Salvation), the Heavenly Worthy resides in the Shiqing Tian (Azure Origin Heaven) within the Biluo Kongge Dafuli Tu (Azure Void Song Great Floating Li Land). This indicates that the Heavenly Worthy's residence is well-founded, and the teachings are beyond doubt. The Shiqing Tian is clearly visible, the Biluo Palace is clearly evident, Kongge is the name of its realm, and Fuli is the name of its land. Why does your high discourse completely dismiss it as false?'
The master then clapped his hands and laughed loudly, saying to the young master: 'To know ten things from hearing one is why Yan Hui was praised by Confucius; to change from three in the morning to four in the evening is why the monkey keeper angered Zhuangzi. I used to find this strange, but now I believe it. What difference is there between the so-called Shiqing Tian and the Daluo Tian (Great encompassing Heaven)? How is the title Biluo different from Shangqing (Highest Purity)? I have already stated it clearly before, and now you are confused again. Examining the Thirty-three Heavens, there is no mention of Shiqing Tian; in the positions of the Three Pure Ones, there is no realm of Fuli. This arrangement is contradictory and inconsistent from beginning to end. It is only that above all the heavens are devas (heavenly beings). The heavens of the Desire Realm are inhabited by both men and women, although the intensity of desires varies, but by cultivating the superior karma of the Ten Virtues, one can be reborn there, unlike the human world with its divided territories. Above the Form Realm, there are no women, only men, and by cultivating the Four Immeasurables, one can attain the corresponding results. These places have no actual land, but are jointly formed by various treasures. Now to speak of some Dafuli Tu is utterly absurd. The falsity of the situation can be understood with a little verification. It is your own confusion, not my erroneous debate.'
Zhen Zheng Lun (Treatise on Discernment and Rectification), Volume 1 T.D. Vol. 52, No. 2112, Zhen Zheng Lun
Zhen Zheng Lun, Volume 2 Composed by the monk Xuan Yi of the Great White Horse Temple
The young master asked: 'That there is no land in the heavens is indeed possible. The divine power of the Heavenly Worthy is not entirely without basis. According to this scripture, the Heavenly Worthy should...'
【English Translation】 English version: Longevity does not transcend the realm of deities. The reason why it is not recorded in the biographies of deities is that even if deities were real, they could not avoid birth and death, and would eventually be burned by the kalpa fire. They do not enter the position of attaining sainthood, so those false descriptions belong to this category. The young master asked: 'Sir, your debate is broad and expansive, your words are brilliant, and your eloquence flows like a torrent. It is like the spring sun melting thin ice, or the autumn wind blowing on precarious leaves. The debate is indeed wonderful, but my doubts still remain. According to the Lingbao Duren Jing (Scripture of Universal Salvation), the Heavenly Worthy resides in the Shiqing Tian (Azure Origin Heaven) within the Biluo Kongge Dafuli Tu (Azure Void Song Great Floating Li Land). This indicates that the Heavenly Worthy's residence is well-founded, and the teachings are beyond doubt. The Shiqing Tian is clearly visible, the Biluo Palace is clearly evident, Kongge is the name of its realm, and Fuli is the name of its land. Why does your high discourse completely dismiss it as false?' The master then clapped his hands and laughed loudly, saying to the young master: 'To know ten things from hearing one is why Yan Hui was praised by Confucius; to change from three in the morning to four in the evening is why the monkey keeper angered Zhuangzi. I used to find this strange, but now I believe it. What difference is there between the so-called Shiqing Tian and the Daluo Tian (Great encompassing Heaven)? How is the title Biluo different from Shangqing (Highest Purity)? I have already stated it clearly before, and now you are confused again. Examining the Thirty-three Heavens, there is no mention of Shiqing Tian; in the positions of the Three Pure Ones, there is no realm of Fuli. This arrangement is contradictory and inconsistent from beginning to end. It is only that above all the heavens are devas (heavenly beings). The heavens of the Desire Realm are inhabited by both men and women, although the intensity of desires varies, but by cultivating the superior karma of the Ten Virtues, one can be reborn there, unlike the human world with its divided territories. Above the Form Realm, there are no women, only men, and by cultivating the Four Immeasurables, one can attain the corresponding results. These places have no actual land, but are jointly formed by various treasures. Now to speak of some Dafuli Tu is utterly absurd. The falsity of the situation can be understood with a little verification. It is your own confusion, not my erroneous debate.' Zhen Zheng Lun (Treatise on Discernment and Rectification), Volume 1 T.D. Vol. 52, No. 2112, Zhen Zheng Lun Zhen Zheng Lun, Volume 2 Composed by the monk Xuan Yi of the Great White Horse Temple The young master asked: 'That there is no land in the heavens is indeed possible. The divine power of the Heavenly Worthy is not entirely without basis. According to this scripture, the Heavenly Worthy should...'
說度人經時。七日七夜諸天日月。璇璣玉衡一時停輪。神風靜默山海藏云。天無浮翳四氣朗清。此則神力所致。聖德靈感故得日月駐景以停運。風雲斂靄以澄清。若非大聖孰能至此。
先生曰。無天尚解造天。無地猶能立地。日月任其筆削。風雲隨其指揮。確實論之。並無其事。且璇璣斡運金渾應像。三百六十五度四分度之一。十二交會晝夜百刻。周旋潛轉靡有少停。春秋二分冬夏兩至。縱有盈縮。大數不虧如也。簿蝕差時行次失度。史必書之以表天事。但日度稍長猶為吉應。尚書史策以示將來。況天一不轉經七百刻。自有天地以來。未有若此之大瑞。自合別飾史詞光諸簡牒。典載不紀。明並虛焉。若言此之璇璣日月風雲山海之等並論天上之天不是人間之天者。且諸天上界咸無日月。自然光明遠近相曜。以花開合為晝夜。不與此土相同。宋文明等但見此土日月山海。謂諸天上還同此境亦有日月風雲山海等物。不知諸天之上元無此等。聖教具詳。此可略示虛又明也。
公子曰。上天無日月等。先生辯之。至如天尊說經。利益實廣。經云。天尊說度人經。一遍一國男女聾病耳皆開聰。二遍盲者目明。三遍喑者能言。四遍跛者能行。及周十遍乃至婦人懷孕鳥獸含胎。已生未生皆得產生。地藏發泄金玉露形。枯骨
【現代漢語翻譯】 現代漢語譯本：當宣講《度人經》（Duren Jing，Salvation Scripture）時，七天七夜裡，諸天（zhutian，various heavens）、日月（riyue，sun and moon）、璇璣（xuanji，armillary sphere）、玉衡（yuheng，Jade Pivot）都一時停止轉動。神風（shenfeng，divine wind）靜止，山海（shanhai，mountains and seas）藏匿雲霧。天空沒有浮雲遮蔽，四季清朗明凈。這都是神力所致，聖德的靈驗感應，所以才能使日月停止執行，風雲收斂消散而使天空澄清。如果不是大聖人，誰能做到這樣呢？
先生說：『沒有天，尚且能創造天；沒有地，仍然能夠建立地。日月任憑他的修改，風雲隨他的指揮。』確實地說，並沒有這件事。而且璇璣的運轉，金渾（jinhun，celestial globe）的應像，三百六十五度四分之一度，十二次交會，晝夜一百刻，週而復始地運轉，沒有絲毫停頓。春秋二分，冬夏兩至，即使有盈虧，大數也不會虧損。薄蝕（boshi，eclipse）差時，執行次序失度，史官一定會記載下來以表明天象的變化。但是日度稍微增長，也算是吉祥的應驗，尚書史策會記載下來以昭示將來。何況天體一旦停止轉動七百刻，自有天地以來，從未有過如此巨大的祥瑞。自然應該特別修飾史書的辭藻，光大簡牘，但典籍記載卻沒有記載，這不是很虛假嗎？如果說這裡的璇璣、日月、風雲、山海等等，說的是天上之天，不是人間的天，那麼諸天上界都沒有日月，自然光明，遠近相互輝映，以花開花合作為晝夜，不與此土相同。宋文明等人只看到此土的日月山海，認為諸天上界也和這裡一樣，也有日月風雲山海等物，不知道諸天之上根本沒有這些東西。聖教對此有詳細的說明，這可以略微顯示虛假和不明之處。』
公子說：『上天沒有日月等等，先生您已經辯駁過了。至於天尊（Tianzun，Celestial Worthy）說經，利益實在廣大。《經》中說，天尊宣講《度人經》，一遍，一國男女的聾病耳朵都能開聰；兩遍，盲人眼睛復明；三遍，啞巴能夠說話；四遍，跛子能夠行走；及至周遍十次，乃至婦人懷孕，鳥獸含胎，已生的未生的都能順利產生。地藏（Dizang，Earth Treasury）發掘，金玉顯露，枯骨
【English Translation】 English version: When the Duren Jing (Salvation Scripture) is recited, for seven days and seven nights, all the heavens (zhutian, various heavens), the sun and moon (riyue, sun and moon), the armillary sphere (xuanji, armillary sphere), and the Jade Pivot (yuheng, Jade Pivot) all cease their rotation. The divine wind (shenfeng, divine wind) is still, and the mountains and seas (shanhai, mountains and seas) conceal the clouds. The sky is without floating shadows, and the four seasons are clear and bright. This is all due to divine power, the spiritual response of sacred virtue, so that the sun and moon can stop their movement, and the wind and clouds can gather and dissipate to clear the sky. If it were not for a great sage, who could achieve this?
The Master said, 'Without heaven, one can still create heaven; without earth, one can still establish earth. The sun and moon are at his disposal to modify, and the wind and clouds follow his command.' In truth, there is no such thing. Moreover, the rotation of the armillary sphere, the correspondence of the celestial globe (jinhun, celestial globe), three hundred and sixty-five and a quarter degrees, twelve intersections, one hundred quarters of day and night, revolves and turns without the slightest pause. The vernal and autumnal equinoxes, the winter and summer solstices, even if there are excesses and deficiencies, the grand number will not be deficient. Eclipses (boshi, eclipse) and discrepancies in time, deviations in the order of movement, the historians will certainly record them to indicate the changes in celestial phenomena. But even a slight increase in the sun's degree is considered an auspicious response, and the historical records of the Book of Documents will record it to show the future. Moreover, if the celestial body were to stop rotating for seven hundred quarters, since the beginning of heaven and earth, there has never been such a great auspicious sign. Naturally, the wording of the historical records should be specially embellished to glorify the bamboo slips, but the canonical records do not record it, is this not very false?' If it is said that the armillary sphere, sun and moon, wind and clouds, mountains and seas, etc., here refer to the heaven of heavens, not the heaven of the human world, then all the heavens above have no sun and moon, but natural light, shining on each other from near and far, using the opening and closing of flowers as day and night, which is not the same as this land. Song Wenming and others only see the sun, moon, mountains, and seas of this land, and think that the heavens above are the same as here, also having sun, moon, wind, clouds, mountains, and seas, etc., not knowing that there are no such things above the heavens. The sacred teachings have detailed explanations of this, which can slightly reveal falsehood and obscurity.'
The Prince said, 'The heavens above have no sun and moon, etc., you have already refuted. As for the Celestial Worthy (Tianzun, Celestial Worthy) expounding the scriptures, the benefits are truly vast. The scripture says that the Celestial Worthy expounds the Duren Jing (Salvation Scripture), once, the deaf and diseased ears of the men and women of a country can open and become clear; twice, the eyes of the blind can see again; three times, the mute can speak; four times, the lame can walk; and even ten times, even pregnant women and animals carrying embryos, those already born and those not yet born can all be successfully born. The Earth Treasury (Dizang, Earth Treasury) excavates, gold and jade are revealed, and dry bones
更生皆起成人。以此言之。神功大矣。
先生曰。余聞之。有人寐而夢者。于夢中又佔其夢。果如然也。向已具論。子仍固執。何異占夢乎。余告子以上天下境勝劣不同。豈有盲聾喑跛之疾。亦無冢墓骸骨之穢。雖有死生之事。皆是變化所為。無產生之生。無尸死之死。今此經雲天尊於始青天中說法。乃云一國男女。天上豈有國耶。又云。盲聾等病天上元無此疾。案此經文。元來不委上天善惡。出自胸臆造此偽經。乃委巷之浮談。非典實之雅論。虛偽之狀。此又彰焉。
公子曰。先生所詮無非偽也。然則道法流行為日已久。教跡匪一義理多門。祇如三世因果六道業緣。地獄天堂罪福報應。皎然不昧。豈徒言哉。
先生曰。此更虛也。天尊之事靈寶之經。首尾虛偽不可為證。道家宗旨莫過老經。次有莊周之書。兼取列寇之論。竟無三世之說。亦無因果之文。不明六道之宗。詎述業緣之義。地獄天堂了無辯處。罪福報應莫顯其由。自余雜經咸是陸修靜等盜竊佛經妄為安置。雖有名目殊無指歸。余更別舉例論之。道家稱天尊說經在堯舜以前上皇之代。其時淳風尚質醨俗未萠。人無矯妄之心。時有無為之化。老子說經當衰周之末。帝王之季。君昏于上臣亂于下。征伐不由天子。禮樂出自諸侯。以大陵小恃強
【現代漢語翻譯】 現代漢語譯本：
更生之人皆由成人而來。由此可見，神的力量是多麼偉大啊！ 先生說：『我聽說過，有人睡著做夢，在夢中又占卜自己的夢，結果竟然應驗了。之前我已經詳細論述過了，你仍然固執己見，這和占卜夢有什麼區別呢？我告訴你，上天和地獄的境界，勝妙和低劣各不相同，怎麼會有盲聾瘖啞殘疾呢？也沒有墳墓骸骨的污穢。即使有生死之事，也都是變化所致，沒有產生之生，沒有屍體死亡之死。現在這部經書說天尊在始青天中說法，又說一個國家的男女，天上怎麼會有國家呢？又說，盲聾等疾病，天上原本沒有這些疾病。』根據這些經文來看，原本就不瞭解上天的善惡，只是憑空臆造了這部偽經，是街頭巷尾的淺薄談論，不是典雅真實的論述。虛假偽造的狀況，在這裡又一次顯現出來了。 公子說：『先生所說的無非都是虛假的。然而道法流傳至今已經很久了，教義的痕跡不止一種，義理的門徑也很多。就像三世因果、六道業緣、地獄天堂、罪福報應，清清楚楚，明明白白，難道是隨便說說嗎？』 先生說：『這更加虛假了。天尊之事，靈寶之經，從頭到尾都是虛假的，不能作為證據。道家的宗旨，沒有超過老子所著的《道德經》的。其次是莊周的書，兼采列禦寇的理論。其中根本沒有三世之說，也沒有因果的文字。不明白六道的宗旨，怎麼能闡述業緣的意義呢？地獄天堂根本沒有可以分辨的地方，罪福報應也無法顯明其由來。其餘的雜經，都是陸修靜等人盜竊佛經，胡亂安插的。雖然有名目，卻沒有明確的指向。我再另外舉例論述。道家聲稱天尊在堯舜以前的上皇時代說法。那時民風淳樸，風俗還沒有敗壞，人們沒有虛偽欺詐之心，社會呈現無為而治的景象。老子說經是在衰敗的周朝末年，帝王衰落的時期，君王昏庸在上，臣子作亂在下，征伐不再由天子決定，禮樂制度出自諸侯。以大欺小，恃強凌弱。
【English Translation】 English version:
Reborn beings all originate from adults. From this, it can be seen how great the power of the divine is! The Master said, 'I have heard of someone who, while asleep and dreaming, also divined their dream within the dream, and it turned out to be true. I have already discussed this in detail before, yet you remain stubborn. How is this different from divining a dream? I tell you, the realms of heaven and the lower world differ in their superiority and inferiority. How could there be ailments like blindness, deafness, muteness, and lameness? Nor is there the filth of tombs and bones. Even matters of birth and death are all caused by transformation; there is no birth that is truly produced, no death that is truly a corpse. Now, this scripture says that the Heavenly Worthy (Tianzun) preaches the Dharma in the Shi Qing Heaven (Shǐ Qīng Tiān), and speaks of the men and women of a country. How could there be a country in heaven? It also says that diseases like blindness and deafness originally do not exist in heaven.' According to these scriptures, it originally does not understand the goodness and evil of heaven, but merely fabricates this false scripture out of thin air. It is shallow talk from the streets, not elegant and truthful discourse. The state of falsehood and fabrication is manifested here once again. The young master said, 'What the Master says is nothing but falsehood. However, the Daoist teachings have been circulating for a long time, and the traces of the teachings are not just one, and there are many paths of righteousness. Just like the karma of the three lifetimes (Sānshì Yīnguǒ), the karmic connections of the six realms (Liùdào Yèyuán), hell and heaven, and the retribution of sins and blessings, are all clear and distinct. Are they just empty words?' The Master said, 'This is even more false. The affairs of the Heavenly Worthy (Tianzun), and the scriptures of the Lingbao (Língbǎo), are false from beginning to end and cannot be used as evidence. The tenets of Daoism do not surpass Laozi's (Lǎozǐ) Dao De Jing (Dàodéjīng). Next is the book of Zhuang Zhou (Zhuāng Zhōu), also taking the theories of Lie Yukou (Liè Yùkòu). There is fundamentally no talk of the three lifetimes, nor are there words of karma. Not understanding the tenets of the six realms, how can one expound the meaning of karmic connections? There is fundamentally no place to distinguish hell and heaven, and the retribution of sins and blessings cannot reveal its origin. The remaining miscellaneous scriptures are all stolen from Buddhist scriptures by Lu Xiujing (Lù Xiūjìng) and others, and arranged haphazardly. Although there are names and categories, there is no clear direction. I will give another example for discussion. Daoists claim that the Heavenly Worthy (Tianzun) preached the Dharma in the era of the Supreme Emperors (Shàng Huáng) before Yao (Yáo) and Shun (Shùn). At that time, the customs were simple and honest, and the vulgar customs had not yet sprouted. People had no hearts of hypocrisy and deceit, and society presented a state of non-action. Laozi (Lǎozǐ) preached the Dharma at the end of the declining Zhou Dynasty (Zhōu Cháo), the era of the decline of emperors. The rulers were foolish above, and the ministers were rebellious below. Conquests were no longer decided by the Son of Heaven (Tiānzǐ), and the rites and music came from the feudal lords. The large bullied the small, and the strong relied on strength.
侵弱。人懷狙詐俗變澆浮。何因天尊當淳樸之日。乃說地獄天堂罪福因果。三世六道應報業緣。老子當澆醨之代。乃說無為無事恬淡清虛雌柔寡慾逗機之義。何其爽歟。以理推之。虛偽非謬。
公子曰。先代天尊先生執偽。后之靜信復豈妄哉。請少詳之。無為孟浪。案道經云。樂靜信宿稟仙才早殖德本。功滿行就道證天尊。大弘教跡廣演經論。豈並偽耶。
先生曰。上古本無。猶能偽造元始。下代同偽。豈不解假立天尊。公子前惑其本今迷其末。誣其源而溯其流。曷可得耶。此宋文明等為元始立天尊。自知無據。為佛經說釋迦棄儲后之位出家修道證得佛果。遂偽立樂靜信修道證得天尊。兼說經教具信因果等事。趨日避影重覺心勞欲隱而彰偽跡逾顯。非唯外無俗學。不明得姓因由。亦乃內無識智。不悟立主虛偽。且樂氏之姓出自樂正子春。子春者殷之掌樂之官。因官命氏后為樂姓。年歲近遠撿驗可知。若靜信實得天尊當殷之末代周之首年商書周書何為不載。史紀洞紀何故不書。又鞫靜信所化之域。竟無其所。東至日窟。西窮月竁。北指玄洲。南臨丹浦。推究境土並無靜信所都。可謂語薜荔于長流。足驚視聽之說。蒂芙蕖于喬木。殊為理外之談。徒懷挾彈之心。寧知陷阱之斃。
公子曰。元始法身靜信
【現代漢語翻譯】 現代漢語譯本： 先生問道：『現在人們心懷欺騙，世俗風氣變得虛偽浮躁。為什麼天尊（Tianzun，道教神祇的尊稱）在民風淳樸的時代，反而宣講地獄天堂、罪福因果、三世六道、應報業緣這些道理？老子（Laozi，道家創始人）在世風澆薄的時代，反而宣講無為無事、恬淡清虛、雌柔寡慾這些順應時機的道理？這不是很矛盾嗎？按道理推斷，這些虛偽的說法並非沒有謬誤。』 公子說：『先代的天尊和先生是真誠的，後來的樂靜信（Le Jingxin，人名，被認為是天尊的化身）難道是虛妄的嗎？請您詳細說明。說「無為」是孟浪之言，查閱道經記載，樂靜信天生具有仙人的資質，從小就積累了德行，功德圓滿，修行成就，證得了天尊的果位，大力弘揚教義，廣泛演說經論，難道這些都是虛假的嗎？』 先生說：『上古本來沒有天尊，尚且能虛構出元始天尊（Yuanshi Tianzun，道教最高神祇）。下代同樣虛偽，難道不能假立一個樂靜信天尊嗎？公子您之前迷惑于根本，現在又迷惑于末節，誣衊源頭卻去追溯支流，這怎麼能行得通呢？這是宋文明（Song Wenming，人名）等人為元始天尊編造出身，他們自己也知道沒有根據，因為佛經里說釋迦牟尼（Sakyamuni，佛教創始人）放棄了王位出家修道證得了佛果，於是就虛構了樂靜信修道證得天尊的故事，還編造了經書教義，宣揚因果報應等等事情。這樣做就像是想要躲避陽光卻反而朝著太陽走，想要隱藏自己的軌跡卻反而更加顯眼，實在是徒勞無功。他們不僅缺乏世俗的學問，不明白姓氏的由來，而且內心也沒有智慧，不明白他們所立的主張是虛假的。況且樂氏的姓氏出自樂正子春（Yuezheng Zichun，人名），子春是殷朝掌管音樂的官員，因為官職而命姓，後來就成爲了樂姓。年代的遠近，查驗一下就可以知道。如果樂靜信真的證得了天尊的果位，那麼在殷朝末年和周朝初年，《尚書》、《周書》為什麼沒有記載？《史記》、《洞紀》為什麼沒有記載？再追究樂靜信所教化的地方，竟然沒有他的軌跡。東到太陽升起的地方，西到月亮落下的地方，北到玄洲（Xuanzhou，傳說中的北方大陸），南到丹浦（Danpu，傳說中的南方水域），考察這些地方都沒有樂靜信所統治的國度。這就像是對著長河談論薜荔（biluo，一種藤本植物），實在是聳人聽聞的說法；又像是在高大的樹木上種植芙蕖（fuqu，荷花），實在是荒謬至極的言論。只是懷著彈射鳥雀的心思，卻不知道自己已經陷入了陷阱。』 公子說：『元始天尊的法身和樂靜信』
【English Translation】 English version: The Master said: 'Now people harbor deceit, and worldly customs have become hypocritical and frivolous. Why did Tianzun (a respectful title for deities in Taoism) preach about hell, heaven, karmic consequences of sin and virtue, the three realms and six paths, and the karmic causes of retribution in an era of simple and honest customs? Why did Laozi (the founder of Taoism) preach about non-action, non-interference, tranquility, emptiness, gentleness, frugality, and adapting to opportunities in an era of declining morals? Isn't this contradictory? Logically speaking, these hypocritical statements are not without flaws.' The young master said: 'The Tianzun and masters of previous generations were sincere, so how could Le Jingxin (a person's name, believed to be an incarnation of Tianzun) be false? Please explain in detail. To say 'non-action' is reckless. According to Taoist scriptures, Le Jingxin was born with the qualities of an immortal, accumulated virtue from a young age, completed his merits, achieved enlightenment, attained the position of Tianzun, greatly promoted the teachings, and widely expounded on scriptures and theories. Are all of these false?' The Master said: 'In ancient times, there was no Tianzun, yet they could fabricate Yuanshi Tianzun (the highest deity in Taoism). In later generations, which are equally hypocritical, can't they fabricate a Le Jingxin Tianzun? Young master, you were previously confused about the root and are now confused about the branches. You slander the source but trace the tributaries. How can this work? This is because Song Wenming (a person's name) and others fabricated the origins of Yuanshi Tianzun. They themselves knew that there was no basis for it, because Buddhist scriptures say that Sakyamuni (the founder of Buddhism) abandoned his throne, left home to cultivate, and attained Buddhahood. Therefore, they fabricated the story of Le Jingxin cultivating and attaining Tianzun, and also fabricated scriptures and doctrines, promoting karmic retribution and so on. Doing so is like trying to avoid the sun but walking towards it, trying to hide one's tracks but making them even more obvious. It is truly futile. They not only lack worldly knowledge and do not understand the origin of surnames, but they also lack inner wisdom and do not realize that the claims they are making are false. Moreover, the surname Le originated from Yuezheng Zichun (a person's name), who was an official in charge of music during the Yin Dynasty. He was named after his official position, and later became the surname Le. The distance in years can be verified. If Le Jingxin truly attained the position of Tianzun, then why are there no records of it in the Book of Documents or the Book of Zhou during the late Yin Dynasty and early Zhou Dynasty? Why are there no records in the Records of the Historian or the Records of the Caves? Furthermore, investigating the areas that Le Jingxin taught, there is no trace of him. From the place where the sun rises in the east to the place where the moon sets in the west, from Xuanzhou (a legendary northern continent) in the north to Danpu (a legendary southern water region) in the south, there is no country ruled by Le Jingxin. This is like discussing biluo (a type of vine) with a long river, which is a sensational statement; it is like planting fuqu (lotus) on a tall tree, which is an extremely absurd statement. They only harbor the intention of shooting birds with slingshots, but they do not know that they have fallen into a trap.' The young master said: 'The Dharmakaya of Yuanshi Tianzun and Le Jingxin'
報果。咸云。假偽無一實存在於下愚。不無二惑。竊憑書史。敢立實宗。輕忤高懷。伏垂矜恕。
先生曰。子何言之過也。余少閱墳典長討名理。年過知命研幾不疲。傍瞻宇宙之間。嘆言論之無偶。俯觀時代之上。恨知音之蓋稀。向與子談未攄懷抱。若能架虛成實變偽為真。此則功侔造化之功。力邁陶鈞之力。希一清耳。子薄言焉。
公子曰。先生以天尊書史不載以為虛妄。在於仆也誠亦如然。祇如靈寶之經。典記具載。豈亦偽乎。案吳楚春秋及越絕書。咸云。禹治洪水。至牧德之山。見神人焉。謂禹曰。勞子之形。役子之慮。以治洪水。無乃怠乎。禹知是神人。再拜請誨。神人曰。我有靈寶五符。以役蛟龍水豹。子能持之不日而就。禹稽首而請。因而授之而誡禹曰。事畢可秘之於靈山。勿傳人代。禹遂用之其功大就。事畢乃藏之於洞庭苞山之穴。至吳王闔閭之時。有龍威丈人。于洞庭之苞山得此五符。獻之於吳王。闔閭吳王得之。示諸群臣莫能識之。聞魯孔丘者。博達好古多所。該覽。令使赍五符以問孔丘曰。吳王閑居。有赤烏銜此書以至王所。莫識其文。故令遠問。孔丘見之而答使者曰。丘聞之。禹治洪水。于牧德之山遇神人。授以靈寶五符。後藏之於洞庭之苞山。君王所得。無乃是乎。赤烏之事丘
【現代漢語翻譯】 現代漢語譯本： 報果（Baoguo，人名）說道：『我認為虛假的東西在下愚之人看來沒有一個是真實的。我並非沒有疑惑，只是憑藉書史，才敢立實宗，冒犯了您的高懷，希望您能諒解。』 先生說：『您為何說出這樣過分的話呢？我年少時閱讀典籍，長大后探討名理，年過五十仍然不知疲倦地研究。我環顧宇宙之間，感嘆言論的無人能及；俯視時代之上，遺憾知音的稀少。之前與您談論，還未完全抒發我的心懷。如果能將虛構的變成真實的，將虛假的變成真實的，這功勞就等同於造物主的功勞，力量超過了陶鈞（Taoyun，製陶的轉輪，比喻造化）。我希望能夠仔細聽聽您的見解，請您詳細說說。』 公子說：『先生認為天尊（Tianzun，道教神祇）的書史沒有記載的就是虛妄的，在我看來確實也是這樣。就如靈寶（Lingbao，道教經典）的經書，典籍記載得很詳細，難道也是虛假的嗎？根據《吳楚春秋》和《越絕書》記載，禹（Yu，傳說中的治水英雄）治理洪水時，到達牧德之山，見到神人。神人對禹說：『你爲了治理洪水，勞累身形，耗費心思，難道不懈怠嗎？』禹知道他是神人，再次拜謝並請教。神人說：『我有靈寶五符，可以役使蛟龍水豹，你如果能持有它，不用多久就能成功。』禹叩頭請求，神人於是將五符授予禹，並告誡禹說：『事情結束后，可以將它秘密藏在靈山，不要傳給後人。』禹於是使用五符，其功勞很大。事情結束后，就將五符藏在洞庭苞山的山洞裡。到了吳王闔閭（Helu，春秋時期吳國國君）的時候，有龍威丈人（Longweizhangren，人名）在洞庭的苞山得到了這五符，獻給吳王。闔閭吳王得到五符，給群臣看，沒有人能認出。聽說魯國的孔丘（Kongqiu，孔子）博學通達，愛好古代文化，廣泛涉獵，於是派使者帶著五符去問孔丘說：『吳王閑居，有赤烏（Chiwu，紅色的烏鴉，古代祥瑞的象徵）銜著這本書來到吳王這裡，沒有人能認識上面的文字，所以派我遠道來請教。』孔丘見到五符，回答使者說：『我聽說禹治理洪水，在牧德之山遇到神人，神人授予他靈寶五符，後來藏在洞庭的苞山。君王得到的，莫非就是它吧？』至於赤烏的事情，孔丘
【English Translation】 English version: Baoguo (name of a person) said: 'I believe that none of the false things are real to the foolish. I am not without doubts, but relying on books and history, I dare to establish a real sect, offending your high mind, and I hope you can forgive me.' The Master said: 'Why do you say such excessive words? I read classics when I was young, and explored famous theories when I grew up. Even after the age of fifty, I still study tirelessly. I look around the universe and lament that no one can match my arguments; I look down on the times and regret the scarcity of kindred spirits. Before, when I talked with you, I had not fully expressed my feelings. If we can turn fiction into reality and turn falsehood into truth, this achievement is equivalent to the achievement of the creator, and the power exceeds the Taoyun's (Taoyun, potter's wheel, metaphor for creation) power. I hope to listen carefully to your opinions, please tell me in detail.' The young master said: 'The Master believes that what is not recorded in the books of Tianzun (Tianzun, Taoist deity) is false. In my opinion, it is indeed the same. Just like the scriptures of Lingbao (Lingbao, Taoist classics), the classics are recorded in great detail, is it also false? According to the 'Spring and Autumn Annals of Wu and Chu' and the 'Book of Yue Jue', when Yu (Yu, legendary hero who controlled the flood) controlled the flood, he arrived at Mount Mude and saw a deity. The deity said to Yu: 'You are tired and worried about controlling the flood, aren't you lazy?' Yu knew that he was a deity, and bowed again and asked for advice. The deity said: 'I have the Lingbao Five Talismans, which can be used to control Jiaolong (aquatic dragon) and water leopards. If you can hold it, you will succeed soon.' Yu kowtowed and asked, so the deity gave Yu the Five Talismans and warned Yu: 'After the matter is over, you can secretly hide it in Mount Ling, and do not pass it on to future generations.' Yu then used the Five Talismans, and his contribution was great. After the matter was over, he hid the Five Talismans in the cave of Mount Baoshan in Dongting. When it came to the time of King Helu of Wu (Helu, King of Wu in the Spring and Autumn Period), Longweizhangren (name of a person) obtained these Five Talismans in Mount Baoshan of Dongting and presented them to the King of Wu. King Helu of Wu got the Five Talismans and showed them to the ministers, but no one could recognize them. I heard that Kongqiu (Kongqiu, Confucius) of Lu was erudite and fond of ancient culture, and had a wide range of knowledge, so he sent an envoy with the Five Talismans to ask Kongqiu, saying: 'The King of Wu is living in leisure, and a Chiwu (Chiwu, red crow, an ancient symbol of auspiciousness) brought this book to the King of Wu, but no one can recognize the words on it, so I sent me a long way to ask for advice.' Kongqiu saw the Five Talismans and replied to the envoy: 'I heard that Yu controlled the flood and met a deity on Mount Mude. The deity gave him the Lingbao Five Talismans, and later hid them in Mount Baoshan of Dongting. What the king got, could it be it?' As for the Chiwu thing, Kongqiu
即未詳。先是江左童謠云。禹治洪水。得五符藏之洞庭苞山。湖龍威丈人竊禹書得吾書者喪國廬。尋而吳果滅矣。此則事蹟分明書史具載。謂之虛也。言何玷歟。
先生於是咍然而笑謂公子曰。向子瀉河漢之詞。發雷霆之向。謂縱堅白之辯。乃肆染素之談。以此而觀。言何容易。向共子論靈寶經偽。未曾說靈寶符非。若得引符證經。亦可指火為水。況吳楚春秋近代始撰。越絕之書修非尚古。縱將為實不得例經。且符題靈寶。顯此符之有靈。效驗可憑。堪為寶重。此表符之功。用非摽經之妙宗。自是鬼神之箓術數之事。豈以道陵之符。妄云老子所授。乃將夏后符本。勒為老子之符。冀成靈寶。經實比類而說。足可知之。且三墳五典。唐虞以上之事。述易修詩。孔丘姬朝始撰。豈以墳典俱曰俗書。證是宣尼所作。以此喻彼。昭然可知。又靈寶之事有其二義。若越絕等書在宋文明前造。則文明等取符上靈寶之目偽題所撰之經。若於文明后修此之二書亦皆虛偽。妄創五符之跡。用證靈寶經題。以事參之前後咸偽。又云。吳王得符俄喪其國。此乃兇妖之書。豈曰慈悲之教。殞身滅國寔由靈寶之符。夫子徒欲光揚。詎能掩其災禍。飾詞崇偽若得驪珠。討本究源乃成魚目。斯言之玷。返屬子焉。
公子曰。靈寶教偽既如
【現代漢語翻譯】 現代漢語譯本：
（內容未知）。此前，江左流傳童謠說：『禹治理洪水，得到五張符箓，藏在洞庭湖的苞山。湖中的龍威丈人偷了禹王的文書，得到我書的人會喪失國家，指廬國。』不久吳國果然滅亡了。這件事蹟分明，史書也有記載，說它是虛假的，有什麼可以指責的呢？ 先生於是笑著對公子說：『剛才您滔滔不絕，氣勢如雷霆萬鈞，縱然能言善辯，也只是在空談。由此看來，說話哪裡是容易的事？剛才我和您討論《靈寶經》是偽造的，並沒有說靈寶符箓不是真的。如果可以引用符箓來證明經書，那也可以指鹿為馬了。況且《吳楚春秋》是近代才編寫的，《越絕書》的修訂也不是爲了崇尚古事。縱然把它當作真實的，也不能作為經書的例子。而且符箓上題有『靈寶』，這明顯說明此符箓具有靈驗，效驗可以憑證，堪稱寶貴。這表明的是符箓的功效，而不是標榜經書的精妙宗旨。這本來就是鬼神的記錄和術數的事情，怎麼能因為道陵的符箓，就妄稱是老子所傳授的呢？這是將夏后氏的符箓原本，改寫為老子的符箓，希望以此來成就靈寶。經書實際上是比類而說的，這完全可以知道。而且《三墳》、《五典》是唐堯虞舜時代的事情，編述《易經》、修訂《詩經》，是孔丘、姬朝才開始做的。難道能因為《三墳》、《五典》都說是俗書，就證明是孔子所作的嗎？用這個來比喻那個，就很明顯了。而且靈寶的事情有兩種含義。如果《越絕書》等書是在宋文明之前編寫的，那麼文明等人就是取了符箓上『靈寶』的名目，偽造了所撰寫的經書。如果在文明之後修訂這兩本書，也都是虛假的，妄自創造五符的軌跡，用來證明《靈寶經》的題目。用這件事來參照前後，都是虛假的。』又說：『吳王得到符箓，不久就喪失了國家。』這是兇妖的書籍，怎麼能說是慈悲的教義呢？喪身滅國，確實是因為靈寶的符箓。您只是想光大宣揚它，怎麼能掩蓋它的災禍呢？用華麗的辭藻來推崇虛假，即使得到驪龍的寶珠，追究它的根本，探究它的源頭，也只是魚眼睛。這些話的過失，反而歸於您了。 公子說：『靈寶教是虛假的，既然像這樣……』 English version:
(Details unknown). Previously, there was a Jiangzuo (area south of the Yangtze River) nursery rhyme that said: 'Yu (the Great) controlled the floods and obtained five talismans, which he hid in Baoshan Mountain in Dongting Lake. The Dragon Wei Zhangren (a deity) in the lake stole Yu's documents. The one who obtains my book will lose the state, referring to the State of Lu.' Soon after, the State of Wu was indeed destroyed. These events are clear, and historical records also contain them. What fault is there in calling it false? Thereupon, the Master laughed and said to the Prince: 'Just now, your words flowed like a river and your momentum was like thunder. Even if you are eloquent, you are only engaging in empty talk. From this, it can be seen that speaking is not easy. Just now, I discussed with you that the Lingbao Sutra is forged, but I did not say that the Lingbao talismans are not real. If you can use talismans to prove the sutra, then you can also call a deer a horse. Moreover, the 'Wu Chu Spring and Autumn Annals' was compiled only recently, and the revision of the 'Yue Jue Shu' (Lost Records of the State of Yue) was not to promote ancient matters. Even if it is regarded as true, it cannot be taken as an example for the sutras. Furthermore, the talismans are inscribed with 'Lingbao,' which clearly indicates that these talismans are efficacious, and their effects can be relied upon and are worthy of being treasured. This indicates the efficacy of the talismans, not the subtle essence of the sutras. These are originally matters of records of ghosts and spirits and numerological arts. How can it be said that they were taught by Laozi (Lao Tzu) just because of Daoling's (Zhang Daoling, founder of Taoism) talismans? This is rewriting the original talismans of the Xiahou clan (Xia Dynasty) as Laozi's talismans, hoping to achieve Lingbao through this. The sutras are actually spoken of by analogy, which can be fully understood. Moreover, the 'Three Tombs' and 'Five Canons' are matters of the times of Emperors Yao and Shun (in remote antiquity), and the compilation of the 'Book of Changes' and the revision of the 'Book of Poetry' were only started by Confucius and Ji Chao. Can it be proven that they were written by Confucius just because the 'Three Tombs' and 'Five Canons' are all said to be secular books? Using this to compare with that is clearly understandable. Furthermore, the matters of Lingbao have two meanings. If the 'Yue Jue Shu' and other books were written before Song Wenming (a figure in Taoism), then Wenming and others took the name 'Lingbao' from the talismans and falsely titled the sutras they wrote. If these two books were revised after Wenming, they are also false, falsely creating the traces of the five talismans to prove the title of the Lingbao Sutra. Using this matter to refer to the past and the present, they are all false.' It is also said: 'The King of Wu obtained the talisman and soon lost his state.' These are books of ominous omens, how can they be said to be teachings of compassion? Losing one's life and state is indeed due to the Lingbao talismans. You only want to glorify and promote it, how can you cover up its disasters? Using flowery words to promote falsehood, even if you obtain the pearl of the Black Dragon, tracing its roots and investigating its origins, it is only a fish eye. The fault of these words returns to you. The Prince said: 'The Lingbao teachings are false, since it is like this...'
【English Translation】 Modern Chinese translation:
(Details unknown). Previously, there was a Jiangzuo (area south of the Yangtze River) nursery rhyme that said: 'Yu (the Great) controlled the floods and obtained five talismans, which he hid in Baoshan Mountain in Dongting Lake. The Dragon Wei Zhangren (a deity) in the lake stole Yu's documents. The one who obtains my book will lose the state, referring to the State of Lu.' Soon after, the State of Wu was indeed destroyed. These events are clear, and historical records also contain them. What fault is there in calling it false? Thereupon, the Master laughed and said to the Prince: 'Just now, your words flowed like a river and your momentum was like thunder. Even if you are eloquent, you are only engaging in empty talk. From this, it can be seen that speaking is not easy. Just now, I discussed with you that the Lingbao Sutra is forged, but I did not say that the Lingbao talismans are not real. If you can use talismans to prove the sutra, then you can also call a deer a horse. Moreover, the 'Wu Chu Spring and Autumn Annals' was compiled only recently, and the revision of the 'Yue Jue Shu' (Lost Records of the State of Yue) was not to promote ancient matters. Even if it is regarded as true, it cannot be taken as an example for the sutras. Furthermore, the talismans are inscribed with 'Lingbao,' which clearly indicates that these talismans are efficacious, and their effects can be relied upon and are worthy of being treasured. This indicates the efficacy of the talismans, not the subtle essence of the sutras. These are originally matters of records of ghosts and spirits and numerological arts. How can it be said that they were taught by Laozi (Lao Tzu) just because of Daoling's (Zhang Daoling, founder of Taoism) talismans? This is rewriting the original talismans of the Xiahou clan (Xia Dynasty) as Laozi's talismans, hoping to achieve Lingbao through this. The sutras are actually spoken of by analogy, which can be fully understood. Moreover, the 'Three Tombs' and 'Five Canons' are matters of the times of Emperors Yao and Shun (in remote antiquity), and the compilation of the 'Book of Changes' and the revision of the 'Book of Poetry' were only started by Confucius and Ji Chao. Can it be proven that they were written by Confucius just because the 'Three Tombs' and 'Five Canons' are all said to be secular books? Using this to compare with that is clearly understandable. Furthermore, the matters of Lingbao have two meanings. If the 'Yue Jue Shu' and other books were written before Song Wenming (a figure in Taoism), then Wenming and others took the name 'Lingbao' from the talismans and falsely titled the sutras they wrote. If these two books were revised after Wenming, they are also false, falsely creating the traces of the five talismans to prove the title of the Lingbao Sutra. Using this matter to refer to the past and the present, they are all false.' It is also said: 'The King of Wu obtained the talisman and soon lost his state.' These are books of ominous omens, how can they be said to be teachings of compassion? Losing one's life and state is indeed due to the Lingbao talismans. You only want to glorify and promote it, how can you cover up its disasters? Using flowery words to promote falsehood, even if you obtain the pearl of the Black Dragon, tracing its roots and investigating its origins, it is only a fish eye. The fault of these words returns to you. The Prince said: 'The Lingbao teachings are false, since it is like this...'
所言。老子之書豈亦稱偽。至如化胡成佛。事蹟顯然。尹喜之傳具陳出塞之說。備載元始內傳化胡之經咸述所因。非無故實。
先生曰。此又偽于靈寶矣。且老子仕周為柱下史。后遂西之流沙至函谷關。為關令尹喜演黃帝書。重廣其文。為道德二篇上下兩卷。論修身理國誡剛守雌挫銳解紛行慈儉謙下之道。成五千余言。尹喜又錄老子與喜談論言旨。為西升記。其中後人更增加其文參糅佛義。大旨略與道經微同。多說人身心情性稟生之事修養之理夭壽之由。後人又改記為經。此經首章云。老子西升。聞道竺干有古先生。不生不滅善入無為綿綿長存。是以升就經末又云。老子謂尹喜曰。古先生者。吾之師也。還乎無名吾今升就亦返一源。參驗此言。足明老子知有釋迦。所以舍官西赴。還乎無名者涅槃之理。返一源者不二之稱。一中之本真如之體也。吾之師者。老子將就釋迦摳衣學道。故遙尊曰師。並是老子西升經文既稱佛是己師。如何翻云化胡為佛。若老子本擬往天竺化胡。何所迴避而言。聞道竺干有古先生善入無為。化胡之義。此其虛也。但其文合云乾竺。乾者天也。故易<
【現代漢語翻譯】 現代漢語譯本： 你所說的。難道老子的書也稱作偽書嗎？至於老子化胡成佛的說法，事蹟是顯而易見的。《尹喜傳》中詳細記載了老子出塞的說法，並且詳細記載了《元始內傳》中化胡的經過，都敘述了其中的原因，並非沒有根據。
先生說：『這又比《靈寶經》更加虛假了。況且老子在周朝做柱下史，後來就向西去到流沙，到達函谷關。為函谷關令尹喜演說了黃帝之書，重新擴充了其中的文字，寫成了《道德經》上下兩篇，論述修身治國，告誡人們克服剛強，保持柔弱，挫敗銳氣，排解紛爭，施行慈愛，節儉謙讓的道理，總共五千多字。尹喜又記錄了老子與他談論的言辭旨意，寫成了《西升記》。其中後人又增加了其中的文字，摻雜了佛教的義理，大體上的意思略微與道經相同，多是講述人身心情性稟賦和產生的事情，修養的道理，以及壽命長短的原因。後人又把《西升記》改寫成了經。這部經的首章說：『老子西升，聽說在竺干有古先生，不生不滅，善於進入無為的境界，綿綿長存。』因此才前往。經的末尾又說：『老子對尹喜說：『古先生，是我的老師啊。返回到無名，我現在前往，也是返回到同一個源頭。』參照驗證這些話，足以明白老子知道有釋迦牟尼，所以辭官西行，返回到無名，就是涅槃的道理；返回到同一個源頭，就是不二的稱謂，一中的本真，真如的本體啊。我的老師，是老子將要向釋迦牟尼求教學習佛道，所以遙尊他為老師。』這些都是《老子西升經》的經文。既然稱佛是自己的老師，怎麼反而說是化胡為佛呢？如果老子本來打算去天竺教化胡人，為什麼要回避，而說『聽說在竺干有古先生，善於進入無為的境界』呢？化胡的說法，這是虛假的。但經文應該寫作『乾竺』。乾是天的意思，所以《易經》用乾、坤二卦來象徵天地，足以知道。
【English Translation】 English version: What you said. Could it be that Lao Tzu's book is also called a forgery? As for the saying that Lao Tzu transformed the barbarians into Buddha, the events are obvious. The biography of Yin Xi fully records the saying of Lao Tzu's departure from the pass, and it also fully records the process of transforming the barbarians in the 'Inner Biography of Yuanshi', all of which narrate the reasons, not without basis.
The master said: 'This is even more false than the 'Lingbao Scripture'. Moreover, Lao Tzu served as a historian under the pillars in the Zhou Dynasty, and later went west to the quicksand and arrived at Hangu Pass. He explained the Yellow Emperor's book to Yin Xi, the magistrate of Hangu Pass, and re-expanded the text, writing the two volumes of the 'Tao Te Ching', discussing self-cultivation and governing the country, admonishing people to overcome strength, maintain weakness, frustrate sharpness, resolve disputes, practice compassion, frugality, humility, and the way of being inferior, totaling more than five thousand words. Yin Xi also recorded the words and intentions of Lao Tzu's discussions with him, writing the 'Record of Western Ascension'. Later generations added to the text, mixing in Buddhist doctrines, the general meaning of which is slightly the same as the Taoist scriptures, mostly talking about the events of human body, mind, nature, endowment, and birth, the principles of cultivation, and the reasons for longevity and premature death. Later generations rewrote the 'Record of Western Ascension' into a scripture. The first chapter of this scripture says: 'Lao Tzu ascended to the west, and heard that in Zhugan there was an ancient master, who was neither born nor destroyed, good at entering the realm of non-action, and eternally existing.' Therefore, he went there. The end of the scripture also says: 'Lao Tzu said to Yin Xi: 'The ancient master is my teacher. Returning to the nameless, I am now going, and also returning to the same source.' Referring to and verifying these words, it is enough to understand that Lao Tzu knew of Sakyamuni, so he resigned from his official position and went west, returning to the nameless, which is the principle of Nirvana; returning to the same source is the name of non-duality, the original truth in one, the essence of Suchness. My teacher is Lao Tzu who is about to ask Sakyamuni to learn the Buddhist path, so he remotely respects him as a teacher.' These are all the scriptures of the 'Lao Tzu's Scripture of Western Ascension'. Since he calls the Buddha his own teacher, how can he turn around and say that he transformed the barbarians into Buddha? If Lao Tzu originally intended to go to India to teach the barbarians, why should he avoid it and say 'I heard that in Zhugan there was an ancient master, good at entering the realm of non-action'? The saying of transforming the barbarians is false. But the scripture should be written as 'Qian Zhu'. Qian means heaven, so the 'Book of Changes' uses the Qian and Kun hexagrams to symbolize heaven and earth, which is enough to know.
乾者天之謂也。後人抄寫誤升竺字于干字之上。故云竺干。又案西蕃蔥嶺以西至於西海。東西南北唯有五天。無竺干之國。明是後代傳寫誤也。老子不化胡之跡。居然可知。其尹喜傳老子出塞記及文始內傳。並是近代道士等見佛法興盛俗薄其教。茍懷姤忌偽造此等文書云。老子化胡成佛。今直據化胡之文。足以顯經本偽。案史記及前漢書西夷傳。諸蕃部落各殊。一蕃之中又分數部。西蕃之國咸悉城居。國號蕃名其數極眾。月支疏勒碎葉鐵勒大夏大宛居延休屠波斯。天竺。略舉大數。子細甚多。天竺之中東西南北及中分為五國。國號天竺。人曰婆羅門。與胡境相去向有萬里。若老子親化婆羅門成佛。不應經云化胡。況釋迦本是中天竺國太子。元自未登王位。何得經云佛是胡國王。驗此經文再三皆妄。良由宋文明等以佛法至此百姓歸依。遂偽造化胡之經云。佛是老子化作。誣惑聾俗欲令敬奉。又宋文明等生長江濱不諳西域。傳聞西是胡國。乃疑佛亦是胡。復聞佛是王種。還謂佛是國王。望風偽造此經論。說化胡之事。國名王號殊不相當。何異肝膽楚越。以經驗國虛偽自分。不待言談方辯假妄。
公子曰。若也此經是偽。何得云老子為胡王及群臣說涅槃法華華嚴金光明等經。經今見實。豈曰虛乎。
先生曰。化
【現代漢語翻譯】 現代漢語譯本 『乾』指的是天。後人抄寫時錯誤地將『竺』字加在了『干』字之上，所以說是『竺干』。而且根據記載，蔥嶺以西直到西海，東西南北只有五天竺，沒有『竺干』這個國家。這明顯是後代傳抄的錯誤。老子沒有去教化胡人的事蹟，由此可以清楚地知道。那些《尹喜傳》、《老子出塞記》以及《文始內傳》，都是近代的道士等人看到佛法興盛，而他們的教義衰微，心懷嫉妒而偽造的這些文書，說老子化胡成佛。現在僅憑這化胡的說法，就足以證明經書是偽造的。根據《史記》和《前漢書·西夷傳》記載，各蕃的部落各不相同，一個蕃中又分為數個部分。西蕃的國家都居住在城中，國號和蕃名極多，如月支(Yuèzhī， ancient nomadic people)，疏勒(Shūlè， ancient kingdom)，碎葉(Suìyè， ancient city)，鐵勒(Tiělè， ancient tribe)，大夏(Dàxià， ancient kingdom)，大宛(Dàyuān， ancient kingdom)，居延(Jūyán， ancient lake)，休屠(Xiūtú， ancient tribe)，波斯(Bōsī， Persia)，天竺(Tiānzhú， India)。這只是列舉了一些大的國家，詳細的還有很多。天竺之中，東西南北及中間分為五個國家，國號都叫天竺，人被稱為婆羅門(Póluómén， Brahmin)。與胡人的疆域相距有萬里之遙。如果老子親自教化婆羅門成佛，不應該經書中說是化胡。況且釋迦(Shìjiā， Shakyamuni)本來就是中天竺國的太子，原本就沒有登上王位，怎麼經書中說是胡國王。驗證這經文，再三都是虛妄的。這是因為宋文明(Sòng Wénmíng， a person's name)等人看到佛法傳到這裡，百姓都歸依佛法，於是偽造了《化胡經》，說佛是老子變化而成的，以此來迷惑愚昧的百姓，想讓他們敬奉道教。而且宋文明等人生長在長江邊，不瞭解西域的情況，傳聞西方是胡人的國家，就懷疑佛也是胡人，又聽說佛是王族，就認為佛是國王。憑空偽造了這部經論，說化胡的事情，國名和王號完全不相符，這和肝膽與楚越有什麼區別？用經驗來判斷國家的虛偽，自然就能分辨出假象，不需要言語辯論。
公子問道：『如果這部經是偽造的，為什麼會說老子為胡王和群臣說了《涅槃經》(Nièpán jīng， Nirvana Sutra)、《法華經》(Fǎhuá jīng， Lotus Sutra)、《華嚴經》(Huáyán jīng， Avatamsaka Sutra)、《金光明經》(Jīnguāngmíng jīng， Golden Light Sutra)等經？這些經現在確實存在，難道是虛假的嗎？』
先生回答說：『化』
【English Translation】 English version 『Qian』 refers to heaven. Later scribes mistakenly added the character 『Zhu』 above the character 『Gan,』 hence the term 『Zhugan.』 Moreover, according to records, west of the Congling Mountains to the Western Sea, there are only the Five Indies (Pancha-Indiya) in the east, west, north, and south, and no country called 『Zhugan.』 This is clearly a mistake in later transcriptions. The fact that Laozi (Lǎozǐ) did not civilize the barbarians is evident. The 『Biography of Yin Xi,』 『Record of Laozi's Departure from the Pass,』 and 『Inner Biography of Wen Shi』 were all forged by Daoist priests in recent times who, seeing the flourishing of Buddhism and the decline of their own teachings, harbored jealousy and fabricated these documents, claiming that Laozi transformed the barbarians into Buddhas. Now, based solely on the claim of civilizing the barbarians, it is sufficient to prove that the scripture is forged. According to the 『Records of the Grand Historian』 and the 『Book of the Former Han Dynasty: Biography of the Western Barbarians,』 the tribes of various barbarians are different, and one barbarian group is further divided into several parts. The countries of the Western Barbarians all reside in cities, and the country names and barbarian names are extremely numerous, such as Yuezhi (Yuèzhī, ancient nomadic people), Shule (Shūlè, ancient kingdom), Shule (Suìyè, ancient city), Tiele (Tiělè, ancient tribe), Daxia (Dàxià, ancient kingdom), Dayuan (Dàyuān, ancient kingdom), Juyan (Jūyán, ancient lake), Xiutu (Xiūtú, ancient tribe), Persia (Bōsī), and India (Tiānzhú). These are just a few of the major countries listed; there are many more in detail. Within India, the east, west, north, south, and center are divided into five countries, all called India, and the people are called Brahmins (Póluómén). They are tens of thousands of miles away from the territory of the barbarians. If Laozi personally civilized the Brahmins into Buddhas, the scripture should not say that he civilized the barbarians. Moreover, Shakyamuni (Shìjiā) was originally the crown prince of the Middle Indian kingdom and had not yet ascended the throne, so how could the scripture say that the Buddha was the king of the barbarians? Examining this scripture, it is repeatedly false. This is because Song Wenming (Sòng Wénmíng, a person's name) and others saw that Buddhism had spread here and the people were devoted to it, so they forged the 『Scripture of Civilizing the Barbarians,』 saying that the Buddha was transformed from Laozi, in order to deceive the ignorant people and make them revere Daoism. Moreover, Song Wenming and others grew up on the banks of the Yangtze River and did not understand the situation in the Western Regions. They heard that the West was the country of the barbarians, so they suspected that the Buddha was also a barbarian. They also heard that the Buddha was of royal descent, so they thought that the Buddha was a king. They fabricated this scripture out of thin air, saying that he civilized the barbarians, but the country name and royal title are completely inconsistent, which is no different from comparing the liver and gallbladder to Chu and Yue. Using experience to judge the falseness of the country, one can naturally distinguish the falsehood without the need for verbal debate.
The prince asked, 『If this scripture is forged, why does it say that Laozi spoke the Nirvana Sutra (Nièpán jīng), the Lotus Sutra (Fǎhuá jīng), the Avatamsaka Sutra (Huáyán jīng), the Golden Light Sutra (Jīnguāngmíng jīng), and other scriptures to the barbarian king and his ministers? These scriptures exist now, so how can they be false?』
The master replied, 『Civilizing』
胡本妄說經是虛。此不合疑。子何蔽也。且涅槃等經。並是佛說。各有緣起具論法相。詮因果於三世。明罪福於六道。辯報應之業。顯真如之理。旨意不論化胡。何關老子所說。宋文明等元來未竊佛法。謂如道經義趣。妄云老子所說。推尋本跡何大狂疏。凡所述作須委由緒。故雙林示滅。三藏開結集之宗。兩楹夢奠。十哲撰紀言之論。姬文拘羑。明夷之義載敷。馬遷下獄。太史之書方著。咸有所以非無表明。修靜輩江左庸流素蓄邪見。徒知心矯豈悟跡虛。案前漢書。武帝元狩中。遣霍去病討丐奴。至皋蘭過居延斬首大獲。昆耶王殺休屠王。將其眾五萬來降獲金人。帝以為神列于甘泉宮。及開西域遣張騫使大夏還傳其傍有身毒國。身毒名天竺。始聞有浮圖之教至哀帝元壽元年。博士景憲受大月氏王使伊存口授浮圖之經。此並佛法東流之漸。何因不說老子化胡之事。若化胡不虛史傳自然合錄。直以元無此事。虛狀不可妄書。
公子曰。化胡之經先生稱偽。何為唐朝昊天觀道士尹文操奉敕修老子聖紀。引化胡等經傳云。老子化身乘六牙白象。從日中下降凈飯王宮。入摩耶夫人胎中。生而作佛。據此所說。佛即老子應身。何妨實說經也。
先生不覺盧胡久之而嘆曰。斯言之過。致子惑焉。但老子當過關日。自云。
竺干有古先生。方將撤軔金河裡糧玉塞。經履砂碩跋涉山川。百舍忘疲一心訪道。遠慕聖德遙尊曰師。今化胡經中自身作佛。前後乖謬吾誰的從。驗西升之首章。類化胡之末句。彼談此說終始參差。良為構虛詞多舛誤。且老聃之適竺干藉其釋迦盛德。準此佛生已久。聲聞遠被東周。老聃慕義欽風。驅車以之西上。而云至彼之後身方入胎。偽在目前。詎煩言辯。作偽心勞軌跡彰露。既云乘象入胎變身為佛。如何復說老子化胡。必其入胎不虛降生有實。老子身已作佛遣誰相化。即是伯陽自生為佛。何關伯陽化胡成佛。案此化胡入胎兩皆是妄說經之事一概咸虛。設令老子實入母胎受生作佛。佛是老子應身。即是道門宗祖。道士等自合削髮染衣宜從緇侶。變梟聲于穢向。革狼顧于邪心。而乃毀五乘之聖文。譽三張之鄙教。踐迷涂而踠足。泛慾海以沈艎。不復本以歸宗。良為此經先偽。
公子曰。此又云偽仆何言哉。但道法之興基於遂古。教門宏遠宗致幽深。其談詠者重玄。所歸依者三寶。正真大道無上福田。修而行之咸蒙利益。或控青鸞于上漢。或駕白鶴以沖天。御辯氣以宣游。躡雲網而飛步。此並史傳之所載。吾子奚可詰焉。
先生從容而答曰。夫子向來所立。咸捨實以憑虛。亦背正而扶偽。余謂子知前迷而後
悟。識今是而昨非。反乃捧螢光以比日。策蹇足以齊駿。用茲擬議何不量力者歟。道之為教。誠亦多涂。本自一氣派成萬匯。子云遂古。此不虛談。自二儀象著三才位形。同稟一道虛而能通。辯之在人人外無道。用之則見舍之則隱。契會斯理謂之得道。能體之者免於災橫。順生而壽。茍違斯理必罹殃咎。逆生而夭。故老子云。外其身而身存。莊子云。殺生者不死此順生也。老子云。吾所以有大患為吾有身。莊子云。生生者不生。此逆生也。外身者。謂不自貴有己身。不陵人傲物。不貪聲色人我滋味等法。眾共推之。免於患難終其壽考。此殺生者不死也。有身者。自貴有己身。陵人傲物。貪聲色財利以資奉其身。生益其生為物所患。身受折辱嬰于患禍夭其天年。此生生者不生也。此以人行論道若以國論者。君主去奢侈屏聲色。卑宮室薄賦斂。省徭役勸農桑。君上垂拱而逸。臣下鼓腹而樂。上下交泰風雨以時。日月貞明祚歷長遠。此外其身而身存。堯舜是也。君主奢侈憍泰崇飾宮室。耽愛聲色徭賦繁重。頭會箕斂勞苦生人。法令滋章殺戮非罪。風雨愆時星辰失度。君昏于上臣擾于下。盜賊交起宗社傾滅。此為有身。桀紂是也。修之於行謂之身道。行之於國謂之化道。故孔安國云。伏犧神農黃帝之書。謂之三墳。言大道也。
【現代漢語翻譯】 悟（wu）：認識到今天是正確的而昨天是錯誤的。反而是捧著螢火蟲的光芒去和太陽相比，駕著跛腳的驢子想要和駿馬並駕齊驅。用這些來比擬衡量，怎能不是不自量力呢？ 道（dao）的教義，確實有很多途徑。本來就是一股氣派生出萬物。子云（zi yun，揚雄，字子云）所說的遠古之事，並非虛談。自從天地形成，確立天、地、人三才的位置，萬物共同稟賦這一個『道』，虛無而能通達。辨別『道』在於人，『道』不在人之外；運用『道』就能顯現，捨棄『道』就會隱沒。契合領會這個道理就叫做得道。能夠身體力行這個道理的人，就能免於災禍橫生，順應自然規律而長壽。如果違背這個道理，必定遭受災殃禍患，逆反自然規律而夭折。所以老子（Laozi）說：『置身事外反而能保全自身。』莊子（Zhuangzi）說：『看似捨棄生命的人反而不死』，這就是順應自然規律。 老子（Laozi）說：『我之所以有大的憂患，是因為我有這個身體。』莊子（Zhuangzi）說：『追求長生的人反而不能長生』，這就是違背自然規律。『置身事外』，是指不自視自身尊貴，不欺凌他人，不傲慢對待萬物，不貪圖聲色、人我之分、滋味等外在之法。眾人共同推崇他，就能免於患難，終享天年，這就是『看似捨棄生命的人反而不死』的道理。 『擁有身體』，是指自視自身尊貴，欺凌他人，傲慢對待萬物，貪圖聲色財利來供養自身，使生命更加旺盛，反而被外物所困擾，身體遭受折辱，遭遇禍患，夭折天年，這就是『追求長生的人反而不能長生』的道理。這是以個人行為來論述『道』。如果以國家來論述，君主去除奢侈，摒棄聲色，降低宮室的高度，減少賦稅，減少徭役，勸勉百姓從事農業生產。君主垂拱而治，臣民豐衣足食，上下和諧，風調雨順，日月光明，國家長治久安，這就是『置身事外反而能保全自身』，堯（Yao）和舜（Shun）就是這樣的君主。 君主奢侈驕橫，崇尚華麗的宮室，沉迷於聲色，徭役賦稅繁重，搜刮民財，使百姓勞苦不堪，法令繁瑣苛刻，濫殺無辜，風雨不調，星辰執行失常，君主昏庸，臣下擾亂，盜賊四起，國家傾覆滅亡，這就是『擁有身體』，桀（Jie）和紂（Zhou）就是這樣的君主。 在行為上修養『道』，叫做身道；在國家施行『道』，叫做化道。所以孔安國（Kong Anguo）說：伏羲（Fuxi）、神農（Shennong）、黃帝（Huangdi）的書，叫做《三墳》（Sanfen），講的就是大『道』。
【English Translation】 Enlightenment (Wu): Recognizing that today is right and yesterday was wrong. It's like holding up the light of a firefly to compare it to the sun, or urging a lame donkey to keep pace with a thoroughbred horse. Using these analogies, how can one not be considered overestimating one's abilities? The teachings of the Dao (道), indeed, have many paths. Originally, it is one Qi (氣, vital energy) that gives rise to all things. What Ziyun (子云, Yang Xiong, style name Ziyun) said about ancient times is not empty talk. Since the formation of heaven and earth, establishing the positions of the three powers of heaven, earth, and humanity, all things commonly inherit this one 'Dao,' which is empty yet all-pervading. Discernment of the 'Dao' lies within people; the 'Dao' is not outside of people. When the 'Dao' is applied, it becomes manifest; when it is abandoned, it becomes hidden. To be in accord with and understand this principle is called attaining the Dao. Those who can embody this principle can avoid unexpected disasters and live long lives in accordance with natural laws. If one violates this principle, one will inevitably suffer calamities and misfortunes, and die prematurely against natural laws. Therefore, Laozi (老子) said: 'Putting oneself aside, one preserves oneself.' Zhuangzi (莊子) said: 'Those who seem to give up life do not die,' this is in accordance with natural laws. Laozi (老子) said: 'The reason I have great worries is because I have this body.' Zhuangzi (莊子) said: 'Those who seek to prolong life cannot prolong life,' this is against natural laws. 'Putting oneself aside' means not regarding oneself as noble, not bullying others, not being arrogant towards all things, and not being greedy for external things such as sounds, sights, distinctions between self and others, and flavors. When everyone respects him, he can avoid calamities and enjoy his natural lifespan. This is the principle of 'those who seem to give up life do not die.' 'Having a body' means regarding oneself as noble, bullying others, being arrogant towards all things, and being greedy for sounds, sights, wealth, and profit to nourish oneself. Making life more prosperous, one is troubled by external things, the body suffers humiliation, encounters misfortunes, and dies prematurely. This is the principle of 'those who seek to prolong life cannot prolong life.' This is discussing the 'Dao' based on individual behavior. If discussing it based on the state, the ruler should eliminate extravagance, abandon sounds and sights, lower the height of palaces, reduce taxes, reduce corvée labor, and encourage the people to engage in agricultural production. The ruler governs by doing nothing, and the people are well-fed and clothed. Harmony prevails between the ruler and the subjects, the weather is favorable, the sun and moon are bright, and the country enjoys long-term stability. This is 'putting oneself aside, one preserves oneself.' Yao (堯) and Shun (舜) were such rulers. The ruler is extravagant and arrogant, admires magnificent palaces, indulges in sounds and sights, corvée labor and taxes are heavy, extorting wealth from the people, causing the people to suffer, laws are complicated and harsh, killing innocent people, the weather is unfavorable, the stars are out of order, the ruler is昏庸(昏庸, muddle-headed and incompetent), the ministers are in turmoil, bandits rise up everywhere, and the country is overthrown and destroyed. This is 'having a body.' Jie (桀) and Zhou (紂) were such rulers. Cultivating the 'Dao' in behavior is called the 'Dao of the Body'; implementing the 'Dao' in the state is called the 'Dao of Transformation.' Therefore, Kong Anguo (孔安國) said: The books of Fuxi (伏羲), Shennong (神農), and Huangdi (黃帝) are called the 'Sanfen' (三墳), which speak of the Great 'Dao'.
少昊顓頊高辛唐虞之書。謂之五典。言常道也。故老經云。道可道非常道。又云。大道廢有仁義。則明道家之道斯之謂矣。君能體道無為則時邕俗泰。人能體道無為則全生保壽。壽有三等。上壽百二十歲。中壽百歲。下壽八十歲。所言不死者。終其三壽不為夭死。子云談詠重玄者。即老經云。玄之又玄。此明徼妙兩觀同出一心之妄。見此見彼識辯心生。推尋識辯之心竟無的主。此事冥昧不可了知。故云玄也。玄者深遠冥昧之稱。又玄者則此冥昧之理。亦不可得。更復冥昧深遠。故云又玄。此老子無慧心聖智。不能鑒幽達微。故致此疑也。子云歸依三寶者道家偽經無三寶之義。唯老子經文有三寶。經云。我有三寶。寶而持之。一曰慈。二曰儉。三曰不敢為天下先。此意慈者慈悲愍念之理。儉者廉恕不貪之義。不敢為天下先者。謙退卑敬之行。若此三者依而行之。誠亦有益於行。是俗中仁恕廉讓之道。謙光濟物之德。歸依此寶實是人中善人。竟無因果業報之理。道家每朝禮此三寶。未知有何功德。又云。正真大道。正者不偏之義。真者非假之狀。大者廣博之名。道者虛通之理。言此行之道。正而不偏。真而不假。大而能廣。推而驗之。並是假號。道者通理本無識性。由人行之可偏可正。故云。道可左可右。明無定正也。真
【現代漢語翻譯】 現代漢語譯本 少昊（Shaohao，中國神話中的一位帝王）顓頊（Zhuanxu，中國神話中的一位帝王）高辛（Gaoxin，即帝嚳，中國神話中的一位帝王）唐（Tang，即堯，中國神話中的一位帝王）虞（Yu，即舜，中國神話中的一位帝王）的書籍，被稱為『五典』，講述的是常道。所以《老子經》說：『道可道，非常道。』又說：『大道廢，有仁義。』這說明道家的『道』就是這個意思。君主如果能體會『道』，順應自然，無為而治，那麼時局就會安定，風俗就會太平。人如果能體會『道』，順應自然，無為而處世，就能保全生命，保持長壽。壽命有三個等級：上壽一百二十歲，中壽一百歲，下壽八十歲。所說的『不死』，是指終其三壽，而不是夭折而死。 子云（Ziyun，指揚雄，西漢哲學家）談論詠歎『重玄』，就是《老子經》所說的：『玄之又玄』。這說明從細微處觀察和從宏觀處觀察，這兩種觀點都出自一心之妄念。因為有了這種觀察，就有了彼此的區分，識別分辨之心就產生了。推究這種識別分辨之心，最終是找不到主宰的。這件事非常隱晦，難以瞭解，所以說是『玄』。『玄』是深遠隱晦的稱謂。而且，這種隱晦的道理也是不可得的，更加隱晦深遠，所以說是『又玄』。這是老子沒有智慧和聖人的見識，不能夠洞察幽深，通達細微，所以才導致這種疑惑。 子云歸依三寶，道家的偽經中沒有三寶的說法。只有老子的經文中有三寶。經文說：『我有三寶，寶而持之。一曰慈，二曰儉，三曰不敢為天下先。』這裡的意思是，『慈』是慈悲憐憫的道理，『儉』是廉潔寬恕，不貪婪的意思，『不敢為天下先』是謙虛退讓，卑微恭敬的行為。如果按照這三點去做，確實對行為有益處。這是世俗中仁恕廉讓的道理，謙虛光大，救濟萬物的德行。歸依這種寶物，確實是人中的善人，但終究沒有因果業報的道理。道家每天朝拜這三寶，不知道有什麼功德。 又說：『正真大道』，『正』是不偏斜的意思，『真』不是虛假的狀態，『大』是廣博的名稱，『道』是虛空通達的道理。說這種行為的『道』，正而不偏，真而不假，大而能廣。推究驗證它，都是假的名號。『道』是通達的道理，本來沒有知覺，由於人去實行它，可以偏斜也可以正。所以說：『道可左可右』，說明沒有固定的正道。『真』
【English Translation】 English version The books of Shaohao (a legendary emperor in Chinese mythology), Zhuanxu (a legendary emperor in Chinese mythology), Gaoxin (also known as Emperor Ku, a legendary emperor in Chinese mythology), Tang (also known as Emperor Yao, a legendary emperor in Chinese mythology), and Yu (also known as Emperor Shun, a legendary emperor in Chinese mythology) are called the 'Five Canons,' which speak of the constant Dao (the Way). Therefore, the Laozi Jing (Classic of the Way and Virtue) says: 'The Dao that can be told is not the eternal Dao.' It also says: 'When the Great Dao is abandoned, there is benevolence and righteousness.' This explains that the Daoist 'Dao' is what is meant here. If a ruler can embody the Dao, follow nature, and govern by non-action (wu wei), then the times will be stable and the customs will be peaceful. If a person can embody the Dao, follow nature, and live by non-action, they can preserve their life and maintain longevity. There are three levels of longevity: upper longevity is one hundred and twenty years, middle longevity is one hundred years, and lower longevity is eighty years. What is meant by 'not dying' is completing these three spans of life, not dying prematurely. Ziyun (referring to Yang Xiong, a philosopher of the Western Han Dynasty) talks and sings about 'Double Mystery' (Chongxuan), which is what the Laozi Jing says: 'Mystery upon mystery.' This explains that observing from the subtle and observing from the macro are both delusions arising from the same mind. Because of this observation, there is a distinction between self and other, and the mind of discernment arises. Investigating this mind of discernment, ultimately there is no master to be found. This matter is very obscure and difficult to understand, so it is called 'Mystery' (Xuan). 'Mystery' is a term for the deep and obscure. Moreover, this obscure principle is also unattainable, even more obscure and profound, so it is called 'Mystery upon mystery.' This is because Laozi lacked the wisdom and sagely insight to penetrate the profound and understand the subtle, thus leading to this doubt. Ziyun takes refuge in the Three Treasures, but there is no mention of the Three Treasures in the Daoist apocryphal scriptures. Only the Laozi Jing has the Three Treasures. The scripture says: 'I have three treasures, which I cherish and hold. The first is compassion, the second is frugality, and the third is not daring to be the first in the world.' The meaning here is that 'compassion' is the principle of compassion and pity, 'frugality' is the meaning of integrity, forgiveness, and non-greed, and 'not daring to be the first in the world' is the practice of humility, deference, and reverence. If one acts according to these three, it is indeed beneficial to conduct. This is the principle of benevolence, forgiveness, integrity, and yielding in the secular world, the virtue of humility, radiance, and helping all things. Taking refuge in this treasure is indeed a good person among people, but ultimately there is no principle of karma and retribution. Daoists worship these Three Treasures every day, but it is not known what merit there is. It is also said: 'The Correct and True Great Dao,' 'Correct' means not being biased, 'True' is not a false state, 'Great' is a name for vastness, and 'Dao' is the principle of emptiness and unobstructedness. Saying that this practice of the 'Dao' is correct and not biased, true and not false, great and able to be vast. Investigating and verifying it, they are all false names. 'Dao' is the principle of unobstructedness, originally without consciousness, and because people practice it, it can be biased or correct. Therefore, it is said: 'The Dao can be to the left or to the right,' indicating that there is no fixed correctness. 'True'
假之狀人所目之在於理中何真何假。此非真也。廣狹之相系之在心。心外無道。又不大矣。故云。道大天大地大王大。域中有四大王居一焉。域者界域。謂人居止之境也。道無定質。因人行顯不出人境。故與天地人三才齊其大小。輪轉生死之域。邅回世諦之間。妄號正真虛名大道。有名無實何其謬乎。又云無上福田者。夫道用舍由人無別。主宰周旋不越人境。何有無上之能。又福田之名道書不載。事出釋典偷竊偽安。道縱修行不離生死。駕鶴沖天。五千元無此說。控鸞上漢。七篇曾不涉言。此出神仙傳中。豈關老莊之旨。但仙由芝術之力。兼資丹液之功。非是薰脩。何關於道。且神仙之傳多涉虛誣。祗如漢淮南王安坐犯下獄自殺。神仙傳說云。得八公之術白日昇天。又晉朝嵇叔夜被鐘會譖見誅斬于都市。神仙傳乃云得仙。漢書晉書咸有列傳神仙之類。即此之流。不足可憑。又子云御辯氣以宣游者。莊周逍遙篇。破健羨之情。斥神仙之術。雖云列子御風。無風則止不能無待。況乎龍鳳哉。自非乘天地之正。御六氣之辯。方始無待。此是莊周寓言。假託而說用杜希求之心。非謂實有然也。躡雲網者。靈寶玉京山偽經步虛詞云。旋行躡雲網。乘虛步玄紀。此是道陵修靜等偽造云。天尊在玄都玉京山說法訖。諸天真人圍繞天尊
【現代漢語翻譯】 現代漢語譯本： 假設用眼睛觀察事物的狀態，真假存在於道理之中，那麼什麼是真，什麼是假呢？這並非是真。廣闊與狹窄的相對關係存在於心中。心外沒有道，道又怎麼會不大呢？所以說：『道大，天大，地大，王也大。宇宙中有四大，而王佔據其一。』這裡說的『域』（yù）指的是界域，也就是人居住的範圍。道沒有固定的形態，因為人的行為才顯現出來，不會超出人的境界，所以能與天地人三才並列，齊其大小。在輪轉生死的領域，在變遷的世俗諦理之間，虛妄地號稱正真，用虛假的名號冒充大道，這是多麼荒謬啊！ 又說『無上福田』，道的運用和捨棄由人決定，沒有其他的主宰，週而復始的執行也不會超出人的境界，哪裡來的『無上』之能呢？而且『福田』這個名稱，道家的經典中沒有記載，是出自佛教的典籍，屬於偷竊和偽造。道教即使修行也無法脫離生死，所謂駕鶴沖天，在《五千言》（指《道德經》）中沒有這種說法；所謂乘鸞上漢（指昇天），在《七篇》（指《莊子》內七篇）中也不曾提及。這些出自《神仙傳》中，與老莊的宗旨無關。仙人依靠靈芝仙草的力量，加上丹藥的功效，而不是通過修行，這與道有什麼關係呢？ 而且關於神仙的傳記大多涉及虛假的誇大。比如漢朝的淮南王劉安因為謀反而被判入獄自殺，而《神仙傳》卻說他得到了八公的法術，白日昇天。又如晉朝的嵇康被鐘會陷害，在都市被處決，而《神仙傳》卻說他得道成仙。在《漢書》和《晉書》中都有關於神仙的列傳，都是這一類的，不足為憑。 又說子云憑藉氣息來宣揚遊歷，莊周在《逍遙遊》中，批判了追求強健和羨慕的心情，斥責了神仙的法術。雖然說列子可以乘風而行，但沒有風就會停止，不能達到無所依賴的境界，更何況是龍和鳳呢？只有憑藉天地的正氣，駕馭六氣的變化，才能達到無所依賴的境界。這只是莊周的寓言，假託來說，用來消除杜希求的心，並不是說真的有這樣的事情。 所謂『躡雲網』，是靈寶玉京山的偽經《步虛詞》中說的：『旋行躡雲網，乘虛步玄紀。』這是道陵、寇謙之等人偽造的，說天尊在玄都玉京山說法完畢，諸天真人圍繞著天尊。
【English Translation】 English version: Suppose we observe the state of things with our eyes, and truth and falsehood exist within reason, then what is true and what is false? This is not true. The relative relationship between vastness and narrowness exists in the mind. There is no Dao outside the mind, so how can the Dao not be great? Therefore, it is said: 'The Dao is great, Heaven is great, Earth is great, and the King is also great. There are four greats in the universe, and the King occupies one of them.' The 'realm' (域 yù) here refers to the boundary, which is the area where people live. The Dao has no fixed form, because it is revealed through human actions, and it will not go beyond the realm of humans, so it can be juxtaposed with the three talents of Heaven, Earth, and Man, and be equal in size. In the realm of the cycle of birth and death, in the changing mundane truths, falsely claiming to be the true and using false names to impersonate the Great Dao, how absurd is this! It is also said 'supreme field of merit' (無上福田). The use and abandonment of the Dao are determined by people, there is no other master, and the cycle of operation will not go beyond the realm of humans, so where does the ability of 'supreme' come from? Moreover, the name 'field of merit' is not recorded in Taoist classics, but comes from Buddhist scriptures, which is theft and forgery. Even if Taoism cultivates, it cannot escape birth and death. The so-called riding a crane to soar to the sky is not mentioned in the 'Five Thousand Words' (referring to the 'Tao Te Ching'); the so-called riding a luan (mythical bird) to ascend to Han (the heavens) is not mentioned in the 'Seven Chapters' (referring to the inner seven chapters of the 'Zhuangzi'). These come from the 'Biographies of Immortals' and have nothing to do with the tenets of Laozi and Zhuangzi. Immortals rely on the power of lingzhi (a type of mushroom) and the efficacy of elixirs, rather than through cultivation, so what does this have to do with the Dao? Moreover, the biographies of immortals mostly involve false exaggerations. For example, Liu An, the King of Huainan in the Han Dynasty, was sentenced to prison and committed suicide for treason, but the 'Biographies of Immortals' said that he obtained the magic of the Eight Elders and ascended to heaven in broad daylight. Also, Ji Kang of the Jin Dynasty was framed by Zhong Hui and executed in the city, but the 'Biographies of Immortals' said that he attained immortality. There are biographies of immortals in both the 'Book of Han' and the 'Book of Jin', and they are all of this kind, which are not credible. It is also said that Ziyun relies on breath to promote travel. Zhuang Zhou, in 'Wandering Freely' (逍遙遊 Xiāoyáo Yóu), criticized the desire for strength and envy, and denounced the magic of immortals. Although it is said that Liezi can ride the wind, he will stop without wind and cannot achieve a state of non-reliance, let alone dragons and phoenixes? Only by relying on the righteousness of heaven and earth and controlling the changes of the six qi can one achieve a state of non-reliance. This is just Zhuang Zhou's allegory, a pretense to eliminate Du Xiqiu's heart, not to say that such things really exist. The so-called 'stepping on the cloud net' (躡雲網 niè yún wǎng) is said in the false scripture 'Stepping Void Lyrics' (步虛詞 bù xū cí) of Lingbao Yujing Mountain: 'Revolving and walking, stepping on the cloud net, riding the void and walking the mysterious record.' This was forged by Daoling, Kou Qianzhi, and others, saying that the Celestial Venerable finished speaking the Dharma at Xuandu Yujing Mountain, and all the celestial beings surrounded the Celestial Venerable.
。躡雲霞之上讚詠而行。謂之步虛。此是偽經。前已破訖。何得引偽還證偽耶。
公子又云。此偽敢不聞命。據實經證先生許乎。
先生曰焉不許哉。
公子曰。西升之經老子所說不同。靈寶天尊之偽與佛經事蹟頗亦相參。經云。老子說學道成聖積行艱苦。故云。動則經再劫自惟甚苦勤。此則具論劫數之事。何可異焉。
先生曰。西升之記。誠老子所說。後人加增佛事雜糅其文。案老子道德二篇。元無劫數之旨。何因西升記內即有劫數之名。又此土書史。並無劫事。道家所說與俗頗同。咸云。天地未分之前混沌無形。二儀開后物象方著。本無劫壞劫成之義。且佛法未融東夏之前。此土唯有劫殺劫賊之事。無劫數劫名之文。此記所論劫者。佛經至此之後。道士等盜竊佛經之劫加增西升記。文欲參亂佛劫。以代混沌之說。案道德經云。道生一。一生二。二生三。三生萬物。此老子說。天地開闢之初。萬物著形之始。言道生元氣。元氣生天地。天地生人及陰陽。陰陽生萬物。此一生二。二生三。三生萬物也。則與俗書所說大綱略同。老子若知劫初之因。何故不說前劫壞而此劫生。而言道生一。以彼證此。明是參糅佛劫不惑。至於靈寶偽經。亦具論劫事。並是修靜等盜寫佛經以益其數。此亦可知。
【現代漢語翻譯】 現代漢語譯本： 公子用讚美之詞在雲霞之上行走，稱之為『步虛』。這是偽經，之前已經駁斥過了。怎麼能用偽經來證明偽經呢？ 公子又說：『這偽經怎敢不聽從命令？根據實際的經文來驗證，先生您認可嗎？』 先生說：『為什麼不認可呢？』 公子說：『《西升經》（Xisheng Jing，道教經典）中老子（Laozi，道家創始人）所說的與佛經不同，但靈寶天尊（Lingbao Tianzun，道教神祇）的偽經與佛經的事蹟頗有相似之處。經中說，老子說學道成聖積累功德非常艱苦，所以說：『動輒經歷再劫，自己覺得非常辛苦勤勞。』這完整地論述了劫數的事情，有什麼可奇怪的呢？』 先生說：『《西升記》（Xisheng Ji，關於老子的著作）確實是老子所說，但後人加入了佛教的內容，混雜了其中的文字。查閱老子的《道德經》（Dao De Jing，道家經典）兩篇，原本沒有劫數的說法。為什麼《西升記》中卻有劫數的名稱呢？而且中國的史書，都沒有關於劫的事情。道家所說的與世俗的說法頗為相同，都說天地未分之前是混沌無形的，陰陽二氣開闢之後萬物才顯現出來，原本沒有劫壞劫成的說法。而且在佛法傳入中國之前，中國只有劫殺劫掠的事情，沒有劫數劫名的說法。這《西升記》所說的劫，是佛教傳入中國之後，道士等盜竊佛經中的劫，加在《西升記》的文字中，想要混淆佛經中的劫，來代替混沌的說法。查閱《道德經》說：『道生一，一生二，二生三，三生萬物。』這是老子說天地開闢之初，萬物開始顯現形態的時候，說道生元氣，元氣生天地，天地生人及陰陽，陰陽生萬物。這就是一生二，二生三，三生萬物。』這與世俗書籍所說的大致相同。老子如果知道劫初的原因，為什麼不說前劫壞滅而此劫產生，而說『道生一』呢？用《西升記》來證明，明顯是摻雜了佛教的劫數無疑。至於靈寶的偽經，也完整地論述了劫的事情，都是修靜（Xiu Jing，人名）等人盜寫佛經來增加他們的數量，這也是可以知道的。』
【English Translation】 English version: The prince walks upon the clouds, chanting praises, which is called 'Bu Xu' (步虛, 'Pacing the Void', a Taoist ritual). This is a false scripture, which has already been refuted. How can you use a false scripture to prove another false scripture? The prince also said: 'How dare this false scripture disobey orders? Based on the actual scriptures for verification, do you, sir, approve?' The master said: 'Why wouldn't I approve?' The prince said: 'What Laozi (老子, founder of Taoism) said in the Xisheng Jing (西升經, Scripture of Western Ascension, a Taoist text) is different from the Buddhist scriptures, but the false scriptures of Lingbao Tianzun (靈寶天尊, Lord of the Numinous Treasure, a Taoist deity) are quite similar to the events in the Buddhist scriptures. The scripture says that Laozi said that learning the Tao and becoming a saint requires accumulating merit and enduring hardship, so it says: 'Moving often involves experiencing kalpas again and again, and one feels very tired and diligent.' This fully discusses the matter of kalpas, so what is so strange about it?' The master said: 'The Xisheng Ji (西升記, Records of Western Ascension, a text about Laozi) is indeed what Laozi said, but later people added Buddhist content and mixed up the text. Examining Laozi's two chapters of the Dao De Jing (道德經, Tao Te Ching, a Taoist classic), there was originally no concept of kalpas. Why does the Xisheng Ji have the name of kalpas? Moreover, the historical books of China do not have matters about kalpas. What the Taoists say is quite similar to what the common people say, that before heaven and earth were separated, there was chaos and formlessness, and after the two energies of yin and yang opened up, all things appeared, and there was originally no saying of kalpas being destroyed and kalpas being formed. Moreover, before Buddhism was introduced to China, China only had matters of robbery and killing, and there were no texts with the names of kalpas. The kalpas discussed in this Xisheng Ji are that after Buddhism was introduced to China, Taoists and others stole the kalpas from the Buddhist scriptures and added them to the text of the Xisheng Ji, wanting to confuse the kalpas in the Buddhist scriptures to replace the saying of chaos. Examining the Dao De Jing, it says: 'The Tao gives birth to one, one gives birth to two, two gives birth to three, three gives birth to all things.' This is Laozi saying that at the beginning of the opening of heaven and earth, when all things began to manifest their forms, saying that the Tao gives birth to primordial energy, primordial energy gives birth to heaven and earth, heaven and earth give birth to humans and yin and yang, and yin and yang give birth to all things. This is 'one gives birth to two, two gives birth to three, three gives birth to all things.' This is roughly the same as what is said in secular books. If Laozi knew the cause of the beginning of the kalpa, why didn't he say that the previous kalpa was destroyed and this kalpa was born, but said 'The Tao gives birth to one'? Using the Xisheng Ji to prove this, it is clear that it is mixed with Buddhist kalpas without a doubt. As for the false scriptures of Lingbao, they also fully discuss the matter of kalpas, and they are all Xiu Jing (修靜, a person's name) and others stealing and copying Buddhist scriptures to increase their number, which can also be known.'
公子曰。西升論劫。子謂後人增加所說。因果罪福修善攘災。不無其事。至於行道建齋威儀整肅。則有三箓祈請三元大獻。次則明真塗炭靈寶自然。科儀嚴密不謝佛教。欲以為非詎能離間。
先生曰。道家因果老子不詮。說在偽經靈寶之部。事非道典跡是佛經。修靜文明潛為盜竊前以具辯無事重陳。只如三箓明真三元塗炭自然齋法。並出靈寶之文。元非老莊之教。文明修靜等所造。此事咸是偽修。狀跡先彰不煩再釋。但子仍惑。須破積疑。案偽靈寶齋儀云。三箓者。一者玉箓。二者金箓。三者黃箓。玉箓者為。天子修之。金箓者為王公修之。黃箓者為庶人修之。或拜日月精靈。或拜星辰氣象。或拜五嶽仙宮。或拜四瀆水府。叩頭乞哀搏頰祈福。多料紋彩。情規于財利。廣支燈火。意在於油燭。相欺以妄行之於今。與夫邪巫解禱有何殊異。行邪求福神豈向諸。自然塗炭咸此之類。三元者。上元。中元。下元。正月十五日為上元。七月十五日為中元。十月十五日為下元。釋云。上元日是天官挍計之日。中元日是地官挍計之日。下元日是水官挍計之日。此天地水三官挍計之日。此天地水三官挍算功過之事。並是修靜等架虛矯立。元無其事。設使是實。自是冥道鬼神之事。鬼道所攝。在於道士何得預焉。又云。此
【現代漢語翻譯】 現代漢語譯本
公子說：『《西升經》中關於劫數的論述，您認為那是後人增加的內容。關於因果、罪福、修善、禳災，並非沒有這些事。至於行道、建齋，威儀整肅，則有三箓祈請、三元大獻，其次是明真、塗炭、靈寶自然等齋法。科儀嚴密，不遜於佛教。想要認為它們不是道教的，又怎麼能離間呢？』 先生說：『道家的因果，老子沒有詳細闡述，而是出現在偽經靈寶部的經典中。這些事並非道教經典，其痕跡卻是佛教經典。寇謙之和陸修靜等人暗中進行盜竊，之前已經辯論清楚，無需再次陳述。就拿三箓、明真、三元、塗炭、自然齋法來說，都出自靈寶部的文獻，原本不是老莊的教義。是寇謙之、陸修靜等人偽造的。這些都是虛假的修行，其虛偽的跡象早已顯現，無需再次解釋。只是你仍然迷惑，需要破除你積累的疑惑。檢視偽靈寶齋儀，其中說三箓是：一是玉箓，二是金箓，三是黃箓。玉箓是為天子修的，金箓是為王公修的，黃箓是為庶人修的。或者拜日月精靈，或者拜星辰氣象，或者拜五嶽仙宮，或者拜四瀆水府，叩頭乞哀，捶胸祈福，準備大量的祭品，心思都在錢財利益上，大量點燈，心思都在油燭上。用虛妄的行為互相欺騙，直到今天，這和那些邪惡的巫師解除災禍有什麼區別？行邪求福，神靈怎麼會庇佑你呢？自然、塗炭等齋法都是此類。三元是：上元、中元、下元。正月十五日是上元，七月十五日是中元，十月十五日是下元。佛教說：上元日是天官校計之日，中元日是地官校計之日，下元日是水官校計之日。這天地水三官校計功過之事，都是陸修靜等人虛構的，原本沒有這些事。假設是真的，那也是冥道鬼神之事，是鬼道所管轄的，道士怎麼能參與呢？』又說：
【English Translation】 English version
The young master said, 'The discussion of kalpas (aeons) in the Xisheng Jing (Scripture of Western Ascension), you believe that was added by later generations. Regarding karma (cause and effect), blessings and misfortunes, cultivating goodness, and averting disasters, it's not that these things don't exist. As for practicing the Dao, establishing retreats, and maintaining solemn decorum, there are the Three Registers (San Lu) for prayer, the Great Offering of the Three Primordials (San Yuan Da Xian), followed by the Bright Truth (Ming Zhen), Charcoal Smearing (Tu Tan), and the Natural (Zi Ran) retreats of the Lingbao school. The rituals are meticulous, not inferior to Buddhism. If you want to consider them not of Daoism, how can you separate them?' The master said, 'The Daoist concept of karma was not elaborated upon by Laozi, but appears in the apocryphal scriptures of the Lingbao division. These matters are not Daoist classics; their traces are Buddhist scriptures. Kou Qianzhi and Lu Xiujing secretly engaged in plagiarism, which has been debated before, so there's no need to repeat it. Take the Three Registers, Bright Truth, Three Primordials, Charcoal Smearing, and Natural retreats, all of which come from the Lingbao texts and were originally not the teachings of Laozi and Zhuangzi. They were fabricated by Kou Qianzhi, Lu Xiujing, and others. These are all false practices, and their false signs have long been evident, so there's no need to explain them again. But you are still confused, so your accumulated doubts must be dispelled. Examining the apocryphal Lingbao retreat rituals, it says that the Three Registers are: first, the Jade Register (Yu Lu); second, the Gold Register (Jin Lu); and third, the Yellow Register (Huang Lu). The Jade Register is for the emperor to practice, the Gold Register is for princes and dukes to practice, and the Yellow Register is for commoners to practice. Some worship the spirits of the sun and moon, some worship the phenomena of the stars and constellations, some worship the immortal palaces of the Five Sacred Mountains (Wu Yue), and some worship the water mansions of the Four Rivers (Si Du), kowtowing and begging for mercy, beating their chests and praying for blessings, preparing large amounts of offerings, with their minds focused on money and profit, lighting many lamps, with their minds focused on oil and candles. They deceive each other with false actions, and to this day, what difference is there between this and the exorcisms of evil shamans? Seeking blessings through evil practices, how can the gods protect you? The Natural and Charcoal Smearing retreats are all of this kind. The Three Primordials are: the Upper Primordial (Shang Yuan), the Middle Primordial (Zhong Yuan), and the Lower Primordial (Xia Yuan). The fifteenth day of the first month is the Upper Primordial, the fifteenth day of the seventh month is the Middle Primordial, and the fifteenth day of the tenth month is the Lower Primordial. Buddhism says: the day of the Upper Primordial is the day when the Celestial Official (Tian Guan) calculates merits, the day of the Middle Primordial is the day when the Terrestrial Official (Di Guan) calculates merits, and the day of the Lower Primordial is the day when the Water Official (Shui Guan) calculates merits. These matters of the Three Officials of Heaven, Earth, and Water calculating merits and demerits are all fabricated by Lu Xiujing and others, and there were originally no such things. Even if they were real, they would be matters of the netherworld and ghosts and spirits, governed by the ghost realm, so how can Daoists participate in them?' It also says:
三日三官挍算人間行業罪福之事。故須設齋懺悔以滅其罪。此益虛也。撿尋老莊之文。本無此事。並出靈寶偽經。且冥司之理嚴於俗法。至如世諦法中凡人犯罪。曾未發覺自首即原。事已彰露雖首不免。若未三官挍算之日以前。預建三元禮懺悔容其免罪。至挍計之日。犯狀已顯。罪發方懺。此乃伏款希免其坐。定不得原。人間粗淺尚不免罪。冥道細密如何可赦。虛有齋懺之文。竟無免罪之理。以妄行妄庸情不悟。徒設嚴急之科。諒無雪愆之益。
甄正論卷中 大正藏第 52 冊 No. 2112 甄正論
甄正論卷下
大白馬寺僧玄嶷撰
公子曰。先生縱談天之辯。震擲地之音。恩吻所詮。寒谷湛其春露。勵言所被。湯池結其冬。冰以仆爝火之末光。對曦景之層曜。自可銷聲疊足噏氣斂肩。沉疑未祛仍希妙釋。但靈寶所詮咸歸偽妄。老子事蹟應不虛誣。河上公者神仙之人也。昔漢孝文皇帝之時。結草為庵居河之濱。文帝好道德之經。敕王公卿相及二千石咸令習讀。老經有數句不解。帝莫能通。之有人言河上公。常習讀老經或可解之。帝乃遣使赍所不了義句令問河上公。公答曰。道尊德貴不可遙問。帝於是親倖河上。詢問所疑。河上公見帝。抗首高據而坐。帝甚怪之。乃謂公曰。普天之
下莫非王土。率土之濱莫非王臣。朕能令人死生富貴。公雖德重何乃自高乎。河上公乃撫掌大笑。躍于虛空去地數丈。坐五色雲氣之上。下顧帝曰。余上不至天。下不及地。中不累人。陛下焉能使我富貴貧賤耶。帝方悟是神人。乃下輦再拜而謝曰。朕以不德忝統先業。競競誡慎常恐廢墜。志性愚昧不識聖人。稽首引過。公乃授帝素書二卷。謂帝曰。熟讀此書所疑自解。吾注此書以來。經今千七百餘年。凡傳三人兼子四矣。勿傳非其人。言訖失公所在。據此靈蹟非聖而誰識者。以為文帝篤信精至誠感冥徹。老君使此神人授文帝道德章句。帝既受訖。公乃晦影返真歸乎上方。此之神異炳然顯著。豈亦謬焉。
先生曰。子之此言更成虛妄。道聽途說焉足可憑。子向所論。乃是葛玄作老經序。偽飾此詞誑惑江左。因循不悟。令子疑焉。竊據漢書帝紀。凡有行幸無不載錄。至如甘泉宮去京百餘里。帝每行幸咸悉書之。又景帝時。吳楚七國反。為太后在東宮。帝時往諮詢。尚書云。帝來往東宮間。又武帝幸五祚宮。及幸河東祀后土。史並書之。案道士成玄英撰老經疏云。河上公在陜州城南三里。比於五祚甘泉河東遠數倍。何因漢書不言。況河上公躍坐虛空乘御雲氣。授書于帝弘明道德。比于郊祀神光及李夫人之事。此為盛烈
【現代漢語翻譯】 現代漢語譯本： 普天之下，莫非是君王的土地；四海之內，莫非是君王的臣民。我能使人或生或死，或富或貴。先生您雖然德高望重，為何如此自命清高呢？』 河上公聽后，拍手大笑，騰空躍起，離開地面幾丈高，坐在五彩祥雲之上，俯視文帝說：『我上不至天，下不入地，中間不累及他人。陛下您又怎能使我富貴或貧賤呢？』 文帝這才醒悟他是神人，於是走下車輦，再次拜謝說：『我因為沒有德行，有幸繼承先人的事業，兢兢業業，小心謹慎，常常害怕有所廢弛。我志向和天性愚昧，不認識聖人，叩頭請罪。』河上公於是授予文帝《素書》兩卷，對文帝說：『熟讀此書，所疑惑的問題自然會得到解答。我註釋此書以來，至今已經一千七百多年，總共傳了三人，兼有四個兒子。不要傳給不適合的人。』說完，河上公就消失了蹤影。根據這個靈異的跡象，不是聖人又是誰能做到呢？人們認為文帝篤信精誠，至誠感動了上天，老君派遣這位神人授予文帝《道德經》的章句。 文帝接受完畢后，河上公便隱去身影，返回到上方。這件事的神奇之處非常顯著，難道是虛假的嗎？ 先生說：『您說的這些話更加虛妄不實。道聽途說，怎麼能夠作為憑據呢？您剛才所說的，是葛玄所作的《老經序》，虛假地修飾這些言辭，迷惑江左一帶的人，因循守舊，不覺悟，才使您產生疑惑。』 我查閱《漢書·帝紀》，凡是有皇帝出行巡幸，沒有不記載的。比如甘泉宮距離京城一百多里，皇帝每次前往巡幸，都全部記載下來。又如景帝時期，吳楚七國叛亂，因為太后在東宮，皇帝時常前往諮詢。尚書記載說，皇帝來往東宮之間。還有武帝巡幸五祚宮，以及巡幸河東祭祀后土，史書都記載了。考察道士成玄英撰寫的《老經疏》，說河上公在陜州城南三里，比五祚、甘泉、河東遠好幾倍，為什麼《漢書》沒有記載呢？況且河上公騰空而起，坐在空中，駕馭雲氣，授予皇帝書籍，弘揚道德，比郊祀時出現的神光以及李夫人的事情，這更為盛大顯著。
【English Translation】 English version: 'All the land under the sky is the king's land; all the people within the borders are the king's subjects. I can control people's life, death, wealth, and status. Although you, sir, are virtuous and respected, why do you hold yourself so high?' Hearing this, Heshang Gong (Heshang Gong, a legendary figure believed to be an early commentator on the Tao Te Ching) clapped his hands and laughed loudly, leaping into the air several zhang (zhang, a unit of length) above the ground, sitting on top of five-colored auspicious clouds, and looking down at Emperor Wen (Emperor Wen of Han Dynasty) saying, 'I do not reach up to the heavens, nor do I reach down to the earth, and in the middle, I do not burden people. How can Your Majesty make me rich or poor?' Emperor Wen then realized that he was a divine being, so he stepped down from his chariot, bowed again, and apologized, saying, 'Because of my lack of virtue, I have been fortunate enough to inherit the legacy of my ancestors, and I am diligent and cautious, constantly fearing that I will fail. My ambition and nature are foolish, and I do not recognize a sage. I kowtow and admit my fault.' Heshang Gong then gave Emperor Wen two volumes of the Plain Book (Su Shu, a Taoist text), saying to Emperor Wen, 'Read this book carefully, and the questions you have will naturally be answered. Since I annotated this book, it has been more than one thousand seven hundred years, and I have passed it on to three people, including four sons. Do not pass it on to those who are not suitable.' After saying this, Heshang Gong disappeared. According to this miraculous sign, who else but a sage could do this? People believe that Emperor Wen's sincere faith moved the heavens, and Laozi (Laozi, the founder of Taoism) sent this divine being to give Emperor Wen the chapters and verses of the Tao Te Ching (Dao De Jing, the central text of Taoism). After Emperor Wen received them, Heshang Gong concealed his form and returned to the heavens. The miraculous nature of this event is very obvious, could it be false?' The Master said, 'What you have said is even more false and unreliable. Hearsay cannot be used as evidence. What you just said is the preface to the Lao Jing (Lao Jing, another name for Tao Te Ching) written by Ge Xuan (Ge Xuan, a Taoist figure), falsely embellishing these words to deceive the people of Jiangzuo (Jiangzuo, the region south of the Yangtze River), persisting in ignorance, which is why you are confused.' 'I have consulted the Imperial Records of the Han Dynasty (Han Shu Di Ji), and whenever the emperor went on a tour, it was always recorded. For example, the Ganquan Palace (Ganquan Palace, a palace of the Han Dynasty) was more than a hundred li (li, a unit of distance) away from the capital, and every time the emperor went on a tour, it was all recorded. Also, during the reign of Emperor Jing (Emperor Jing of Han Dynasty), when the Seven Kingdoms of Wu and Chu rebelled, because the Empress Dowager was in the East Palace, the emperor often went to consult her. The Shangshu (Shangshu, a court official) recorded that the emperor went back and forth between the East Palace. Also, when Emperor Wu (Emperor Wu of Han Dynasty) toured the Wuzuo Palace (Wuzuo Palace, a palace of the Han Dynasty) and when he toured Hedong (Hedong, a region in present-day Shanxi Province) to worship Houtu (Houtu, the god of earth), the historical records all recorded it. Examining the Commentary on the Lao Jing written by the Taoist Cheng Xuanying (Cheng Xuanying, a Taoist commentator), it says that Heshang Gong was three li south of the city of Shanzhou (Shanzhou, a city in present-day Henan Province), which is several times farther than Wuzuo, Ganquan, and Hedong. Why is it not recorded in the Book of Han (Han Shu, the history book of the Han Dynasty)? Moreover, Heshang Gong rose into the air, sat in the sky, rode the clouds, and gave the emperor books, promoting morality, which is more grand and significant than the divine light that appeared during the suburban sacrifices and the affairs of Lady Li (Lady Li, a concubine of Emperor Wu of Han Dynasty).'
棄而不錄。未有斯理。又河上公云。吾注此書千七百年者。此言又妄案周成王伐淮夷之後。始制井田之法。王畿千里出革車萬乘。天子萬乘起自成王。成王以前無萬乘之制。據成王在位通周公攝政。共有三十七年。至𧹞王為秦昭襄王所滅。總八百六十年。秦自昭襄至子嬰。合五十年。為項羽所滅。漢高皇帝在位一十二年。惠帝在位七年。呂太后攝位八年。文帝在位二十三年。自成王至文帝末年。都有九百三十二年。案老經云。如何萬乘之主而以身輕天下。則明老子當說此經。合在成王之後。但經為注本注以釋經。經尚未有。注何先述。千七百年此又虛也。又河上公自注老經云。舜陶河濱周公下白屋。明此注語全在周公之後。千七百歲重益虛誣。事蹟既偽感應豈實。晦影之說妄談。返真之言何矯。
公子曰。史冊不載誠亦難憑。以愚管窺致茲迷惑。老莊之教其來以久。道士之號非只於今。觀宇尊容肅設斯在。是冠月帔云褐霓裳。目驗可知。豈總虛也。
先生曰。老莊之教余豈毀耶。比擬佛經義理全別。論善也則同途而各騖。語宗也則異軌而分驅。老教旨在於雌柔。佛法事明於因果。二軸七篇之奧義。忘得喪于齊物之場。八萬四千之法門。契寂滅于涅槃之境。修身理國之要。道德之經具明。舍凡證聖之果。般
【現代漢語翻譯】 現代漢語譯本：
這段話不值得記錄，因為沒有這樣的道理。而且河上公說，他註釋這本書已經一千七百年了，這話又是虛妄的。根據記載，周成王征伐淮夷之後，才制定了井田制度。王畿千里，出動革車萬輛。天子萬乘的制度是從成王開始的。成王以前沒有萬乘的制度。根據成王在位，包括周公攝政，共有三十七年。到赧王被秦昭襄王所滅，總共八百六十年。秦從昭襄王到子嬰，共五十年，被項羽所滅。漢高皇帝在位十二年，惠帝在位七年，呂太后攝政八年，文帝在位二十三年。從成王到文帝末年，總共有九百三十二年。根據《老子》經文說：『如何萬乘之主而以身輕天下？』那麼說明老子應當是說了這部經。應當在成王之後。但是經文是根本，註釋是用來解釋經文的。經文還沒有出現，註釋怎麼能先出現呢？一千七百年，這又是虛假的。而且河上公自己在註釋《老子》經時說：『舜在河邊製陶，周公住在簡陋的房屋裡。』說明這些註釋的話完全在周公之後。一千七百歲更加是虛假的誣陷。事蹟既然是虛假的，感應怎麼會真實呢？隱藏形跡的說法是胡說八道，返璞歸真的言論又有什麼可以匡正的呢？ 公子說：史書沒有記載，確實難以憑信。以我淺薄的見識，導致了這些迷惑。老莊的教義由來已久，道士的稱呼也不是今天才有的。道觀的莊嚴景象依然存在。那些頭戴月冠，身披雲霞道袍的道士，親眼所見，難道都是虛假的嗎？ 先生說：老莊的教義我難道要詆譭嗎？只是和佛經相比，義理完全不同。談論善，則是道路相同而各自努力；談論宗旨，則是方向不同而分道揚鑣。老子的教義在於柔弱，佛法闡明因果。老子的兩軸七篇的奧義，在於忘卻得失，達到齊物的境界。佛法的八萬四千法門，在於契合寂滅，達到涅槃的境界。修身理國的要領，《道德經》已經詳細說明。捨棄凡夫，證得聖果的道理，《般若經》也已經闡述。
【English Translation】 English version:
This is not worth recording, as there is no such reason. Moreover, He Shang Gong said that he had annotated this book for 1,700 years, which is another falsehood. According to records, after King Cheng of Zhou conquered the Huaiyi, he established the well-field system. The royal domain was a thousand miles, and ten thousand chariots were mobilized. The system of the Son of Heaven with ten thousand chariots began with King Cheng. Before King Cheng, there was no system of ten thousand chariots. According to King Cheng's reign, including the regency of the Duke of Zhou, there were a total of thirty-seven years. By the time King Nan was destroyed by King Zhao Xiang of Qin, a total of eight hundred and sixty years had passed. From King Zhao Xiang to Ziying of Qin, there were fifty years, and he was destroyed by Xiang Yu. Emperor Gao of Han reigned for twelve years, Emperor Hui reigned for seven years, Empress Dowager Lu reigned for eight years, and Emperor Wen reigned for twenty-three years. From King Cheng to the end of Emperor Wen, there were a total of nine hundred and thirty-two years. According to the Laozi scripture, 'How can the lord of ten thousand chariots take the world lightly?' Then it shows that Laozi should have spoken this scripture. It should be after King Cheng. However, the scripture is the root, and the annotation is used to explain the scripture. The scripture has not yet appeared, how can the annotation appear first? One thousand seven hundred years, this is another falsehood. Moreover, He Shang Gong himself said in his annotation of the Laozi scripture, 'Shun made pottery by the river, and the Duke of Zhou lived in a simple house.' This shows that these annotations are completely after the Duke of Zhou. One thousand seven hundred years is even more false slander. Since the deeds are false, how can the responses be real? The saying of hiding traces is nonsense, and what can be corrected in the words of returning to simplicity? The young master said: 'It is indeed difficult to rely on the historical records, as they are not recorded. With my shallow knowledge, I have caused these confusions. The teachings of Laozi and Zhuangzi have been around for a long time, and the title of Taoist is not only today. The solemn scenes of Taoist temples still exist. Those Taoists wearing moon crowns and cloud robes, seen with my own eyes, are they all false?' The master said: 'Am I going to slander the teachings of Laozi and Zhuangzi? It's just that compared with the Buddhist scriptures, the meanings are completely different. Talking about goodness, the paths are the same but each strives; talking about the purpose, the directions are different and they go their separate ways. Laozi's teachings lie in gentleness and weakness, and Buddhism elucidates cause and effect. The profound meaning of Laozi's two axes and seven chapters lies in forgetting gains and losses and reaching the realm of equality. The eighty-four thousand Dharma doors of Buddhism lie in conforming to stillness and reaching the realm of Nirvana. The essentials of cultivating oneself and governing the country have been explained in detail in the Tao Te Ching. The principle of abandoning the ordinary and attaining the holy fruit has also been explained in the Prajna Sutra.'
若之文逾顯。至如遣執破境息智忘身。老經非無其語於行靡立。其宗所修。唯在人間極果才登壽考。佛之為教應物逗緣。隨類分門因機啟行。自近之遠從淺階深。起一念心證真如果。顯如天地明同日月。粗文浮閱似若相參。妙理沉研皎然全異。又子云道士之號非祇於今者。亦何謬哉。自開闢以來。至於晉末元無戴斑谷之冠。被黃彩之帔。立天尊之像。習靈寶之經。稱為道士者矣。所號道士者。則廣成務光巢由涓棘之輩 脫落時代輕傲王侯。與俗不群高尚其志。次有遺榮冠冕締賞林泉。歌紫芝以自娛。調素琴而取逸。末代則有性好飛練志存術數。咸稱道士。跡雖異俗衣無別制。漢明帝時。佛法被于中夏。至吳赤烏年。術人葛玄上書吳主孫權云。佛法是西域之典。中國先有道教。請弘其法。始創置一館。此今觀之濫觴也葛玄又偽造道經。自稱太極左仙公。目所造經云。仙公請問經。宋文明等更增其法。造九等齋儀七部科箓。修朝禮上香之文。行道壇纂服之式。衣服冠屨之制。跪拜折旋之容。行其道者。始斷婚娶禁薰辛。又偽造靈寶等經數千卷。后陸修靜更立衣服之號。月帔星巾霓裳霞袖。九光寶蓋十絕靈幡。於此著矣。至梁武帝初年。為修靜所惑。曾致遵奉。后悟非是究竟之法。親制舍道之文。見在梁武集內。后修靜出奔
{ "translations": [ "現代漢語譯本：", "如果這些文字還不夠明顯，那麼像『拋棄執念，打破界限，停止思慮，忘卻自身』這樣的說法，在老子的經典中並非沒有，只是在實踐上難以成立。他們所修行的宗旨，僅僅在於人間能夠達到的最高成就，也就是長壽。佛陀的教義是應機施教，根據不同的對象和情況，分門別類，因勢利導。從近到遠，從淺到深，只要生起一念向善之心，就能證得真實的果位，其顯赫如同天地，其光明如同日月。粗略地閱讀，似乎有些相似之處，但深入研究其精妙之處，就會發現它們截然不同。", "此外，『道士』這個稱呼並非僅僅是今天才有。難道有什麼謬誤嗎？自從開天闢地以來，直到晉朝末年，都沒有戴著斑谷之冠，穿著黃色彩帔，設立天尊的形象，學習靈寶的經典，被稱為道士的人。所謂道士，指的是像廣成子（傳說中的仙人），務光（商朝隱士），巢父（堯時的隱士），由余（秦國時的西戎人），涓子（春秋時隱士），棘巴（古代隱士）這樣的人，他們超脫時代，輕視王侯，與世俗不同流合污，志向高遠。其次是有一些人捨棄榮華富貴，在山林泉石間隱居，吟唱紫芝的歌，彈奏素琴來尋求安逸。到了末世，則有一些人喜歡修煉飛昇之術，志向在於方術，都被稱為道士。他們的行跡雖然與世俗不同，但服裝並沒有特別的規定。漢明帝時期，佛教傳入中原。到了吳國赤烏年間，術士葛玄（東晉道教學者）上書吳主孫權說，佛教是西域的典籍，中國先有道教，請求弘揚道教。於是開始設立一個道館，這就是現在道觀的起源。葛玄又偽造道經，自稱太極左仙公，稱他所造的經為《仙公請問經》。宋文明等人又增加了其中的內容，製造了九等齋儀、七部科箓，修習朝禮上香的儀式，舉行道壇的服裝儀式，規定了衣服冠履的制度，跪拜轉身的禮儀。修行道教的人，開始斷絕婚姻，禁止食用葷腥辛辣之物。又偽造了靈寶等經數千卷。後來陸修靜（南北朝時道士）又創立了服裝的稱號，如月帔星巾、霓裳霞袖，以及九光寶蓋、十絕靈幡等等，這些都是從他開始的。到了梁武帝初年，梁武帝被陸修靜所迷惑，曾經遵奉道教。後來醒悟到這不是究竟的解脫之法，親自寫了《舍道文》，現在收錄在《梁武集》中。後來陸修靜出逃。", "english_translations": [ "English version:", "If these words are not clear enough, then sayings like 'abandoning attachments, breaking boundaries, ceasing thoughts, forgetting oneself' are not absent from Laozi's classics, but they are difficult to establish in practice. The purpose of their cultivation lies only in the highest achievement that can be attained in the human world, which is longevity. The Buddha's teachings are to teach according to the circumstances, classifying according to different objects and situations, and guiding according to the situation. From near to far, from shallow to deep, as long as one arises a single thought of goodness, one can attain the true fruit, its magnificence is like heaven and earth, and its light is like the sun and moon. Reading it roughly, it seems that there are some similarities, but studying its subtleties in depth will reveal that they are completely different.", "Furthermore, the title 'Daoist' is not only present today. Is there any error in this? Since the beginning of time, until the end of the Jin Dynasty, there were no people wearing the spotted valley crown, wearing yellow colored robes, setting up the image of the Celestial Venerable, studying the classics of Lingbao (a school of Taoism), and being called Daoists. The so-called Daoists refer to people like Guangchengzi (a legendary immortal), Wuguang (a hermit of the Shang Dynasty), Chaofu (a hermit of the Yao era), Youyu (a Rong person in the Qin Dynasty), Juanzi (a hermit in the Spring and Autumn Period), and Jiba (an ancient hermit), who transcended the times, despised kings and lords, did not associate with the world, and had lofty aspirations. Secondly, there were some people who abandoned glory and wealth and lived in seclusion among the mountains and springs, singing songs of purple sesame and playing the plain zither to seek ease. In the last days, there were some people who liked to practice the art of flying and refining, and whose ambition was in magic, and they were all called Daoists. Although their traces were different from those of the world, their clothing had no special regulations. During the reign of Emperor Ming of the Han Dynasty, Buddhism was introduced to the Central Plains. During the Chiwu years of the Wu Kingdom, the magician Ge Xuan (a Taoist scholar of the Eastern Jin Dynasty) wrote to Sun Quan, the lord of Wu, saying that Buddhism was a classic of the Western Regions, and that China had Taoism first, and requested to promote Taoism. So he began to set up a Taoist temple, which is the origin of the Taoist temples today. Ge Xuan also forged Taoist scriptures, calling himself the Taichi Zuoxian Gong (Grand Supreme Left Immortal Duke), and called the scriptures he created the 'Xian Gong Qingwen Jing' (Scripture of the Immortal Duke's Questions). Song Wenming and others added to it, creating nine levels of fasting rituals, seven parts of the register, practicing the rituals of morning worship and incense offering, holding the clothing rituals of the Taoist altar, stipulating the system of clothing, hats and shoes, and the etiquette of kneeling and turning. Those who practiced Taoism began to cut off marriage and prohibit the consumption of meat and spicy foods. He also forged thousands of volumes of Lingbao scriptures. Later, Lu Xiujing (a Taoist of the Northern and Southern Dynasties) also created the titles of clothing, such as the moon robe and star scarf, the rainbow skirt and cloud sleeves, as well as the nine-light treasure cover and the ten-absolute spirit banner, all of which began with him. In the early years of Emperor Wu of Liang, Emperor Wu of Liang was deceived by Lu Xiujing and once followed Taoism. Later, he realized that this was not the ultimate method of liberation, and personally wrote the 'Essay on Abandoning Taoism', which is now included in the 'Collection of Emperor Wu of Liang'. Later, Lu Xiujing fled." ] }
北齊。其時丹陽陶弘景性多博識聰睿過人。身為道士居於茅山之朱陽靜退無為不交時事。時號貞白先生。又號陶隱居。多所著述。並行于代。躬衣道服心敬佛法。于所居地起塔圖佛容像。親自供養。號曰勝力菩薩。其塔見在茅山朱陽觀中。於今不為鳥雀所污。弘景重製冠服改館為觀。行黃帝老子之教。惡靈寶法偽鄙而不行。手著論以非之。弘景深為梁武所器。尚頻徴令仕確乎不拔。並述詩以贈武帝。併入于集。事蹟昭顯光乎梁史。子何惑之。
公子曰。既聞先生此說。心開意悟革識遷迷如披樂廣之天。似廓張超之霧。避席趨下拜首而謝曰。仆久沈俗網罕悟真筌。耳滯黃花之音。志昏白雪之奏。雖則屢承妙釋方乃重結深疑。形智聾盲一至於此。幸蒙南指今從北轅。靈寶天尊虛妄若是。至於經教莫不偽修。凡所謬妄咸請垂誨。希愈膏肓永祛沉痼。
先生怡然而對曰。子今悟矣。亦旦暮而得復坐有疑便問。余為一一論之。
公子曰。佛教之內有僧尼兩眾。道法之中有道士女官二流。彼此相望威儀備具準佛律。僧受二百五十戒。尼受五百戒。今道士女官所受法箓。一概齊等更無增減。俱受十戒真文上清之法。並受符箓之事。未知此法何人所傳。
先生曰。道士女官元無戒律。還竊佛家十戒以充彼法真
【現代漢語翻譯】 現代漢語譯本：北齊時期，丹陽的陶弘景（Tao Hongjing，人名）天性博學多識，聰慧過人。他身為道士，隱居在茅山（Mao Shan，山名）的朱陽（Zhuyang，地名），清靜無為，不參與世事。當時人們稱他為貞白先生（Zhenbai Xiansheng，尊稱），又號陶隱居（Tao Yinju，號）。他著述頗豐，在當時廣為流傳。他身穿道士的服裝，內心卻敬重佛法。在他居住的地方建造佛塔，繪製佛像，親自供養，稱之為勝力菩薩（Shenglibusa，菩薩名）。這座塔現在還在茅山朱陽觀（Zhuyang Guan，道觀名）中，至今沒有被鳥雀所污。陶弘景重新制定了冠服，將館改爲了觀，推行黃帝老子（Huangdi Laozi，道教人物）的教義，厭惡靈寶法（Lingbao Fa，道教派別）的虛偽，認為其鄙陋而不實行，還親自撰寫文章來批判它。陶弘景深受梁武帝（Liang Wudi，皇帝名）的器重，梁武帝多次徵召他為官，但他堅決不接受，並寫詩贈送給梁武帝，這些事蹟都收錄在他的文集中，在《梁史》（Liang Shi，史書名）中也有明確記載。你對此還有什麼疑惑呢？
公子說：聽了先生這番話，我茅塞頓開，之前的迷惑都消散了，就像撥開了樂廣（Yue Guang，人名）的天空，驅散了張超（Zhang Chao，人名）的霧氣。我離開座位，快步走下，叩拜並感謝道：我長期沉溺於世俗的羅網，很少領悟真正的玄機。我的耳朵被黃花（Huanghua，比喻不純正的音樂）的聲音所矇蔽，我的心志被白雪（Baixue，比喻高雅的音樂）的演奏所迷惑。雖然多次聽聞精妙的解釋，反而更加深了疑惑。我的認知如此遲鈍和盲目，竟然到了這種地步。幸好蒙受您的指點，我如今幡然醒悟。如果靈寶天尊（Lingbao Tianzun，道教神名）的教義如此虛妄，那麼其他的經教恐怕也都是虛假的。所有這些謬誤，都請您指教，希望能夠治癒我的頑疾，永遠去除我的沉疴。
先生欣然回答說：你現在覺悟了。以後隨時都可以提問，我會為你一一解答。
公子問：佛教中有僧尼兩類出家人，道教中有道士和女官兩種修行者。彼此的儀軌都很完備，都遵循佛家的戒律。僧人受二百五十條戒律，尼姑受五百條戒律。現在道士和女官所受的法箓，都是一樣的，沒有增減，都受十戒真文上清之法（Shi Jie Zhenwen Shangqing Zhi Fa，道教戒律和經典），並接受符箓之事。不知道這種法是從哪裡傳來的？
先生說：道士和女官原本沒有戒律，他們是竊取了佛家的十戒來充當他們的法。
【English Translation】 English version: During the Northern Qi Dynasty, Tao Hongjing (Tao Hongjing, personal name) of Danyang was naturally erudite, knowledgeable, and exceptionally intelligent. As a Taoist priest, he lived in seclusion in Zhuyang (Zhuyang, place name) on Mao Shan (Mao Shan, mountain name), practicing quietude and non-action, and not engaging in worldly affairs. At that time, people called him Master Zhenbai (Zhenbai Xiansheng, honorific title), also known as Tao Yinju (Tao Yinju, pseudonym). He wrote extensively, and his works were widely circulated at the time. He wore Taoist robes but revered Buddhism in his heart. In the place where he lived, he built a pagoda and painted Buddha images, which he personally worshiped, calling it Shenglibusa (Shenglibusa, Bodhisattva name). This pagoda is still in the Zhuyang Temple (Zhuyang Guan, Taoist temple name) on Mao Shan, and to this day it has not been defiled by birds. Tao Hongjing re-established the official uniform system and changed the hall into a temple, promoting the teachings of the Yellow Emperor and Lao Tzu (Huangdi Laozi, Taoist figures), disliking the falsehood of the Lingbao School (Lingbao Fa, Taoist sect), considering it vulgar and not practicing it, and personally writing articles to criticize it. Tao Hongjing was deeply valued by Emperor Wu of Liang (Liang Wudi, emperor's name), who repeatedly summoned him to serve as an official, but he firmly refused and wrote poems to Emperor Wu of Liang, which were included in his collection, and his deeds were clearly recorded in the Book of Liang (Liang Shi, historical book name). What doubts do you still have about this?
The young master said: 'After hearing your words, sir, I feel enlightened, and my previous confusion has dissipated, like clearing the sky of Yue Guang (Yue Guang, personal name) and dispelling the fog of Zhang Chao (Zhang Chao, personal name). I leave my seat, step down quickly, bow and thank you, saying: I have long been immersed in the nets of the world and rarely understood the true mysteries. My ears are blinded by the sounds of Huanghua (Huanghua, metaphor for impure music), and my mind is confused by the performance of Baixue (Baixue, metaphor for elegant music). Although I have heard subtle explanations many times, I have only deepened my doubts. My cognition is so dull and blind that it has reached this point. Fortunately, I have received your guidance, and now I have awakened. If the teachings of Lingbao Tianzun (Lingbao Tianzun, Taoist deity name) are so false, then other scriptures are probably also false. Please instruct me on all these fallacies, hoping to cure my chronic illness and remove my deep-seated ailments forever.'
The master replied with pleasure: 'You are now enlightened. You can ask questions at any time, and I will answer them one by one.'
The young master asked: 'Within Buddhism, there are two groups of renunciants, monks and nuns. In Taoism, there are two types of practitioners, Taoist priests and female officials. Their rituals are complete, and they all follow the Buddhist precepts. Monks receive two hundred and fifty precepts, and nuns receive five hundred precepts. Now, the talismans received by Taoist priests and female officials are the same, without increase or decrease. They all receive the Ten Precepts, the True Writings of the Highest Purity (Shi Jie Zhenwen Shangqing Zhi Fa, Taoist precepts and scriptures), and accept the matter of talismans. I don't know where this method came from?'
The master said: 'Taoist priests and female officials originally had no precepts. They stole the Ten Precepts of Buddhism to fill their law.'
文上清。咸以絹素為之其中。畫作符圖及書玉字。其真文總有三法。一曰八景。畫為日月星辰之。像二曰五老。畫作五老之。神三曰五嶽。畫為五嶽山狀。三本各得受用。不要總受。上清者。其中書上清天中官位及符圖等。初受十戒。次受真文。后受上清。其法具矣。箓者其數甚多。不何備說。略而詳之。有千五百將軍三五大將軍等箓。受此箓者然可行符禁章醮之事。佛以尼是女人。性多染愛。隨機制法。故倍多於僧。道家法箓凡人妄造。既不識根性。所以道士女官更無差異。此等之法。並是張道陵偽作其事。
公子曰。老子既不說此。定偽何惑。道法先無戒律。道士不娶妻。憑何典記。
先生曰。道家無律禁淫慾之事。今道士等不婚娶者。學僧為之。一無憑據。故隋嵩陽觀道士李播上表云。準道法道士無禁婚娶之條。道士等咸請取妻妾。其表見在李播集中。
公子曰。教無禁慾之科。娶妻豈爽于教。李播此請誠合其宜。且道教所宗宗于老子。老子仕周后適西域。竟無出家斷婚之跡。道士今日出家。遵誰之教。
先生曰。出家之法基於西域。釋迦棄儲后之貴位。舍妃嬪之愛戀。出家修道。六年苦行。一朝成佛。成佛之後。方度憍陳如等。此土元無出家之兆。老子本自有妻。仕周為史。去周西
【現代漢語翻譯】 現代漢語譯本： 文上清（Wen Shangqing）。通常用絹或絲綢製作，其中繪製符圖和書寫玉字。其真文總共有三種形式：一是八景（Bajing），畫成日月星辰的形象；二是五老（Wulao），畫成五老之神；三是五嶽（Wuyue），畫成五嶽山脈的形狀。這三種版本可以分別接受，不必全部接受。上清（Shangqing）的內容包括書寫上清天中的官位以及符圖等。最初接受十戒，然後接受真文，最後接受上清。其方法已經完備。箓（Lu）的數量非常多，無法一一詳述。簡略來說，有千五百將軍箓、三五大將軍箓等。接受這些箓的人就可以進行符禁、章醮等事宜。佛教認為尼姑是女人，天性容易產生染愛，所以根據不同情況制定戒律，因此比僧侶的戒律多一倍。道家的法箓是凡人隨意偽造的，既不瞭解人的根性，所以道士和女官之間沒有區別。這些法術都是張道陵（Zhang Daoling）偽造的。
公子問道：老子（Laozi）既然沒有說過這些，那一定是偽造的，有什麼可疑惑的？道法一開始就沒有戒律，道士不娶妻，依據的是什麼典籍？
先生回答說：道家沒有禁止淫慾的戒律。現在道士不結婚，是學僧侶的做法，沒有任何依據。所以隋朝嵩陽觀道士李播（Li Bo）上表說：按照道法，道士沒有禁止結婚的條文。道士們都請求娶妻妾。這份奏表現在還在李播的文集中。
公子問道：教義沒有禁止性慾的規定，娶妻怎麼會違背教義呢？李播的請求確實合情合理。而且道教所尊崇的是老子。老子在周朝做官後去了西域，始終沒有出家斷絕婚姻的跡象。道士今天出家，是遵從誰的教誨呢？
先生回答說：出家的方法起源於西域。釋迦（Shijia，即釋迦牟尼佛）放棄了王子的尊貴地位，捨棄了妃嬪的愛戀，出家修道，苦行六年，最終成佛。成佛之後，才開始度化憍陳如（Qiaochenru）等人。這片土地原本沒有出家的先例。老子本來就有妻子，在周朝擔任史官，離開周朝向西...
【English Translation】 English version: Wen Shangqing (Wen Shangqing). It is usually made of silk or plain silk, with painted talismans and written jade characters inside. There are three forms of its true texts in total: first is the Eight Sceneries (Bajing), painted as images of the sun, moon, stars, and constellations; second is the Five Elders (Wulao), painted as the gods of the Five Elders; third is the Five Mountains (Wuyue), painted as the shapes of the Five Great Mountains. These three versions can be received separately, and do not need to be received all together. The content of Shangqing (Shangqing) includes writing the official positions in the Shangqing Heaven and talismans, etc. Initially, one receives the Ten Precepts, then the True Texts, and finally Shangqing. The methods are complete. The registers (Lu) are very numerous and cannot be described in detail one by one. Briefly speaking, there are the Register of Fifteen Hundred Generals, the Register of Three-Five Great Generals, etc. Those who receive these registers can perform talismanic prohibitions, memorials, and other rituals. Buddhism believes that nuns are women, and their nature is prone to defilement and love, so precepts are formulated according to different situations, therefore there are twice as many precepts as for monks. The Taoist registers are arbitrarily forged by ordinary people, who do not understand the nature of people, so there is no difference between Taoist priests and female officials. These spells were all forged by Zhang Daoling (Zhang Daoling).
The young master asked: Since Laozi (Laozi) did not say these things, it must be forged, what is there to doubt? Taoist law did not have precepts from the beginning, what scriptures are Taoist priests not marrying based on?
The master replied: Taoism does not have precepts prohibiting lasciviousness. The current Taoist priests not marrying is imitating the practices of monks, without any basis. Therefore, Li Bo (Li Bo), a Taoist priest of Songyang Temple in the Sui Dynasty, submitted a memorial saying: According to Taoist law, there are no articles prohibiting Taoist priests from marrying. The Taoist priests all requested to take wives and concubines. This memorial is still in Li Bo's collection.
The young master asked: If the teachings do not have regulations prohibiting sexual desire, how can marrying a wife violate the teachings? Li Bo's request is indeed reasonable. Moreover, what Taoism reveres is Laozi. Laozi went to the Western Regions after serving as an official in the Zhou Dynasty, and never showed any signs of becoming a monk or severing marriage. Who's teachings are Taoist priests following today by becoming monks?
The master replied: The method of becoming a monk originated in the Western Regions. Shakya (Shijia, i.e., Shakyamuni Buddha) abandoned the noble position of a prince, gave up the love of concubines, became a monk to cultivate the Tao, practiced asceticism for six years, and finally became a Buddha. After becoming a Buddha, he began to enlighten Kondanna (Qiaochenru) and others. This land originally had no precedent for becoming a monk. Laozi originally had a wife, served as a historian in the Zhou Dynasty, and went west from Zhou...
邁。身是俗人。本無舍妻室易衣服出家之狀。故老子之子名宗。宗之子名瑕。仕魏封段干。后為漢膠東王太傅。各有列傳。又老經云。子孫祭祀不輟。此論依教修行。則息胤繁盛代代不絕。故云不輟。豈令斷欲耶。道士今日出家。本學佛教。更無別據。
公子曰。雖學佛法出家。本宗自無此教。老子不禁婚娶。經文又說子孫。今日縱學佛宗。識者詎肯依信。盜鐘掩耳豈杜他聞。妄立天尊跡先彰露。偽造經教又已表明。靈寶文明等修。余經何人所作。伏請詳辯。冀悉根源。
先生曰。道經除道德二篇。西升一卷。又有黃庭內景之論。自余諸經咸是偽修。又有太平經一百八十卷。是蜀人于吉所造。此人善避形跡。不甚苦錄佛經。多說帝王理國之法。陰陽生化等事。皆編甲子為其部帙。又太清上清等經。皆述飛煉黃白藥石等法。至如本際五卷。乃是隋道士劉進喜造。道士李仲卿續成十卷。並模寫佛經潛偷罪福。構架因果參亂佛法。自唐以來。即有益州道士黎興。澧州道士方長。共造海空經十卷。道士李榮又造洗浴經以對溫室。道士劉無待又造大獻經以擬盂蘭盆。並造九幽經將類罪福報應。自余非大部帙。偽者不可勝計。豈若釋迦大聖獨擅法王。施化西國聲流東夏。案列禦寇書云。商太宰問于孔子曰。三王聖者與
【現代漢語翻譯】 現代漢語譯本： 邁（Mài）。我身為俗人，本來就沒有拋棄妻室、更換服裝出家的行為。所以老子的兒子名叫宗（Zong），宗的兒子名叫瑕（Xia），在魏國做官，被封為段干（Duan Gan），後來成為漢朝膠東王的太傅，每個人都有列傳。而且《老子經》中說，子孫祭祀不會停止。這是說依照教義修行，那麼子孫就會繁盛，代代相傳不會斷絕，所以說不會停止，難道是讓人斷絕慾望嗎？道士今天出家，本來是學習佛教，沒有其他的依據。
公子說：即使學習佛法出家，你們的宗派本身也沒有這樣的教義。老子不禁制結婚娶妻，經文又說了子孫。今天即使學習佛教宗派，明智的人怎麼會相信呢？盜鐘掩耳，難道能阻止別人聽到嗎？妄立天尊，痕跡早就顯露出來了。偽造經書教義，也已經表明了。《靈寶》、《文明》等經書的修行，其他的經書是誰寫的呢？懇請詳細辨別，希望瞭解根源。
先生說：道教的經書除了《道德經》兩篇、《西升經》一卷，還有《黃庭內景經》的論述，其餘的經書都是偽造的。還有《太平經》一百八十卷，是蜀人于吉（Yu Ji）所造。這個人善於隱藏行跡，不怎麼費力抄錄佛經，多說帝王治理國家的方法，陰陽生化等事情，都用編排甲子的方式作為它的部帙。還有《太清經》、《上清經》等經書，都是講述飛煉黃白藥石等方法。至於《本際經》五卷，是隋朝道士劉進喜（Liu Jinxi）所造，道士李仲卿（Li Zhongqing）續寫成十卷，都是模仿抄寫佛經，偷偷地盜用罪福，構架因果，摻雜擾亂佛法。從唐朝以來，就有益州的道士黎興（Li Xing），澧州的道士方長（Fang Chang），共同製造《海空經》十卷，道士李榮（Li Rong）又製造《洗浴經》來對抗佛教的《溫室經》，道士劉無待（Liu Wudai）又製造《大獻經》來模彷彿教的盂蘭盆節。並且製造《九幽經》來模仿罪福報應。至於其他非大部頭的經書，偽造的數不勝數。哪裡比得上釋迦大聖獨自享有法王的名號，在西國施教化，聲名流傳到東夏。檢視《列禦寇》書上說，商太宰問孔子說：三王是聖人嗎？
【English Translation】 English version: Mai (Surname). I, being a layman, have never abandoned my wife and children, changed my clothes, and become a monk. Therefore, Laozi's (Founder of Taoism) son was named Zong (Lineage), and Zong's son was named Xia (Flaw). He served as an official in the Wei state and was enfeoffed as Duan Gan (Place name). Later, he became the Grand Tutor of the King of Jiaodong (Place name) in the Han Dynasty. Each of them has a biography. Moreover, the Laozi Sutra says that the ancestral sacrifices of descendants will not cease. This means that if one practices according to the teachings, then the descendants will be prosperous and the lineage will continue from generation to generation without interruption. Therefore, it says 'will not cease.' Does it mean to cut off desires?
The prince said: 'Even if one studies Buddhist teachings and becomes a monk, your own sect does not have such teachings. Laozi does not prohibit marriage, and the scriptures also mention descendants. Even if one studies Buddhist sects today, how would wise people believe it? Stealing a bell while covering one's ears, how can one prevent others from hearing it? Falsely establishing the Celestial Worthy, the traces have long been revealed. Falsely creating scriptures and teachings has also been made clear. The cultivation of Lingbao (Sacred Treasure), Wenming (Civilization), and other scriptures, who wrote the other scriptures? Please explain in detail, hoping to understand the root source.'
The master said: 'Apart from the two chapters of the Daodejing (Tao Te Ching), one volume of the Xishengjing (Scripture of Western Ascension), and the discussions of the Huangting Neijing Jing (Yellow Court Inner Landscape Scripture), the rest of the Taoist scriptures are all falsely created. There is also the Taiping Jing (Scripture of Great Peace) in one hundred and eighty volumes, which was created by Yu Ji (Personal name) of Shu (State name). This person is good at hiding his tracks and does not bother to copy Buddhist scriptures much. He mostly talks about the methods of emperors governing the country, the yin-yang transformations, and other matters, all arranged in the order of the sexagenary cycle as its divisions. Also, the Taiqing Jing (Scripture of Great Purity), Shangqing Jing (Scripture of Supreme Purity), and other scriptures all describe the methods of flying alchemy, yellow and white elixirs, and medicinal stones. As for the Benji Jing (Scripture of Original Existence) in five volumes, it was created by the Sui Dynasty Taoist Liu Jinxi (Personal name), and the Taoist Li Zhongqing (Personal name) continued it into ten volumes, all imitating and copying Buddhist scriptures, secretly stealing merit and demerit, constructing karma and mixing up Buddhist teachings. Since the Tang Dynasty, there have been the Taoist Li Xing (Personal name) of Yizhou (Place name) and the Taoist Fang Chang (Personal name) of Lizhou (Place name), who jointly created the Haikong Jing (Scripture of Empty Sea) in ten volumes. The Taoist Li Rong (Personal name) also created the Xiyujing (Bathing Scripture) to counter the Buddhist Wenshijing (Hot House Scripture). The Taoist Liu Wudai (Personal name) also created the Daxian Jing (Scripture of Great Offering) to imitate the Buddhist Ullambana Festival. And they created the Jiuyou Jing (Scripture of Nine Hells) to imitate the retribution of sins and merits. As for other non-major scriptures, the false ones are countless. How can they compare to Shakyamuni (Founder of Buddhism), the Great Sage, who alone enjoys the title of Dharma King, teaching and transforming in the Western Lands, and whose fame spread to the Eastern Xia (Ancient name for China)? Looking at the book of Lie Yukou (Philosopher's name), it says that the Grand Master of Shang (Dynasty name) asked Confucius (Philosopher's name): 'Are the Three Kings (Mythical rulers) sages?'"
。孔子曰。三王善任智勇。聖則丘弗知。五帝聖者與。孔子曰。五帝善用仁義。聖則丘弗知。曰三皇聖者與。孔子曰。三皇善用時。聖則丘弗知。太宰驚曰。則孰為聖。孔子曰。丘聞之。西方有聖者為聖。不治而不亂。不言而自信。蕩蕩乎民莫得而名焉。案宣尼此言與老子西升所說略同。伯陽仲尼並此土稱之為聖。二人咸知西方有聖人。則明釋迦之道廣矣。
公子曰。仆幼懷志尚早竊當時之譽。言談之者以詞令見稱。伏聞高論。有慚蹇訥木賜。仰宣尼之崇仞。愧環堵之卑陋。鄭咸觀子林之宴容。悟心識之昏怠。是知傅搖九萬垂天之翼方升。擊水三千橫海之鱗乃運。幸承咳唾疑滯咸盡。竊見白屋鴻儒黃冠碩學。扼腕盱衡之士。揚眉抵掌之賓。並云。儒道釋典三教是一。咸躋于善理無有三。慈悲仁恕殊途而同歸。利物濟時百慮而齊致。雖碧雞黃馬之辯。未可分焉。雖堅合異之詞。豈能別矣。每思此說交戰於懷。請一詳議。希除眾惑。
先生曰。子何言之當乎。余嘗欲著論。未遑削藁。因子之請見余之志。夫三教群分九流區別。本跡斯異義意乃殊。非唯粗淺相懸。抑亦凡聖全隔。尋文似涉參互究理居然不同。自八卦成象六爻定位。披龍圖而紀號。觀鳥跡以裁書。立德立言。三墳暢三皇之化。垂訓垂範。五典旌五
【現代漢語翻譯】 現代漢語譯本：孔子說：『夏禹、商湯、周武王三位君王善於任用有智慧和勇敢的人，要說他們是聖人，我孔丘就不知道了。』（太宰）問：『那麼五帝是聖人嗎？』孔子說：『五帝善於施行仁義，要說他們是聖人，我孔丘就不知道了。』（太宰）又問：『那麼三皇是聖人嗎？』孔子說：『三皇善於順應時勢，要說他們是聖人，我孔丘就不知道了。』太宰驚訝地說：『那麼誰是聖人呢？』孔子說：『我孔丘聽說過，西方有位聖人堪稱聖人，（他）無為而治天下卻不會亂，不說話卻能讓人信服，他的德行廣大無邊，百姓無法用言語來形容他。』按宣尼（孔子）這些話與老子西升的說法大致相同。伯陽（老子）和仲尼（孔子）都被這片土地稱作聖人，他們二人都知道西方有聖人，由此可見釋迦牟尼的道是多麼的廣博啊。
公子說：『我從小就懷有志向，很早就竊取了當時的讚譽，人們談論我，都認為我擅長辭令和口才。我私下裡聽到您的高論，深感自己像蹇和訥一樣笨拙，像端木賜一樣口才不好。我仰慕宣尼（孔子）的高大，慚愧自己像住在矮墻陋室一樣見識淺薄。鄭國的咸觀看到了子林在宴會上的風采，才醒悟到自己心智的昏聵遲鈍。由此可知，傅說搖動九萬里的翅膀才能升上天空，擊水三千里的大魚才能橫渡大海。我很榮幸能得到您的指教，心中的疑惑都消除了。我看到那些身穿白衣的大學者，頭戴黃冠的大學問家，以及那些扼腕嘆息、舉目遠望之士，還有那些揚眉抵掌、高談闊論的賓客，都說儒、道、釋三教本是一體，最終都能達到善的境界，並沒有什麼區別。慈悲、仁恕雖然途徑不同，但最終都歸於同一目標；利物濟世，雖然考慮的方式不同，但最終都能達到同樣的效果。即使有碧雞和黃馬的爭辯，也無法將它們分開；即使有堅和合的不同的說法，又怎麼能區分開來呢？我常常思考這些說法，心中交戰不已，所以想請您詳細地解釋一下，希望能夠消除大家的疑惑。』
先生說：『您說的這些話很恰當。我曾經想寫一篇關於這個問題的文章，但一直沒有時間修改草稿。因為您的請求，我才得以表達我的想法。儒、道、釋三教各自有不同的群體，九流也有各自的區別，它們的根本和發展路徑不同，義理和意旨也不同。不僅僅是粗淺的方面有所差異，而且凡人和聖人的境界也完全不同。從文字上看，似乎有些相互滲透，但深入研究，就會發現它們截然不同。自從八卦形成影象，六爻確定方位，人們披閱龍圖來記錄事物，觀察鳥的足跡來創造文字，樹立德行，創立言論，《三墳》闡述了三皇的教化，垂示訓誡，樹立典範，《五典》彰顯了五帝的功績。
【English Translation】 English version: Confucius said, 'The three kings, Yu of Xia, Tang of Shang, and Wu of Zhou, were good at employing the wise and brave. To say they were sages, I, Qiu, do not know.' (The Grand Scribe) asked, 'Then were the Five Emperors sages?' Confucius said, 'The Five Emperors were good at employing benevolence and righteousness. To say they were sages, I, Qiu, do not know.' (The Grand Scribe) further asked, 'Then were the Three Sovereigns sages?' Confucius said, 'The Three Sovereigns were good at utilizing the times. To say they were sages, I, Qiu, do not know.' The Grand Scribe exclaimed in surprise, 'Then who is a sage?' Confucius said, 'I, Qiu, have heard that in the West there is a sage who is truly a sage. He governs without action, yet there is no disorder. He speaks not, yet he inspires confidence. His virtue is vast and boundless, and the people cannot describe him.' According to these words of Xuan Ni (Confucius), they are roughly the same as Laozi's account of his journey west. Both Boyang (Laozi) and Zhongni (Confucius) are called sages in this land, and both knew that there was a sage in the West, which shows how broad the way of Sakyamuni is.
The young master said, 'From a young age, I cherished ambitions and prematurely gained praise at the time. People spoke of me as being skilled in rhetoric and eloquence. I have secretly heard your profound discourse and deeply feel that I am as clumsy and inarticulate as Jian and Ne, and as poor in eloquence as Duanmu Ci. I admire the greatness of Xuan Ni (Confucius) and am ashamed of my own shallowness, like living in a humble dwelling with low walls. Xian Guan of Zheng saw the elegance of Zilin at the banquet and realized the dullness and slowness of his own mind. From this, it is known that Fu Yue shakes his wings for ninety thousand miles to ascend to the sky, and the fish that strikes the water for three thousand miles can cross the sea. I am fortunate to receive your guidance, and the doubts in my heart have been eliminated. I see those great scholars in white robes, great scholars in yellow crowns, and those who wring their wrists and look into the distance, as well as those guests who raise their eyebrows and clap their hands, all say that the three teachings of Confucianism, Taoism, and Buddhism are one, and ultimately they can all reach the realm of goodness, and there is no difference. Compassion, benevolence, and forgiveness, although the paths are different, ultimately lead to the same goal; benefiting things and helping the world, although the ways of thinking are different, ultimately they can achieve the same effect. Even with the debate between the Green Rooster and the Yellow Horse, they cannot be separated; even with the different sayings of Jian and He, how can they be distinguished? I often think about these statements, and my heart is full of battles, so I would like to ask you to explain in detail, hoping to eliminate everyone's doubts.'
The master said, 'What you say is very appropriate. I once wanted to write an article on this issue, but I never had time to revise the draft. Because of your request, I was able to express my thoughts. The three teachings of Confucianism, Taoism, and Buddhism each have different groups, and the nine streams also have their own distinctions. Their roots and development paths are different, and their meanings and intentions are also different. Not only are there differences in the superficial aspects, but the realms of ordinary people and sages are also completely different. From the text, there seems to be some mutual penetration, but in-depth research will reveal that they are completely different. Since the eight trigrams formed images and the six lines determined positions, people read the Dragon Chart to record things and observed the footprints of birds to create writing, establishing virtue and creating words. The 'Three Tombs' expounded the teachings of the Three Sovereigns, and the 'Five Canons' demonstrated the achievements of the Five Emperors.
帝之謨。洎乎姬公制禮作樂。隆二南之風雅。孔父修詩述易。詮十翼之精微。莫不序尊卑定君臣父子之道。次長幼明夫婦友于之別。盡忠貞以奉國。崇孝悌以資家。蘊恭謙以克己。施仁恕以待物。敦信義以申交。務廉讓以推行。此之五德立身之義也。敷文德以化俗。運武功以寧亂。修禋祀以綏神祇。崇宗廟而敬祖考。啟畋漁之漸。易著網罟之義。導盤遊之源。禮摽搜狩之典。截馘斬首。效征戰之勞。宰犧屠牲。邀薦饗之福。貫胸達腋。申馳騁之娛。夭命剖肌。恣賞心之樂。刑禮興而奸詐起。符璽著而矯偽生。盜國竊器者害父弒君。爭權趨利者滅宗夷族。無慈悲之大惠。有惻隱之小仁。昧三世之因果。明一生之禍福。餘殃宿慶逮乎子孫。積惡修善絕於冥報。在生之命。年有延促之限。為鬼之質。壽無遷變之期。所云好生惡殺者。謂性命之重人畜同之。類於己情豈宜傷害。故子貢欲去告朔之餼羊。聞其聲不食其肉者。以己之心。體彼之命。戀生之志。物我皆然。故孔丘不味山樑之雉。于定國之寬刑。孫叔傲之陰德。霸楚以昌其後。高門以待其封。項羽之陷秦軍。白起之坑趙卒。身死杜郵之下。支分烏江之上。或禍福被于當代。或榮辱流於子孫身造受嗣同於見報父。業子傳酬非自己。亦有射宣王以復其怨。抗杜回以答其恩。
【現代漢語翻譯】 現代漢語譯本： 至於帝王的謀劃，以及周公姬旦制定禮樂，推崇《二南》的詩歌風雅，孔子修訂《詩經》、闡述《易經》，詮釋《十翼》的精微之處，無不強調尊卑有序，確定君臣父子之道，區分長幼，明確夫婦、朋友之間的關係，竭盡忠誠來報效國家，崇尚孝悌來輔助家庭，心懷恭敬謙遜來約束自己，施行仁愛寬恕來對待他人，堅持誠通道義來發展交往，努力廉潔謙讓來推行事務。這就是五種德行，是立身處世的根本要義。 推行文德來教化風俗，運用武力來平定禍亂，舉行祭祀來安撫神靈，尊崇宗廟來敬奉祖先。開啟田獵捕魚的先河，《易經》記載了製作網罟的意義；開創遊樂打獵的源頭，《禮記》標明了搜狩的典章。砍頭割耳，是爲了表彰征戰的功勞；宰殺牲畜，是爲了祈求祭祀的福佑。貫穿胸膛直達腋下，是爲了盡情享受馳騁的樂趣；夭折生命剖開肌肉，是爲了放縱賞心悅目的快樂。刑罰禮儀興盛，奸詐欺騙就產生了；符節印璽出現，虛假偽裝就滋生了。盜竊國家政權、掠奪祭祀器物的人，會做出殺父弒君的惡行；爭奪權力追逐利益的人，會導致滅族絕嗣的慘劇。沒有慈悲的博大恩惠，只有可憐的狹隘仁義。不明白三世的因果報應，只看重一生的禍福吉兇。先輩遺留的災禍或福慶會影響到子孫後代，積累罪惡或修行善事卻在死後沒有報應。 在世的生命，壽命有長短的限制；死後的鬼魂，壽命卻沒有改變的期限。所謂提倡愛護生命、厭惡殺戮，是因為生命是寶貴的，人和動物都是一樣的，將心比心，怎麼可以傷害它們呢？所以子貢想要去掉祭祀時用來象徵性獻祭的活羊，聽到羊的叫聲就不吃它的肉。這是因為他用自己的心，體會到其他生命的感受，愛戀生命的意願，人和動物都是一樣的。所以孔丘不吃山樑上的野雞。在於定公寬緩刑罰，孫叔敖積累陰德，使楚國稱霸，後代昌盛，高大的門庭等待著封賞。項羽坑殺秦軍，白起活埋趙國士兵，最終身死在杜郵，屍體被肢解在烏江。有的禍福報應發生在當代，有的榮耀恥辱流傳到子孫後代。自身造下的業，由後代承受，如同親眼所見的報應；父親所造的業，兒子來償還，並非是自己所為。也有射殺周宣王來報復前世的怨恨，對抗杜回來報答前世的恩情。
【English Translation】 English version: As for the plans of emperors, and the Duke of Zhou (Ji Dan) establishing rites and music, promoting the elegance of the 'Airs of the South' (Erl Nan), Confucius revising the 'Book of Poetry' and elaborating on the 'Book of Changes', interpreting the subtleties of the 'Ten Wings', all emphasized the order of rank, establishing the way of ruler and subject, father and son, distinguishing between elder and younger, clarifying the relationships between husband and wife, and friends, exhausting loyalty to serve the country, advocating filial piety and brotherly love to assist the family, harboring respect and humility to restrain oneself, practicing benevolence and forgiveness to treat others, adhering to faith and righteousness to develop interactions, and striving for integrity and concession to promote affairs. These are the five virtues, the fundamental principles of establishing oneself in the world. Promoting civil virtue to educate customs, using military force to quell chaos, conducting sacrifices to appease the deities, honoring ancestral temples to respect ancestors. Initiating the beginning of hunting and fishing, the 'Book of Changes' records the meaning of making nets; creating the source of recreational hunting, the 'Book of Rites' marks the canons of hunting. Cutting off heads and ears is to commend the merits of war; slaughtering livestock is to seek the blessings of sacrifice. Piercing through the chest to reach the armpits is to fully enjoy the pleasure of galloping; cutting short lives and dissecting muscles is to indulge in the joy of pleasing the eye. When punishments and rituals flourish, deceit and fraud arise; when tallies and seals appear, falsehood and pretense are born. Those who steal the state's power and plunder sacrificial vessels will commit the evil deeds of killing fathers and murdering rulers; those who compete for power and pursue profit will lead to the tragedy of exterminating clans and lineages. There is no great compassion of vast benevolence, only pitiful small kindness. They do not understand the cause and effect of the three lifetimes, only value the fortunes and misfortunes of one lifetime. The disasters or blessings left by ancestors will affect future generations, while accumulating evil or cultivating good deeds will have no retribution after death. The life of the living has limits to its lifespan; the quality of being a ghost after death has no period of change. The so-called advocating love of life and aversion to killing is because life is precious, and humans and animals are the same. Putting oneself in another's shoes, how can one harm them? Therefore, Zigong wanted to remove the sacrificial sheep used for symbolic sacrifice, and would not eat its meat upon hearing its bleating. This is because he used his own heart to feel the feelings of other lives, and the desire to cherish life is the same for humans and animals. Therefore, Confucius did not eat the pheasant from the mountain ridge. Duke Ding of Lu was lenient in punishment, and Sun Shu'ao accumulated hidden virtue, enabling the state of Chu to dominate, and his descendants prospered, with tall gates awaiting ennoblement. Xiang Yu buried Qin soldiers alive, and Bai Qi buried Zhao soldiers alive, eventually dying in Du You, and his body was dismembered in Wujiang. Some misfortunes and blessings occur in the present, while some honors and disgraces are passed down to future generations. The karma created by oneself is borne by descendants, like retribution seen with one's own eyes; the karma created by the father is repaid by the son, not by oneself. There are also those who shot King Xuan of Zhou to avenge past grievances, and resisted Du Hui to repay past favors.
申生命胡突以馭車。劉約從元海而陪乘。此論幽明交接人鬼相仇。非罪福之業緣。異報應之輪轉。儒佛懸殊此其明矣。
夫道之為教儒之異流。黃帝述其濫觴。老聃嗣其弛紐。究其本也。保精養氣韜光藏暉。全生遠害無為寂怕。恬惔清虛少私寡慾。此其宗也。自後變淳就澆分鑣各騖。派一無之理。立三等之差。上則卻粒延齡飛仙羽化。廣成皇帝是也。次則守雌誡剛忘知息。智伯陽子休是也。下則擯代遺榮巖棲谷飲。許由巢父是也。推究神仙之跡事涉憑虛。案黃帝本紀。帝行房中之術。修導養之法。御七十二女。服九一金丹。升鼎湖策飛龍白日登天。群臣攀戀收衣冠劍履而葬于橋山之陽。參驗此詞咸成烏有。夫葬者藏也。先人云亡子孫感戀。卜其宅兆修建墳塋安措魂靈藏秘骸骨。庶免曝露之患。皇帝馭青龍以沖天。躡紫雲而遐上。高謝萬機脫屣四海。元來不死何因須葬。且邵伯司牧分陜遺惠在人。尚蔽弟甘棠思德留樹況黃帝登九五之位。處萬乘之尊。馭龍駕以上仙。故勝寢疾而死若群臣攀慕情切。即合留奉衣冠。豈容埋棄帝之遺服。以申誠戀之志。仲子未薨來赗。左傳以為非禮。黃帝不崩而葬。臣下何苦見誣。必葬不虛昇仙是妄。進退之理事蹟可知。且御女求仙恣欲求果。更入輪迴之境。詎登解脫之場。縱令實得
【現代漢語翻譯】 現代漢語譯本： 申生（Shen Sheng，晉獻公之子）被胡突（Hu Tu，晉國大夫）用計陷害而死，如同駕車被操控一般。劉約（Liu Yue）追隨元海（Yuan Hai，即劉淵，漢趙開國皇帝）如同陪同乘車。這些言論闡述了幽冥與人世的交接，人與鬼的相互仇視，並非罪業與福報的因緣，也不同於報應的輪轉。儒家和佛家的差異，由此可見一斑。
道家作為一種教義，與儒家有著不同的流派。黃帝（Huangdi，中華人文始祖）闡述了它的起源，老聃（Lao Dan，即老子，道家創始人）繼承並發展了它的思想。探究其根本，在於保全精氣，修養內光，韜光養晦，保全生命，遠離禍害，追求無為和寂靜，保持恬淡清虛，減少私慾。這是道家的宗旨。自那以後，世風日下，淳樸不再，各奔東西。他們否定唯一的真理，設立了三等的差別。上等的人可以辟榖延年，飛昇成仙，羽化登仙，比如廣成子（Guang Chengzi）和黃帝。次等的人可以堅守柔弱，戒除剛強，忘卻知識，停止思慮，比如智伯（Zhi Bo）和陽子休（Yang Zixiu）。下等的人可以拋棄世俗的榮華，隱居山林，以山谷之物為食，比如許由（Xu You）和巢父（Chao Fu）。推究神仙的軌跡，事情涉及虛構。根據《黃帝本紀》記載，黃帝施行房中之術，修煉導引養生之法，御女七十二人，服用九一金丹，在鼎湖（Dinghu）乘龍飛昇，白日昇天。群臣攀拉他的衣物，收斂他的衣冠劍履，安葬在橋山（Qiaoshan）的南面。參照這些記載，都成了虛無之事。所謂葬，就是藏。先人去世，子孫感懷，選擇墓地，修建墳墓，安放魂靈，藏匿骸骨，以避免暴露的禍患。黃帝駕馭青龍衝上天空，腳踏紫雲遠去，高高地辭別萬機，像脫掉鞋子一樣拋棄天下。原本不死，為何需要安葬？況且召公（Shao Gong）治理陜地，遺留的恩惠還在人民心中，尚且有人因為思念他的恩德而愛護甘棠樹，更何況黃帝登上了九五之位，身處萬乘之尊，駕馭龍車昇天成仙。如果他勝過疾病而死，如果群臣攀慕之情真切，就應該留下他的衣冠供奉，怎麼能埋葬拋棄帝王的遺物，來表達誠摯的思念之情呢？仲子（Zhongzi）還沒有去世就有人來贈送喪禮，左傳認為這是不合禮儀的。黃帝沒有駕崩卻被安葬，臣下為何要這樣欺騙世人？如果安葬不是虛假的，那麼昇仙就是虛妄的。事情的進退，事蹟的真假，是可以知道的。況且御女求仙，放縱慾望以求得道果，更是進入輪迴的境地，怎麼能登上解脫的場所？縱然真的得到……
【English Translation】 English version: Shen Sheng (son of Duke Xian of Jin) was framed to death by Hu Tu (a minister of Jin), as if being manipulated while driving a chariot. Liu Yue followed Yuan Hai (Emperor Liu Yuan, founder of Han Zhao) as if accompanying him in a carriage. These arguments explain the interaction between the underworld and the human world, the mutual hatred between humans and ghosts, which are not the karmic causes of sins and blessings, nor the cycle of retribution. The differences between Confucianism and Buddhism are evident from this.
Taoism, as a doctrine, is a different school from Confucianism. Huangdi (the Yellow Emperor, the ancestor of Chinese civilization) expounded its origin, and Lao Dan (Laozi, the founder of Taoism) inherited and developed its ideas. Investigating its essence, it lies in preserving essence and qi, cultivating inner light, concealing brilliance, preserving life, staying away from harm, pursuing inaction and tranquility, maintaining tranquility and emptiness, and reducing selfish desires. This is the purpose of Taoism. Since then, the world has deteriorated, simplicity is no longer, and everyone goes their own way. They deny the only truth and establish three levels of difference. The upper class can abstain from grains to prolong life, ascend to immortality, and ascend to heaven, such as Guang Chengzi and the Yellow Emperor. The second class can adhere to gentleness, abstain from strength, forget knowledge, and stop thinking, such as Zhi Bo and Yang Zixiu. The lower class can abandon worldly glory, live in seclusion in the mountains, and eat from the valleys, such as Xu You and Chao Fu. Investigating the traces of immortals, things involve fiction. According to the 'Basic Annals of the Yellow Emperor', the Yellow Emperor practiced the art of the bedroom, cultivated the method of guiding and nourishing life, controlled seventy-two women, and took the Nine-One Golden Elixir, ascended to heaven on a dragon in Dinghu, and ascended to heaven in broad daylight. The ministers grabbed his clothes, collected his clothes, crowns, swords, and shoes, and buried them on the south side of Qiaoshan. Referring to these records, they all became nothingness. The so-called burial is hiding. When ancestors pass away, descendants feel sad, choose a cemetery, build a tomb, place the soul, and hide the bones to avoid the danger of exposure. The Yellow Emperor drove a blue dragon into the sky, stepped on purple clouds and went far away, bid farewell to all opportunities, and abandoned the world like taking off his shoes. Originally immortal, why need to be buried? Moreover, Duke Shao (Shao Gong) governed the land of Shan, and the remaining grace is still in the hearts of the people. Some people still cherish the sweet pear tree because they miss his kindness, let alone the Yellow Emperor ascended to the throne of the Ninety-Five, was in the position of ten thousand chariots, and ascended to heaven as an immortal in a dragon chariot. If he overcame the disease and died, if the ministers' feelings of admiration were sincere, they should have kept his clothes for worship. How could they bury and abandon the emperor's relics to express sincere thoughts? Zhongzi (Zhongzi) had not yet passed away when someone came to present funeral gifts, and the Zuo Zhuan believed that this was not in accordance with etiquette. The Yellow Emperor was not collapsed but was buried. Why should the ministers deceive the world like this? If the burial is not false, then ascension is false. The advance and retreat of things, the truth and falsehood of deeds, can be known. Moreover, seeking immortality by controlling women, indulging desires to seek the fruit of the Tao, is even more entering the realm of reincarnation. How can one ascend to the place of liberation? Even if you really get...
神仙。終是未離生死。何況此術黃帝受之於廣成。所修在於一身。本非出代之法。黃帝之跡如此。神仙傳並虛陳。已其前論。不復繁說也。
夫老子為教。備乎五千之文。莊周演論。詳於七篇之旨。所明道者但詮陰陽天地和氣四時生育之理。故云。道生一。一生二。二生三。三生萬物。嚴君平等釋云。一者元氣。謂混沌未分無狀可見。于無狀可見道中生一氣兆。氣之清者為天。濁者為地。此一氣生天地。一生二也。因天地和而生陰陽及人。此二生三也。以人稟陰陽。陰陽能生品彙動植之類。此三生萬物也。故易云。一陰一陽之謂道。明道則陰陽也。陰陽不測之謂神明。即此陰陽之理。非測度可知。此神妙也。能順此陰陽之理。安其所稟涯分守雌柔恬淡寂泊無為。絕矯性之聖智。棄越分之聞知。同徼妙之兩觀。泯有無之雙執。挫折銳進之心。解釋紛撓之志。除剛勇之強梁。捐聲色之耽染。體禍福倚伏之萌。行慈儉謙退之行。即得終其壽考免於身患。子孫昌繁祭祀不輟。茍違於此。則夭命傷生。招于敗累。息胤剿絕其後不嗣。故云。善建不拔善抱不脫。子孫祭祀不輟。莊周解牛以全其生。傳火而續其命。齊萬物以杜健羨之路。隳四支以去形骸之戀。述木雁用遣愚智滯守之方。喻指馬以忘天地執著之見。混變化而夢胡
【現代漢語翻譯】 現代漢語譯本：神仙，最終還是沒有脫離生死輪迴。更何況這種方術是黃帝從廣成子那裡學來的，所修煉的只是自身，本來就不是普度眾生的方法。黃帝的結局就是這樣，所以《神仙傳》所記載的都是虛假的，已經駁斥了之前的觀點，不再贅述。
老子的教義，完備地體現在五千字的《道德經》中。莊子的論述，詳盡地闡述在七篇《內篇》的要旨中。他們所闡明的『道』，只是詮釋陰陽、天地和氣、四季生育的道理。所以說：『道生一，一生二，二生三，三生萬物。』嚴君平解釋說：『一』指的是元氣，指的是混沌未分、沒有形狀可見的狀態。從沒有形狀可見的『道』中產生一氣之兆。氣的清者為天，濁者為地，這就是一氣生天地，『一生二』。因為天地調和而產生陰陽和人，這就是『二生三』。因為人稟賦陰陽，陰陽能夠產生各種品類、動植物等等，這就是『三生萬物』。所以《易經》說：『一陰一陽叫做道。』說明『道』就是陰陽。陰陽不可測度就叫做神明，就是說陰陽的道理，不是可以輕易測度的，這就是它的神妙之處。能夠順應陰陽的道理，安於自己所稟賦的限度，守持雌柔、恬淡寂泊、無為的狀態，斷絕矯揉造作的聖智，拋棄超越本分的聞見知識，達到同於微妙的兩種觀察，泯滅有和無的兩種執著，挫敗銳意進取之心，消除紛繁擾亂的志向，去除剛強勇猛的強梁，捨棄聲色犬馬的沉迷，體會禍福相依的萌芽，奉行慈愛節儉謙虛退讓的行為，就能終其天年，免於疾病災患，子孫昌盛繁衍，祭祀不會斷絕。如果違背這些，就會夭折傷生，招致失敗和禍患，斷絕子嗣，後代無人繼承。所以說：『善於建設的不會被拔除，善於抱持的不會脫落，子孫祭祀不會斷絕。』莊子解牛是爲了保全生命，傳遞火種是爲了延續生命，齊一萬物是爲了杜絕貪求羨欲的道路，毀壞四肢是爲了去除對形骸的迷戀，講述木雁的故事是爲了闡明愚笨和智慧的滯守之方，比喻指馬是爲了忘卻天地執著的見解，混同變化而夢為蝴蝶。
【English Translation】 English version: Immortals, in the end, have not escaped the cycle of birth and death. Moreover, this technique was learned by the Yellow Emperor from Guang Chengzi (name of a Taoist immortal), and the cultivation focuses only on oneself; it was never intended as a method for universal salvation. The Yellow Emperor's fate was such, so the records in 'Biographies of Immortals' are all false. The previous arguments have already refuted this, so I will not elaborate further.
Laozi's teachings are fully contained in the five thousand characters of the 'Tao Te Ching'. Zhuangzi's discourses are detailed in the essence of the seven 'Inner Chapters'. What they elucidate as 'the Tao' is merely the principle of yin and yang, the harmony of heaven and earth, the generative power of the four seasons. Therefore, it is said: 'The Tao gives birth to one, one gives birth to two, two gives birth to three, three gives birth to all things.' Yan Junping explains: 'One' refers to the primordial qi (original vital energy), referring to the state of undifferentiated chaos, where no form is visible. From the formless 'Tao' arises the omen of one qi. The clear qi becomes heaven, and the turbid qi becomes earth. This is one qi giving birth to heaven and earth, 'one gives birth to two'. Because of the harmony of heaven and earth, yin and yang and humans are produced. This is 'two gives birth to three'. Because humans are endowed with yin and yang, yin and yang can produce all kinds of categories, animals, and plants, etc. This is 'three gives birth to all things'. Therefore, the 'Book of Changes' says: 'One yin and one yang is called the Tao.' This explains that 'the Tao' is yin and yang. The immeasurability of yin and yang is called the divine, meaning that the principle of yin and yang cannot be easily measured; this is its wondrousness. Being able to accord with the principle of yin and yang, being content with one's allotted limits, maintaining a state of feminine softness, tranquility, stillness, and non-action, severing artificial wisdom, abandoning knowledge that exceeds one's station, reaching the same subtle observations, obliterating the dualistic attachments to existence and non-existence, thwarting the heart of aggressive advancement, eliminating the ambition of turmoil and confusion, removing the stubbornness of rigid courage, abandoning the indulgence in sights and sounds, understanding the sprouts of misfortune and fortune that rely on each other, practicing the conduct of loving-kindness, frugality, humility, and retreat, one can then complete one's lifespan, avoid illness and calamity, have prosperous descendants, and ensure that sacrifices will not cease. If one violates these, one will suffer premature death and injury, invite failure and calamity, and cut off one's descendants, leaving no one to inherit. Therefore, it is said: 'What is well-established cannot be uprooted, what is well-embraced cannot be lost, and the sacrifices of descendants will not cease.' Zhuangzi dissected the ox to preserve life, transmitted the fire to continue life, equalized all things to block the path of greed and desire, destroyed the limbs to remove the attachment to the physical body, narrated the story of the wooden goose to elucidate the method of stagnation for foolishness and wisdom, used the metaphor of the finger and the horse to forget the views attached to heaven and earth, and mingled with transformations to dream of being a butterfly.
蝶。一夭壽而延殤子。太山小於秋毫。則鉅細之妄斯顯。朝菌長於大椿。則修促之系方假。此並莊周詮俗情妄執。遂有長短妍丑之實。而起人我貪惡之心。利己損物致招患禍。此論一生之內有此顛倒。夭齡害命牽累敗身。無未來冥報之義。過去業緣之理。當代造善惡之行。隨其所行當代受報。與儒書所說大意略同。此足明佛道全別。公子曰。三教懸殊若此之異。一理之說吁可同哉。是知子休心齋以忘身。非是為他祈福。宣尼潔齋以變食。豈關藉因求果。設道供以邀冥資之助。造天尊以希濟拔之功者。何虛費哉。何虛費哉。而今而後庶幾免矣。然章醮之法。符禁之術。比見行者。時有效驗。此事如何。更請詳議。
先生曰。子之此問誠有理焉。且章醮者祭祀之流。祈禱之事有來自久。非唯道陵之法。黃帝太公時行此術。醮者祭之別名。禮典先著其義。道陵因而修之。行其法者謂之祭酒。此是俗中術人之技。道士竊其法以求資養。本非道教之宗。此乃涉于鬼道神祇之理。俗諦妄情不無其事。與夫邪巫陰陽卜筮郊祀尸祝之類也。行此法者自是太常所司。不合隸屬司賓寺管僧尼。所以屬司賓寺者。為佛法從西國來。同諸外客之例。道士元非是客。自然不合屬司賓寺管。又行章醮祭祀之法。即是司禮寺事。但以寺觀相對。
【現代漢語翻譯】 現代漢語譯本： 莊周用蝴蝶的例子，來說明短命的生物卻比長壽的生物先死，用泰山比喻小於秋毫，說明大小的虛妄顯而易見，用朝菌比喻比大椿樹活得長，說明壽命長短的關係是虛假的。這些都是莊周用來解釋世俗之人執迷不悟，認為事物有長短美醜的實在區別，從而產生人我之分和貪婪憎惡之心，爲了利己而損害他人，最終招致禍患。這種觀點認為，人的一生中會發生這樣的顛倒錯亂，短命反而害了長命，牽連導致身敗名裂，不涉及未來的冥冥報應，也不涉及過去的業緣因果。當代所做的善惡行為，會隨著行為本身在當代受到報應，這與儒家經典所說的大意略同。由此可見，佛道兩家的觀點完全不同。公子問道：『儒釋道三教的差異如此之大，那麼它們之間存在相同的道理嗎？』由此可知，子休的心齋是爲了忘卻自身，而不是爲了替他人祈福；孔子齋戒是爲了改變飲食，難道是爲了藉助因果來求得善果嗎？設立道場供奉神靈，以求得冥冥之中的資助；塑造天尊神像，以希望得到救濟和拔擢，這些豈不是白白浪費嗎？豈不是白白浪費嗎？從今以後，大概可以避免這些行爲了。然而，章醮的儀式，符禁的法術，現在所見到的施行者，有時確實有效驗，這件事又該如何解釋呢？還請先生詳細解釋。 先生說：『您提出的這個問題很有道理。章醮這類祭祀活動，祈禱的事情由來已久，並非只是張道陵的法術。早在黃帝、姜太公時期就施行這種法術了。醮是祭祀的別名，禮典中早已記載了它的含義。張道陵只是沿用了這種形式並加以發展。施行這種法術的人被稱為祭酒，這只是世俗術士的技藝。道士竊取了這種法術來謀取生計，這並非道教的宗旨。這種行為涉及到鬼神之事，屬於世俗的虛妄之情，與那些邪惡的巫師、陰陽卜筮、郊祀尸祝之類的事情一樣。施行這種法術的人，本應由太常寺負責，不應隸屬於管理僧尼的司賓寺。之所以隸屬於司賓寺，是因為佛教是從西域傳入的，與那些外國來客一樣。道士原本不是外來者，自然不應隸屬於司賓寺管理。而且，舉行章醮祭祀的法事，本應是司禮寺的職責，只是因為寺廟和道觀相對存在。』
【English Translation】 English version: Zhuang Zhou used the example of a butterfly to illustrate that short-lived creatures die before long-lived ones, and compared Mount Tai to an autumn hair to show that the illusion of size is obvious. He used the ephemeral mushroom to illustrate that it lives longer than the ailanthus tree, showing that the relationship between long and short life spans is false. These are all Zhuang Zhou's explanations for the delusions of worldly people, who believe that there are real differences between long and short, beautiful and ugly things, thus creating distinctions between self and others, and hearts of greed and hatred. They harm others for their own benefit, ultimately inviting disaster. This view holds that such inversions and confusions occur in a person's life, where short life harms long life, leading to ruin and disgrace, without involving future karmic retribution or past karmic causes. Good and evil deeds done in the present are rewarded or punished in the present, which is roughly the same as the main idea of Confucian classics. From this, it can be seen that the views of Buddhism and Taoism are completely different. The prince asked: 'The differences between Confucianism, Buddhism, and Taoism are so great, can there be any common principles between them?' From this, it can be known that Zi Xiu's mind-fasting is to forget oneself, not to pray for others; Confucius's fasting is to change his diet, not to seek good results through cause and effect. Setting up Taoist rituals to offer sacrifices to gods, seeking assistance from the unseen world; creating statues of celestial deities, hoping to receive salvation and promotion, are these not all in vain? Are these not all in vain? From now on, perhaps these actions can be avoided. However, the rituals of Zhang Jiao (Taoist ceremonies), and the techniques of talismans and prohibitions, which are seen to be effective at times, how should this matter be explained? Please explain in detail.' The teacher said: 'Your question is very reasonable. The sacrificial activities of Zhang Jiao, and the matters of prayer, have a long history, not just the magic of Zhang Daoling. As early as the time of the Yellow Emperor and Jiang Taigong, this technique was practiced. Jiao is another name for sacrifice, and its meaning has long been recorded in the ritual classics. Zhang Daoling only adopted this form and developed it. Those who practice this technique are called Jijiu (libationers), which is only the skill of secular magicians. Taoist priests stole this technique to make a living, which is not the purpose of Taoism. This behavior involves the affairs of ghosts and gods, belonging to the worldly delusions, like those evil witches, yin-yang divination, suburban sacrifices, and corpse invocations. Those who perform this technique should be the responsibility of the Taichang Temple, not under the jurisdiction of the Sibin Temple, which manages monks and nuns. The reason for being under the jurisdiction of the Sibin Temple is that Buddhism came from the Western Regions, like those foreign guests. Taoist priests were originally not foreigners, so naturally they should not be under the jurisdiction of the Sibin Temple. Moreover, holding the rituals of Zhang Jiao and sacrifices should be the responsibility of the Sili Temple, only because temples and Taoist temples exist relatively.'
因此遂屬司賓。以實而論。之祇合郊社所管。又符者鬼箓。行之於鬼神之道。所以有驗。亦焉足怪焉。
公子渙焉疑釋。欣然而作拜首而謝曰。仆習蓼甘辛居鮑忘臭。沈澰弱喪積有歲年。今屬頹光西邁之晨。方悟非狂東走之弊。朝聞夕死有慰深心。謹承命矣。請遵斯旨。書紳自誡傳諸將來。使夫倒躓之徒革心於昏昧之俗。弘通之士懸解于真如之理。遂筆削為論。貽諸後代。
甄正論卷下
【現代漢語翻譯】 現代漢語譯本：因此，這件事就歸司賓（官名）管轄了。但實際上，這隻符合郊祭社祀所管的範圍。而且符箓是鬼神的記錄，在鬼神之道中施行，所以靈驗，這又有什麼奇怪的呢？
公子渙（人名）的疑惑因此消解，高興地起身，叩拜謝道：『我習慣了粗劣的食物，住在魚市裡都聞不到腥臭。我沉溺於邪說謬論，已經有很多年了。如今正值我衰老體弱、走向死亡的時刻，才醒悟到以前追求外道不是正確的道路。早上聽聞真理，晚上死去，我也能安慰自己的內心。我謹遵教誨，請允許我將這些話記在腰帶上，以此來告誡自己，並傳給後人，使那些迷惑顛倒的人，能夠革新他們昏昧的習俗；使那些弘揚佛法的人，能夠領悟真如的道理。』於是他修改潤色，寫成這篇論著，留給後世。
《甄正論》卷下
【English Translation】 English version: Therefore, this matter was placed under the jurisdiction of the Sibin (title of an official). But in reality, it only conformed to the scope of suburban sacrifices and community worship. Moreover, talismans are records of ghosts and deities, and when practiced in the way of ghosts and deities, they are effective, so what is so strange about that?
Prince Huan's (name of a person) doubts were thus dispelled. He happily rose, bowed, and thanked, saying, 'I have become accustomed to coarse food, and I do not smell the stench even when living in the fish market. I have been immersed in heretical and erroneous theories for many years. Now, at this moment when I am old and weak and heading towards death, I have finally realized that pursuing external paths was not the right way. If I hear the truth in the morning and die in the evening, I can comfort my heart. I respectfully accept your teachings. Please allow me to write these words on my belt to admonish myself and pass them on to future generations, so that those who are confused and deluded can reform their ignorant customs, and those who promote the Dharma can comprehend the principle of Suchness.' Thereupon, he revised and polished it, writing this treatise to leave to posterity.
Zhen Zheng Lun (Treatise on Discernment of the Correct) Volume 2