弘明集 14.4

14.4

Śramaṇa Zhu Daoshuang makes bold to inform the divine mansion of the Eastern Peak of Mount Tai and the Emissary of the General Register: When the Dark Primal first cleaved apart, the two modes of ether began to divide. Above, the armillary sphere was installed and assisted by the three luminaries; below, Empress Earth was established and anchored by the five peaks. Yin and yang spread their transformations through the eight directions, and the myriad things were born therein. Thus, Mount Tai occupies the domain of the Azure Dragon; Heng and Huo dwell in the disposition of the various yang [energies]; Huayang displays the realm of Ling and Ban; Heng and Bo arrange the guests of the Dark Warrior; Song towers amidst the royal rivers, anchoring the mounds of the four waterways. These all receive the circulation of primal qi and are genuinely free from the filth of evil; their spirit path is naturally revered and upright, not false. Following Heaven’s covering and compliant with Earth’s bearing, they are genuine, straightforward, placid, dark, and pure. Advancing the Dao, they head the four seasonal movements; retiring to action, they embody the essence of the five teachings. Internally they harbor the resources to penetrate the subtle; externally they shine with the brightness of the Dao and its virtue. Above, they reach non-being; below, they nurture the common people. Holding virtue, they secretly communicate, leaving nothing distant unpenetrated; wandering along the nine cliffs, they soar through the dark portals. Thus they can have no rigid bodily form, breathing in and out yin and yang, grasping the cosmos, and pacing the eight wastes. Now, as for the Eastern Peak: it is the beginning of the Dragon Spring, the qi of pure yang, which fosters motion, sprouts life, and is the seat of the Royal Father. The Southern Winnowing Basket and Northern Dipper, the middle stars and nine heavens, the King of the East and the Queen Mother of the West, the Boundless Ancestral Lords—they mount the qi and soar like phoenixes, leaving this dark mystery behind; they are purified in the Great Simplicity and do not dwell among humans. Ridding all foulness, their way is natural. How is it, then, that ghosts of omen and specters of the wilderness falsely claim the Dao of the Eastern Peak and attach themselves to the spirit residing in the mountain? Taking advantage of the madness and deceit of wandering spirits, they delude the foolish sentiments of worldly people. Carving divine scriptures, they falsely erect spirit forms; originally having no written record, at the end having no canonical text. Externally there is the noxious qi that harms living things; internally there is the roaming of a hundred demons. By day, offerings of grain and cooked rice establish their power; by night, a host of evils dwells in their courtyard. These are all a pack of wolves and serpents among ghosts, the hollow fame of owls and pythons! From the time the Three Sovereigns laid the foundation down to the present day, throughout the veneration of successive generations, such phenomena have never been witnessed! Thus the Lingzheng ji says: 'When a spirit is upright, it conceals its radiance in the darkness; above, it ascends to the high constellations, and below, it disports in the dark portals. Carefree in the shadows of the clouds, it soars like a dragon through the eight extremes; winds arise, rain falls, and its transformations are like thunder and lightning. No traveling kitchen is set up, for a hundred flavors are natural. Containing compassion and upholding purity, its moisture enriches the common people. Its grace surpasses that of parents' dual care, and its kindness is like the morning sun. Eating in response to Heaven, it does not harm living beings.' This is the marvelous conduct of soaring spirits, the spirit way of clear emptiness. 'If a spirit is not upright, it meddles with the myriad things; seizing the opportune time and uttering hollow sounds, it spreads delusion to the ears of the world. Generating evil omens and scattering simplicity, it agitates human minds. It exhausts wealth and slaughters to the utmost, severing the lives of beings. Wrongfully harming those in the prime of life, it sacrifices their flesh and bones on the chopping block; their spirits scatter, grievously wounding the primal qi.' How could the spirit of the Eastern Peak be speaking of this?! Thus the Zhenzhong jie says: 'Do not harm any creature that contains qi, whether squirming or creeping, or the hundred insects. Do not eat birds’ eggs, for there are spirits within them. The Heavenly Origin receives mandates, and the Earthly Court has forms; they originally receive from the two modes of ether—how could they harm life?' These are all contrary to principle and violate the fundamental scriptures of the Dao. The common people possess compassion and follow Heaven in not killing; how much less should one slaughter pigs and sheep and drink their blood? Deducing from this: this is no spirit!