SAT DB

T2102_.52.0043a01: 迷兮不悟。増上驚兮遠逝。卞和慟兮 &MT02201;

側。
T2102_.52.0043a02: 豈偏尤兮楚厲。良芻蔑兮波若焉。相責兮智
T2102_.52.0043a03: 慧
T2102_.52.0043a04: 弘明集卷第六
T2102_.52.0043a05:
T2102_.52.0043a06:
T2102_.52.0043a07:
T2102_.52.0043a08:
T2102_.52.0043a09: 弘明集卷第七
T2102_.52.0043a10: 梁＊楊都建初寺釋僧祐＊律師撰
T2102_.52.0043a11: 朱昭之難夷夏論朱廣之諮夷夏論
T2102_.52.0043a12: 慧通法師駁夷夏論僧敏法師戎華論
T2102_.52.0043a13: 　難顧道士夷夏論　常侍朱昭之
T2102_.52.0043a14: 見足下高談夷夏辯。商二教條勒經旨。冥然
T2102_.52.0043a15: 玄會妙唱善同。非虚言也。昔應吉甫齊孔老
T2102_.52.0043a16: 於前。吾賢又均李釋於後。萬世之殊塗同歸
T2102_.52.0043a17: 於一朝。歴代之疑爭怡然。於今日賞深悟遠。
T2102_.52.0043a18: 蠲慰者多。益世之談莫過於此。至於各言所
T2102_.52.0043a19: 好。便復肝膽楚越不知甘苦之方。雖二而成
T2102_.52.0043a20: 體之性必一。乃互相攻激異端遂起。往反
T2102_.52.0043a21: 紛頻斯害不少惜矣。初若登天。光被俗表。
T2102_.52.0043a22: 末如入淵明夷輝淪。夫導師失路則迷塗者
T2102_.52.0043a23: 衆。故忘其淺昧。遽相牽拯。今先布其懷未
T2102_.52.0043a24: 陳所恨。想從善如流者不惜乖於一往耳。山
T2102_.52.0043a25: 川悠遠良話未期。聊寄於斯以代暫對情。旗
T2102_.52.0043a26: 一接所釋不淺。朱昭之白。夫聖道虚寂故能
T2102_.52.0043a27: 圓應無方。以其無方之應。故應無不適。所以
T2102_.52.0043a28: 自聖而檢心本無名。於萬會自會而爲稱。則
T2102_.52.0043a29: 名號以爲之彰。是以智無不周者。則謂之爲
T2102_.52.0043b01: 正覺。通無不順者則謂之爲聖人。開物成務
T2102_.52.0043b02: 無不達也。則謂之爲道。然則聖不過覺。覺不
T2102_.52.0043b03: 出道。君可知也。何須遠求哉。但華夷殊俗情
T2102_.52.0043b04: 好不同。聖動因故。設教或異。然曲禮淨
T2102_.52.0043b05: 戒數同三百威儀。容止又等三千。所可爲
T2102_.52.0043b06: 異。正在道佛之名形服之間耳。達者尚復
T2102_.52.0043b07: 以形骸爲逆旅。袞冕豈足論哉。所可爲嫌。
T2102_.52.0043b08: 祇在設教之始。華夷異用。當今之俗。而更
T2102_.52.0043b09: 兼治遷流變革一條宜＊辯耳。今當言之。聖
T2102_.52.0043b10: 人之訓動必因順。東國貴華則爲袞冕之服。
T2102_.52.0043b11: 禮樂之容。屈申俯仰之節。衣冠簪佩之飾。以
T2102_.52.0043b12: 弘其道。蓋引而近之也。夷俗重素故。教以極
T2102_.52.0043b13: 質。髡落徽容衣裳不裁。閑情開照期神曠
T2102_.52.0043b14: 劫。以長其心。推而遠之也。道法則採餌芝英
T2102_.52.0043b15: 餐霞服丹。呼吸太一。吐故納新。大則靈飛羽
T2102_.52.0043b16: 化。小則輕強無疾。以存其身。即而効之也。三
T2102_.52.0043b17: 者皆應之感之。一用非吾所謂至也。夫道
T2102_.52.0043b18: 之極者非華非素。不即不殊。無近無遠。誰
T2102_.52.0043b19: 捨誰居。不偏不黨。勿毀勿譽。圓通寂寞假
T2102_.52.0043b20: 字曰無妙境。如此何所異哉。但自皇羲以
T2102_.52.0043b21: 來。各弘其方師師相傳。不相關渉。良由彼此
T2102_.52.0043b22: 兩足無復我外之求。故自漢代以來淳風轉
T2102_.52.0043b23: 澆。仁義漸廢。大道之科莫傳。五經之學彌寡。
T2102_.52.0043b24: 大義既乖微言又絶。衆妙之門莫遊。中庸之
T2102_.52.0043b25: 儀不覩。禮術既壞雅樂又崩。風俗寢頓君
T2102_.52.0043b26: 臣無章。正教凌遲人倫失序。於是聖道彌綸
T2102_.52.0043b27: 天運遠被。玄化東流以慈係世衆生。黷所先
T2102_.52.0043b28: 習欣所新聞。革面從和精義復興。故微言之
T2102_.52.0043b29: 室在在並建。玄詠之賓處處而有。此可以事
T2102_.52.0043c01: 見非直布之空談。將無物不可以終否。故
T2102_.52.0043c02: 受之以同人。故邪意者夫聖人之撫百姓。亦
T2102_.52.0043c03: 猶慈母之育嬰兒。始食則餌以甘肥。甘肥既
T2102_.52.0043c04: 厭復改以脂蜜。脂蜜既厭則五體休和。内外
T2102_.52.0043c05: 平豫爲益至矣。不其然乎。理既然矣。而横厝
T2102_.52.0043c06: 非貶妄想分別。是未悟環中不可與義。二
T2102_.52.0043c07: 賢推盪往反解材之勢。縱復得解非順理之
T2102_.52.0043c08: 作。順理析之豈待推盪。足下發源開端。明孔
T2102_.52.0043c09: 老是佛。結章就議則與奪相懸。何搢紳 &T016254;

跽
T2102_.52.0043c10: 爲諸華之容。稽首佛足則有狐蹲之貶。端委
T2102_.52.0043c11: 罄折爲侯甸之恭。右膝著地。増狗踞之辱。請
T2102_.52.0043c12: 問。若孔是正覺釋爲邪見。今日之談吾不容
T2102_.52.0043c13: 聞。許爲正眞何理鄙誚。既虧畏聖之藏。又忘
T2102_.52.0043c14: 無苟之禮。取之吾心所恨一也。又云。全形守
T2102_.52.0043c15: 祀繼善之教。毀貎易姓絶惡之學。是商臣之
T2102_.52.0043c16: 子有繼善之功覆障毀落有絶惡之志。推尋
T2102_.52.0043c17: 名實爲恨二也。又云。下棄妻孥上廢宗祀夫
T2102_.52.0043c18: 鬼神之理冥寞難明。故子路有問宣尼不釋。
T2102_.52.0043c19: 當由生死道殊神縁難測。豈爲聖不能言良。
T2102_.52.0043c20: 恐賢不能得三。達之鑒照之有在。足下已許
T2102_.52.0043c21: 神化東流。而復以喪祭相乘與奪無定。爲恨
T2102_.52.0043c22: 三也。又云。切法可以進謙弱。 &T049271;

法可以退夸
T2102_.52.0043c23: 強。三復此談顛倒不類。夫謙弱易回可以 &T049271;

T2102_.52.0043c24: 和而進。夸強難化應以苦切乃退。隱心檢事
T2102_.52.0043c25: 不其然乎。米糠在目則東西易位。偏著分心
T2102_.52.0043c26: 則辭義舛惑。所言乖當爲恨四也。又云。抑則
T2102_.52.0043c27: 明者獨進。引則昧者競前。夫道言眞實敬同
T2102_.52.0043c28: 高唱。覆載萬物養育衆形。而云明者獨進。
T2102_.52.0043c29: 似若自私佛音一震。則四等兼羅三乘同順。
T2102_.52.0044a01: 天龍倶靡。而云昧者競前。亦又近誣探賾之
T2102_.52.0044a02: 談。而妄生瘡疣游辭放發爲恨五也。又云。佛
T2102_.52.0044a03: 是破惡之方。道是興善之術。破惡之方吾無
T2102_.52.0044a04: 間然。夫惡止善行乃法教所以興也。但未知
T2102_.52.0044a05: 興善之術。術將誰然。若善者已善奚用興善。
T2102_.52.0044a06: 善者非善。又非興善則興善之名義無所託。
T2102_.52.0044a07: 今道者善也。復以興善取之名義。太爲繼富。
T2102_.52.0044a08: 不以振惡爲教偏矣。大道兼弘而欲局之。爲
T2102_.52.0044a09: 恨六也。又云。殘忍剛愎則師佛爲長。慈柔虚
T2102_.52.0044a10: 受則服道爲至。夫摧伏勇猛迴靡殘暴。實是
T2102_.52.0044a11: 牟尼之巨勳。不乖於惠旨。但道力剛明化功
T2102_.52.0044a12: 彌遠。成性存存恩無不被。梟鴆革心威無不
T2102_.52.0044a13: 制。而云唯得虚受太爲淺略。將無意淪偏著
T2102_.52.0044a14: 不悟。狹劣傷道耶。披尋第目則先誡臆説。
T2102_.52.0044a15: 建言肆論則不覺情遷。分名難持爲恨七也。
T2102_.52.0044a16: 又云。八象西戎諸典廣略。兼陳金剛般若文。
T2102_.52.0044a17: 不踰千四句。所弘道周萬法。麁妙兩施繁約
T2102_.52.0044a18: 共有。曲法細誡科禮等碎精麁横生。言乖
T2102_.52.0044a19: 乎實爲恨八也。又云。以國而觀則夷虐夏温。
T2102_.52.0044a20: 請問。炮烙之苦豈康竺之刑。流血之悲詎齊
T2102_.52.0044a21: 晋之子。刳剔之苦害非左衽之心。秋露含垢
T2102_.52.0044a22: 匪海濱之士。推檢性情華夷一揆。虚設温嚴
T2102_.52.0044a23: 爲恨九也。又云。博弈賢於慢遊。講誦勝於戲
T2102_.52.0044a24: 謔。尋夫風流所以得傳經籍所以不廢良由
T2102_.52.0044a25: 講誦。以得通諮求所成悟。故曰學而不講。
T2102_.52.0044a26: 是吾憂也。而方之戲謔太爲慢徳。請問。善誘
T2102_.52.0044a27: 之筌其將安寄。初未得意而欲忘言爲恨十
T2102_.52.0044a28: 也。有此十恨不能自釋。想望君子更爲申之
T2102_.52.0044a29: 謝。生亦有參差。足下攻之已密且專。所請不
T2102_.52.0044b01: 復代匠
T2102_.52.0044b02: 疑夷夏論諮顧道士　　　朱廣之
T2102_.52.0044b03: 朱廣之叩頭。見與謝常侍往復夷夏之論辯
T2102_.52.0044b04: 章。同歸之義。可謂簡見通微清練之談也。至
T2102_.52.0044b05: 於耽尚端冕之飾屏。破翦落之素申。以 &T016254;

T2102_.52.0044b06: 跪之恭辱。以狐蹲之肅桎。束華人杜絶外
T2102_.52.0044b07: 法。舟車之喩雖美。平恕之情未篤。致會之源
T2102_.52.0044b08: 既坦。筌寄之塗方壅。然則三乘之悟窅望茲
T2102_.52.0044b09: 土。六度之津於今長訣。披經翫理悵怏良深。
T2102_.52.0044b10: 謝生貶沒仙道褒明佛教。以羽化之術爲浮
T2102_.52.0044b11: 濫之説。殘形之唱爲履眞之文。徒知己指之
T2102_.52.0044b12: 爲指。不知彼指之無殊。豈所以通方得意善
T2102_.52.0044b13: 同之謂乎。僕夙漸法化晩味道風。常以崇空
T2102_.52.0044b14: 貴無宗趣一也。蹄網雙張義無偏取。各隨曉
T2102_.52.0044b15: 人唯心所安耳。何必龍袞可襲而瓔珞難乘
T2102_.52.0044b16: 者哉。自貧來多務研㩭沈替。緘卷巾牘奄逾
T2102_.52.0044b17: 十載。幼習前聞零落頓盡。蘊志空年開瞻靡
T2102_.52.0044b18: 階。毎獨慷慨遙夜輒啓。旦忘寐而清心。遠信
T2102_.52.0044b19: 纒苦彌篤。若夫信不沿理。則輕泛無主轉
T2102_.52.0044b20: 誚之賓因斯而起。是以罄率狂管書述鄙心。
T2102_.52.0044b21: 願重爲啓誨敷導厥疑。廣之叩頭
T2102_.52.0044b22: 論云。 &T016254;

跽罄折侯甸之恭也。狐蹲狗踞荒流
T2102_.52.0044b23: 之肅也。疑曰。夫邦殊用隔文自難均。至於
T2102_.52.0044b24: 各得所安。由來莫＊辯。侯甸之容所言當矣。
T2102_.52.0044b25: 狐狗之目將不獨傷
T2102_.52.0044b26: 論云。若謂其致既均其法可換者。而車可渉
T2102_.52.0044b27: 川。舟可行陸乎。必不可也。疑曰。夫法者所以
T2102_.52.0044b28: 法情。情非法也。法既無定由情不一。不一之
T2102_.52.0044b29: 情所向殊塗。剛柔並馳華戎必同。是以長川
T2102_.52.0044c01: 浩漫無當於此矣。平原遠陸豈取於彼耶。舟
T2102_.52.0044c02: 車兩乘何用不可
T2102_.52.0044c03: 論云。既不全同又不全異。下棄妻拏上廢宗
T2102_.52.0044c04: 祀。疑曰。若夫廢祀於上。不能絶棄於下。此自
T2102_.52.0044c05: 擬異入同。非同者之過也。寧可見犁牛不。
T2102_.52.0044c06: 登宗廟之用而。永棄於牢餼之具耶
T2102_.52.0044c07: 論云。嗜欲之物皆以禮伸孝敬之典。獨以法
T2102_.52.0044c08: 屈悖徳犯順。曾莫之覺。疑曰。若悖徳犯順無
T2102_.52.0044c09: 施而可慈敬。惠和觸地而通。是以損膳行
T2102_.52.0044c10: 道。非徴凶之宅。服冕素餐非養正之方。屈申
T2102_.52.0044c11: 之望可相絶於此矣
T2102_.52.0044c12: 論云。理之可貴者道也。事之可賤者俗也。今
T2102_.52.0044c13: 捨華効夷義將安取。若以其道＊邪道固符合
T2102_.52.0044c14: 矣。若以其俗＊邪俗則天乖矣。疑曰。至道虚
T2102_.52.0044c15: 通故不爵而尊。俗無不滯故不黜而賤。賤者
T2102_.52.0044c16: 不能無累。尊者自然天足。天足之境既符。俗
T2102_.52.0044c17: 累之域亦等。道符累等又誰美誰惡。故倶是
T2102_.52.0044c18: 聖化惟照所惑。惑盡明生則彼我自忘。何煩
T2102_.52.0044c19: 遲遲於捨効之際。耿介於華夷之間乎
T2102_.52.0044c20: 論云。無生之教 &T049271;

無死之化切。切法可以進
T2102_.52.0044c21: 謙弱。 &T049271;

法可以退夸強。疑曰。無生即無死無
T2102_.52.0044c22: 死即無生。名反實合容得 &T049271;

切之別耶。若以
T2102_.52.0044c23: 跡有差降故。優劣相懸者。則宜以切抑強以
T2102_.52.0044c24: &T049271;

引弱。故孔子曰。求也退故進之。由也兼人
T2102_.52.0044c25: 故退之。致教之方不其然乎
T2102_.52.0044c26: 論云。佛教文而博。道教質而精。精非麁人所
T2102_.52.0044c27: 信。博非精人所能。疑曰。夫博聞強識必縁照
T2102_.52.0044c28: 遠廣。敦修善行必因理入微。照明則理無不
T2102_.52.0044c29: 精。理精則明無不盡。然則精博同功相爲利
T2102_.52.0045a01: 用。博猶精也。豈麁人所能信。精猶博也。豈弘
T2102_.52.0045a02: 通所獨闕
T2102_.52.0045a03: 論云。佛言華而引。道言實而析。析則明者
T2102_.52.0045a04: 獨進引則昧者競前。疑曰。夫華不隔理則爲
T2102_.52.0045a05: 達鑒。所陶實未屆虚故。爲鑚賞。所業陶有
T2102_.52.0045a06: 序者爲資。昧耶爲待明耶。若其＊資昧則明
T2102_.52.0045a07: 不獨進。若必待明則昧不獲前。若明昧倶得
T2102_.52.0045a08: 何須抑引妙。況難章所宜更辯
T2102_.52.0045a09: 論云。佛經繁而顯。道經簡而幽。幽則妙門難
T2102_.52.0045a10: 見。顯則正路易遵。遵正則歸塗不迷。見妙則
T2102_.52.0045a11: 百慮咸得。疑曰。簡則易從云何難見。繁則難
T2102_.52.0045a12: 理豈得易遵。遵正則歸塗不迷。可以階道之
T2102_.52.0045a13: 極。雖非幽簡自然玄造。何假難明之術。代茲
T2102_.52.0045a14: 易曉之路哉
T2102_.52.0045a15: 論云。若殘忍剛愎則師佛爲長。慈柔虚受則
T2102_.52.0045a16: 服道爲至。疑曰。夫邪見枉道法所不存。慈悲
T2102_.52.0045a17: 喜捨是所漸録。喜則能受。捨亦必虚。虚受
T2102_.52.0045a18: 之義窅然復會。未知殘愎之人更依何法。若
T2102_.52.0045a19: 謂所受者異。則翻成刻船。何相符之有乎
T2102_.52.0045a20: 論云。佛是破惡之方。道是興善之術。又以中
T2102_.52.0045a21: 夏之性。不可傚西戎之法。疑曰。興善之談美
T2102_.52.0045a22: 矣。勿傚之言侮矣。意所未安。請問。中夏之
T2102_.52.0045a23: 性與西戎之人。爲夏性純善戎人根惡。如令
T2102_.52.0045a24: 根惡則於理可破。使其純善則於義＊可興。
T2102_.52.0045a25: 故知有惡可破。未離於善有善可興。未免於
T2102_.52.0045a26: 惡。然則善惡參流深淺互別。故羅雲慈惠非
T2102_.52.0045a27: 假東光。桀跖凶虐豈鍾西氣。何獨高華之風
T2102_.52.0045a28: 鄙戎之法耶。若以此善異乎。彼善彼惡。殊
T2102_.52.0045a29: 乎此惡則善惡本乖。寧得同致
T2102_.52.0045b01: 論云。蹲夷之儀婁羅之＊辯。猶蟲讙鳥聒何
T2102_.52.0045b02: 足述傚。疑曰。夫禮以申敬樂以感。和雖敬由
T2102_.52.0045b03: 禮申。而禮非敬也。和同樂感樂非和也。故
T2102_.52.0045b04: 上安民順則玉帛停筐風淳。俗泰則鍾鼓輟
T2102_.52.0045b05: 響。又鍾帛之運不與二儀並位。蓋以拯頓權
T2102_.52.0045b06: 時不得已而行耳。然則道義所存無係形容。
T2102_.52.0045b07: 苟造其反不嫌殊同。今狐蹲狗踞。孰曰非
T2102_.52.0045b08: 敬。敬以申心。孰曰非禮。禮敬玄符如徒捨
T2102_.52.0045b09: 含識之類。人標其所貴。貴不在言。言存貴理。
T2102_.52.0045b10: 是以麟鳳懷仁見重靈篇。猩猩能語受蚩禮
T2102_.52.0045b11: 章。未知之所論義將何取。若執言損理則非
T2102_.52.0045b12: 知者所據。若仗理忘言則彼以破相明宗。故
T2102_.52.0045b13: 李叟之常非名欲所及。維摩靜默非巧辯所
T2102_.52.0045b14: 追。檢其言也。彼我倶遣。尋其旨也。老釋無
T2102_.52.0045b15: 際。倶遣則濡沫可遣。無際則不負高貴。何乃
T2102_.52.0045b16: 遠望。波若名非智慧。便相挫蹙比類蟲鳥。
T2102_.52.0045b17: 研復逾日未愜鄙懷。且方俗殊韻。豈專胡夏
T2102_.52.0045b18: 近唯中邦。齊魯不同權輿俶落。亦古今代述
T2102_.52.0045b19: 以其無妨指録。故傳授世習彼若非也。則此
T2102_.52.0045b20: 未爲是。如其是也則彼不獨非。既未能相是
T2102_.52.0045b21: 則均於相非。想茲漢音流入彼國。復受蟲＊讙
T2102_.52.0045b22: 之尤。鳥聒之誚婁羅之＊辯亦可知矣。一以此
T2102_.52.0045b23: 明莛楹可齊。兩吝兼除不其通乎。夫義奧淵
T2102_.52.0045b24: 微非所宜參。誠欲審方玄匠聊申一往耳傾
T2102_.52.0045b25: 心遙。佇遲聞後栽
T2102_.52.0045b26: 駁顧道士夷夏＊論　　治城＊惠通
T2102_.52.0045b27: 余端夏有隙亡事忽景。披顧生之論照如發
T2102_.52.0045b28: 曚。見辯異同之原。明是非之趣。辭豐義顯
T2102_.52.0045b29: 文華情奧。毎研讀忘倦慰。若萱草眞所謂洪
T2102_.52.0045c01: 筆君子有懷之作也然則察其旨歸疑笑良
T2102_.52.0045c02: 多。譬猶盲子採珠懷赤菽而反以爲獲寶。聾
T2102_.52.0045c03: 賓聽樂聞驢鳴。而悦用爲知音。斯蓋吾子夷
T2102_.52.0045c04: 夏之談。以爲得理其乖甚焉。見論引道經益
T2102_.52.0045c05: 有昧。如昔老氏著述文。只五千。其餘淆雜
T2102_.52.0045c06: 並淫謬之説也。而別稱道經。從何而出。既非
T2102_.52.0045c07: 老氏所創。寧爲眞典。庶更三思儻祛其惑。論
T2102_.52.0045c08: 云。孔老非佛誰則當之。道則佛也。佛則道也。
T2102_.52.0045c09: 以斯言之。殆迷厥津。故經云。摩訶迦葉彼稱
T2102_.52.0045c10: 老子。光淨童子彼名仲尼。將知老氏非佛其
T2102_.52.0045c11: 亦明矣。實猶吾子見理未弘故。有所固執。然
T2102_.52.0045c12: 則老氏仲尼佛之所遣。且宣徳示物禍福。而
T2102_.52.0045c13: 後佛教流焉。然夫大道難遵小成易習。自往
T2102_.52.0045c14: 古而致歎非來今之所慨矣。老氏著文五千。
T2102_.52.0045c15: 而穿鑿者衆。或述妖妄以迴人心。或傳淫虐
T2102_.52.0045c16: 以振物性。故爲善者寡。染惡者多矣。僕謂
T2102_.52.0045c17: ＊搢紳之飾。罄折之恭。殞葬之禮。斯蓋大道
T2102_.52.0045c18: 廢之時也。仁義所以生孝敬所以出矣。智欲
T2102_.52.0045c19: 方起情僞日滋。聖人因禁之以禮教。制之以
T2102_.52.0045c20: 法度。故禮者忠信之薄亂之首也。既失無爲
T2102_.52.0045c21: 而尚有爲寧足加哉。夫剪髮之容狐蹲之敬。
T2102_.52.0045c22: 外沈之俗。僕謂華色之不足吝。貨財之不可
T2102_.52.0045c23: 守。亦已信矣。老氏謂五色所以令人目盲。多
T2102_.52.0045c24: 藏祕之後失。故迺剪髮玄服＊損財去世讓
T2102_.52.0045c25: 之至也。是以太伯無徳。孔父加焉。斯其類
T2102_.52.0045c26: 矣。夫胡跪始自天竺而四方從之。天竺天地
T2102_.52.0045c27: 之中。佛教所出者也。斯乃大法之整肅至教
T2102_.52.0045c28: 之齊嚴。吾子比之狐蹲厥理奚微。故夫凶鬼
T2102_.52.0045c29: 助惡強魔毀正。子之謂矣。譬猶持瓢欲減江
T2102_.52.0046a01: 海。側掌以蔽日月。不能損江海之泉。掩日月
T2102_.52.0046a02: 之明也。至夫太古之初物性猶純。無假禮教
T2102_.52.0046a03: 而能緝。不施刑罰而自治。死則葬之中野。
T2102_.52.0046a04: 不封不樹喪制無期。哀至便哭。斯乃上古之
T2102_.52.0046a05: ＊純風。良足効焉。子欲非之其義何取。又道
T2102_.52.0046a06: 佛二教喩之舟車。夫有識聞之莫不莞爾而
T2102_.52.0046a07: 笑。僕謂天道不言聖人無心。是以道由人弘
T2102_.52.0046a08: 非道弘人。然則聖人神鑒靡所不通。智照寧
T2102_.52.0046a09: 有不周而云指其專一不能兼濟。譬猶靈暉
T2102_.52.0046a10: 朝覯稱物納照。時風夕灑程形賦音。故形殊
T2102_.52.0046a11: 則音異。物異則照殊。日不爲異物而殊照。風
T2102_.52.0046a12: 不爲殊形而異音。將知其日一也。其風一也。
T2102_.52.0046a13: 禀之者不同耳。吾子以爲舟車之喩義將焉
T2102_.52.0046a14: 允。然夫大教無私。至徳不偏。化物共旨導人
T2102_.52.0046a15: 倶致。在戎狄以均響。處胡漢而同音。聖人
T2102_.52.0046a16: 寧復分地殊教隔宇異風。豈有夷耶。寧有夏
T2102_.52.0046a17: 耶。昔公明儀爲牛彈清角之操伏食如故。非
T2102_.52.0046a18: 牛不聞不合其耳也。轉爲蚊虻孤犢之聲。於
T2102_.52.0046a19: 是奮耳掉尾蹀躞而聽之。今吾子所聞者。蓋
T2102_.52.0046a20: 蚊虻之音也。夷夏之別。斯旨何存。又云。下
T2102_.52.0046a21: 棄妻孥上廢宗祀。嗜欲之物皆以禮申孝敬
T2102_.52.0046a22: 之典。獨以法屈。夫道俗有晦明之殊。内外
T2102_.52.0046a23: 有語默之別。至於宗廟享祀禘祫皇考。然則
T2102_.52.0046a24: 孝敬之至世莫加焉。若乃煙香夕臺韻法晨
T2102_.52.0046a25: 宮。禮拜懺悔祈請無輟。上逮歴劫親屬。下至
T2102_.52.0046a26: 一切蒼生。若斯孝慈之弘大。非愚瞽之測
T2102_.52.0046a27: 也。夫國資民爲本。君恃民而立國之以寧
T2102_.52.0046a28: 乃民之力。推如來談似爲空設。又云。刻船
T2102_.52.0046a29: 桑門守株道士。空爭大小互相彈射。披撫華
T2102_.52.0046b01: 論深釋文滯。尋文求義於何允歸。夫外道
T2102_.52.0046b02: 淫奔彌齡積紀。沈晦不遷淪惑寧反。遊渉
T2102_.52.0046b03: 墟郷泛越 &MT02157;

落。公因聖術私行＊淫亂。得道
T2102_.52.0046b04: 如之何斯可恥。昔齊人好獵家貧。大鹿窮年
T2102_.52.0046b05: 馳騁不獲一獸。於是退而歸耕。今吾子有知
T2102_.52.0046b06: 歸耕得算。又云。大道既隱小成互起。辯訥相
T2102_.52.0046b07: 傾孰與正之。夫正道難毀邪理易退。譬若輕
T2102_.52.0046b08: 羽在高遇風則飛。細石在谷逢流則轉。唯泰
T2102_.52.0046b09: 山不爲飄風所動。磐石不爲疾流所迴。是以
T2102_.52.0046b10: 梅李見霜而落葉。松柏歳寒之不凋信矣。夫
T2102_.52.0046b11: 淫妖之術觸正便挫。子爲大道誰爲小成想。
T2102_.52.0046b12: 更論之然後取辯。若夫顏回見東野畢之馭
T2102_.52.0046b13: 測其將敗。子貢觀邾魯之風審其必亡。子何
T2102_.52.0046b14: 無知。若斯之甚。故標愚智之別。撰賢鄙之殊。
T2102_.52.0046b15: 聊擧一隅示子望能三反。又云。泥洹仙化各
T2102_.52.0046b16: 是一術。佛號正眞。道稱正一。一歸無死眞
T2102_.52.0046b17: 會無生。無生之教 &T049271;

。無死之教切。斯蓋吾子
T2102_.52.0046b18: 聰辯能言鄙夫蔑以加之。然則泥洹滅度之
T2102_.52.0046b19: 説著乎正典。仙化入道之唱理將安附。老子
T2102_.52.0046b20: 云。生生之厚必之死地。又云。天地所以長
T2102_.52.0046b21: 且久者。以其不自生也。夫忘生者生存。存
T2102_.52.0046b22: 生者必死。死道將屆故謂之切。其殊切乎。
T2102_.52.0046b23: 諺曰。指南爲北自謂不惑。指西爲東自謂不
T2102_.52.0046b24: 蒙。子以必死爲將生。其何反如之。故潜君
T2102_.52.0046b25: 斷糧以修仙術。僕聞老氏有五味之誡。而無
T2102_.52.0046b26: 絶穀之訓矣。是以蝉蛾不食君子誰重。蛙蟒
T2102_.52.0046b27: 穴藏聖人何貴。且自古聖賢莫不歸終。吾子
T2102_.52.0046b28: 獨云不死。何其濫乎。故舜有蒼梧之墳。禹
T2102_.52.0046b29: 有會稽之陵。周公有改葬之篇。仲尼有兩楹
T2102_.52.0046c01: 之夢。曾參有啓足之辭。顏回有不幸之歎。
T2102_.52.0046c02: 子不聞乎。豈謬也哉。昔者有人未見麒麟。問
T2102_.52.0046c03: 嘗見者曰。麟何類乎。答云。麟如麟也。問者
T2102_.52.0046c04: 曰。若嘗見麟則不問也。而云麟如麟何耶。
T2102_.52.0046c05: 答云。麟麏身牛尾鹿蹄馬背。問者乃曉然而
T2102_.52.0046c06: 悟。今吾子見欲麟＊耶將不見告。又云。道經
T2102_.52.0046c07: 簡而幽。幽則妙門難見。僕謂老教指乎五千。
T2102_.52.0046c08: 過斯＊以外非復眞籍。而道文重顯愈深疑怪。
T2102_.52.0046c09: 多是虚託妍辭空稱麗句。譬周人懷鼠以貿
T2102_.52.0046c10: 璞。鄭子觀之而且退斯之謂矣。尋此而言將
T2102_.52.0046c11: 何剋允。又云。殘忍剛愎則師佛爲長。慈柔
T2102_.52.0046c12: 虚受則服道爲易矣。故老子云。強梁者不得
T2102_.52.0046c13: 其死。吾將以爲學父。故人所以敷行誡籍顯
T2102_.52.0046c14: 著文教。將爲愚瞽之故。非爲賢哲之施矣。違
T2102_.52.0046c15: 之者必凶順之者必吉。夫強梁剛愎之人下
T2102_.52.0046c16: 愚之類也。大教慈愍方便爲之將非虚學
T2102_.52.0046c17: ＊耶。慈柔虚受僕謂宜空談。今學道反之。陳
T2102_.52.0046c18: 黄書以爲眞典。佩紫籙以爲妙術。士女無分
T2102_.52.0046c19: 閨門混亂。或服食以祈年長。或婬狡以爲瘳
T2102_.52.0046c20: 疾。慈柔之論於焉何託。又道迹密而微利用
T2102_.52.0046c21: 在己。故老子云。吾所以有大患者。爲吾有
T2102_.52.0046c22: 身。及吾無身吾有何患。老氏以身爲大患。
T2102_.52.0046c23: 吾子以躯爲長保。何其乖之多也。夫後身而
T2102_.52.0046c24: 身先。外身而身存。惟云在己未知此談。以何
T2102_.52.0046c25: 爲＊辯。又云。婁羅之＊辯各出彼俗。自相領解
T2102_.52.0046c26: 猶蟲喧。鳥聒何足述効。僕謂餌辛者不知辛
T2102_.52.0046c27: 之爲辛。而無羨於甜香。悦臭者不覺臭之爲
T2102_.52.0046c28: 臭。而不耽椒蘭。猶吾子淪好婬僞。寧有想
T2102_.52.0046c29: 於大法。夫聖教妙通至道淵博。既不得謂之
T2102_.52.0047a01: 爲有。亦不得謂之爲無。無彼我之義並異同
T2102_.52.0047a02: 之説矣。夫言猶射也。若筈之離弦非悔恨所
T2102_.52.0047a03: 及。子將愼言乎。而云蟲喧鳥聒義則何依。
T2102_.52.0047a04: 近者孫子猖狂顯行無道。妖婬喪禮殘逆廢
T2102_.52.0047a05: 義。賢士同志。而愚夫輟僞迴心。姦疇盈
T2102_.52.0047a06: 室惡侶填門。墟邑有痛切之悲。路陌有罹苦
T2102_.52.0047a07: 之怨。夫天道禍盈鬼神福謙。然後自招淪
T2102_.52.0047a08: 喪
T2102_.52.0047a09:   戎華論折顧道士夷夏論　廣陵釋僧敏
T2102_.52.0047a10: 昔維摩者内乘高路功亮事外。龍隱人間志
T2102_.52.0047a11: 揚淵海。神灑十方理正天下。故乃跡臨西土
T2102_.52.0047a12: 協同幽唱若語其靈變也。則能令乾坤倒覆
T2102_.52.0047a13: 捉延任意。若語其眞照也。則忘慮而幽凝言
T2102_.52.0047a14: 絶者也。如此之人可謂居士。未見君稱居士
T2102_.52.0047a15: 之意也。君今七慢之岳未摧。五欲之谷未填。
T2102_.52.0047a16: 慧陽之日未曜。無明之雲未晴。永冥之風未
T2102_.52.0047a17: 息。夜遊之迷未旋。君既解猶常品而山號居
T2102_.52.0047a18: 士乎。貧道遙餐器量。知君未堪斯據。然此雖
T2102_.52.0047a19: 大法之淺號。而亦未易可當矣。省君夷夏論
T2102_.52.0047a20: 意。亦具照來心。貧道踐學大壇希囑茲。況
T2102_.52.0047a21: 而此所論者。才無玩文之麗。識無鑒幽之
T2102_.52.0047a22: 効。照無寸光澤無露潤。萬塗斯闕有何義哉。
T2102_.52.0047a23: 而復内秉茫思獲心闇計。輕弄筆墨仰卜聖
T2102_.52.0047a24: 旨。或混道佛合同。或論深淺爲異。或説神邦
T2102_.52.0047a25: 優劣。或毀清正虚實。夫苦李繁子而枝折欒
T2102_.52.0047a26: 大。謬唱而受梟。此皆是上世之成制後賢之
T2102_.52.0047a27: 殷鑒矣今將示君道佛之名義異也。夫佛者。
T2102_.52.0047a28: 是正靈之別號。道者。是百路之都名。老子者
T2102_.52.0047a29: 是一方之哲。佛據萬神之宗。道則以仙爲貴。
T2102_.52.0047b01: 佛用漏盡爲妍。仙道有千歳之壽。漏盡有無
T2102_.52.0047b02: 窮之靈。無窮之靈故妙絶杳然。千歳之壽故
T2102_.52.0047b03: 乘龍御雲。御雲乘龍者。生死之道也。杳然之
T2102_.52.0047b04: 靈者。常樂永淨也。若斯者故能琁璣並應。跡
T2102_.52.0047b05: 臨王城冥疏嶢闕。總委重軒故。放彼萬國
T2102_.52.0047b06: 誓越三空。龍飛華館整駕道場。於是初則唱
T2102_.52.0047b07: 於鹿苑。次則集於天宮。中則播於靈鷲。後則
T2102_.52.0047b08: 扇於熙連。故乃巨光遐照白日覆暉。華軒
T2102_.52.0047b09: 四蓋梵駕天垂。九天齊歌群仙悟機。敢預有
T2102_.52.0047b10: 縁莫不雲會歸焉。惟有周皇邊覇道心未興。
T2102_.52.0047b11: 是以如來使普賢威行西路。三賢並導東都。
T2102_.52.0047b12: 故經云。大士迦葉者老子其人也。故以詭教
T2102_.52.0047b13: 五千翼匠周世。化縁既盡迴歸天竺。故有背
T2102_.52.0047b14: 關西引之邈。華人因之作化胡經也。致令
T2102_.52.0047b15: 寡見之衆詠其華焉。君未詳幽旨輒唱老佛
T2102_.52.0047b16: 一乎。人聞大聖現儒林之宗。便使莊孔周
T2102_.52.0047b17: 老。斯皆是佛。若然者君亦可即老子耶。便當
T2102_.52.0047b18: 五道群品無非是佛。斯則是何言歟。眞謂夸
T2102_.52.0047b19: 父逐日必渇死者也。君言夷夏論者。東有驪
T2102_.52.0047b20: 濟之醜。西有羌戎之流。北有亂頭被髮。南有
T2102_.52.0047b21: 剪髮文身。姫孔施禮於中。故有夷夏之別。戎
T2102_.52.0047b22: 華者東則盡於虚境。西則窮于幽郷。北則
T2102_.52.0047b23: 逾於溟表。南則極乎空閻。如來扇化中土
T2102_.52.0047b24: 故。有戎華之異也。君責以中夏之性。効西戎
T2102_.52.0047b25: 之法者。子出自井坎之淵。未見江湖之望
T2102_.52.0047b26: 矣。如經曰。佛據天地之中而清導十方。故
T2102_.52.0047b27: 知天竺之土是中國也。周孔有雅正之制。如
T2102_.52.0047b28: 來有超俗之憲。雅正制故有異於四夷。超俗
T2102_.52.0047b29: 憲故不同於周孔。制及四夷故八方推徳。憲
T2102_.52.0047c01: 加周孔故老子還西。老子還西故生其群戎。
T2102_.52.0047c02: 四夷推徳故踰増其迷。夫正禮叵易眞法莫
T2102_.52.0047c03: 移。正禮叵易故＊太伯則於呉越而整服。眞
T2102_.52.0047c04: 法莫移故佛教則東流而無改。縁整服故令
T2102_.52.0047c05: 裸壤翫裳。法無改故使漢賢落髮。翫裳故使
T2102_.52.0047c06: 形逼中夏。落髮故使仰齊西風。形逼中夏故
T2102_.52.0047c07: 使山藏而空慢。遠齊西風故使近見者莫不
T2102_.52.0047c08: 信也。若謂聖軌無定。應隨方異者。＊太伯亦
T2102_.52.0047c09: 可裸歩江東。君今亦可未服裳耶。故雖復方
T2102_.52.0047c10: 類不同聖法莫異。君言義將安取者。謂取正
T2102_.52.0047c11: 道也。於是道指洞玄爲正。佛以空空爲宗。老
T2102_.52.0047c12: 以太虚爲奧。佛以即事而淵。老以自然而
T2102_.52.0047c13: 化。佛以縁合而生。道以符章爲妙。佛以講導
T2102_.52.0047c14: 爲精。太虚爲奧故有中無無矣。即事而淵故
T2102_.52.0047c15: 觸物斯奧矣。自然而化故宵堂莫登矣。縁合
T2102_.52.0047c16: 而生故尊位可昇矣。符章爲妙故道無靈神
T2102_.52.0047c17: 矣。講導爲精故研尋聖心矣。有中無無故道
T2102_.52.0047c18: 則非大也。觸物斯奧故聖路遐曠也。＊宵堂莫
T2102_.52.0047c19: 登故云云徒勞也。尊位可昇故智士亡身也。
T2102_.52.0047c20: 道無靈神故傾顏何求也。研尋聖心故沙門
T2102_.52.0047c21: 雲興也。爾乃故知道經則少而淺。佛經則廣
T2102_.52.0047c22: 而深。道經則尠而穢。佛經則弘而清。道經則
T2102_.52.0047c23: 濁而漏。佛經則素而貞。道經則近而闇。佛經
T2102_.52.0047c24: 則遠而明。君染服改素實參高風也。首冠黄
T2102_.52.0047c25: 巾者。卑鄙之相也。皮革苫頂者。眞非華風
T2102_.52.0047c26: 也。販符賣籙者。天下邪俗也。搏頬扣齒者。倒
T2102_.52.0047c27: 惑之至也。反縛伏地者。地獄之貎也。符章
T2102_.52.0047c28: 合氣者。姦狡之窮也。斯則明闇已顯眞僞已
T2102_.52.0047c29: 彰。君可整率匹侶迴渉清衢。貧道雅徳内顧
T2102_.52.0048a01: 同奉聖眞。豈有惡乎。想必不逆。允於佳示
T2102_.52.0048a02: 耳
T2102_.52.0048a03: 弘明集卷第七
T2102_.52.0048a04:
T2102_.52.0048a05:
T2102_.52.0048a06:
T2102_.52.0048a07: 弘明集卷第八
T2102_.52.0048a08:   梁＊楊都建初寺釋僧祐＊律師撰
T2102_.52.0048a09:   玄光法師辯惑論　記室劉勰滅惑論
T2102_.52.0048a10: 僧順法師析三破論

T2102_.52.0048a11:

辯惑論

序

　　　　　　　　釋玄光

T2102_.52.0048a12: 夫大千遐邈萬化無際。塵遊夢境染惑聲華。
T2102_.52.0048a13: 縁想増靄奚識明政。由淳風漓薄。使衆魔紛
T2102_.52.0048a14: 競矣。若矯詐謀榮必行五逆。威強導矇必施
T2102_.52.0048a15: 六極。蟲氣 &MT02202;

滿致患非一念。東呉遭水仙之
T2102_.52.0048a16: 厄。西夷載鬼卒之名。閩藪留種民之穢。漢葉
T2102_.52.0048a17: 感思子之歌。忠賢撫歎民治凌歇。攬地沙草
T2102_.52.0048a18: 寧數其罪。涓流末學莫知宗本。世教訛辭詭
T2102_.52.0048a19: 蔽三寶。老鬼民等詠嗟盈路。皆是炎山之
T2102_.52.0048a20: 煨燼。河洛之渣糝。淪湑險難。余甚悼焉。聊
T2102_.52.0048a21: 詮往迹庶鏡未然。照迷童於玄郷。顯妙趣於
T2102_.52.0048a22: 塵外。休風冥被彼我情判。豈是言聲所能攄
T2102_.52.0048a23: 寫
T2102_.52.0048a24:   禁經上價是一逆
T2102_.52.0048a25: 夫玄籍雲舒貫空有之美。聖賢功績何莫由
T2102_.52.0048a26: 斯。實學者之淵海。生民之日月。所以波崙
T2102_.52.0048a27: 菩薩慈悲等照。震聲光於冥塗。弭塵賊於
T2102_.52.0048a28: 險澤。汎靈舟於信風。接浮生於苦水。聞道
T2102_.52.0048a29: 諸經製雜凡意教迹邪險。是故不傳怪哉。道
T2102_.52.0048b01: 化空被禁錮。觀今學者不顧嚴科。但得金帛。
T2102_.52.0048b02: 便與其經。貧者造之至死不覩。貪利無慈逆
T2102_.52.0048b03: 莫過此。又其方術穢濁不清。乃扣齒爲天鼓。
T2102_.52.0048b04: 咽唾爲醴泉。馬屎爲靈薪。老鼠爲芝藥。資
T2102_.52.0048b05: 此求道焉能得乎。昔秦皇漢武不獲輕身。使
T2102_.52.0048b06: 徐福公孫遠冥雲波祈候通仙。影響無陳。夫
T2102_.52.0048b07: 閑心祛欲則事與道隣。豈假驟渉之勞。咽唾
T2102_.52.0048b08: 嗑齒者乎
T2102_.52.0048b09:   妄稱眞道＊是二逆
T2102_.52.0048b10: 夫質懋纁霞者。言神丹之功。開明淨智者。必
T2102_.52.0048b11: 𦿆花之氣。雖保此爲眞。而未能無終。況復張
T2102_.52.0048b12: 陵妄稱天師。既侮慢人鬼。即身受報。漢興平
T2102_.52.0048b13: 末爲蟒蛇所噏。子衡奔尋無處。畏負清議之
T2102_.52.0048b14: 報譏。乃假設權方。以表靈化之迹。生縻鵠
T2102_.52.0048b15: 足置石崔頂。謀事辦畢。剋期發之。到建安
T2102_.52.0048b16: 元年遣使告曰。正月七日天師昇玄都。米民
T2102_.52.0048b17: 山獠蟻集閾外。雲臺治民等稽首再拜言。伏
T2102_.52.0048b18: 聞聖駕玄都。臣等長辭蔭接尸塵。方亨九幽
T2102_.52.0048b19: 方夜衡入。久之乃出詭稱曰。吾旋駕辰華。爾
T2102_.52.0048b20: 各還所治。淨心持行存師念道。衡便密抽遊
T2102_.52.0048b21: 羂鵠。直衝虚空。民獠愚憃僉言登仙。販死
T2102_.52.0048b22: 利生欺罔天地
T2102_.52.0048b23:   合氣釋罪是其三逆
T2102_.52.0048b24: 夫滅情去欲則道心明眞。群斯班姓妄造黄

T2102_.52.0048b25:

書。呪癩無端以伏輕誚

咒曰。天道畢三五成日
月明。出窈窈入冥冥。

T2102_.52.0048b26:

氣入眞氣通神氣布道氣行姦邪。鬼賊皆消亡。視我者
盲聽我者聾。感有謀圖我者反糸其殃。我吉而彼凶。

T2102_.52.0048b27:

至甲子詔爲醮録男女娉合尊卑
不別。呉陸修靜復勤行此

T2102_.52.0048b28: 乃開命門抱眞人嬰兒。迴戲龍虎。作如此之
T2102_.52.0048b29: 勢。用消災散禍。其可然乎。其可然乎。漢時儀
T2102_.52.0048c01: 君行此爲道。魁魅亂俗被斥燉煌。後至孫恩
T2102_.52.0048c02: 侠蕩滋甚。士女溷漫不異禽獸。夫色塵易
T2102_.52.0048c03: 染愛結難消。況交氣丹田延命仙穴。肆兵過
T2102_.52.0048c04: 玉門之禁。變態窮龍虎之勢。生無忠貞之節。
T2102_.52.0048c05: 死有青庭之苦。誠願明天撿鏡。斯輩物我端
T2102_.52.0048c06: 清莫負冥詔
T2102_.52.0048c07:   侠道作亂＊是其四逆
T2102_.52.0048c08: 夫眞宗難曉聲華易惑。縁累重淵嶽徳輕風
T2102_.52.0048c09: 露。如黄巾等鳶望漢室。反易天明罪悉伏誅。
T2102_.52.0048c10: 次有子魯復稱鬼道。神祇不佐爲野麋所突。
T2102_.52.0048c11: 末後孫恩復稱紫道。不以民賤之輕。欲圖帝
T2102_.52.0048c12: 貴之重。作雲響於幽竇。發妄想於空玄。水仙
T2102_.52.0048c13: 惑物枉殺老稚。破國壞民。豈非兇逆。是以宋
T2102_.52.0048c14: 武皇帝惟之慨然。乃龍飛千里虎歩三江。掩
T2102_.52.0048c15: 撲群妖不勞浹辰。含識懷歡草木春光
T2102_.52.0048c16:   章書伐徳是其五逆
T2102_.52.0048c17: 夫至化。餘塵不可誣蔽。詮諡靈魄務依明徳。
T2102_.52.0048c18: 道無眞體妄逐妖空。輒言東行醉酒沒故。如
T2102_.52.0048c19: 此頑贈寧非陋僻。又遷達七祖文意淺薄。乞
T2102_.52.0048c20: 免擔沙石長作道鬼。夫聖智窮微有念斯照。
T2102_.52.0048c21: 何煩祭酒横費紙墨。若必須辭訴然後判者。
T2102_.52.0048c22: 始知道君無玄鑒之能。天曹無天明之照。三
T2102_.52.0048c23: 官疲於謹案。伺吏勞於討捕。聞其奏章本擬
T2102_.52.0048c24: 急疾。而戊辰之日上必不達。不達太上則生
T2102_.52.0048c25: 民枉死。嗚呼哀哉。實爲五逆
T2102_.52.0048c26:   畏鬼帶符非法之極第一
T2102_.52.0048c27: 夫眞心履順者妖忤革其氣。是以至聖高賢
T2102_.52.0048c28: 無情於萬化。故能洞遊金石。臥宿煙霞。此純
T2102_.52.0048c29: 誠感通。豈佩帶使然哉。其經辭致 &MT02203;

慢鬼弊
T2102_.52.0049a01: 云。左佩太極章。右佩崑呉鐵。指日則停暉。
T2102_.52.0049a02: 擬鬼千里血。若受黄書赤章言。即是靈仙
T2102_.52.0049a03: 硠屐入靖不朝太上。至於使六甲神而跪拜

T2102_.52.0049a04:

清厠

如郭景純亦云仙流
登清度厄竟不免災

愚癡顛倒豈識儀

T2102_.52.0049a05: 節。聞其著符。昔時軍標張角黄符子魯戴絳
T2102_.52.0049a06: 盧悚紫標孫恩孤虚。並矯惑王師終滅人鬼
T2102_.52.0049a07: 制民課輸欺巧之極＊第二
T2102_.52.0049a08: 夫五斗米教出自天師。後生邪濁復立米民。
T2102_.52.0049a09: 世人厭畏。是以子明杜恭倶因魔蟒。又塗炭
T2102_.52.0049a10: 齋者。事起張魯。氏夷難化故制斯法乃驢
T2102_.52.0049a11: 輾泥中。黄鹵泥面。擿頭懸 &MT00091;

。埏埴使熟。此
T2102_.52.0049a12: 法指在邊陲不施華夏。至義熙初。有王公。其
T2102_.52.0049a13: 次貪寶憚苦。竊省打拍。呉陸修靜甚知源僻。
T2102_.52.0049a14: 猶埿揬額懸縻而已。癡僻之極。幸勿言道
T2102_.52.0049a15: 解廚墓門不仁之極＊第三
T2102_.52.0049a16: 夫開闉大施與物通美。左道餘氣乃＊墓門解
T2102_.52.0049a17: 廚。矜身奧食。懷吮班之態。昔張子魯漢中

T2102_.52.0049a18:

解福。大集祭酒及諸鬼卒

鬼卒鬼民鬼吏鬼道。
此是子魯輕於氐夷作

T2102_.52.0049a19:

此名也。又天師係師嗣師及三女師。此是張魯自稱
美也。又道男官女官道父道母神君種民。此是合

T2102_.52.0049a20:

氣之後贈物名也。又米民米姓都功祭酒此是荒時撫化名
也。又貧道三洞法師長安僧 &T046334;

作此名也。又先生道民仙

T2102_.52.0049a21:

公王魅陵縣民王靈期作也。又道士蟻賊制酒米賊此是
世人之所目也。又法師都講侍經者是陸修靜傍佛依世

T2102_.52.0049a22:

制此名也。又天公地公及稱臣妾太平之道五＊斗
米道大道紫道鬼神師君此作賊時假威名也。又膠

T2102_.52.0049a23:

東欒大拜五利將軍。雖有茅土而
無臣節。漢武之末不復稱之也

T2102_.52.0049a24: 酣進過常遂致醟逸。醜聲遐布遠達岷方。劉
T2102_.52.0049a25: 璋教曰。夫靈仙養命。猶節松霞而厚身。嗜
T2102_.52.0049a26: 味奚能尚道。子魯聞之憤恥。意深罰其掃
T2102_.52.0049a27: 路。世傳道士後會擧標。以防斯難。兼制廚
T2102_.52.0049a28: 命酒限三升。漢末已來謂爲制酒。至王靈期
T2102_.52.0049b01: 削除釁目。先生道民並其賑錫。雖有五利之
T2102_.52.0049b02: 貴。更爲妖物之名
T2102_.52.0049b03: 度厄苦生虚妄之極＊第四
T2102_.52.0049b04: 夫質危秋蔕命薄春冰。業風吹蕩蓬迴化境。
T2102_.52.0049b05: 所以景公任於縁命。孫子記爲行尸。迷徒湫
T2102_.52.0049b06: 學不識大方。至有疾病衰禍妄甚。妖祟之原
T2102_.52.0049b07: 淵鬼鴝以爲災。渡危厄於遐川。 &MT02204;

釣星於懸
T2102_.52.0049b08: 瘤。雪丹章於華山。乃蹙鬚眉貎謑詬。冥鬼
T2102_.52.0049b09: 云。三官使者已送先歸逝者。故然空喪辭
T2102_.52.0049b10: 貨。斯實祭酒頑巾糈之利。蠶食百姓公私並
T2102_.52.0049b11: 損。致使火宅驚於至聖。歸歌動於人思矣
T2102_.52.0049b12: 夢中作罪頑癡之極＊第五
T2102_.52.0049b13: 夫天屬化始。乃識照爲原。棄捨身命草木非
T2102_.52.0049b14: 數。然大地丘山莫非我故塵。滄川 &T023788;

漫皆是
T2102_.52.0049b15: 我涙血。以此而觀誰非親友。或夢見先亡。輒
T2102_.52.0049b16: 云變怪。夫人鬼雖別生滅固同。恩愛之情時
T2102_.52.0049b17: 復影響。群邪無状不識逆順。召食鬼吏兵奏
T2102_.52.0049b18: 章斷之。割截幽靈單心誰照。幸願未來勿尚
T2102_.52.0049b19: 迷言。使天堂無輟食之思。冰河靜災念之
T2102_.52.0049b20: 聲
T2102_.52.0049b21: 輕作寒暑兇佞之極＊第六
T2102_.52.0049b22: 夫淵默心口者。萬行之眞徳。而塵界衆生率
T2102_.52.0049b23: 無慈愛。虓兇邪佞符章競作。懸門帖戸以誑
T2102_.52.0049b24: 愚俗。高賢有識未之安也。造黄神越章用持
T2102_.52.0049b25: 殺鬼。又制赤章用持殺人。趣悦世情不計殃
T2102_.52.0049b26: 罪。陰謀懷嫉經有舊准。死入鐵鉗大獄。生
T2102_.52.0049b27: 出鴟鵙瘖唖。精骸惛朽。淪離永劫。誰知斯
T2102_.52.0049b28: 乎。老鬼民輩道相不然。事之宜質。夫諫刺雖
T2102_.52.0049b29: 苦。智者甘聞故略致言。幸試三思能拂迹改
T2102_.52.0049c01: 圖。即與大化同風矣。良其不革。請俟明徳。備
T2102_.52.0049c02: 照聲曲。以曉長夜。豈是今日弱辭所陳哉
T2102_.52.0049c03: 滅惑論　　　　　東莞劉記室勰
T2102_.52.0049c04: 或造三破論者。義證庸近辭體鄙陋。雖至
T2102_.52.0049c05: 理定於深識。而流言惑於淺情。委巷陋説誠
T2102_.52.0049c06: 不足辯。又恐野聽將謂信然。聊擇其可採。
T2102_.52.0049c07: 略標雅致
T2102_.52.0049c08: 三破論云。道家之教妙在精思得一。而無死
T2102_.52.0049c09: 入聖。佛家之化妙在三昧禪通無生可冀。詺
T2102_.52.0049c10: 死爲泥洹。未見學死而不得死者也
T2102_.52.0049c11: 滅惑論曰。二教眞僞煥然易辯。夫佛法練
T2102_.52.0049c12: 神道教＊練形。形器必終礙於一垣之裏。神識
T2102_.52.0049c13: 無窮再撫六合之外。明者資於無窮教以勝
T2102_.52.0049c14: 慧。闇者戀其必終誑以飛仙。仙術極於餌
T2102_.52.0049c15: 藥。慧業始於觀禪。禪練眞識故精妙而泥洹
T2102_.52.0049c16: 可冀。藥駐僞器故精思而翻騰無期。若迺棄
T2102_.52.0049c17: 妙寶藏。遺智養身。據理尋之其僞可知。假使
T2102_.52.0049c18: 形翻天際神闇鳶飛戻天。寧免爲鳥。夫泥
T2102_.52.0049c19: 洹妙果道惟常住。學死之談豈＊析理哉
T2102_.52.0049c20: 三破論云。若言太子是教主。主不落髮而使
T2102_.52.0049c21: 人剃頭。主不棄妻使人斷種。實可笑哉。明
T2102_.52.0049c22: 知佛教是滅惡之術也。伏聞。君子之徳身體
T2102_.52.0049c23: 髮膚受之父母。不敢毀傷。孝之始也
T2102_.52.0049c24: 滅惑論曰。太子棄妻落髮事顯於經。而反白
T2102_.52.0049c25: 爲黒。不亦罔乎。夫佛家之孝所包蓋遠。理
T2102_.52.0049c26: 由乎心無繋於髮。若愛髮棄心何取於孝。昔
T2102_.52.0049c27: 泰伯虞仲斷髮文身。夫子兩稱至徳。中權以
T2102_.52.0049c28: 俗内之賢。宜修世禮。斷髮讓國聖哲美談。況
T2102_.52.0049c29: 般若之教業勝中權。菩提之果理妙克讓者
T2102_.52.0050a01: 哉。理妙克讓故捨髮取道。業勝中權故棄迹
T2102_.52.0050a02: 求心。准以兩賢無缺於孝。鑒以聖境夫何怪
T2102_.52.0050a03: 乎
T2102_.52.0050a04: 第一破曰。入國而破國者。誑言説爲興造無
T2102_.52.0050a05: 費。苦剋百姓使國空民窮。不助國生人減損。
T2102_.52.0050a06: 見人不蠶而衣不田而食。國滅人絶由此爲
T2102_.52.0050a07: 失。日用損費無纖毫之益。五災之害不復過
T2102_.52.0050a08: 此。滅惑論曰。大乘圓極窮理盡妙故。明二諦
T2102_.52.0050a09: 以遣有。辯三空以標無。四等弘其勝心。六度
T2102_.52.0050a10: 振其苦業。誑言之訕豈傷日月。夫塔寺之興
T2102_.52.0050a11: 闡揚靈教。功立一時而道被千載。昔禹會諸
T2102_.52.0050a12: 侯玉帛萬國。至于戰伐存者七君。太始政
T2102_.52.0050a13: 阜民戸殷盛。赤眉兵亂千里無煙。國滅人絶。
T2102_.52.0050a14: 寧此之由。亥嬰之時石穀十萬。景武之世積
T2102_.52.0050a15: 粟紅腐。非秦末多沙門而漢初無佛法也。驗
T2102_.52.0050a16: 古准今。何損於政
T2102_.52.0050a17: 第二破曰。入家而破家。使父子殊事兄弟異
T2102_.52.0050a18: 法。遺棄二親孝道頓絶。憂娯各異歌哭不同。
T2102_.52.0050a19: 骨血生讐服屬永棄。悖化犯順。無昊天之報。
T2102_.52.0050a20: 五逆不孝不復過此
T2102_.52.0050a21: 滅惑論曰。夫孝理至極道俗同貫。雖内外跡
T2102_.52.0050a22: 殊而神用一揆。若命綴俗因本修教。於儒禮
T2102_.52.0050a23: 運棄道果。同弘孝於梵業。是以諮親出家。
T2102_.52.0050a24: 法華明其義。聽而後學。維摩標其例。豈忘本
T2102_.52.0050a25: 哉。有由然也。彼皆照悟神理鑒燭人世。過
T2102_.52.0050a26: 駟駕於格言。逝川傷於上哲。故知瞑息盡
T2102_.52.0050a27: 養則無濟幽靈。學道拔親則冥苦永滅。審妙
T2102_.52.0050a28: 感之無差。辯勝果之可必。所以輕重相權去
T2102_.52.0050a29: 彼取此。若乃服制所施事由追遠。祀雖因心
T2102_.52.0050b01: 抑亦沿世。昔三皇至治。堯舜所慕。死則衣
T2102_.52.0050b02: 之以薪葬之中野。封樹不修。苴斬無紀。豈
T2102_.52.0050b03: 可謂三皇教民棄於孝乎。爰及五帝服制煥
T2102_.52.0050b04: 然。未聞堯舜執禮追責三皇。三皇無責何獨
T2102_.52.0050b05: 疑佛。佛之無服理由拔苦。三皇廢喪事沿淳
T2102_.52.0050b06: 樸。淳樸不疑而拔苦見尤。所謂朝三暮四而
T2102_.52.0050b07: 喜怒交設者也。明知聖人之教觸感圓通。三
T2102_.52.0050b08: 皇以淳樸無服。五帝以沿情制喪。釋迦拔苦
T2102_.52.0050b09: 故棄俗反眞。檢迹異路而玄化同歸
T2102_.52.0050b10: 第三破曰。入身而破身人生之體。一有毀傷
T2102_.52.0050b11: 之疾。二有髡頭之苦。三有不孝之逆。四有絶
T2102_.52.0050b12: 種之罪。五有生之體。從識唯學不孝。何故
T2102_.52.0050b13: 言哉。誡令不跪父母。便競從之。兒先作沙彌。
T2102_.52.0050b14: 其母後作阿尼。則跪其兒。不禮之教中國絶
T2102_.52.0050b15: 之。何可得從
T2102_.52.0050b16: 滅惑論曰。夫棲形禀識理定前業。入道居俗
T2102_.52.0050b17: 事繋因果。是以釋迦出世化洽天人。御國統
T2102_.52.0050b18: 家並證道跡。未聞世界普同出家。良由縁感
T2102_.52.0050b19: 不一故。名教有二。搢紳沙門所以殊也。但
T2102_.52.0050b20: 始拔塵域。理由戒定。妻者愛累。髮者形飾。愛
T2102_.52.0050b21: 累傷神形飾乖道。所以澄神滅愛修道棄飾。
T2102_.52.0050b22: 理出常均教必翻俗。若乃不跪父母道尊故
T2102_.52.0050b23: 也。父母禮之尊道故也。禮新冠見母其母拜
T2102_.52.0050b24: 之。嘉其備徳故。屈尊禮卑也。介胃之士見
T2102_.52.0050b25: 君不拜。重其秉武故尊不加也。緇弁輕冠本
T2102_.52.0050b26: 無神道。介冑凶器非有至徳。然事應加恭則
T2102_.52.0050b27: 以母拜子。勢宜停敬則臣不跪君。禮典世教
T2102_.52.0050b28: 周孔所制。論其變通不由一軌。況佛道之尊
T2102_.52.0050b29: 標出三界。神教妙本群致玄宗。以此加人實
T2102_.52.0050c01: 尊冠冑。冠冑反禮古今不疑。佛道加敬將欲
T2102_.52.0050c02: 何怪
T2102_.52.0050c03: 三破論云。佛舊經本云。浮屠羅什改爲佛徒。
T2102_.52.0050c04: 知其源惡故也。所以詺爲浮屠。胡人凶惡故。
T2102_.52.0050c05: 老子云。化其始不欲傷其形。故髡其頭名爲
T2102_.52.0050c06: 浮屠。況屠割也。至僧 &T046334;

後改爲佛圖。本舊經
T2102_.52.0050c07: 云。喪門喪門由死滅之門。云其法無生之教。
T2102_.52.0050c08: 名曰喪門。至羅什又改爲桑門。僧 &T046334;

又改爲
T2102_.52.0050c09: 沙門。沙門由沙汰之法。不足可稱
T2102_.52.0050c10: 滅惑論曰。漢明之世佛經始過。故漢譯言音
T2102_.52.0050c11: 字未正。浮音似佛。桑音似沙。聲之誤也。以
T2102_.52.0050c12: 圖爲屠字之誤也。羅什語通華戎。識兼音義。
T2102_.52.0050c13: 改正三豕固其宜矣。五經世典學不因譯而
T2102_.52.0050c14: 馬鄭注説音字互改。是以於穆不記謬師
T2102_.52.0050c15: 資。於周頌允塞安安乖聖徳。於堯典至教
T2102_.52.0050c16: 之深寧在兩字。得意忘言莊周所領。以文害
T2102_.52.0050c17: 志孟軻所譏。不原大理唯字是求。宋人申束
T2102_.52.0050c18: 豈復過此
T2102_.52.0050c19: 三破論曰。有此三破之法。不施中國。本正
T2102_.52.0050c20: 西域。何言之哉。胡人無二剛強無禮。不異
T2102_.52.0050c21: 禽獸。不信虚無。老子入關故作形像之教化
T2102_.52.0050c22: 之。又云。胡人麁穬欲斷其惡種故。令男不
T2102_.52.0050c23: 娶妻女不嫁。夫一國伏法自然滅盡
T2102_.52.0050c24: 滅惑論曰。雙樹晦跡形像代興。固已理積無
T2102_.52.0050c25: 始而道被無窮者也。按李叟出關。運當周
T2102_.52.0050c26: 季。世閉賢隱故。往而忘歸。接輿避世猶滅其
T2102_.52.0050c27: 迹。況適外域孰見其蹤。於是姦猾祭酒造化
T2102_.52.0050c28: 胡之經。理拙辭鄙。廝隷所傳尋西胡怯弱北
T2102_.52.0050c29: 狄凶熾。若老子滅惡棄徳用形。何愛凶狄而
T2102_.52.0051a01: 反滅弱胡。遂令玁狁横行毒流萬世。豺狼當
T2102_.52.0051a02: 路而狐狸是誅。淪湑爲酷覆載無聞。商鞅之
T2102_.52.0051a03: 法未至此虐。伯陽之道豈其然哉。且未服則
T2102_.52.0051a04: 設像無施。信順則拏戮可息。既服教矣。方加
T2102_.52.0051a05: 極刑。一言失道衆僞可見。東野之語其如理
T2102_.52.0051a06: 何
T2102_.52.0051a07: 三破論云。蓋聞三皇五帝三王之徒。何以學
T2102_.52.0051a08: 道並感應。而未聞佛教。爲是九皇忽之。爲是
T2102_.52.0051a09: 佛教未出。若是佛教未出則爲邪僞不復云
T2102_.52.0051a10: 云
T2102_.52.0051a11: 滅惑論曰。神化變通教體匪一。靈應感會隱
T2102_.52.0051a12: 現無際。若縁在妙化則菩薩弘其道。化在麁
T2102_.52.0051a13: 縁則聖帝演其徳。夫聖帝菩薩隨感現應。殊
T2102_.52.0051a14: 教合契未始非佛。固知三皇以來感滅而名
T2102_.52.0051a15: 隱漢明之教縁應而像現矣。若迺三皇徳化
T2102_.52.0051a16: 五帝仁教。此之謂道。似非太上羲農敷治。未
T2102_.52.0051a17: 聞奏章。堯舜緝政寧肯畫符。湯武禁暴豈
T2102_.52.0051a18: 當餌丹。五經典籍不齒天師。而求援聖帝。
T2102_.52.0051a19: 豈不非哉
T2102_.52.0051a20: 三破論云。道以氣爲宗名爲得一。尋中原人
T2102_.52.0051a21: 士莫不奉道。今中國有奉佛者。必是羌胡之
T2102_.52.0051a22: 種。若言非耶。何以奉佛
T2102_.52.0051a23: 滅惑論曰。至道宗極理歸乎一。妙法眞境本
T2102_.52.0051a24: 固無二。佛之至也。則空玄無形而萬象並應。
T2102_.52.0051a25: 寂滅無心而玄智彌照。幽數潜會莫見其極。
T2102_.52.0051a26: 冥功日用靡識其然。但言象既生假名。遂立
T2102_.52.0051a27: 胡言。菩提漢語曰道。其顯跡也。則金容以
T2102_.52.0051a28: 表聖。應俗也則王宮以現生。拔愚以四禪
T2102_.52.0051a29: 爲始。進慧以十地爲階。總龍鬼而均誘。涵蠢
T2102_.52.0051b01: 動而等慈。權教無方不以道俗乖應。妙化無
T2102_.52.0051b02: 外豈以華戎阻情。是以一音演法殊譯。共解
T2102_.52.0051b03: 一乘敷教異經。同歸經典。由權故孔釋教殊
T2102_.52.0051b04: 而道契解同。由妙故＊胡漢語隔而化通。但感
T2102_.52.0051b05: 有精麁故。教分道俗。地有東西故國限内外。
T2102_.52.0051b06: 其彌綸神化陶鑄群生無異也。用能振拔
T2102_.52.0051b07: 六趣總攝大千。道惟至極法惟最尊。然至道
T2102_.52.0051b08: 雖一岐路生迷。九十六種倶號爲道。聽名則
T2102_.52.0051b09: 邪正莫辯。驗法則眞僞自分。案道家立法。厥
T2102_.52.0051b10: 品有三。上標老子。次述神仙。下襲張陵。太上
T2102_.52.0051b11: 爲宗尋柱史嘉遯。實惟大賢。著書論道貴在
T2102_.52.0051b12: 無爲。理歸靜一化本虚柔。然而三世＊不紀
T2102_.52.0051b13: 慧業靡聞。斯迺導俗之良書。非出世之妙經
T2102_.52.0051b14: 也。若乃神仙小道名爲五通。福極生天體盡
T2102_.52.0051b15: 飛騰。神通而未免有漏。壽遠而不能無終。功
T2102_.52.0051b16: 非餌藥徳沿業修。於是愚狡方士僞託遂滋。
T2102_.52.0051b17: 張陵米賊述紀昇天。葛玄野竪著傳仙。公愚
T2102_.52.0051b18: 斯惑矣。智可罔歟。今祖述李叟。則教失如
T2102_.52.0051b19: 彼憲章神仙則體劣如此。上中爲妙猶不足
T2102_.52.0051b20: 算。況効陵魯醮事章符。設教五斗。欲拯三界。
T2102_.52.0051b21: 以蚊負山庸詎勝乎。標名大道而教甚於俗。
T2102_.52.0051b22: 擧號太上而法窮下愚。何故知耶。貪壽忌
T2102_.52.0051b23: 夭含識所同。故肉芝石華譎以翻騰。好色觸
T2102_.52.0051b24: 情世所莫異。故黄書御女誑稱地仙。肌革盈
T2102_.52.0051b25: 虚群生共愛。故寶惜涕唾以灌靈根。避災
T2102_.52.0051b26: 苦病民之恒患。故斬縛魑魅以快愚情。憑威
T2102_.52.0051b27: 恃武俗之舊風。故吏兵鉤騎以動淺心。至於
T2102_.52.0051b28: 消災淫術厭勝姦方。理穢辭辱非可筆傳。事
T2102_.52.0051b29: 合泯庶故。比屋歸宗。是以張角李弘毒流
T2102_.52.0051c01: 漢季。盧悚孫恩亂盈晋末。餘波所被寔蕃有
T2102_.52.0051c02: 徒。爵非通侯而輕立民戸。瑞無虎竹而濫求
T2102_.52.0051c03: 租税。糜費産業蠱惑士女。運屯則蝎國。世
T2102_.52.0051c04: 平則蠹民傷政萌亂。豈與佛同。且夫涅槃大
T2102_.52.0051c05: 品寧比玄上大清。金容妙相何羨鬼室空屋。
T2102_.52.0051c06: 降伏天魔不慕幻邪之詐。淨修戒行豈同畢
T2102_.52.0051c07: 券之醜。積弘誓於方寸。孰與藏官將於丹
T2102_.52.0051c08: 田。響洪鍾於梵音。豈若鳴天鼓於脣齒。校以
T2102_.52.0051c09: 形迹精麁已懸。覈以至理眞僞豈隱。若以麁
T2102_.52.0051c10: 笑精以僞謗眞。是瞽對离朱曰我明也

T2102_.52.0051c11:

答道士假稱張融三破論

十九條

T2102_.52.0051c12: 釋僧順
T2102_.52.0051c13: 論云。泥洹是死。未見學死而得長生。此滅
T2102_.52.0051c14: 種之化也
T2102_.52.0051c15: 釋曰。夫生生之厚至於無生。則張毅單豹之
T2102_.52.0051c16: 徒是其匹矣。是以儒家云。人莫不愛其死而
T2102_.52.0051c17: 患其生。老氏云。及吾無身吾有何患。莊周亦
T2102_.52.0051c18: 自病痛其一身。此三者聖達之流。叵以生爲
T2102_.52.0051c19: 患。夫欲求無生莫若泥洹。泥洹者無爲之妙
T2102_.52.0051c20: 稱。談其跡也則有王宮雙樹之文。語其實也
T2102_.52.0051c21: 則有常住常樂之説。子方輪迴五道。何由聞
T2102_.52.0051c22: 涅槃之要。或有三盲摸象。得象耳者。爭云象
T2102_.52.0051c23: 如簸箕。得象鼻者。爭云。象如舂杵。雖獲象
T2102_.52.0051c24: 一方。終不全象之實。子説泥洹是死。眞摸
T2102_.52.0051c25: 象之一盲矣
T2102_.52.0051c26: 論云。太子不廢妻使人斷種
T2102_.52.0051c27: 釋曰。夫聖實湛然。跡有表應。太子納妃於儲
T2102_.52.0051c28: 貳者。蓋欲示人倫之道已足。遂能棄茲大寶。
T2102_.52.0051c29: 忽彼恩愛耳。至如諸天夕降白驥飛城。十號
T2102_.52.0052a01: 之理斯在。何妻子之可有哉。且世之孥孺爲
T2102_.52.0052a02: 累最深。饑寒則生於盜賊。飽暖則發於驕奢。
T2102_.52.0052a03: 是以癘婦夕産急求火照。唯恐似己復更
T2102_.52.0052a04: 爲癘。凡夫之種若癘産焉。經云。一切衆生皆
T2102_.52.0052a05: 有佛性。仰尋此旨則是佛種捨家從道棄癘。
T2102_.52.0052a06: 就佛爲樂爲利。寧復是加子迷。於俗韻滯於
T2102_.52.0052a07: 重惑。夢中之夢何當曉矣
T2102_.52.0052a08: 論云。太子不剃頭使人落髮
T2102_.52.0052a09: 釋曰。在家則有二親之愛。出家則有嚴師之
T2102_.52.0052a10: 重。論其愛也。髮膚爲上。稱其嚴也剪落爲難。
T2102_.52.0052a11: 所以就剃除而欽。若辭父母而長往者。蓋欲
T2102_.52.0052a12: 去此煩惱。即彼無爲髮膚之戀。尚或可棄。外
T2102_.52.0052a13: 物之徒有何可惜哉。不輕髮膚。何以尊道。不
T2102_.52.0052a14: 辭天屬。何用嚴師。譬如喪服出紹大宗。則降
T2102_.52.0052a15: 其本生。隆其所後。將使此子執人宗廟之重。
T2102_.52.0052a16: 割其歸顧之情。還本政自一朞。非恩之薄所
T2102_.52.0052a17: 後。頓申三年實義之厚。禮記云。出必降者
T2102_.52.0052a18: 有受我而厚其例矣。經云。諸天奉刀持髮。
T2102_.52.0052a19: 上天不剃之談。是何言也。子但勇於穿鑿怯
T2102_.52.0052a20: 於尋旨。相爲慨然
T2102_.52.0052a21: 論云。子先出家母後作尼。則敬其子失禮之
T2102_.52.0052a22: 甚
T2102_.52.0052a23: 釋曰。出家之人尊師重法棄俗從道。寧可一
T2102_.52.0052a24: 概而求。且太子就學父王致敬。漢祖善嘉＊命
T2102_.52.0052a25: 之言。以太皇爲臣。魏之高貴敬齊王於私
T2102_.52.0052a26: 室。晋之儲后臣厥父於公庭。引此而判則非
T2102_.52.0052a27: 疑矣
T2102_.52.0052a28: 論云。剃頭爲浮圖
T2102_.52.0052a29: 釋曰。經云。浮圖者。聖瑞靈圖浮海而至。故云
T2102_.52.0052b01: 浮圖也。呉中石佛泛海儵來。即其事矣。今
T2102_.52.0052b02: 子毀圖像之圖。爲刑屠之屠。則泰伯端委而
T2102_.52.0052b03: 治故無慚徳。仲雍剪髮文身從俗致化。遭子
T2102_.52.0052b04: 今日必罹吠聲之尤事。有似而非非而似者。
T2102_.52.0052b05: 外書以仲尼爲聖人。内經云。尼者。女也。或有
T2102_.52.0052b06: 謂仲尼爲女子。子豈信之哉。猶如屠圖之相
T2102_.52.0052b07: 類。亦何以殊
T2102_.52.0052b08: 論云。喪門者。死滅之門也
T2102_.52.0052b09: 釋曰。門者本也。明理之所出入。出入從本而
T2102_.52.0052b10: 興焉。釋氏有不二法門。老子有衆妙之門。書
T2102_.52.0052b11: 云。禍福無門。皆是會通之林藪。機妙之淵宅。
T2102_.52.0052b12: 出家之人得其義矣。喪者滅也。滅塵之勞通
T2102_.52.0052b13: 神之解。即喪門也。桑當爲乘字之誤耳。乘門。
T2102_.52.0052b14: 者。即大乘門也。煩想既滅遇物斯乘故。先云
T2102_.52.0052b15: 滅門。末云乘門焉。且八萬四千皆稱法門。奚
T2102_.52.0052b16: 獨喪桑二門哉
T2102_.52.0052b17: 論云。胡人不信虚無。老子入關故作形像之
T2102_.52.0052b18: 化也
T2102_.52.0052b19: 釋曰。原夫形像始立非爲教本之意。當由滅
T2102_.52.0052b20: 度之後。係戀罔己栴檀香像。亦有明文。且仲
T2102_.52.0052b21: 尼既卒。三千之徒永言興慕。以有若之貎。最
T2102_.52.0052b22: 似夫子。坐之講堂之上。令其講演門徒諮
T2102_.52.0052b23: 仰。與往日不殊。曾參勃然而言曰。子起。此非
T2102_.52.0052b24: 子之座。推此而談思仰可知也。羅什法師生
T2102_.52.0052b25: 自外方。聰敏淵博。善談法相。繦負佛經流
T2102_.52.0052b26: 布關輔。詮以眞俗二名。驗以境照雙寂。振無
T2102_.52.0052b27: 爲之高風。激玄流於未悟。所謂遣之至於無
T2102_.52.0052b28: 遣也。子謂。胡人不信虚無。誠非篤論。君子
T2102_.52.0052b29: 自強理有優劣。不係形像。子以形像而語。
T2102_.52.0052c01: 不亦攻乎異端
T2102_.52.0052c02: 論云。剃頭本不求佛爲服凶胡。今中國人不
T2102_.52.0052c03: 以正神自訓。而取頑胡之法
T2102_.52.0052c04: 釋曰。夫六戎五狄四夷八蠻。不識王化。不聞
T2102_.52.0052c05: 佛法者。譬如畜生事均八難。方今聖主隆三
T2102_.52.0052c06: 五之治。闡一乘之法。天人同慶四海訢訢。蚑
T2102_.52.0052c07: 行喙息咸受其頼。喘蠕之蟲自云得所。子脱
T2102_.52.0052c08: 不自思厝言云云。宜急緘其舌。亦何勞提耳
T2102_.52.0052c09: 論云。沙門者。沙汰之謂也
T2102_.52.0052c10: 釋曰。息心達源號曰沙門。此則練神濯穢反
T2102_.52.0052c11: 流歸。潔即沙汰之謂也。子欲毀之。而義愈
T2102_.52.0052c12: 美。眞可仰之彌高。鑚之彌堅者也
T2102_.52.0052c13: 論云。入國破國
T2102_.52.0052c14: 釋曰。夫聖必縁感無往非應。結繩以後民澆
T2102_.52.0052c15: 俗薄。末代王教誕揚堯孔。至如妙法所沾。
T2102_.52.0052c16: 固助俗爲化。不待刑戮而自淳。無假楚撻而
T2102_.52.0052c17: 取正。石主師澄而興國。古王諮勃以隆道。
T2102_.52.0052c18: 破國之文從何取説
T2102_.52.0052c19: 論云。入家破家
T2102_.52.0052c20: 釋曰。釋氏之訓父慈子孝。兄愛弟敬夫和妻
T2102_.52.0052c21: 柔。備有六睦之美。有何不善。而能破家。唯聞
T2102_.52.0052c22: 末學道士有赤章呪咀。發擿陰私行壇被髮。
T2102_.52.0052c23: 呼天引地不問親疏。規相厭殺。此即破家
T2102_.52.0052c24: 之法矣
T2102_.52.0052c25: 論云。入身破身
T2102_.52.0052c26: 釋曰。夫身之爲累甚於桎梏。老氏以形骸爲
T2102_.52.0052c27: 糞土。釋迦以三界爲火宅。出家之士。故宜去
T2102_.52.0052c28: 菁華。棄名利。悟逆旅之難。常希寂滅之爲
T2102_.52.0052c29: 樂。流俗之徒反此以求全。即所謂殺生者不
T2102_.52.0053a01: 死。生生者不生也。近代有好名道士。自云。神
T2102_.52.0053a02: 術過人剋期輕擧。白日登天曾未數丈。横墜
T2102_.52.0053a03: 於地迫而察之。正大鳥之雙翼耳。眞所謂不
T2102_.52.0053a04: 能奮飛者也。驗滅亡於即事不旋踵而受誅。
T2102_.52.0053a05: 漢之張陵誣誷貢高。呼曰米賊。亦被夷剪。
T2102_.52.0053a06: 入身破身。無乃角弓乎
T2102_.52.0053a07: 論曰。歌哭不同者
T2102_.52.0053a08: 釋曰。人哭亦哭。俗内之冥跡。臨喪能歌。方外
T2102_.52.0053a09: 之坦情。原壤喪親登木而歌。孔子過而不非
T2102_.52.0053a10: 者。此亦是名教之一方耳
T2102_.52.0053a11: 論云。不朝宗者
T2102_.52.0053a12: 釋曰。孔子云。儒有上不臣天子下不事公侯。
T2102_.52.0053a13: 儒者俗中之一物。尚能若此。況沙門者方外
T2102_.52.0053a14: 之士乎。昔伯成子高子州支伯且希玄慕
T2102_.52.0053a15: 道。以不近屑人事
T2102_.52.0053a16: 論云。剃頭犯毀傷
T2102_.52.0053a17: 釋曰。髮膚之解具於前答。聊更略而陳之。凡
T2102_.52.0053a18: 言不敢毀傷者。正是防其非僻觸冒憲司。五
T2102_.52.0053a19: 刑所加致有殘缺耳。今沙門者服膺聖師。遠
T2102_.52.0053a20: 求十地。剃除鬚髮被服法衣。立身不乖揚名
T2102_.52.0053a21: 得道。還度天屬。有何不可而入毀傷之義。守
T2102_.52.0053a22: 文之徒未達文外之旨耳。輪扁尚不移術於
T2102_.52.0053a23: 其兒。予何言哉
T2102_.52.0053a24: 論云。出家者未見君子是避役
T2102_.52.0053a25: 釋曰。噫唉。何子之難喩耶。左傳云。言者身之
T2102_.52.0053a26: 文。莊周云。言不廣不足以明道。余欲無言其
T2102_.52.0053a27: 可得乎。夫出家之士皆靈根宿固徳宇淵深。
T2102_.52.0053a28: 湛乎斯照。確乎不拔者也。是以其神凝其心
T2102_.52.0053a29: 道。超然遐想宇宙不能點。其胸懷澹爾無寄
T2102_.52.0053b01: 塵垢。無能攪其方寸。割慈親之重恩。棄
T2102_.52.0053b02: 房槞之歡愛。虚室生白守玄行禪。或投陀林
T2102_.52.0053b03: 野委身餧獸。或靜節蔬餐精心無怠。將勤求
T2102_.52.0053b04: 十力超登無上解脱。天羅銷散地網。兆百福
T2102_.52.0053b05: 於未萌。濟蒼生於萬劫。斯實大丈夫之宏圖。
T2102_.52.0053b06: 非吾子所得開關也。避役之談是何言歟。孔
T2102_.52.0053b07: 子願喙三尺者。雖言出於口。終不以長舌犯
T2102_.52.0053b08: 人。則子之喙三丈矣。何多口之爲異傷人
T2102_.52.0053b09: 之深哉
T2102_.52.0053b10: 論云。三丁二出一何無縁者
T2102_.52.0053b11: 釋曰。無縁即是縁無縁生。有縁即是縁有縁
T2102_.52.0053b12: 起。何以知其然耶。世有闔門入道。故曰縁有
T2102_.52.0053b13: 縁起。有生不識比丘者。故曰縁無縁生。十六
T2102_.52.0053b14: 王子同日出家。隨父入道。是則縁之所牽。闔
T2102_.52.0053b15: 門損至。何其宜出二之有哉。無縁者。自就
T2102_.52.0053b16: 無縁中求反諸己而已矣。子方永墜無間。遑
T2102_.52.0053b17: 復論此。將不欲倒置干戈乎。若能反迷殊副
T2102_.52.0053b18: 所望
T2102_.52.0053b19: 論云。道家之教育徳成國者
T2102_.52.0053b20: 釋曰。道有九十六種。佛爲最尊。梵志之徒蓋
T2102_.52.0053b21: 是培塿爾。假使山川之神能出雲雨者。亦是
T2102_.52.0053b22: 有國有家之所祀焉。其云育徳成國不無多
T2102_.52.0053b23: 少。但廣濟無邊永拔塗炭。我金剛一聖巍
T2102_.52.0053b24: 巍獨雄夫。太極剖判之初＊也已自有佛。但于
T2102_.52.0053b25: 時衆生因縁未動。故宜且昧名稱。何以言之。
T2102_.52.0053b26: 推三皇以上何容。都無禮易則乾坤兩卦。履
T2102_.52.0053b27: 豫二爻便當與天地倶生。雖曰倶生。而名不
T2102_.52.0053b28: 倶出者。良由機感不發。施用未形。其理常
T2102_.52.0053b29: 存其跡不著耳。中外二聖其揆一也。故立
T2102_.52.0053c01: 法行云。先遣三賢漸誘俗教。後以佛經革邪
T2102_.52.0053c02: 從正。李老之門釋氏之偏裨矣。經云。處處自
T2102_.52.0053c03: 説名字不同。或爲儒林之宗國師道士。或寂
T2102_.52.0053c04: 寞無爲而作佛事。金口所説合若符契。何
T2102_.52.0053c05: 爲東西跳梁不避高下耶。嗟乎外道籍我智
T2102_.52.0053c06: 慧。資我神力。遂欲撓亂我經文。虔劉我教。訓
T2102_.52.0053c07: 人之無良一至於此也
T2102_.52.0053c08: 論云。道者氣
T2102_.52.0053c09: 釋曰。夫道之名以理爲用。得其理也則於道
T2102_.52.0053c10: 爲備。是故沙門號曰道人。陽平呼曰道士。釋
T2102_.52.0053c11: 聖得道之宗。彭聃居道之未。得道宗者不待
T2102_.52.0053c12: 言道。而道自顯。居道之末者常稱道而道不
T2102_.52.0053c13: 足。譬如仲尼博學不以一事成名。游夏之徒
T2102_.52.0053c14: 全以四科見目。莊周有云。生者氣也。聚而爲
T2102_.52.0053c15: 生散而爲死。就如子言道若是氣。便當有聚
T2102_.52.0053c16: 有散有生有死。則子之道是生滅法。非常住
T2102_.52.0053c17: 也。嘗聞子道又有合氣之事。願子勿言此眞
T2102_.52.0053c18: 辱矣。莊子又云。道在屎溺。此屎尿之道得
T2102_.52.0053c19: 非吾子合氣之道乎
T2102_.52.0053c20: 弘明集卷第八
T2102_.52.0053c21:
T2102_.52.0053c22:
T2102_.52.0053c23:
T2102_.52.0053c24:
T2102_.52.0053c25:
T2102_.52.0053c26:
T2102_.52.0053c27:
T2102_.52.0053c28:
T2102_.52.0053c29:

Footnote:

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