廣弘明集 13.134

13.134

內箴曰。謀道不先於食。守信必後於飢。是以桀溺矜耕。孔子譬諸禽獸。樊須學稼。仲尼譏於小人。稷下無位而招祿。高其賢也。黔婁非仕而獲賜。尚其清也。善人之道何必耕稼。吾請言之。釋教驗於因果。該三世之洪源。仙道尚於金玉。勞一生之虛費。何者夫賢愚壽殀信于指掌。貧富貴賤昭於目前。報應則形影無差。業緣亦聲響不異此其旨也。未見服丹不死餌液長生。古詩云。服食求神仙。多為藥所誤。不如飲美酒。被服紈與素。寄語後世人。道士慎莫作。言虛棄功夫。浪殀年壽也。汝有轉練之方。何因更請田地。又談織絍之婦。必知並畜妻房。故應道士專耕女冠勤織。何為莫充糊口恒闕資身。如其不織不耕。即墮負處。竊見樓觀黃巾。脫鹿皮而𥠾地。玄都鬼卒。捨橫帔而偶耕。既無絕粒之人。頗慚容作之倦。自舂自磨餧在其中。勞形怵心何道之有。尋漢安元年歲在壬午。道士張陵分別黃書云。男女有和合之法三五七九交接之道。其道真決在於丹田。丹田玉門也。唯以禁祕為急。不許泄於道路。道路溺孔也。呼為師友父母臭根之名。又云。女兒未嫁者。十四已上有決明之道。故注五千文云。道可道者謂朝食美也。非常道者謂暮成屎也。兩者同出而異名。謂人根出溺。溺出精也。玄之又玄者。謂鼻與口也。陵美此術。子孫三世相繼行之。汝法如是穢亂生民。若勸百姓依汝法行。則不孝不恭。世出豺狼之種。無禮無義。家生梟鏡之兒明矣。夫辯奇貨者。採驪珠不忌九洄之深。求華璞者。追藍琰無憚三襲之險。貴其寶也。慕至道者。窺其戶牖輕勢利於鴻毛。入其隩隅忽榮位於脫屣重其真也。故能使倦夫不愛其力。貧客不悋其財。蓋希冥益。非其迷也。至若仙術誕妄。源流久矣。韓終徐福始詐於秦邦。文成五利紹偽於漢國。敘控鶴弗克陵雲之實。言餐霞莫覩療飢之信。致有猱猨蜃蛤之論（曹植辯道論云。仙人者黨猱猨之屬。與世人得道化為仙人夫雉入海化為蛤。燕入海化為蜃。當其徘徊其翼差池。其羽猶自識也。忽然自投。神化體變乃更為魚鱉。豈復識翻翔林薄巢垣屋之娛乎。牛哀病而為虎逢其兄而噬之。若此者何貴於變化耶）繫風捕影之談。故棄實瓠者以非器也。廢石田者以難藝也。賤左道者以虛偽也。蓋撿實則積其所同究虛則集其所異。理符則世重。情詭則物違。故常事耳豈曰迷乎。卑道尊佛不亦可矣。而弗自知。爾盲四也。

The internal refutation says: Seeking the Way does not take precedence over eating; maintaining trustworthiness must certainly come after hunger. Therefore Jie Ni prided himself on plowing, while Confucius likened him to birds and beasts. Fan Xu wished to study farming, and Zhongni censured him as a petty man. At Jixia, scholars held no official posts yet were invited to receive stipends, because their virtue was exalted; Qianlou did not serve in office yet received gifts, because his purity was esteemed. Why must the Way of the good person consist in farming and planting? Let me speak of this: The Buddhist teachings find confirmation in cause and effect, encompassing the vast source of the three times. The immortal Way values gold and jade, exhausting a whole lifetime in empty expense. How so? Wisdom and folly, long life and early death are as certain as the palm of one's hand; poverty, wealth, nobility, and base status are clear before one's eyes. Retribution follows deeds without error like a shadow follows a form; karmic conditions match acts without variation like an echo answers a sound—such is its purport. One has never seen anyone ingest elixirs and not die, or consume potions and live forever. An ancient poem says: 'Consuming medicines to seek immortals / Is mostly misled by the drugs; / It is better to drink fine wine / And dress in fine silks and white garments. / Pass this word to people of later ages: / Be careful never to become a Daoist priest! / The words are empty and waste one's efforts, / Recklessly causing an early death.' If you possess the art of boiling and refining [silk], why do you further request fields and lands? And when you speak of women who weave, one certainly knows you also keep wives in your chambers. Thus it is Daoist priests who should devote themselves to plowing, and Daoist nuns who should diligently weave! Why can you not even feed yourselves, constantly lacking the means to sustain your bodies? If you neither weave nor plow, you fall into the very position of defeat. I have observed the Yellow Turbans of Louguan strip off deer skins to hoe the earth, and the ghost soldiers of Xuandu cast off crosswise capes to plow side by side. Since none of them abstains from grain, they are quite ashamed of the exhaustion of their menial labor: pounding and grinding for themselves, greed for food lies within it; exhausting their bodies and alarming their minds, what Way do they possess? Examining the first year of the Han'an reign, in the renwu year, the Daoist Zhang Ling distinguished the *Yellow Book*, saying: 'Between man and woman there is the method of harmonisation, the way of intercourse through the three, five, seven, and nine. The true secret of this way lies in the cinnabar field; the cinnabar field is the jade gate. One must make secrecy an urgent priority, not allowing it to leak onto the road; the road is the urinary aperture.' He called it by the names of master, friend, father, mother, and stinking root. He also said: 'For unmarried daughters aged fourteen and above, there is the way of the Cassia seed.' Therefore, in his commentary on the *Five-Thousand-Word Text*, he stated: '"The Dao that can be spoken of" refers to eating delicious food in the morning; "is not the constant Dao" refers to its turning into feces in the evening. "Both of these issue from the same origin but have different names" refers to urine issuing from the human organ, and semen issuing from urine. "Mystery of mysteries" refers to the nose and the mouth.' Ling praised these techniques, and his descendants practiced them continuously for three generations. If your teachings are like this, corrupting and disordering the common people, then if you urge the populace to practice according to your doctrine, they will be unfilial and irreverent, producing lineages of jackals and wolves in the world; they will lack ritual propriety and righteousness, and families will plainly give birth to sons who are owl-birds and jing-beasts! Now, those who can appraise rare treasures gather the dark pearl without fearing the depths of the ninefold eddies; those who seek radiant unworked jade pursue the blue gem without fearing the perils of threefold crags—because they prize their value. Those who admire the ultimate Way peek through its door and window, regarding power and profit as light as wild-goose down; they enter its inner sanctuary, treating honor and position as lightly as casting off worn sandals—because they esteem its truth. Thus they can make weary men not begrudge their strength, and poor visitors not withhold their wealth; this is because they hope for hidden benefits, not that they are confused. As for the arts of immortals being absurd and false, their origins have long been established. Han Zhong and Xu Fu first practiced deception in the state of Qin; Wencheng and Wuli continued the falsehoods in the Han dynasty. Accounts of mounting cranes never realized the truth of rising above the clouds; talk of feasting on morning mist never offered trustworthy proof of curing hunger. This led to treatises comparing them to monkeys and clams—(Cao Zhi's *Treatise on Debating the Way* states: 'Those who are immortals belong to the category of monkeys. They and worldly people who attain the Way transform into immortals. Now, when a pheasant enters the sea, it transforms into a clam; when a swallow enters the sea, it transforms into a bivalve. When they hover with their wings, their plumage uneven, they still recognize themselves; suddenly throwing themselves [into the sea], their spirit transforms and their body changes, and they turn into fish and turtles. How could they still know the pleasure of fluttering through the forest thickets or nesting on walls and roofs? When Niu Ai fell ill, he turned into a tiger, and meeting his elder brother, he ate him. In cases like this, what is so valuable about transformation?')—talk of binding the wind and chasing shadows. Thus, casting aside a solid gourd is because it cannot serve as a vessel; abandoning a stony field is because it is difficult to cultivate; despising heterodox ways is because they are empty and false. Indeed, examining reality means accumulating what is confirmed; probing emptiness means gathering what is divergent. When principles accord, the world honors them; when dispositions are deceitful, things turn against them. This is an ordinary occurrence; how could it be called confusion? To humble Daoism and venerate Buddhism—is this not entirely proper? Yet you do not recognize it yourself. This is your fourth blindness.