辯正論 6.25

6.25

開士曰。撿諸史正典。無三隱三顯出沒之文。唯臧兢諸操等老義例云。為孔說仁義禮樂之本。為一時。𧹞王之世千室以疾病致感。老君授百八十戒。并太平經一百七十篇。為二時。至漢安帝時授張天師正一明威之教。于時自稱周之柱史。為太上所遣。為三時也。夫應形設教必藉有緣。勸化度人皆資徒眾。豈可五百年間全無弟子。三出三隱。不見門人稟學親承。杳然河漢烏有之說。委巷空傳。在周劣駕小車。鬢垂絲髮。來漢即蕭鼓雲萃羽從空浮。干寶搜神未聞其說齊諧異記不載斯靈。撫臆論心詭妄尤甚。

The bodhisattva says: Examining the various standard histories and canonical records, there are no texts recording his three concealments and three appearances of emerging and disappearing. Only Zang Jing, Zhu Cao, and others in their general rules of the Laozi state: 'Explaining the fundamentals of humaneness, righteousness, rites, and music for Confucius was the first period. In the generation of King Nan, when a thousand households were afflicted by diseases, Lord Lao bestowed the one hundred and eighty precepts together with the one hundred and seventy chapters of the Taiping jing; this was the second period. In the time of Emperor An of the Han, he bestowed upon Celestial Master Zhang the teaching of Orthodox Unity and Bright Authority, at which time he called himself the Archivist of the Pillars of Zhou dispatched by the Most High; this was the third period.' Now, manifesting a form to establish teachings must rely on conditions, and exhorting transformations to deliver people requires a congregation of disciples. How could it be that across five hundred years he had no disciples at all? Appearing three times and hiding three times, not a single follower was seen receiving his teaching or directly inheriting it! These are utterly groundless, absurd fabrications, hollow rumours passed down in back alleys. In the Zhou, he clumsily rode a small cart, his sideburns hanging down with silken hair; coming to the Han, flutes and drums gathered like clouds, and feathered retinues floated in the void! Gan Bao's Soushen ji makes no mention of this account, and the Qixie yiji does not record such divine portents. Guessing from one's own heart and fabricating intentions—their deceitful falsehood is extreme indeed.