廣弘明集 13.147

13.147

外論曰。天皇九紀之前。書契未作。太昊六爻之後。文字乃興。自爾已來漸弘載籍。前賢往聖皆著典墳。揖讓干戈備陳篆冊。所以左史右史記事記詞。直筆直言無矯無妄。魏書外國傳皇甫謐高士傳並曰。桑門浮圖經老子所作（彈曰浮圖經者。魏略及西域傳云。臨猊國有神人。名曰沙律之所傳也。沙律年老髮白。常教人為浮圖。人有災禍及無子者。勸行浮圖齋戒。令捨財贖愆臨猊王久無太子。其妃莫耶因祀浮圖。而生太子。遂名其子為浮圖焉。前漢哀帝時。秦景使月氏國王令太子口授於景。所以浮圖經教。前漢早行六十三年之後。明帝方感瑞夢也。考秦景傳經。不云老說。案晉世道士王浮改西域傳。為明威化胡經。乃稱老子流沙教胡王為浮圖。變身作佛。方有佛興蓋誣誷之極也。但罽賓去此萬里。已還。秦漢至今商人蕃使相繼不絕。莫傳老子在彼。化胡說浮圖經及身作佛。未之聞也。縱使老為浮圖。始是報恩供養舍利方顯聖德何名誕哉）袁宏後漢紀云。老子入胡分身作佛。道家經誥其說甚多（撿袁宏漢記。本無老子作佛之文。即日朝廷博識者多。豈可塞耳偷鈴。指鹿為馬。何愚之甚也）明威化胡等經竝云。胡王不信老子。老子神力伏之。方求悔過。自髠自剪謝愆謝罪。老君大慈愍其愚昧。為說權教隨機戒約。皆令投陀乞食以制兇頑之心。赭服偏衣用挫強梁之性。割毀形貌示為剠劓之身。禁約妻房絕其悖逆之種（彈曰。汝以禁約妻房而為罪者。玄都會聖。仍為燕爾之坊至德清虛。便是同牢之觀也。既學長生。汝恒對婦親慕李氏。皆須養兒。但李耳之宗人人取婦張陵。張魯世世畜妻。故有男官女官之兩名。係師嗣師之別號。魏晉已來館中生子。陳梁之日靜內養兒。喚婦女為朱門。呼丈夫為玉柱。婬欲猥濁出自道家。外假清虛。內專濁泄。可恥之甚矣）所以謂重病加於毒藥。宜令刳腹洗腸。深罪約以嚴刑。必須誅宗滅祀。但此土君子夙稟道真（撿漢官儀云。景帝已來於國學內立道館。以教學徒。不許人間別立館舍。考梁陳齊魏之前。唯以瓠盧成經本無天尊形像。案任子道論及杜氏幽求云。道無形質。蓋陰陽之精也。陶隱居內傳云。在茅山中立佛道二堂。隔日朝禮佛堂有像道堂無像王淳三教論云。近世道士取活無方欲人歸信乃學佛家制立形像。假號天尊及左右二真人置之道堂。以憑衣食梁陸脩靜。亦為此形）無勞禿頂。本遵至訓詎假髠頭。可謂身無愆疵而樂著杻械。家無喪禍而念居縗絰。昏戇之甚良可悲痛。昔漢明感夢此法始來。還令胡人立廟。漢士不許遵行。魏承漢軌還依舊貫。石勒之日念其胡風。與僧澄道人矯足毛羽。避役之流競為剪剃。世不能知。其迷九也。

The outer treatise says: Before the nine eras of the Heavenly Emperor, written contracts had not yet been made; after the six lines of Taihao's hexagrams, writing arose. From then on, recorded texts were gradually expanded; past worthies and ancient sages all composed classic records. Abdications and armed conflicts were fully laid out in the seals and bamboo rolls. Thus the scribes of the left and right recorded actions and words, with straight brushes and frank speeches, free of falsehood or pretense. The Treatise on Foreign Lands in the Book of Wei and Huangfu Mi's Biographies of Eminent Scholars both state: 'The Saṃghī Futu Sūtra was composed by Laozi.' (Refutation: As for the Futu Sūtra, the Weilüe and the Accounts of the Western Regions state that in the kingdom of Lin'er there was a divine man named Shalu who transmitted it. Shalu was old and white-haired; he constantly taught people to make pagodas. When people met with disasters or had no sons, he encouraged them to observe the pagoda fasts and precepts, causing them to renounce wealth to redeem their misdeeds. The king of Lin'er had long lacked a crown prince; his queen, Moya, prayed to the pagoda, and thus gave birth to a prince, whom they subsequently named 'Futu'. During the reign of Emperor Ai of the Former Han, Qin Jing went on an envoy mission to the Yuezhi, whose king ordered the prince to transmit it orally to Jing. Thus, the teachings of the Futu Sūtra were already circulating during the Former Han; it was only sixty-three years later that Emperor Ming had his auspicious dream. Examining Qin Jing's transmission of the sūtra, it does not say that Laozi taught it. Note that during the Jin dynasty, the Daoist Wang Fu altered the Accounts of the Western Regions into the Scripture of the Conversion of the Barbarians through Radiant Power, asserting that Laozi crossed the flowing sands to teach the barbarian king to become a Futu, transforming his body into the Buddha, after which Buddhism arose—this was the utmost slander and fabrication! Moreover, Jibin is ten thousand li away from here; yet from the Qin and Han down to the present, merchants and foreign envoys have succeeded one another without interruption, and none has ever reported that Laozi was there, converting the barbarians, speaking the Futu Sūtra, or personally becoming a Buddha; this has never been heard. Even if Laozi had become a pagoda, it would merely have been repaying kindness by making offerings to the relics to manifest his sagely virtue—how could it be called an incarnation?) Yuan Hong's Chronicles of the Later Han states: 'Laozi entered among the barbarians and divided his body to become the Buddha.' Daoist scriptures and announcements contain many such accounts. (Examining Yuan Hong's Han Records, there is originally no text stating that Laozi became the Buddha. Today, there are many broadly learned persons at court; how could you plug your ears to steal a bell, or point to a deer and call it a horse? How extreme is this foolishness!) The scriptures such as the Radiant Power Conversion of the Barbarians all say: 'The barbarian king did not believe in Laozi; Laozi subdued him with spiritual powers, whereupon he sought repentance, shaved his own hair to atone for his faults and crimes. Lord Lao, in his great compassion, pitied their foolishness, and spoke provisional teachings suited to their capacities, laying down precepts and restrictions, commanding them all to practice dhūta and beg for food to curb their savage and stubborn minds, wear ochre garments and expose one shoulder to suppress their arrogant and aggressive nature, mutilate their features to display bodies as if tattooed and nose-severed, and abstain from conjugal relations to cut off their perverse lineage.' (Refutation: If you consider abstaining from conjugal relations to be a transgression, then the Xuan Harvest of Sages would merely be a chamber for wedding festivities, and the utmost virtue of pure emptiness would just be a sight of sharing marital platters! Since studying longevity, you always remain opposite a wife, and in your admiration of the Li family, you must all raise sons. In the clan of Li Er, every person takes a wife; Zhang Ling and Zhang Lu from generation to generation kept wives. Hence, there are the two designations of male officer and female officer, and the distinct titles of Successor Master and Continuing Master. Since the Wei and Jin, children have been born within the Daoist lodges; in the days of Chen and Liang, infants were nursed in the quiet chambers. They call women 'vermilion gates' and refer to men as 'jade pillars'. Sensual defilement and foulness originate from the Daoists: outwardly feigning pure emptiness, inwardly specializing in foul discharge. How deeply shameful this is!) Therefore it is said: when severe illness meets poisonous medicine, the belly should be sliced and intestines washed; for deep crimes bound by severe punishments, the clan must be executed and ancestral rites extinguished. But the gentlemen of this land have from early on received the truth of the Dao; (Examining the Han Official Observances, it states that from Emperor Jing onwards, Daoist halls were established within the National Academy to instruct disciples, not permitting the separate establishment of halls among the populace. Investigating before the Liang, Chen, Qi, and Wei dynasties, they only used gourds to complete their scriptures, originally having no statues of the Heavenly Venerable. According to Master Ren's Discourse on the Dao and Du's Seeking the Hidden, the Dao lacks physical form, being merely the essence of yin and yang. Tao Yinju's Inner Biography states that he established two halls on Mount Mao, one Buddhist and one Daoist, bowing on alternating days; the Buddhist hall had statues, while the Daoist hall had no statues. Wang Chun's Treatise on the Three Teachings states: 'Contemporary Daoists, having no means of livelihood and wishing people to place faith in them, imitated the Buddhist family by fashioning statues, falsely styling them the Heavenly Venerable and the Two Realized Beings flanking him, placing them in Daoist halls to rely on them for food and clothing.' Lu Xiujing of the Liang also fashioned these figures.) there is no need for shaved heads. Originally following the ultimate instructions, why rely on tonsured scalps? This may be called being free from offenses yet delighting in wearing shackles, or having no mourning in the family yet yearning to wear coarse hemp mourning robes. Such extreme stupidity is truly lamentable. Formerly, when Emperor Ming of the Han responded to his dream and this teaching first arrived, he ordered the barbarians to build shrines, not permitting Han gentlemen to follow it. The Wei inherited the Han model and followed the old precedents. In the days of Shi Le, recalling his barbarian customs, he gave wings and feathers to the Daoist Monk Cheng, and those fleeing labor corvée vied to tonsure their hair. The world is incapable of understanding this; this is their ninth delusion.