廣弘明集 8.60

8.60

魯字公旗。初祖父陵順帝時。客於蜀學道鶴鳴山中。造作符書以惑百姓。受其道者輒出米五斗。故世謂之米賊。陵傳其子衡。衡傳於魯。魯遂自號天師君。其來學者。初名鬼卒。後號祭酒。祭酒各領部眾。多者名曰治頭。皆教以誠信。不聽欺妄。有病但令首過而已。諸祭酒各起義舍於同路。同路懸亭置米肉以給行旅。食者量腹取足。過多則鬼能病人。犯法者先加三令。然後行刑。不置長吏。以祭酒為治氐。夷信向之。朝廷不能討。遂就拜魯鎮夷中郎。將通其貢獻。自魯在漢垂三十年。獻帝建安二十年。曹操征之至陽平。魯欲舉漢中降其弟衛不聽。率眾數萬拒關固守。操破衛斬之。魯聞陽平已陷。將稽顙歸降。閻圃說曰。今以急往其功為輕。不如且依巴中然後委質。功必多也。於是乃奔南山左右。欲悉焚寶貨倉庫。魯曰。本欲歸命國家。其意未達。今日之走。以避鋒銳。非有惡意。遂封藏而去。操入南鄭甚嘉之。又以魯本有善意。遣人慰安之。魯即與家屬出逆。拜鎮南將軍封閬中侯。而張角張魯等。本因鬼言漢末黃衣當王。於是始服之。曹操受命以黃代赤。黃巾之賊至是始平。自此已來遂有茲弊。至宋武帝。悉皆斷之。至寇謙之時。稍稍還有。今既大道之世風化宜同。小巫巾色寔宜改復。且老子大賢絕棄貴尚。又是朝臣。服色寧異。古有專經之學。而無服象之殊。黃巾布衣出自張魯。國典明文豈虛也哉。夫聖賢作訓弘裕溫柔。鬼神嚴厲動為寒暑。老子誡味祭酒皆飲。張製鬼服黃布則齊。真偽皎然急緩可見。自下略引張氏數條妄說。用懲革未聞或禁經止價（玄光論云。道家諸經。制雜凡意教迹邪險。是故不傳。但得金帛便與其經。貧者造之至死不覩。貪利無慈逆莫過此。又其方術穢濁不清乃有扣齒為天鼓。咽唾為醴泉馬屎為靈薪。老鼠為芝藥。資此求道。焉能得乎）。

Lu's courtesy name was Gongqi. Originally his grandfather Ling, during the reign of Emperor Shun, was a guest in Shu and studied the Way in Heming Mountain, fabricating talismans and writings to deceive the common people. Those who received his Way always offered five pecks of rice, so the world called them 'Rice Thieves.' Ling transmitted it to his son Heng, and Heng transmitted it to Lu. Lu then assumed the title 'Lord Celestial Master.' Those who came to learn were at first called 'Ghost Soldiers,' and later called 'Libationers.' The Libationers each commanded a band of followers; those with many were called 'Parish Heads.' All taught honesty and trustworthiness, not permitting deceit. When someone was sick, they merely ordered them to confess their faults. The various Libationers set up 'righteous lodges' along public roads, hanging wayside pavilions stocked with rice and meat to supply travelers. Those eating took enough to fill their bellies; if they took too much, ghosts could make them ill. For those who broke the law, three pardons were first granted before punishment was inflicted. No chief magistrates were established; the Libationers governed, and the Di and Yi barbarians trusted and turned to them. The imperial court could not suppress them, and thereupon conferred on Lu the title of General of the Household for Pacifying the Barbarians, allowing his tributes. From Lu's time in Hanzhong nearly thirty years passed. In the twentieth year of the Jian'an era of Emperor Xian, Cao Cao campaigned against him, arriving at Yangping. Lu wished to surrender Hanzhong, but his younger brother Wei would not listen, leading several tens of thousands to resist at the pass and hold it firmly. Cao Cao defeated Wei and decapitated him. When Lu heard that Yangping had fallen, he intended to bow his head and surrender. Yan Pu advised him, saying, 'Going in haste now, the merit will be light; it is better to rely on Bazhong for a time and submit oneself afterward, so that the merit will surely be great.' Thereupon he fled to the Southern Mountains. His attendants wished to burn all the treasures, goods, and storehouses. Lu said, 'I originally intended to commit my life to the state, but my intent was not realized. Today's flight is to avoid the sharp edge of battle, without ill intent.' He sealed the storehouses and departed. Cao Cao entered Nanzheng and praised him greatly; moreover, because Lu originally had good intentions, Cao Cao sent people to comfort him. Lu immediately went out with his family to welcome him, was appointed General Pacifying the South, and enfeoffed as Marquis of Langzhong. Now Zhang Jue, Zhang Lu, and others originally claimed based on ghostly words that at the end of the Han yellow garments would rule; thus they first wore them. Cao Cao received the mandate and replaced red with yellow; only then were the Yellow Turban rebels suppressed. From that time on, this abuse persisted. Reaching Emperor Wu of Song, all of them were prohibited. By the time of Kou Qianzhi, they gradually returned. Now that it is an era of the Great Way, customs and transformations should be unified; the headcloth colors of petty shamans truly ought to be rectified. Furthermore, Laozi was a great worthy who completely abandoned honoring high rank, and was also a court official; how could his clothing colors have been unusual? In antiquity there were specialized scriptural studies, but no distinctions of vestment forms. Yellow turbans and hemp garments originated with Zhang Lu; with the clear records in national statutes, how could this be false? When sages and worthies produce instructions, they are broad, generous, gentle, and mild; when ghosts and spirits are stern and harsh, their movements bring sudden chill and heat. Laozi admonished against flavors, yet Libationers all drink wine; Zhang fabricated ghost vestments, and yellow cloth was uniformly worn. True and false are glaringly bright; urgency and ease are plainly visible. Below, I briefly cite several fabricated assertions of the Zhang clan to rectify what has not been heard, or to restrict scriptures and cease extortion: (The Xuan guang lun says: 'The various scriptures of the Daoists are mixed with vulgar notions, and the traces of their teachings are heterodox and perilous; therefore they do not transmit them freely, but only give their scriptures upon receiving gold and silk. When the poor seek them, they never behold them until death. Greed for profit without compassion—no rebellion exceeds this. Furthermore, their arts are filthy and impure: they practice knocking teeth as heavenly drums, swallowing saliva as sweet springs, regarding horse dung as spiritual firewood, and old mice as mushroom elixirs. Relying on these to seek the Way, how could one attain it?')