佛祖歷代通載 12.30

12.30

（十七）　道造偽經。天皇甲子。西京諸觀道士郭行真等東明觀李榮姚義玄劉道合會聖觀田仁惠郭蓋宗等。將隱沒道書重更修改。私竊佛經改換文句。人法名數三界六道五蔭十二入十八界三十七品大小法門。並偷安道經。并改長安經。為太上靈寶元陽經。改餘佛經別號勝牟尼經。或云太平經等。及改酒脯祭祀。用乾棗香水。以惑後人妖妄作矣。沙門道世表聞以辯真偽。其略曰。竊聞白馬東遊。三藏創茲而起。青牛西逝。二篇自此而興。或闡玄玄以化民。或明空空而救物。檢之圖牒指掌可知。所以發唱顯宗終乎此世。釋教翻譯時代炳然。文史備彰黎民不惑。至如道家玄籍。斯則不然。唯老子二篇李聃親闡。自餘經制皆雜凡情。何者前漢王褒造洞玄經。後漢張陵造靈寶經及章醮等二十四卷。吳葛孝先造上清經。晉世王浮造化胡經。又鮑靖造三皇經。齊朝陳顯明造六十四真步虛經。梁陶弘景造太清經及眾醮儀十卷。周武張賓之焦子順馬翼李運。挑攬佛經一千餘卷。隋輔惠祥改涅槃經為長安經。笑道論曰。道家妄註諸子三百五十卷為道經。又按漢明帝時。褚善信等總將道經諸子書等三十七部七百四十四卷。晉葛洪神仙傳云。老教所有度世消災之法凡九百三十卷。符書等七十卷。宋太始七年。陸修靜答明帝云。道家經書并藥方符圖等一千二百二十八卷云。一千九十卷已行於世。一百三十八卷猶在天宮。又檢玄都目錄。妄取藝文志書名。矯注八百八十四卷為道經。今玄都經目云。依宋陸氏所上之目。乃有六千三百六十三卷云。二千四十卷見有其本。四千三百二十三卷並未見。據此前數目有無不同虛妄明矣。增加卷目添足篇章。依傍佛經改頭換尾。或言名山唱出。或云仙洞飛來。何乃黃領獨知英賢不覩。書史無聞典籍不記。請問道士後世之經。為是老子別陳。為是天尊更說。縱其說也應有時方師資說處。代年邦月復是如何。如其有據容不㳅行。若也妄言理須焚剪。伏願當今明朝（云云）。由是郭行真等捨邪歸正。啟願文具如佛道論。

(17) Daoists create counterfeit scriptures: In the Tianhuang jiazi year [664 CE], the Daoists of the temples in the Western Capital, Guo Xingzhen and others; Li Rong, Yao Yixuan, and Liu Daohu of Dongming Temple; and Tian Renhui, Guo Gaizong, and others of Huisheng Temple, took obscured Daoist texts to revise and alter once again. They secretly stole Buddhist scriptures and changed the phrasing: names and numerical categories of persons and teachings—the Three Realms, the six paths, the five aggregates, the twelve sense bases, the eighteen elements, the thirty-seven factors of enlightenment, the Great and Small Vehicles—all were surreptitiously inserted into Daoist scriptures. Furthermore, they changed the Chang'an jing into the Taishang lingbao yuanyang jing, and changed other Buddhist scriptures, giving them other titles such as Shengmouni jing or Taiping jing, etc. They also changed the sacrifices of wine and dried meat to use dried dates and fragrant water, so as to delude later generations—their demonic fabrications thus arose. The śramaṇa Daoshi submitted a memorial to clarify the authentic and the counterfeit, stating in brief: 'I have heard that the white horse journeyed eastward, and the Tripiṭaka arose from this; the green ox went westward, and the two chapters flourished thence. One expounded the mystery of mysteries to transform the people; the other clarified the emptiness of emptiness to deliver beings. If one investigates records and genealogies, it is as clear as pointing to one's palm. The proclamation of their principal doctrines is well-attested in this world: the eras of translation for the Buddhist teachings are brilliant and clear, fully illuminated in documents and histories, so that the populace is not misled. As for the mysterious texts of the Daoist school, this is not so: only the two chapters of Laozi were personally expounded by Li Dan; all other scriptures and systems are mixed with ordinary sentiments. For example, Wang Bao of the Former Han created the Dongxuan jing; Zhang Ling of the Later Han created the Lingbao jing and twenty-four fascicles of petitions and offering rituals; Ge Xiaoxian of Wu created the Shangqing jing; Wang Fu of the Jin dynasty created the Huahu jing; furthermore, Bao Jing created the Sanhuang jing; Chen Xianming of the Qi dynasty created the Liushisi zhen buxu jing; Tao Hongjing of the Liang created the Taiqing jing and ten fascicles of various offering rituals. Under Emperor Wu of the Zhou, Zhang Bin, Jiao Zishun, Ma Yi, and Li Yun plucked and pieced together over a thousand fascicles of Buddhist scriptures; Fu Huixiang of the Sui changed the Nirvāṇa Sūtra into the Chang'an jing. The Xiaodao lun states: "Daoists falsely annotated three hundred and fifty fascicles of the various philosophers as Daoist scriptures." Furthermore, according to the time of Emperor Ming of the Han, Chu Shanxin and others assembled thirty-seven texts of Daoist scriptures and philosophical works, totaling 744 fascicles. Ge Hong's Shenxian zhuan of the Jin states: "The methods for transcending the world and averting calamities possessed by the teaching of Laozi total 930 fascicles, and talisman texts, etc., total 70 fascicles." In the seventh year of the Taiming [Taishi] era of the Song, Lu Xiujing replied to Emperor Ming that Daoist scriptures, books, medical formulas, and talisman charts totaled 1,228 fascicles, stating: "1,090 fascicles already circulate in the world; 138 fascicles are still in the heavenly palace." Furthermore, upon examining the Xuandu Catalog, they falsely adopted book titles from the Yiwenzhi and deceitfully annotated 884 fascicles as Daoist scriptures. Now the Xuandu Scripture Catalog says that according to the catalog presented by Lu of the Song, there were 6,363 fascicles, stating: "2,040 fascicles have extant copies, and 4,323 fascicles have not been seen." Based on these former numbers, the discrepancies between presence and absence clearly reveal the falsehood! They multiply fascicles and titles, pad out chapters and sections, model themselves on Buddhist scriptures, and alter the heads and tails—either claiming they were sung forth from famous mountains or declaring they flew in from immortal caverns. Why is it that yellow-collared [Daoists] alone know of them, while the worthy and talented never see them, histories make no mention of them, and classical canons do not record them? May I ask the Daoists: are the scriptures of later generations separately expounded by Laozi, or were they further delivered by the Heavenly Worthy? Even if they were expounded, there should be a time, place, master and disciple, and preaching location. What were the dynasty, year, state, and month? If there is evidence, they might be permitted to circulate; if they are empty fabrications, in principle they must be consigned to the flames. I humbly hope that the present enlightened court...' and so forth. Consequently, Guo Xingzhen and others abandoned the heterodox and returned to the orthodox; their vows and prayers are fully detailed in the Fodao lun.