SAT DB

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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