周文王時為柱下史偽第九
False Chapter 9 under King Wen of Zhou
第十九化云。周文王時。老君為爕邑子。時帝紂荒虐天下塗炭。乃乘飛飈之輪。風伯前驅彭祖驂乘。降於岐山之陽。西伯聞之拜為守藏吏。武王克商遷為柱下史。作赤精經。教文王以仁義之道。作璇璣經。以授周公。成王康王之代世為柱下史。昭王時有黑氣之祥(此破佛生夜虹十二道入貫太微之事)老君以八天隱文授昭王。王不用之。後感膠船之難。
Nineteenth transformation: During the time of King Wen of Zhou, Laozi appeared as the Xiayi Son. At that time, Emperor Zhou of Shang was tyrannical and cruel, plunging the world into suffering. Laozi then rode a flying whirlwind chariot, with the Wind God as his vanguard and Peng Zu as his attendant charioteer, descending to the south side of Mount Qi. When the Earl of the West heard of his arrival, he bowed and appointed him as the Keeper of the Archives. When King Wu conquered the Shang, he transferred Laozi to the position of the Grand Historian. He wrote the *Red Essence Classic* to teach King Wen the Way of Benevolence and Righteousness, and composed the *Jade Pivot Classic*, which he passed on to the Duke of Zhou. During the reigns of Kings Cheng and Kang, he served generation after generation as the Grand Historian. In the time of King Zhao of Zhou, an omen of black vapor appeared(This refers to the event when the Buddha was born, and twelve rainbow lights pierced the Grand Emperor Star Palace). Laozi gave King Zhao the *Eight Heavens Hidden Text*, but the king did not use it. Later, he suffered the disaster of the glued boat.
辯曰。蓋聞九頭五龍之紀。重瞳四乳之書。金秦火漢之文。黃魏白晉之典。不聞文王師於老子。璇璣訓於周公。但云。文王師於太公。武王師於姬旦。群書具載先儒盛談。何乃違戾百家別張毛目。蓬心瞽唱睞目生靈。夫欲聖人者宜務其實。無稽之談自招世誚。案史記別傳。老子生於定王之世。與好子相接。何乃妄為西伯之時乎。既是聖人見紂荒淫。宜盡力規諫匡其不逮。而乃高乘飛輪棄而遠遁。為忠臣者固若是乎。昔日過關。雇徐甲而為御。乘薄軬之車。今則乘飛颷輪。風伯前驅彭祖驂乘。何自高之不經乎。況彭祖此時已歿。風伯不肯前驅。文王自公劉以來世積仁孝。美化行乎江漢。仁慈及於行葦。何待赤精之教哉。周公制禮作樂代臨天下。設金縢而表誓。製周禮而流規。何用璇璣之教乎。昭王。時號明君。史無黑氣之變。妄改白虹之兆。而云黑氣之言。援以隱文。又成孟浪之說。前云。老君為九天教主金闕帝君。建七曜之冠。披九色之帔。乘八景玉輿。駕五色神龍。金闕之中坐玉帳之內。仙童左奉。玉女右陪。萬聖擁隨千靈翊從。老子既有如此高貴之位而不肯居。返就守藏之職屈身為臣。侍君之傍立柱之下。晨趨暮拜端笏搢紳。捨喬木之高遷。投幽谷之賤地。翻上倒下以何謬哉。爕邑之號。周書之所不載。金闕帝君。爰從道士虛張。有名無實孰肯傳信。栽風求影種電尋根。此之謂歟。若以昭王不信故感膠船之難者。秦皇求仙親臨海上。凌波涉險冀遇神仙。虛想安期之名。不覩羨門之面。沙丘道死飽臭熏人。漢武好仙。身著羽人之衣。口飲天表之露。縱欒大之詭說。信少君之詐術。而身入茂陵竟無一補。魏太武任寇謙之說。建靜輪天宮廢竭人勞。終感癘疾。周武帝口服丹藥身服黃衣。熱發晉陽失音而死。唐武宗師趙歸真餌金丹藥。會昌不滿早致崩亡。近宋上皇信林靈素遊月宮。誦太極之章。佩驅邪之劍。而亡國破家身死東韓。此之數君皆傾城一志望享千年。而遘患彌留竟無一驗。譏以膠船之難。不亦妄求人過乎。幸人有災。君子不為也。
In response, I have heard accounts of the nine-headed rulers and five-dragon eras, texts about double-pupiled eyes and four nipples, writings from the golden Qin and fire-burned Han, and classics from the yellow Wei, white Jin. Yet never have I heard that King Wen studied under Laozi, or that the celestial patterns were taught to the Duke of Zhou. It is only said that King Wen learned from Taigong, and King Wu from Jidan. Numerous books record this, and earlier scholars discussed it extensively. Why, then, do you contradict the hundred schools and create new doctrines? With a closed mind and blind singing, you confuse the living beings. Those who wish to become sages should focus on substance. Baseless claims will only invite worldly criticism.
According to the *Records of the Grand Historian* and other biographies, Laozi was born during the reign of King Ding of Zhou, contemporary with Confucius. How can you falsely place him in the time of the Western Lord? Since he was a sage who witnessed the debauchery of King Zhou of Shang, he should have tried his utmost to remonstrate and correct his faults. Yet instead, he rode away on a flying wheel, abandoning the world. Is this how a loyal minister should act? In the past, when he passed the pass, he hired Xu Jia as his driver and rode in a simple cart. Now you claim he rides a flying whirlwind chariot, with the Wind God as his herald and Pengzu as his charioteer. How can you elevate him so absurdly? Moreover, Pengzu had already died by that time, and the Wind God would never be his herald.
From the time of Gongliu onward, the Zhou dynasty accumulated generations of benevolence and filial piety. Their virtuous influence spread to the Jiang and Han rivers, and their kindness extended even to the roadside grass. Why would they need teachings from the Red Essence? The Duke of Zhou established rites and created music, acting as regent for the empire. He laid down the Golden Testament to express his vows, composed the *Rites of Zhou* to set norms. Why would he need teachings on celestial patterns? King Zhao of Zhou was considered an enlightened ruler. History records no black vapors or ominous signs. You falsely claim there were white rainbows, inventing black vapors to support your covert texts, indulging in baseless fabrications.
Earlier you said that Laozi is the Lord of the Nine Heavens, the Emperor of the Golden Gate, wearing a crown of seven stars, draped in a nine-colored robe, riding an eight-scene jade chariot drawn by five-colored divine dragons, sitting in a golden palace within a jade tent, with immortal boys attending on the left and jade maidens on the right, ten thousand sages following and a thousand spirits accompanying. Since Laozi holds such a high and noble position, why would he refuse to remain in it, instead returning to the humble post of a keeper of archives, bowing as a subject beside the ruler, hurrying at dawn and prostrating at dusk, clutching his official tablet and donning official robes? Why would he abandon a lofty perching place for a lowly valley? This reversal is utterly absurd!
The title "Xieyi" is not recorded in the *Book of Zhou*. The "Emperor of the Golden Gate" is a fabrication invented by Daoist priests. It has no substance, and who would pass on such unreliable claims? To chase the wind seeking shadows, to search for roots from lightning—this is what you are doing!
If you claim that King Zhao of Zhou suffered the difficulty of the glue boat because of his lack of faith, then consider this: Qin Shi Huang sought immortality, personally went to the sea, braved waves and dangers, hoping to meet immortal beings. He vainly yearned for the name of Anqi but never saw the face of Xianmen. He died on the road to Shaqiu, stinking so badly his flesh rotted. Emperor Wu of Han loved immortality, wore feathered robes, drank morning dew in hope of heaven's elixir. He believed the wild tales of Luan Da and the fraudulent arts of Shaojun, yet he ended up buried in Maoling, utterly unfulfilled.
Emperor Taiwu of Northern Wei followed Kou Qianzhi's teachings, built a "Pure Wheel Heavenly Palace," exhausting the people's labor, and eventually died of leprosy. Emperor Wu of Northern Zhou took elixirs, wore yellow robes, developed fever in Jinyang, and lost his voice before dying. Emperor Wuzong of Tang studied with Zhao Guizhen, consumed cinnabar pills, but his Huichang reign ended prematurely in early death. More recently, Emperor Huizong of Song believed in Lin Lingsu, toured the Moon Palace, chanted the Supreme Ultimate scripture, and carried a demon-expelling sword—yet lost his kingdom, destroyed his family, and died in Eastern Korea.
All these rulers devoted their entire kingdoms to hopes of living a thousand years, yet they fell ill and died—utterly without proof. To mock King Zhao with the "glue boat" difficulty is nothing but a baseless attack on others' faults. A gentleman does not take joy in others' disasters.