廣弘明集 2.44

2.44

東萊王道翼隱韓信山四十餘年。斷粟食麥通經章符錄不交時俗。顯祖令青州刺史召赴都。仍守本操。遂令僧曹給衣食終身。太和十五年。詔曰。夫至道無形虛寂為主。自有漢已後置立壇祠。先朝以其至順可歸。為立寺宇。昔京城之內居舍尚希。今者里宅櫛比人神猥湊。非所以祇崇至法清敬神道。可移於都南桑乾之陰岳山之陽。永置其所給戶五十。以供齋祀之用。仍名為崇虛寺。可召諸州隱士。員滿九十人。遷洛移鄴。踵如故事。其道壇在南郊。方二百步。以正月七日七月七日十月五日。壇主道士歌人一百六十人以行拜祠之禮。諸道士罕能精至。又無才術可高。武定六年有司執罷之。河東張遠遊河間趙靜通等齊文襄王。別置館京師。重其道術而禮接焉。

Wang Daoyi of Donglai lived in seclusion on Mount Hanxin for over forty years. He abstained from grain, ate wheat, was conversant with the classical texts, chapters, and talismanic registers, and had no commerce with worldly society. Xianzu ordered the Inspector of Qingzhou to summon him to the capital. Still adhering to his original practice, the Emperor ultimately ordered the Clerical Bureau (Sengcao) to provide him with clothing and food for the rest of his life. In the fifteenth year of the Taihe era, an imperial decree stated: "Now the Supreme Dao is formless, taking emptiness and stillness as its primary principle. Ever since the Han dynasty, altars and shrines have been established. Because its ultimate compliance was worthy of refuge, the preceding court established temples and buildings for it. Formerly, dwellings within the capital were still sparse; nowadays, residential quarters are packed together, and humans and spirits crowd in confusion. This is not the way to revere the Supreme Dharma and purely respect the divine Dao. It may be moved to the south of the capital, to the northern slope of the Sanggan River and the southern slope of Mount Yueshan, where it shall be permanently established, and fifty households shall be allotted to supply the needs of the vegetarian retreats and sacrifices. It shall continue to be named Chongxu Temple. Recluses from various provinces may be summoned until their quota of ninety people is filled." When moving the capital to Luoyang and then to Ye, the precedents were followed successively. Their Daoist altar was situated in the southern suburbs, measuring two hundred paces square. On the seventh day of the first month, the seventh day of the seventh month, and the fifth day of the tenth month, the master of the altar and one hundred and sixty Daoists and singers would carry out the rituals of worship and sacrifice. The Daoists were rarely capable of consummate refinement, nor did they possess eminent talents or techniques. In the sixth year of the Wuding era, the officials insisted on abolishing it. When Zhang Yuanyou of Hedong, Zhao Jingtong of Hejian, and others approached King Wenxiang of Qi, he established a separate lodge for them in the capital, esteeming their Daoist arts and receiving them with ritual courtesies.