佛祖統紀 44.35

44.35

The commentary states: As for the followers of Daoism, their learning consists of the Daodejing and the Yinfujing, which are the basis for governing the mind and cultivating the self. When it comes to the oral instructions on the inner elixir, outer elixir, and the regulation of the furnace fire, they are not transmitted to unworthy individuals. The rest of their peripheral methods, such as the practice of embryonic respiration and herbal prescriptions, were all laid down by superior sages to teach below and save the mortal world; they cannot be called nihilism. As for erecting altars and transmitting registers, which began with the Celestial Master, these are also methods from high heaven for protecting the state, protecting people, governing ghosts, and subduing demonic evils; all can assist in transforming all under heaven. It is for this reason that this path is ranked within the state, forming the three teachings equally alongside Confucianism and Buddhism. As for the meaning of minor and major, superiority and inferiority, inner and outer, they are clearly discernible. Thus, Kan Ze said in reply to the King of Wu: "Daoism serves Heaven, and Heaven serves the Buddha." Li Shiqian, discussing the three teachings, said: "Confucianism is the five planets; Daoism is the moon; Buddhism is the sun." If one can grasp this meaning, the positions of the three teachings are determined. When people say "Confucianism, Daoism, Buddhism", it is based on this. That Confucian scholars and Daoist priests do not distinguish the root from the branch and wish to slight and usurp the Buddhists is entirely the fault of superficial scholars. If Daoists help perpetuate the old falsehood that Laozi converted the barbarians with the Buddha serving as his attendant, slandering Laozi and defiling the Bhagavat, what should their guilt be?