辯正論 6.129

6.129

撿漢官儀云。景帝已來於國學內。始立道館。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。並云。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。梁陸修靜之為此形也。

Examining the *Han guanyi*, it states that from the time of Emperor Jing onward, Daoist halls were first established within the Imperial Academy to teach disciples, and private establishments among commoners were not permitted. Examining before the Liang, Chen, Qi, and Wei, they only used gourds to hold their scriptures, originally having no statues of the Heavenly Worthy. According to Renzi's *Daolun* and Du's *Youqiu*, both say: 'The Dao has no physical form; it is the essence of yin and yang.' The esoteric biography of Tao the Hermit says that on Mount Mao he established two halls, one Buddhist and one Daoist, worshipping at them on alternate days; the Buddhist hall had statues, while the Daoist hall had none. Wang Chun's *Treatise on the Three Teachings* states: 'In recent generations, Daoist masters have lacked means to make a living; wishing people to place faith in them, they copied the Buddhist system of erecting statues, falsely styling them the Heavenly Worthy with two Perfected Ones on his left and right, and placing them in Daoist halls to rely on them for food and clothing. It was Lu Xiujing of the Liang who first created these figures.'