釋門自鏡錄 1.86

1.86

There was also Wang Bin, who had likewise been a śramaṇa in his youth. He was eloquent and skilled in debate, and was moreover fond of literature and its principles. However, his nature was rash and wild, and he frequently violated the precepts and practice. His temperament was eccentric and unusual, and his conduct lacked proper propriety. He would often wear straw sandals and go sit in the senior seats, or put on wooden clogs and wander leisurely along the thoroughfares. Having repeatedly offended the saṃgha, he eventually discarded the black robes and turned to Daoism. Because his literary compositions were fresh and elegant, he held a prominent position among the Yellow Turbans (Daoists). The Prince of Shaoling treated him with great appreciation and hospitality, giving him the title 'Scholar of the Three Teachings.' The Daoist works he wrote, such as the general essentials of Lingbao, comprehensively entitled the 'Four Mysteries,' 'Eight Vistas,' 'Three Caverns,' and 'Nine Mysteries,' ran to several hundred fascicles, mostly citing Buddhist sūtras. Thus they contained [terms such as] conditioned arising, the wheel of Dharma, the five destinies, the three realms, heavenly halls, hells, hungry ghosts, past lives, the ten epithets, the ten precepts, the ten directions, and the Thirty-Three Heavens. He also changed the six supernatural powers (ṣaḍ abhijñāḥ) to the 'six caverns'; for Uttarakuru, he called it the 'World of Discarding the Worthy.' There were also terms such as Mahābrahmā, Avalokiteśvara, the Three Jewels, the six emotions, the four immeasurables, the six perfections, the three modes of action, the three calamities, the ninety-six heterodoxies, the three assemblies, and the six fast days. He also compiled 'Five Standards and Eight Parallels' as methods for debate and refutation.