廣弘明集 8.60

8.60

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?')