弘明集 6.14

6.14

論稱道經云。老子入關之于天竺維衛國。國王夫人名曰清妙。老子因其晝寢。乘日之精入清妙口中。後年四月八日夜半時剖右腋而生墮地。即行七步舉手指天曰。天上天下唯我為尊。三界皆苦何可樂者。於是佛道興焉（事在玄妙內篇此是漢中真典非穿鑿之書）正曰。道家之指其在老氏二經。敷玄之妙備乎莊生七章。而得一盡虛。無聞形變之奇。彭殤均壽未覩無死之唱。故恬其天和者。不務變常。安時處順夫何取長生。若乘日之精入口剖腋。年事不符託異合說。稱非其有誕議神化。秦漢之妄妖延魏晉。言不經聖何云真典乎。

The discourse cites a Daoist scripture as saying: 'Laozi entered the Pass and went to the state of Vaiśālī in Tianzhu. The queen of the state was named Qingmiao. While she was taking a daytime nap, Laozi, riding the essence of the sun, entered Qingmiao's mouth. At midnight on the eighth day of the fourth month of the following year, he cleaved her right armpit and was born, falling to the ground. He immediately walked seven steps, raised his hand, pointed to heaven, and said: "Above heaven and below heaven, only I am supreme. The three realms are all suffering; what is there to enjoy?" Thereupon the Dao of the Buddha arose.' (This matter is in the 'Inner Chapter on Mysterious Subtlety'; this is an authentic scripture from Hanzhong, not a fabricated book.) Rectification: The purport of the Daoist masters lies in the two scriptures of Laozi; the wonder of expounding the profound is fully present in the seven chapters of Zhuangzi. Yet in attaining the One and exhausting emptiness, there is no mention of the marvel of bodily transformations; when Pengzu and a short-lived youth share the same lifespan, we find no proclamation of deathlessness. Therefore, those who maintain their natural harmony do not strive to alter what is normal; resting in their times and abiding in compliance, how could they seek longevity? As for riding the essence of the sun to enter the mouth and cleaving the armpit, the chronology does not match; relying on strange tales to conflate accounts, claiming what they do not possess, and wildly arguing about spiritual transformations—such absurd sorcery of the Qin and Han extended into the Wei and Jin. Since these words do not stem from the sages, how could they be called authentic scriptures?