佛祖歷代通載 9.30

9.30

（二十一）　魏書佛老志曰。道家之源出於老子。其自言也。先天地生以資萬類。上處玉京為神王之宗。下在紫微為飛仙之主。千變萬化有德不德。隨機應物厥迹無常。授軒轅於峨嵋。教帝嚳於牧德。大禹聞長生之訣。尹喜受道德之旨。至於丹書紫字升玄飛步之經。五石金光妙有靈洞之說。不可勝紀。其為教也。咸蠲去邪累澡雪精神。積行樹功累德增善。乃至白日升天長生世上。是以秦皇漢武甘心不息。勞心竭思所在追求。終莫之致。退恨於後。故有欒大徐氏之誅。然其道惑人効學非一。靈帝置華蓋於濯龍。設壇場而為禮。及張陵授道於鶴鳴。因傳天宮章本千有二百。弟子相授其事大行。齋祠跪拜各有成法。於是三元九府百二十宮。一切諸神咸所統攝。又稱劫數頗竊佛經。及其劫終稱天地俱壞。其書多有禁祕。非其徒不得輒觀。至於化金銷王行符勅水奇方妙術万等千條。上云羽化飛天。次稱消災減禍。故好異者往往而尊事之。初文帝入賓于晉。從者云登仙伊闕。太祖好老子之言。誦詠不倦。天興中儀曹郎董謐上服食仙經數十篇。乃置仙人博士。立仙坊煮煉百藥。封西山以供其薪蒸。令死罪者服之。多死無驗。久之太祖意少懈乃止。

(21) The "Treatise on Buddhism and Daoism" in the Book of Wei states: The origin of the Daoist school stems from Laozi. As he himself said, he was born before Heaven and Earth to nourish the myriad kinds. Above, he resides in the Jade Capital as the ancestor of divine kings; below, he dwells in the Purple Tenuity as the master of flying immortals. With thousands of transformations, possessing virtue or non-virtue, he responds to things according to capacity, his traces ever unpredictable. He instructed Xuanyuan on Mount Emei, taught Emperor Ku at Mode, Great Yu received from him the secret of longevity, and Yin Xi received the principles of the Dao and its virtue. As for scriptures of cinnabar writings, purple characters, ascending to the abstruse, and flying strides, and discourses on the five stones, golden radiance, wondrous being, and numinous caves, they cannot be fully recorded. As for its teachings: they all remove defiling burdens and cleanse the spirit, accumulate practices, establish merit, gather virtue, and increase goodness, even unto ascending to heaven in broad daylight and living long in the world. For this reason, the First Emperor of Qin and Emperor Wu of Han were insatiably devoted, exhausting their hearts and minds, seeking it everywhere, yet in the end never attained it, regretting it thereafter; hence there were the executions of Luan Da and the Xu clan. Yet that Dao deluded people, and those who imitated it were many. Emperor Ling placed a canopy at Zhuolong and set up an altar to perform rituals. When Zhang Ling received the Dao at Heming, he transmitted one thousand two hundred petitions to the celestial palace; disciples transmitted them to one another, and their practices spread widely. Purifications, offerings, kneelings, and prostrations each had their established methods. Thereupon the Three Primes, Nine Offices, and One Hundred and Twenty Palaces, and all the gods were governed by them. They also spoke of kalpa numbers, stealing quite a bit from Buddhist scriptures, claiming that when a kalpa ends, heaven and earth are both destroyed. Their books contain many esoteric prohibitions; those who are not their followers may not view them arbitrarily. As for transforming into gold, smelting jade, executing talismans, commanding water, and wondrous methods and arcane arts of thousands of sorts: the highest claim transformation into feathered beings flying to heaven, and the lesser claim the dispelling of disasters and reduction of calamities. Thus those fond of the strange frequently venerated and served it. Early on, when Emperor Wendi surrendered to the Jin, his attendants said he had ascended as an immortal at Yique. Emperor Taizu was fond of the sayings of Laozi and recited them untiringly. During the Tianxing reign, the Director of Ceremonies Dong Mi presented several dozen scrolls of immortal scriptures on ingestion; thereupon erudites of immortals were established, workshops for immortals were set up to boil and refine the hundred medicines, and the Western Mountains were sequestered to supply firewood, while convicts under death sentences were made to ingest them. Most died with no efficacy. After a long time, Taizu's interest waned somewhat, and it was halted.