佛祖歷代通載 7.108

7.108

宋司馬文正公曰。老莊之書。大旨欲同生死輕去就。而為神仙者服餌修鍊以求輕舉。鍊草石為金銀。其為術正相戾矣。是以劉歆七略敘道家為諸子。神仙為方技。其後有符水禁呪之術。至謙之遂合而為一。至今循之。其訛甚矣。崔浩不信佛老之書而信謙之之言。其故何哉。昔臧文仲祀鶢鶋。孔子以為不智。如謙之者其為鶢鶋亦大矣。詩三百一言以蔽之。曰思無邪。君子之於擇術。可不謹哉。

Duke Sima Wenzheng of the Song said: The texts of Laozi and Zhuangzi have as their primary theme equalizing life and death and taking lightly leaving or taking office. Yet practitioners of immortality ingest elixirs and cultivate their practice to seek ascension to the heavens, refining herbs and stones into gold and silver. Their methods run directly contrary [to the original teachings]. For this reason, Liu Xin's *Seven Summaries* classified the Daoists under the Philosophers and the Immortals under the Technicians. Later, there arose the arts of talismans, enchanted water, incantations, and prohibitions. By the time of Qianzhi, these were merged into one, and followed down to the present day; the error is extreme indeed! Cui Hao did not believe in the Buddhist or Laozi's texts, yet he believed in Qianzhi's words. What was the reason for this? Anciently, when Zang Wenzhong sacrificed to the sea-gull, Confucius considered it unwise; beings like Qianzhi are seagulls on a grand scale! The three hundred poems of the *Classic of Poetry* may be summarized in a single phrase: ‘Let there be no evil in your thoughts.’ How could a gentleman not be cautious in choosing his path?