[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [廣弘明集](https://indike.org/pramana/in.bauddha.taisho.2103) › 2.30 # 廣弘明集 2.30 廣弘明集 2.30 - **Language:** Classical Chinese ### [2.30](https://indike.org/pramana/in.bauddha.taisho.2103.2.30) 道家之原出於老子。其自言也。先天地生以資萬類。上處玉京為神王之宗。下在紫微為飛仙之主。千變萬化有德不德。隨感應物厥迹無常。授軒轅於峨嵋。教帝嚳於牧德。大禹聞長生之決。尹喜受道德之旨。至於丹書紫字。昇玄飛步之經玉石金光。妙有靈洞之說。不可勝紀。其為教也。咸蠲去邪累澡雪心神。積行樹功累德增善。乃至白日昇天長生世上。是以秦皇漢武甘心不息。勞心竭事所在追求。終莫之致。退恨於後。故有欒大徐氏之誅。然其道惑人効學非一。靈帝置華蓋於濯龍。設壇場而為禮。及張陵受道於鵠鳴。因傳天宮章本千有二百。弟子相授其事大行。齋祠跪拜各有成法。於是三元九府百二十官。一切諸神咸所統攝。又稱劫數頗竊佛經。及其劫終。稱天地俱壞。其書多有禁祕。非其徒不得輒觀。至於化金銷玉行符勅水奇方妙術萬等千條。上云羽化飛天。次稱消災滅禍。故好異者往往而尊事之。初文帝入賓於晉。從者云。登仙伊闕。太祖好老子之言。誦詠不倦。天興中儀曹郎董謐。上服食仙經數十篇。乃置仙人博士。立仙坊煮練百藥。封西山以供其薪蒸。令死罪者服之。多死無驗。太祖猶特修焉。太醫周澹苦其煎採之役。欲廢其事。陰令妻貨仙人博士張曜妾得曜隱罪。曜懼死。因請自辟穀。太祖許之。給曜資用。為造靜堂於苑中。給洒掃民二家。而練藥之官仍為不息。久之太祖意少懈乃止。 > The origin of the Daoists stems from Laozi. He himself claimed to have been born before heaven and earth to nurture all beings; above, he resides in the Jade Capital as the ancestor of divine kings, and below, he stays in the Purple Tenuity as the lord of flying immortals. With thousands of changes and myriad transformations, showing virtue or non-virtue, responding to things in accordance with resonance, his traces are never constant. He transmitted \[the Way\] to Xuanyuan at Mount Emei, and instructed Emperor Ku in pasturing virtue; the Great Yu heard the secret of longevity from him, and Yin Xi received the teachings of the Daodejing. As for cinnabar writings and purple characters, scriptures on ascending to the Mystery and flying paces, or discourses on jade, stone, golden radiance, subtle being, and numinous caverns, they are beyond count. As for their teachings, all profess to purge evil burdens and wash the mind, accumulating deeds, establishing merits, amassing virtue, and increasing good, even ascending to heaven in broad daylight and living eternally in the world. For this reason, the First Emperor of Qin and Emperor Wu of Han set their minds upon it unceasingly, wearing out their minds and exhausting resources to pursue it everywhere, but ultimately attained nothing, feeling resentment in the end; thus occurred the executions of Luan Da and the Xu clan. Yet because their way bewilders people, those who imitated and studied it were not few. Emperor Ling placed a canopy in the Zhuolong Garden and set up an altar to perform rituals. When Zhang Ling received the Way at Heming \[Mount\], he transmitted one thousand two hundred celestial registers and petitions; his disciples passed them down to one another, and his practices spread widely. Fasts, sacrifices, kneelings, and prostrations each had established rules. Thereupon, the Three Primes, the Nine Offices, the one hundred and twenty officials, and all the various gods were entirely brought under their governance. Furthermore, they spoke of cosmic eons (kalpas), borrowing considerably from Buddhist scriptures; when the eon came to an end, they claimed that heaven and earth would both be destroyed. Their writings contained many esoteric taboos, which were not to be viewed rashly unless by their disciples. As for transforming gold, melting jade, employing talismans, commanding water, and wondrous recipes and arts of myriad sorts, their highest claim was feathering and flying to heaven, and second to that, averting calamities and destroying misfortunes. Hence, those who delighted in the wondrous often revered and served them. Formerly, when Emperor Wendi entered as a guest to the Jin, his attendants said he had ascended as an immortal at Yique. Emperor Taizu was fond of the words of Laozi and chanted them untiringly. During the Tianxing reign era, the Secretary of Rites Dong Mi presented several tens of texts of immortal scriptures on dietary regimens; an Erudite of Immortals was thereupon appointed, an immortal workshop established to boil and refine the hundred medicinal herbs, and the Western Mountains were sealed off to supply their firewood. Condemned criminals were ordered to ingest the elixirs, but most died without any efficacy. Emperor Taizu nevertheless cultivated it specially. The imperial physician Zhou Dan, distressed by the toil of decocting and gathering herbs, wished to abolish the enterprise. He secretly instructed his wife to bribe the concubine of the Erudite of Immortals Zhang Yao and obtain Zhang's hidden crimes. Yao, fearing death, thereupon requested permission to practice grain avoidance on his own. Emperor Taizu granted it, gave Yao provisions, built a quiet chamber for him in the imperial park, and assigned two families of commoners to sweep and clean for him; yet the officials refining medicines still did not cease. After a long time, Emperor Taizu's interest waned slightly, and only then did it stop. > — English (machine translation) (machine translation) - [Previous: 2.29](https://indike.org/pramana/in.bauddha.taisho.2103.2.29) - [Next: 2.31](https://indike.org/pramana/in.bauddha.taisho.2103.2.31) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2103.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.2.30) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.2.30](https://indike.org/pramana/in.bauddha.taisho.2103.2.30) · Pramāṇa