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廣弘明集 (No. 2103_ 道宣撰 ) in Vol. 52

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T2103_.52.0111a01:   天文部四十九種六十七帙五百二十八
T2103_.52.0111a02: 卷　緯讖部三十二種四十七帙二百五
T2103_.52.0111a03: 十四卷　暦算部五十種五十帙二百一
T2103_.52.0111a04: 十九卷　五行部八十四種九十三帙六
T2103_.52.0111a05: 百一十五卷　卜筮部五十種六十帙三
T2103_.52.0111a06: 百九十卷　雜占部十七種十七帙四十
T2103_.52.0111a07: 五卷　刑法部四十七種六十一帙三百
T2103_.52.0111a08: 七卷　醫經部八種八帙五十卷　經方
T2103_.52.0111a09: 部一百四十種一百八十帙千二百五十
T2103_.52.0111a10: 九卷　雜藝部十五種十八帙六十六卷
T2103_.52.0111a11: 右十部五百五種六百六帙三千七百三
T2103_.52.0111a12: 十六卷
T2103_.52.0111a13:   佛法録三卷　外篇一
T2103_.52.0111a14:   戒律部七十一種八十八帙三百＊三十
T2103_.52.0111a15: 九卷　禪定部一百四種一百八帙一百七
T2103_.52.0111a16: 十六卷　智慧部二千七十七種二千一百
T2103_.52.0111a17: 九十帙三千六百七十七卷　疑似部四
T2103_.52.0111a18: 十六種四十六帙六十卷　論記部一百一
T2103_.52.0111a19: 十二種一百六十四帙一千一百五十八卷
T2103_.52.0111a20: 右五部二千四百一十種二千五百九十
T2103_.52.0111a21: 五帙五千四百卷
T2103_.52.0111a22:   仙道録　外篇二
T2103_.52.0111a23:   經戒部二百九十種三百一十八帙八百
T2103_.52.0111a24: 二十八卷　服餌部四十八種五十二帙
T2103_.52.0111a25: 一百六十七卷　房中部十三種十三帙
T2103_.52.0111a26: 三十八卷　符圖部七十種七十六帙一
T2103_.52.0111a27: 百三卷
T2103_.52.0111a28: 右四部四百二十五種四百五十九帙一
T2103_.52.0111a29: 千一百三十八卷
T2103_.52.0111b01:   文字集略一帙三卷　序録一卷
T2103_.52.0111b02:   正史刪繁十四帙一百三十五卷序録一
T2103_.52.0111b03: 卷　高隱傳一帙十卷序例一卷　古
T2103_.52.0111b04: 今世代録一帙七卷　七録一帙一十
T2103_.52.0111b05: 一卷　雜文一帙十卷　聲緯一帙十
T2103_.52.0111b06: 卷
T2103_.52.0111b07: 右七種二十一帙一百八十一卷阮孝緒
T2103_.52.0111b08: 撰不足編諸前録而載於此
T2103_.52.0111b09: 孝緒陳留人。宋中領軍歆之曾孫。祖慧眞臨
T2103_.52.0111b10: 賀太守。父彦太尉從事中郎。孝緒年十三。略
T2103_.52.0111b11: 通五經大義。隨父爲湘州行事。不書南紙以
T2103_.52.0111b12: 成父之清。年十六丁艱終喪。不服綿絋。雖蔬
T2103_.52.0111b13: 食有味即吐之。在鍾山聽講。母王氏忽有
T2103_.52.0111b14: 疾。孝緒於講座心驚而反。合藥須生人蔘。
T2103_.52.0111b15: 自採於鍾山高嶺。經日不値。忽有鹿在前行。
T2103_.52.0111b16: 心怪之至鹿息處。果有人＊蔘。母疾即愈。齊
T2103_.52.0111b17: 尚書令王晏通家權貴。來候之。傳呼甚寵。孝
T2103_.52.0111b18: 緒惡之。穿籬而遁。晏有所遺拒而不納。嘗食
T2103_.52.0111b19: 醤而美。問之乃王家所送。遂命覆醢。及晏被
T2103_.52.0111b20: 誅。以非黨獲免。常以鹿林爲精舍。環以林池
T2103_.52.0111b21: 杜絶交好。少得見者。御史中丞任昉欲造之
T2103_.52.0111b22: 而不敢。進睨鹿林。謂其兄履曰。其室則邇。
T2103_.52.0111b23: 其人甚遠。太中大夫殷芸贈以詩。任昉止之
T2103_.52.0111b24: 曰。趣舍苟異何用相干。於是朝貴絶於造請。

T2103_.52.0111b25:

惟與裴貞子爲交

貞子即子
野之諡

天監十二年。祕書

T2103_.52.0111b26: 監傅昭薦焉並不到。天子以爲苟立虚名以
T2103_.52.0111b27: 要顯譽。自是不復徴聘。故何胤孝緒並得遂
T2103_.52.0111b28: 其高志。南平元襄謂履曰。昔君大父擧不以
T2103_.52.0111b29: 來遊取累。賢弟獨執其志何也。孝緒曰。若
T2103_.52.0111c01: 麏麚盡可驂馭。何以異夫騄驥哉。王作二闇
T2103_.52.0111c02: 及性情義。並以示之。請爲潤色。世祖著忠
T2103_.52.0111c03: 臣傳。集釋氏碑銘。丹陽尹録妍神記。並先簡
T2103_.52.0111c04: 居士。然後施行。鄱陽忠烈王孝緒姉夫也。
T2103_.52.0111c05: 王及諸子歳時致饋。一無所受。嘗自筮死期
T2103_.52.0111c06: 云。與劉著作同年。是秋劉杳卒。孝緒睨曰。吾
T2103_.52.0111c07: 其幾何。數旬果亡。年五十八。皇太子遣使弔
T2103_.52.0111c08: 祭。賵贈甚渥。子恕追述先志固辭不受。門
T2103_.52.0111c09: 人諡曰文貞處士
T2103_.52.0111c10: 孝緒博極群書。無一不善。精力強記學者
T2103_.52.0111c11: 所宗。著七録削繁等諸書一百八十一卷。並
T2103_.52.0111c12: 行於世。編次佛道。以爲方外之篇。起於此
T2103_.52.0111c13: 矣
T2103_.52.0111c14: 廣弘明集卷第三
T2103_.52.0111c15:
T2103_.52.0111c16:
T2103_.52.0111c17:
T2103_.52.0111c18: 廣弘明集卷第四
T2103_.52.0111c19:   ＊大唐西明寺沙門釋道宣撰
T2103_.52.0111c20: 歸正篇第一之四
T2103_.52.0111c21:   捨事李老道法詔梁高祖武皇帝
T2103_.52.0111c22: 廢李老道法詔北齊高祖文宣皇帝
T2103_.52.0111c23: 通極論隋沙門釋彦琮
T2103_.52.0111c24:   捨事李老道法詔梁武
T2103_.52.0111c25: 梁高祖武皇帝。年三十四登位。在政四十九
T2103_.52.0111c26: 年。雖億兆務殷而卷不釋手。内經外典罔
T2103_.52.0111c27: 不厝懷。皆爲訓解數千餘卷。而儉約自節。
T2103_.52.0111c28: 羅綺不縁。寢處虚閑。晝夜無怠。致有布被莞
T2103_.52.0111c29: 席草屨葛巾。初臨大寶即備斯事。日惟一
T2103_.52.0112a01: 食永絶辛羶。自有帝王罕能及此。舊事老子
T2103_.52.0112a02: 宗尚符圖。窮討根源有同妄作。帝乃躬運神
T2103_.52.0112a03: 筆下詔捨道。文曰。維天鑒三年四月八日。
T2103_.52.0112a04: 梁國皇帝蘭陵蕭衍稽首和南。十方諸佛十
T2103_.52.0112a05: 方尊法十方聖僧。伏見經云。發菩提心者即
T2103_.52.0112a06: 是佛心。其餘諸善不得爲喩。能使衆生出三
T2103_.52.0112a07: 界之苦門。入無爲之勝路。故如來漏盡智凝
T2103_.52.0112a08: 成覺。至道通機徳圓取聖。發慧炬以照迷。鏡
T2103_.52.0112a09: 法流以澄垢。啓瑞迹於天中。爍靈儀於像
T2103_.52.0112a10: 外。度群迷於慾海。引含識於涅槃。登常樂
T2103_.52.0112a11: 之高山。出愛河之深際。言乖四句語絶百非。
T2103_.52.0112a12: 應迹娑婆王宮誕相。歩三界而爲尊。普大
T2103_.52.0112a13: 千而流照。但以機心淺薄好生厭怠。遂乃
T2103_.52.0112a14: 湛説圓常。亦復潜輝鶴樹。闍王滅罪婆藪除
T2103_.52.0112a15: 殃。若不逢遇大聖法王。誰能救接。在迹雖
T2103_.52.0112a16: 隱其道無虧。弟子經遲迷荒耽事老子。歴葉
T2103_.52.0112a17: 相承。染此邪法。習因善發。棄迷知返。今捨舊
T2103_.52.0112a18: 醫歸憑正覺。願使未來生世童男出家。廣弘
T2103_.52.0112a19: 經教化度含識同共成佛。寧在正法中長淪
T2103_.52.0112a20: 惡道。不樂依老子教暫得生天。渉大乘心離
T2103_.52.0112a21: 二乘念。正願諸佛證明。菩薩攝受。弟子蕭衍
T2103_.52.0112a22: 和南。于時帝與道俗二萬人。於重雲殿重閣
T2103_.52.0112a23: 上。手書此文發菩提心。至四月十一日。又勅
T2103_.52.0112a24: 門下。大經中説。道有九十六種。＊惟佛一道
T2103_.52.0112a25: 是於正道。其餘九十五種名爲邪道。朕捨邪
T2103_.52.0112a26: 外道以事正内。諸佛如來若有公卿能入此
T2103_.52.0112a27: 誓者。各可發菩提心。老子周公孔子等。雖是
T2103_.52.0112a28: 如來弟子而化迹既邪。止是世間之善。不能
T2103_.52.0112a29: 革凡成聖。其公卿百官侯王宗族。宜反僞就
T2103_.52.0112b01: 眞捨邪入正。故經教成實論云。若事外道心
T2103_.52.0112b02: 重佛法心輕。即是邪見。若心一等。是無記性
T2103_.52.0112b03: 不當善惡。若事佛心強老子心弱者。乃是清
T2103_.52.0112b04: 信。言清信者。清是表裏倶淨。垢穢惑累皆盡。
T2103_.52.0112b05: 信是信正不信邪。故言清信佛弟子。其餘諸
T2103_.52.0112b06: 信皆是邪見。不得稱清信也。門下速施行｣
T2103_.52.0112b07: 四月十七日。侍中安前將軍丹陽尹邵陵
T2103_.52.0112b08: 王上啓云。臣綸聞。如來嚴相巍巍架于有頂。
T2103_.52.0112b09: 微妙色身蕩蕩顯乎無際。假金輪而啓物。託
T2103_.52.0112b10: 銀粟以應凡。砥波若之利刀。收涅槃之妙
T2103_.52.0112b11: 果。汎生死之苦海。濟常樂於彼岸。故能降慈
T2103_.52.0112b12: 悲雲垂甘露雨。七處八會。教化之義不窮。四
T2103_.52.0112b13: 諦五時。利益之方無盡。並 &T022015;

&T022015;

清日盛霧豁雲
T2103_.52.0112b14: 除。爝火翳光塵熱自靜。可謂入俗化於蒙
T2103_.52.0112b15: 底。出世冥此眞如。使稠林邪逕之人景法
T2103_.52.0112b16: 門而無倦。渇愛聾瞽之士慕探賾而知迴。道
T2103_.52.0112b17: 樹始於迦維。徳音盛于京洛。恒星不見周鑒
T2103_.52.0112b18: 娠徴。滿月圓姿漢感宵夢。五法用傳萬徳方
T2103_.52.0112b19: 兆。華俗潜啓競扇高風。資此三明照迷途之
T2103_.52.0112b20: 失。憑茲七覺拔長夜之苦。屬値皇帝菩薩應
T2103_.52.0112b21: 天御物負扆臨民。含光宇宙照清海表。垂無
T2103_.52.0112b22: 礙辯以接黎庶。以本願力攝受衆生。故能隨
T2103_.52.0112b23: 方逗藥示權顯因。崇一乘之旨。廣十地之基。
T2103_.52.0112b24: 是以萬邦迴向倶禀正識。幽顯靈祇皆蒙誘
T2103_.52.0112b25: 濟。人興等覺之願。物起菩提之心。莫不翹勤
T2103_.52.0112b26: 歸宗之境。悦懌還源之趣。共保慈悲倶修忍
T2103_.52.0112b27: 辱。所謂覆護饒益橋梁津濟者矣。道既光被
T2103_.52.0112b28: 民亦化之。於是應眞飛錫騰虚接影破邪。外
T2103_.52.0112b29: 道堅持正國伽藍精舍。寶刹相望。講會傳經
T2103_.52.0112c01: 徳音盈耳。臣昔未逹理源。禀承外道。如欲須
T2103_.52.0112c02: 甘果翻種苦栽。欲除渇乏反趣鹹水。今啓迷
T2103_.52.0112c03: 方粗知歸向。受菩薩大戒。戒節身心。捨老子
T2103_.52.0112c04: 之邪風。入法流之眞教。伏願天慈曲垂矜許。
T2103_.52.0112c05: 謹啓
T2103_.52.0112c06: 至四月十八日中書舍人臣任孝恭宣勅云。
T2103_.52.0112c07: 能改迷入正。可謂是宿植勝因。宜加勇猛也｣
T2103_.52.0112c08: 廢李老道法詔　北齊高祖文宣皇帝
T2103_.52.0112c09: 昔金陵道士陸修靜者。道門之望。在宋齊兩
T2103_.52.0112c10: 代祖述三張弘衍二葛。郗張之士封門受籙。
T2103_.52.0112c11: 遂妄加穿鑿廣制齊儀。縻費極繁意在王者
T2103_.52.0112c12: 遵奉。會梁祖啓運下詔捨道。修靜不勝其憤。
T2103_.52.0112c13: 遂與門人及邊境亡命。叛入北齊。又傾散金
T2103_.52.0112c14: 玉贈諸貴遊。託以襟期冀興道法。帝惑之
T2103_.52.0112c15: 也。於天保六年九月。乃下勅召諸沙門與道
T2103_.52.0112c16: 士學逹者十人。親自對校。于時道士祝諸沙
T2103_.52.0112c17: 門衣缽。或飛或轉。祝諸梁木。或横或竪。沙
T2103_.52.0112c18: 門曾不學方術。默無一對。士女擁鬧貴賤移
T2103_.52.0112c19: 心。並以靜徒爲勝也。諸道士等雀躍騰倚。魚
T2103_.52.0112c20: 睨雲漢高談自矜。誇衒道術。仍又唱言曰。神
T2103_.52.0112c21: 通權設抑挫強禦。沙門現一我當現二。今薄
T2103_.52.0112c22: 示小術。並辭退屈。事亦可見
T2103_.52.0112c23: 帝命上統法師與靜角試。上統曰。方術小
T2103_.52.0112c24: 伎。俗儒恥之。況出家人也。雖然天命令拒。豈
T2103_.52.0112c25: 得無言。可令最下坐僧對之。即往尋覓。有僧
T2103_.52.0112c26: 佛俊一名曇顯者。不知何人。遊行無定。飮噉
T2103_.52.0112c27: 同俗。時有放言。標悟宏遠。上統知其深量。私
T2103_.52.0112c28: 與之交。于時名僧盛集。顯居末坐。酣酒大醉
T2103_.52.0112c29: 昂兀而坐。有司不敢召之。以事告於上統。
T2103_.52.0113a01: 上曰。道士祭酒常道所行。止是飮酒道人可
T2103_.52.0113a02: 共言耳。可扶輿將來。於是合衆皆憚而怯。上
T2103_.52.0113a03: 統威權不敢有諫。乃兩人扶顯令上高座。既
T2103_.52.0113a04: 上便立而含笑曰。我飮酒大醉。耳中有所聞
T2103_.52.0113a05: 云。沙門現一我當現二。此言虚實。道士曰。有
T2103_.52.0113a06: 實。顯即翹一足而立云。我已現一。卿可現二。
T2103_.52.0113a07: 各無對之。顯曰。向＊祝諸衣物飛揚者。我故
T2103_.52.0113a08: 開門試卿術耳。命取稠禪師衣＊缽＊祝之。諸
T2103_.52.0113a09: 道士一時奮發共咒。無一動搖。帝勅取衣。乃
T2103_.52.0113a10: 至十人牽擧不動。顯乃令以衣置諸梁木。又
T2103_.52.0113a11: 令＊祝之。都無一驗。道士等相顧無頼。猶以
T2103_.52.0113a12: 言辯自高。乃曰。佛家自號爲内。内則小也。
T2103_.52.0113a13: 謂我道家爲外。外則大也。顯應聲曰。若然
T2103_.52.0113a14: 則天子處内定小。百官處外定大矣。靜與
T2103_.52.0113a15: 其屬緘口無言。帝目驗藏否。便下詔曰。法門
T2103_.52.0113a16: 不二眞宗在一。求之正路寂泊爲本。祭酒道
T2103_.52.0113a17: 者世中假妄。俗人未悟仍有祇崇。麹糵是味
T2103_.52.0113a18: 清虚焉在。瞿脯斯甜慈悲永隔。上異仁祠
T2103_.52.0113a19: 下乖祭典。皆宜禁絶不復遵事。頒勒遠近咸
T2103_.52.0113a20: 使知聞。其道士歸伏者。並付昭玄大統上法
T2103_.52.0113a21: 師度聽出家。未發心者。可令染剃。爾日斬首
T2103_.52.0113a22: 者非一。自謂神仙者。可上三爵臺令其投身
T2103_.52.0113a23: 飛逝。皆碎屍塗地。僞妄斯絶。致使齊境國無
T2103_.52.0113a24: 兩信。迄于周時隋初。漸開其術至今東川。
T2103_.52.0113a25: 此宗微末無足抗言。帝諱洋。即元魏丞相高
T2103_.52.0113a26: 歡之第二子也。嫡兄澄急慢。爲奴所害。洋
T2103_.52.0113a27: 襲其位代爲相國。魏暦將窮。洋築壇於南郊。
T2103_.52.0113a28: 筮遇大横大吉漢文之卦也。乃鑄金像。一瀉
T2103_.52.0113a29: 而成。魏收爲禪文魏帝署之。即受其禪爲大
T2103_.52.0113b01: 齊也。凡所行履不測其愚智。委政僕射楊遵
T2103_.52.0113b02: 彦。帝大起佛寺。僧尼溢滿諸州。冬夏供施行
T2103_.52.0113b03: 道不絶。時稠禪師箴帝曰。檀越羅刹察治
T2103_.52.0113b04: 國。臨水自見。帝從之。覩群羅刹在後。於是
T2103_.52.0113b05: 遂不食肉。禁鷹鷂去官。漁屠辛葷悉除不得
T2103_.52.0113b06: 入市。帝恒坐禪竟日不出。禮佛行繞。其疾如
T2103_.52.0113b07: 風受戒於昭玄大統。法上面掩地。令上履
T2103_.52.0113b08: 髮而授焉。先是帝在晋陽。使人騎駝。勅曰。向
T2103_.52.0113b09: 寺取經函。使問所在。帝曰。任駝出城。及出奄
T2103_.52.0113b10: 如夢至一山。山半有佛寺。群沙彌遙曰。高洋
T2103_.52.0113b11: 馲駝來。便引見一老僧拜之曰。高洋作天子
T2103_.52.0113b12: 何如。曰聖明。曰爾來何爲。曰取經函。僧曰。
T2103_.52.0113b13: 洋在寺嬾讀經令北行東頭與之。使者反命。
T2103_.52.0113b14: 初帝至谷口木井佛寺。有捨身癡人不解語。
T2103_.52.0113b15: 忽謂帝曰。我去爾後來。是夜癡人死。帝尋崩
T2103_.52.0113b16: 於晋陽
T2103_.52.0113b17: 通極論隨沙門釋彦琮
T2103_.52.0113b18: 原夫隱顯二途。不可定榮辱。眞俗兩端。孰能
T2103_.52.0113b19: 刊同異。所以大隱則朝市匪諠。高蹈則山
T2103_.52.0113b20: 水無悶。空非色外。天地自同指馬。名不義
T2103_.52.0113b21: 裏。肝膽可如楚越。或語或默。良踰語默之
T2103_.52.0113b22: 方。或有或無。信絶有無之界。若夫雲鴻振
T2103_.52.0113b23: 羽孔雀謝其遠飛。淨名現疾比丘憚其高辯。
T2103_.52.0113b24: 發心即是出家。何關落髮。棄俗方稱入法。豈
T2103_.52.0113b25: 要抽簪。此即染淨之門。權實而莫曉。倚伏之
T2103_.52.0113b26: 理。吉凶而未悟。遂使莊生宗齊一之論。釋子
T2103_.52.0113b27: 説會三之旨。大矣哉。諒爲深遠寔難鉤致。竊
T2103_.52.0113b28: 聞陰陽合而萬物成。鹹淡和而八珍美。何廢
T2103_.52.0113b29: 四時恒序五味猶別。以此言之。豈眞俗之混
T2103_.52.0113c01: 淆隱顯之云異。或有寡聞淺識。則欲智陵周
T2103_.52.0113c02: 孔。微庸薄宦。便將位比帝王。強自大以立身。
T2103_.52.0113c03: 謂一人而已矣。不信有因果。遂言無佛法。輕
T2103_.52.0113c04: 毀泥越踐蔑沙門。愚襲腐儒戲招冥禍。或有
T2103_.52.0113c05: 始除俗服状如徳冠天人。纔掛僧名意似聲
T2103_.52.0113c06: 高海域。傲然尊處許爲極聖。豈知十纒猶障
T2103_.52.0113c07: 三學靡聞。不隨機而接物。竟抱愚而自守。悲
T2103_.52.0113c08: 夫二子殊途一何踳駁。高懷逹士孰可然哉。
T2103_.52.0113c09: 冀欲解紛挫鋭。假設旗鼓。雖復倶有抑揚。終
T2103_.52.0113c10: 以道爲宗致。其猶五色綺錯。近須彌而會同。
T2103_.52.0113c11: 萬像森羅。依虚空而總集。歸根自紜紜之
T2103_.52.0113c12: 物。呑谷實茫茫之海。斯誠光賛於佛道。述奬
T2103_.52.0113c13: 於玄門。庶令無我無邪允謙允敬。式貽後進
T2103_.52.0113c14: 論之云爾。有梵行先生者高屏塵俗獨栖丘
T2103_.52.0113c15: &MT03184;

&MT03184;

。英明逸九天之上。志氣籠八宏之表。藉
T2103_.52.0113c16: 茅枕石落髮灰心。糞衣殊羊續之袍。繩床異
T2103_.52.0113c17: 管寧之榻。自隱淪西岳數十年矣。確乎不拔
T2103_.52.0113c18: 澹然無爲。毎而歎曰。窮則獨善其身。逹則
T2103_.52.0113c19: 兼濟天下。但蒼生擾擾縶以愛羅。不可自致
T2103_.52.0113c20: 清昇。坐觀塗炭。復須棄置林藪分衞人間。於
T2103_.52.0113c21: 是屈迹暫遊。方踐京邑次於灞上。有行樂公
T2103_.52.0113c22: 子者。控龍媒於 &T022034;

&T022034;

水。飛鶴蓋於浮雲。繍衣
T2103_.52.0113c23: 侯服薫風合氣。玉勒金鞍爭光炫日。定知擲
T2103_.52.0113c24: 果之愛是屬潘生。割袖之寵已迷漢帝。接軫
T2103_.52.0113c25: 城隅陪曹王之席。連鏕池側追山公之賞。道
T2103_.52.0113c26: 逢先生怪而問曰。先生貎若燕趙之士。髮如
T2103_.52.0113c27: 呉越之賓。容色似困陳蔡。衣製不關楚魯。徐
T2103_.52.0113c28: 行低視細語嚬眉。瓦鉢恒持。異顏回之瓢
T2103_.52.0113c29: 器。錫音乍振。殊原憲之 &T067436;

&T067436;

杖。此地未之覩。
T2103_.52.0114a01: 我嘗所不聞。敢問先生何方而至
T2103_.52.0114a02: 先生靜默良久徐而對曰。觀子馳騁於名利
T2103_.52.0114a03: 荒昏於色聲。戴天猶不測其高。履地尚不知
T2103_.52.0114a04: 其厚。吾聞埳井之内。本無呑舟之鱗。楡枋
T2103_.52.0114a05: 之間。詎有垂雲之翼。吾非子之徒與。其可
T2103_.52.0114a06: 識乎。試當爲子言之。幸子暫留高聽。吾師也
T2103_.52.0114a07: 徳本深搆。樹自三祇之初。妙果獨高成於百
T2103_.52.0114a08: 劫之末。總法界而爲智。竟虚空以作身。寧
T2103_.52.0114a09: ＊惟氣禀二儀道周萬物而已。斯故身無不在。
T2103_.52.0114a10: 量極規矩之外。智無不爲。用絶思議之表。不
T2103_.52.0114a11: 可以人事測。豈得以處所論。將啓愚夫之視
T2103_.52.0114a12: 聽。須示眞人之影跡。其猶谷風之隨嘯虎。慶
T2103_.52.0114a13: 雲之逐騰龍。感應相招抑惟常理。於是降神
T2103_.52.0114a14: 兜率之宮。垂像迦毘之域。氏曰瞿曇。種稱刹
T2103_.52.0114a15: 利。俗名悉逹。道字能仁。乃白淨王之太子也。
T2103_.52.0114a16: 家世則輪王迭襲。門風則聖道相因。地中三
T2103_.52.0114a17: 千。既殊於雒邑。國朝八萬。有踰於鷲嶺。宗
T2103_.52.0114a18: 親籍甚。孰可詳焉。曁吾師生也。坤形六動方
T2103_.52.0114a19: 行七歩。五淨雨花滿國。二龍灑水遍空。神瑞
T2103_.52.0114a20: 畢臻吉徴總萃。觀諸百代曾未之有。然復孕
T2103_.52.0114a21: 異堯軒産殊禹契。至如黒帝入夢之兆。白光
T2103_.52.0114a22: 滿室之徴。徒曰嘉祥。詎可擬議。身邊則金色
T2103_.52.0114a23: 一丈。眉間則白毫五尺。開萬字於胸前。
T2103_.52.0114a24: 躡千輪於足下。大略以言三十有二。非可以
T2103_.52.0114a25: 龍顏虎鼻八采雙瞳方我妙色校其昇降者
T2103_.52.0114a26: 也。雖復呂公之相高帝世謂知人。若譬私陀
T2103_.52.0114a27: 之視吾師未可同日。於是崇業大寶正位少
T2103_.52.0114a28: 陽。甲觀洞開龍樓迥建。至如多才多藝允文
T2103_.52.0114a29: 允武。非關師保自因天骨。或於太子池臨泛
T2103_.52.0114b01: 之辰。博望苑馳 &T050932;

&T050932;

之際。力格香象氣冠神
T2103_.52.0114b02: 功。試論姫發曹丕莫之與擬。漢盈夏啓寧足
T2103_.52.0114b03: 渉言。父王宿衞甚嚴喩視彌篤。九重禁闥。聲
T2103_.52.0114b04: 聞則四十里。三時密殿。姫麗則二萬人。然以
T2103_.52.0114b05: 道性恬凝志願冲固。雖居三惑之境。不改一
T2103_.52.0114b06: 心之節。歴王城之四門。哀老病之三苦。乃自
T2103_.52.0114b07: 嗟曰。人生若此在世何堪。脱屣尋眞其於斯
T2103_.52.0114b08: 矣。于時桃則新花落雨。青春始仲。月則半輪
T2103_.52.0114b09: 低閣。永夜方深。觀妓直之似横屍。悟宮闈
T2103_.52.0114b10: 之如敗冡。天王捧白馬而踰城。給使持寶冠
T2103_.52.0114b11: 而詣闕。雖復秦世蕭史周時子晋。許由洗耳
T2103_.52.0114b12: 於箕山。莊周曳尾於濮水。方茲去俗何其蔑
T2103_.52.0114b13: 如。是以仙林始抽簪之地。禪河起苦行之迹。
T2103_.52.0114b14: 沐金流之淨水。遊道場之吉樹。食假獻糜
T2103_.52.0114b15: 座因施草。於是十力智圓六通神足。魔兵席
T2103_.52.0114b16: 卷大業剋成。獨稱爲佛。是吾師也。法輪則奈
T2103_.52.0114b17: 國初轉。僧侶則憍陳始度。至於迦葉兄弟。目
T2103_.52.0114b18: 連朋友。西域之大勢。東方之遍吉。二十八天
T2103_.52.0114b19: 之主。一十六國之王。莫不服道而傾心。餐風
T2103_.52.0114b20: 而合掌。於是他化宮裏乃弘十地。耆闍山上
T2103_.52.0114b21: 方會三乘。善吉談無得之宗。淨名顯不言之
T2103_.52.0114b22: 旨。伏十仙之外道。制六群之比丘。胸前則吐
T2103_.52.0114b23: 納江河。掌内則搖蕩山谷。論劫則方石屢
T2103_.52.0114b24: 盡。辯數則微塵可窮。斯乃三界之大師。萬古
T2103_.52.0114b25: 之獨歩。吾自庸才談何以盡。縱使周公之制
T2103_.52.0114b26: 禮作樂。孔子之述易刊詩。予賜之言語。商
T2103_.52.0114b27: 偃之文學爰及左元放葛孝先河上公柱下
T2103_.52.0114b28: 史。並驅之於方内。何足道哉。自我含靈福
T2103_.52.0114b29: 盡法王斯逝。遂使北首提河春秋有八十矣。
T2103_.52.0114c01: 應身粒碎流血何追。爭決最後之疑。競奉臨
T2103_.52.0114c02: 終之供。嗚呼智炬消慈雲滅。長夜諸子誠可
T2103_.52.0114c03: 悲夫。於是瞻相好於香檀。記筌蹄於貝葉。三
T2103_.52.0114c04: 藏受持四依補處。而我師風無墜。於斯乎但
T2103_.52.0114c05: 世道紛華群情矯薄人代今古。曁于像運既
T2103_.52.0114c06: 當徂北稍復東漸。所以金人夢劉莊之寢。摩
T2103_.52.0114c07: 騰佇蔡愔之勸。遺教之流漢地。創發此焉。迄
T2103_.52.0114c08: 今五百餘年矣。自後康僧會竺法維佛圖澄
T2103_.52.0114c09: 鳩摩什。繼踵來儀盛宣方等。遂使道生道安
T2103_.52.0114c10: 之侶。慧嚴慧觀之徒。並能銷聲掛冠翕然歸
T2103_.52.0114c11: 向。緇門繁熾焉可勝道。吾少長山東。尚素王
T2103_.52.0114c12: 之雅業。晩遊關右。慕黄老之玄言。倶是未越
T2103_.52.0114c13: 苦河。猶淪火宅。可久可大其＊惟佛教也歟。
T2103_.52.0114c14: 遂乃希前代之清塵。仰群英之遠迹。歸斯正
T2103_.52.0114c15: 道拔自沈泥。本號離慾之逸民摧邪之大將。
T2103_.52.0114c16: 吾之儔黨其謂此乎。公子蹙頞而言曰。觀先
T2103_.52.0114c17: 生之辯。雖可談天。然其所説何太虚誕。竊
T2103_.52.0114c18: 尋佛本啓化之辰。當我宗周之運。自云。娑婆
T2103_.52.0114c19: 總攝靡所不歸。或復光照無際聲＊振有頂。或
T2103_.52.0114c20: 復八部雲臻十方輻湊。計天竺去我十萬里
T2103_.52.0114c21: 餘。倶在須彌之南。並是閻浮之内。那忽此間
T2103_.52.0114c22: 士庶無至佛所。如來亦何獨簡不賜餘光。弗
T2103_.52.0114c23: 生我秦漢。靡載我墳籍。詳此二三疑惑逾甚。
T2103_.52.0114c24: 僕聞貞不絶俗隱不違親。所以和光於塵裏。
T2103_.52.0114c25: 披蓮於火内。至若束帶垂纓無妨修徳。留鬚
T2103_.52.0114c26: 長鬢足可閑居。且道本虚通觸無不是。何
T2103_.52.0114c27: 棄於冠 &T074896;

&T074896;

專在於錫缽。竊以不傷遺體始著
T2103_.52.0114c28: 孝心。莫非王臣終從朝命。今既赭衣髡髮。未
T2103_.52.0114c29: 詳其罪。不仕天子。無乃自高敢諮先生。請當
T2103_.52.0115a01: 辯析
T2103_.52.0115a02: 先生曰。吾聞大音不入於俚耳。其驗茲乎。猶
T2103_.52.0115a03: 欲以寸管窺天小螺量海。而我法門出夐。非
T2103_.52.0115a04: 吾子之能極。吾且仰憑神力更爲言之。吾師
T2103_.52.0115a05: 化道含弘靈鈞遠被。但衆生縁薄。自爲限礙
T2103_.52.0115a06: 耳。何關佛威之不大。聖澤之無均。其猶日月
T2103_.52.0115a07: 垂像麗天。雷霆發音動地。而簡於聾瞽。豈光
T2103_.52.0115a08: 微聲小者哉。然佛遊舍衞有餘二紀三億之
T2103_.52.0115a09: 家。猶不聞見。何怪邊地十萬里乎。竊以周孔
T2103_.52.0115a10: 之生。本惟華夏之邑。夷狄不信其理何耶。至
T2103_.52.0115a11: 於東方朔之昇天。淮南王之入籙。然乘鸞排
T2103_.52.0115a12: 霧世有其人。欲不長於神仙猶密之而弗載。
T2103_.52.0115a13: 寧解味吾師之道術。書之於惇史乎。況値秦
T2103_.52.0115a14: 皇焚典經籍不全。何容守此局文。遂無大見
T2103_.52.0115a15: 然有或彼正眞甘茲隨俗。未悟身之非潔。豈
T2103_.52.0115a16: 逹命也。無常服翫則數重不止。慳貪則一毛
T2103_.52.0115a17: 難落。屑屑頑民可悲之甚。吾已無保於形骸。
T2103_.52.0115a18: 誰有營於炫好。鬢髮既剪我心自伏。衣惟壞
T2103_.52.0115a19: 色愛情何起。所以五綴而持想。六時而繋念。
T2103_.52.0115a20: 蕭然物外是曰逆流。竊聞夏禹疏川則有勞
T2103_.52.0115a21: 手足。墨翟利物則不吝頂踵。殺身以成仁。餓
T2103_.52.0115a22: 死而存義。此並有違於大孝。然猶盛美於群
T2103_.52.0115a23: 書。況吾養性栖玄立身行道。方欲廣濟六趣
T2103_.52.0115a24: 高希萬徳。豈學子拘之於小節。顧在膚髮之
T2103_.52.0115a25: 間哉。扇逐榮名餘事。從北面之朝也。其若
T2103_.52.0115a26: 効淺祿微。唯勞諾走。功高無暇位極常懼危
T2103_.52.0115a27: 溢不安。千仞棄珠一何賤寶。但火内之蓮非
T2103_.52.0115a28: 吾所發。染而不染何爾能知。公子曰。先生強
T2103_.52.0115a29: 誇華以飾非。護牆茨而不掃。請聽逆耳之篤
T2103_.52.0115b01: 論。略條其弊也四焉。僕聞玉樹不林於蒹葭。
T2103_.52.0115b02: 威鳳不群於燕雀。先生道雖微妙。門人獨何
T2103_.52.0115b03: 庸猥。或形陋族微。或類卑神闇。無三端可以
T2103_.52.0115b04: 參多士。無十畝可以爲匹夫。墮王事之不閑。
T2103_.52.0115b05: 恥私門之弗立。寄逃役於佛寺之内。纔容身
T2103_.52.0115b06: 於法服之下。見人不能叙寒温。讀經不解正
T2103_.52.0115b07: 音義。空知高心於百姓。背禮於二親。非所以
T2103_.52.0115b08: 自榮。其弊一也。僕聞采椽土階之儉。唐堯之
T2103_.52.0115b09: 所以字民。瓊室玉臺之盛。商辛之所以敗俗。
T2103_.52.0115b10: 況如來行惟少慾徳本大悲。只應宴坐於塚
T2103_.52.0115b11: 間。經行於樹下。何宜飾九層之刹。建七寶之
T2103_.52.0115b12: 臺。不愍作者之勞。不慚居者之逸。非所以自
T2103_.52.0115b13: 約。其弊二也。僕聞無自伐功老聃之極教。不
T2103_.52.0115b14: 讃己徳＊惟佛之格言。勞謙則君子終吉。剋
T2103_.52.0115b15: 讓則聖人上美。必若内徳充盛自然外響。馳
T2103_.52.0115b16: 應賓侶坐致揄揚。豈況佛心澄靜亡諸得失
T2103_.52.0115b17: 之咎。如何獨許世尊之號。不欲推人。然彼群
T2103_.52.0115b18: 經莫二之宗。各談第一之稱。自生牟楯。將
T2103_.52.0115b19: 何以通。非所以自遜其弊三也。僕聞情存兩
T2103_.52.0115b20: 寶心愼四知。方曰通人之雅懷。廉士之高節。
T2103_.52.0115b21: 或散之於宗族。或棄之於山水。況玄道清淨。
T2103_.52.0115b22: 反俗沙門而復縱無厭之求。貪有爲之利。勸
T2103_.52.0115b23: 俗人則令不留髓腦。論嚫施則便無讓分毫。
T2103_.52.0115b24: 或勝貴經過。或上客至止。不將虚心而接待。
T2103_.52.0115b25: 先陳出手之倍數。此乃有識之同疾。海内之
T2103_.52.0115b26: 共知。非所以自廉。其弊四也。僕直言雖苦可
T2103_.52.0115b27: 爲藥石。惟先生高見覽以詳之
T2103_.52.0115b28: 先生曰。吾子不笑何謂道耶。子但好其所以
T2103_.52.0115b29: 同。寧知其所以異。徒欲圮毀未損金剛。吾
T2103_.52.0115c01: 道弘邃豈可輕矣。吾聞萬機斯總。聖皇所以
T2103_.52.0115c02: 稱大。百川是納。巨 &MT03184;

&MT03184;

所以爲深。王則不聯
T2103_.52.0115c03: 於細民。海則無遺於小水。況吾師大道曠無
T2103_.52.0115c04: 不濟。有心盡攝未簡怨親。自當品戒徳之小
T2103_.52.0115c05: 大。混族類之高下。故有除糞庸人。翻渉不生
T2103_.52.0115c06: 之位。應書貴士。倒墜無間之獄。内祕難識外
T2103_.52.0115c07: 相孰知。子何自擅爲銓衡。吾未相許爲水鏡。
T2103_.52.0115c08: 若但以貎取人。失之遠矣。遂使叔向伏 &T061503;

&T061503;

蔑
T2103_.52.0115c09: 之語。長者悟沙彌之説。且復窮通有運否泰
T2103_.52.0115c10: 無恒。或始榮而後辱。或初微而後盛。異轍紛
T2103_.52.0115c11: 輪。可略言也。至如立錐無地。非慕堯舜之
T2103_.52.0115c12: 徳。餘圖不紹。豈傳湯武之聖。詎知呑并六
T2103_.52.0115c13: 國。其先好馬牧人。約法三章。則＊惟亡命亭
T2103_.52.0115c14: 長。樊灌起販屠之肆。伊呂出厨釣之間。歴代
T2103_.52.0115c15: 因循高門相襲。遂爲四海強族五陵。貴氏冠
T2103_.52.0115c16: 冕陵雲風流。蓋世曁若朝陽晞露羨皂隷之
T2103_.52.0115c17: 難留。宿草負霜混螻蟻之莫別。是知用與不
T2103_.52.0115c18: 用虎鼠何常。尋末窮本人倫一概。那忽輕以
T2103_.52.0115c19: 乘軒蔑茲甕牖。雖復才方周旦。亦何足觀。嘗
T2103_.52.0115c20: 試言之。朝市虚煩身心空弊。智者同棄賢人
T2103_.52.0115c21: 共鄙。但覺斯懷之可入。所以避地而歸來。吾
T2103_.52.0115c22: 則厭來苦而知昨非。子便耽往欲而惑今是。
T2103_.52.0115c23: 寧自安貧樂道少賤多能。奚用太廟之犧牛。
T2103_.52.0115c24: 竪子之烹雁。吾今素質自居默念無雜。不假
T2103_.52.0115c25: 導於仁義。豈亂想於繁華。固亦騎遺牝牡自
T2103_.52.0115c26: 忘寢膳。詎守寒温之小才。音義之薄技。修
T2103_.52.0115c27: 心可以報徳。何局定省之儀。弘化可以接引。
T2103_.52.0115c28: 寧止俯仰之事。此吾所謂一勝也。吾師空閑
T2103_.52.0115c29: 樂處不＊惟聚落。輕微矜納豈獨珠瓔。是以
T2103_.52.0116a01: 栖形五山遊神三住。或受童土。或餐馬麥。
T2103_.52.0116a02: 讃淨心之小施。譏雜相之多捨。庶令藉此而
T2103_.52.0116a03: 建善根。因茲而表誠信。斯自束修大體供養
T2103_.52.0116a04: 恒式。豈佛身之欲須。乃含生之逹志。但以
T2103_.52.0116a05: 凡俗難悟憍嫉未除。競獻名寶利收多福。所
T2103_.52.0116a06: 以玉槃高刹。掩日聳於半天。繍桷飛甍。連
T2103_.52.0116a07: 雲被於寓内。爭名好尚。善將焉在。著相寡識。
T2103_.52.0116a08: 遂及乎斯。雖乖至眞之理。足感榮華之樂。生
T2103_.52.0116a09: 民＊惟此爲功。如來亦何抑説。此吾所謂二勝
T2103_.52.0116a10: 也。吾聞談無價之奇寶。冀欲拯貧。讃不死之
T2103_.52.0116a11: 神香。只將愈疾。但衆生信邪巫之狂藥。捨正
T2103_.52.0116a12: 覺之甘露。困毒已深懷迷自久。吾師之出世
T2103_.52.0116a13: 也。本許救濟爲功。知我者希無容緘默。使物
T2103_.52.0116a14: 識眞以迴向。何是非而自取。若夫二佛不並
T2103_.52.0116a15: 於世。兩日不共於天。厥號無等庶弘至教。非
T2103_.52.0116a16: 如君子之小聖事謙讓之風者。已然至理同
T2103_.52.0116a17: 歸逐情異説。是經稱最各應宜聞。此吾所謂
T2103_.52.0116a18: 三勝也。吾聞不趍四民之利。莫致百送之
T2103_.52.0116a19: 金。但大患未亡有待須養。吾稱乞士。則受之
T2103_.52.0116a20: 以知足。子名施主。則傾之以國城。何容責我
T2103_.52.0116a21: 之貪。非不自揣己之慳蔽。是驗。分財相得獨
T2103_.52.0116a22: 應管鮑乎。吾聞天王武庫出給。尚不由臣下。
T2103_.52.0116a23: 況吾師福物與。寧獨任凡僧。本雖四輩而
T2103_.52.0116a24: 來。今屬三寶而用。爲道興供義乖行福。既爲
T2103_.52.0116a25: 十方常住。非曰私擬諸己。自專則法律不許。
T2103_.52.0116a26: 請衆則和合無由。子何徳以能消。吾何情
T2103_.52.0116a27: 而敢擅。只懼我之同咎。豈欲貪利者哉。竊以
T2103_.52.0116a28: 粒重七斤。投水則煙火騰沸。飯餘一鉢。與人
T2103_.52.0116a29: 則群類充滿。佛猶無吝於飢犬。寧有惜於
T2103_.52.0116b01: 人焉。是知輒用固以招愆。迴施許而獲益。
T2103_.52.0116b02: 眞是衆生之薄福。判非吾師之褊心。至如餓
T2103_.52.0116b03: 鬼不覩川流。病人不覺美味。罪關於餓病。
T2103_.52.0116b04: 豈流味之無也。竊聞功臣事主。粟帛不次而
T2103_.52.0116b05: 酬勳。明王責躬。蒼旻不言而効徳。子＊不能
T2103_.52.0116b06: 自慨之無感。專謗吾師之不惠。持此饕餮何
T2103_.52.0116b07: 以爲人。至若鄭侯傾産於交遊。田君布心於
T2103_.52.0116b08: 賓客。空規豪蕩之聲勢。詎擬福田而攉揚。
T2103_.52.0116b09: 此吾所謂四勝也。吾雖言不足而理有餘。子
T2103_.52.0116b10: 但驚所未聞惑於不見。吾之所説子可悟
T2103_.52.0116b11: 矣。公子曰。先生雖高談自雪終類守株。所論
T2103_.52.0116b12: 報應何其悠眇。僕聞開闢混元分剖清濁。薄
T2103_.52.0116b13: 淳異禀愚聖派流。至如首足之方圓。翔潜之
T2103_.52.0116b14: 鱗羽。命分修短身名寵辱。莫非自然之造化。
T2103_.52.0116b15: 詎是宿業之能爲。竊見景行不虧。夭身世而
T2103_.52.0116b16: 嬰 &MT02324;

&MT02324;

。狂勃無禮。竟天年而享福。遭隨若
T2103_.52.0116b17: 斯因果何驗。且氣息則聚生散死。形神則上
T2103_.52.0116b18: 歸下沈。萬事寥廓百年已矣。何處天宮誰爲
T2103_.52.0116b19: 地獄。庸人之所信。逹士未之言。先生猶惑
T2103_.52.0116b20: 繋風。請更量也
T2103_.52.0116b21: 先生曰。公子辯士哉。見何膚淺。所談不踰
T2103_.52.0116b22: 百世。所歴無越八荒。詎能曉果報之終期。
T2103_.52.0116b23: 察因縁之本際。不可局凡六識罔聖三明者
T2103_.52.0116b24: 也。吾聞播植百穀。非獨水土之功。陶鑄四
T2103_.52.0116b25: 生。詎正陰陽之力。既有根於種類。亦無離
T2103_.52.0116b26: 於集起。竊見或體合夫妻子孫不孕。或身非
T2103_.52.0116b27: 鰥寡男女莫均。至於螢飛蝉化蜂巣蟻卵。非
T2103_.52.0116b28: 構兩精之産。豈從二藏之任。若但禀之於乾
T2103_.52.0116b29: 坤。人亦奚頼於父母。一須委運慈孝何歸。是
T2103_.52.0116c01: 知因自參差果方環互。支分三報星羅萬品。
T2103_.52.0116c02: 或今身而速受。或來世而晩成。此理必然亦
T2103_.52.0116c03: 何而朽。竊以賞罰不濫。王者之明法。罪福
T2103_.52.0116c04: 無舛。業道之大功。政治則五刑罰祿位賞。幽
T2103_.52.0116c05: 祇則三塗罪人天福。目前可以爲監誡。豈伊
T2103_.52.0116c06: 吾之構虚論哉。子未陷囹圄誰信有廷尉。不
T2103_.52.0116c07: 遊岱宗便謂無鬼府。但善惡積成則殃慶有
T2103_.52.0116c08: 餘。被之茂典爾所未悉。至如疏勒。涌泉之應。
T2103_.52.0116c09: 大江潢石之感。羊公白玉郭巨黄金。 &T060524;

&T060524;

標鮑
T2103_.52.0116c10: 宣之馬。珠降噲參之鶴。爰及宣王之崩於杜
T2103_.52.0116c11: 伯。襄公之懼於彭生。白起甘死之徴。李廣不
T2103_.52.0116c12: 侯之驗。陸抗殃則遺後。郭恩禍則止身。斯甚
T2103_.52.0116c13: 昭著。孰言冥沓。雖有知無知六經不説。然祭
T2103_.52.0116c14: 神祭鬼三代攸傳。必也死而寂寥。何求存以
T2103_.52.0116c15: 仁行。無宜棄儒墨之小教。失幽所之大理。
T2103_.52.0116c16: 子可惜良才太甚愚僻。早須歸悔體我眞言｣
T2103_.52.0116c17: 公子曰。先生雖懸河逸辯。猶有所蔽。僕聞天
T2103_.52.0116c18: 生蒸民剛柔爲匹。所以變化形器含養氣靈。
T2103_.52.0116c19: 婚姻則自古洪規。嫁娶則列代恒禮。罪應不
T2103_.52.0116c20: 關於子胤。道亦無礙於妻妾。遂使善惠許賣
T2103_.52.0116c21: 花之約。妙光納施珠之信。衆香六萬尚曰法
T2103_.52.0116c22: 師。毘耶二千猶名大士。何獨曠茲仇偶擁此
T2103_.52.0116c23: 情性。亢龍有悔。其欲如之。品物何以生。佛種
T2103_.52.0116c24: 誰因續。此先生之一蔽也。僕聞猛獸爲暴民
T2103_.52.0116c25: 之業。毒蟲含傷物之性。所以順氣則秋獮。除
T2103_.52.0116c26: 害則夏苗。天道之常何罪而畏。至於牛豕充
T2103_.52.0116c27: 犧羔雁備禮。運屬厨人之手。體葬嘉賓之腹。
T2103_.52.0116c28: 本天所生非此焉用。然復鳥殘自死班聽内
T2103_.52.0116c29: 律。如何闕養形命空作土塵。此先生之二蔽
T2103_.52.0117a01: 也。僕聞天列箕星地安泉郡。酒之爲物其來
T2103_.52.0117a02: 尚久。銷愁適性獨可茲乎。所以嵇阮七賢。興
T2103_.52.0117a03: 情於斗石之量。勛華兩聖。盛徳於鍾壺之
T2103_.52.0117a04: 飮。管則藉此而談玄。于則因茲而斷獄。聞諸
T2103_.52.0117a05: 往哲。未嘗不醼。但自持之於禮。何用阻衆獨。
T2103_.52.0117a06: 清此先生之三蔽也。僕聞八政著民天之食。
T2103_.52.0117a07: 五味資道器之身。降茲呼吸風霞餌飮芝露。
T2103_.52.0117a08: 敢爲生類罔＊不由之。自可飽食。用心無廢於
T2103_.52.0117a09: 道業。何假持齋。倦力有乏於勤修。此先生之
T2103_.52.0117a10: 四蔽也。先生若改斯蔽。僕亦慕焉。先生曰。吾
T2103_.52.0117a11: 聞剛強難化固當爾耳。子之蔽乎。自不知其
T2103_.52.0117a12: 蔽。吾之通也。子豈識其通。由此觀之。未可與
T2103_.52.0117a13: 言道也。竊以鄙言無遜尚避至親。邪行不仁
T2103_.52.0117a14: 猶慚先逹。然其男則纔離繦緥。羨雙飛以求
T2103_.52.0117a15: 娶。女則僅辭乳哺。怨空房而感情。苟貪小樂
T2103_.52.0117a16: 公行世禮。積習生常混然誰怪。此而無恥尤
T2103_.52.0117a17: 類鶉鵲。勿將群小之制婚敢非高尚之敦雅。
T2103_.52.0117a18: 且婚者昏也。事寄昏成。明非昌顯之裁範。
T2103_.52.0117a19: 諒是庸鄙之危行。獨有展禽柳下之操。可以
T2103_.52.0117a20: 厲婬夫。彭祖獨臥之術。可以養和性。斯固播
T2103_.52.0117a21: 之於良書。美之於方策。況乃吾師之成教也。
T2103_.52.0117a22: 弘淨行之宗經。豈復順彼邪風。嬰茲欲網。將
T2103_.52.0117a23: 出六天之表。猶無携妓妾。既超四空之外。焉
T2103_.52.0117a24: 可挾妻孥。＊惟有二果白衣。繋業通許。一床
T2103_.52.0117a25: 居士精而難混。但品物之生。自有縁託。何必
T2103_.52.0117a26: 待我之相配方嗣。於吾師獨不聞同一化生
T2103_.52.0117a27: 士無女業咸屏四大法喜資形。所謂一通也。
T2103_.52.0117a28: 吾聞生死去來本同歩蠖。顯晦上下無異循
T2103_.52.0117a29: 環。業之所運人畜何准。是以衞姫蜀帝之徒。
T2103_.52.0117b01: 牛哀伯奇之類。狐爲美女狸作書生。抑亦事
T2103_.52.0117b02: 歸難思。豈易詳也。竊以持戒無畏鬼龍。含徳
T2103_.52.0117b03: 不懼蜂 &T045758;

&T045758;

。怖鴿投影猛虎越江。我善則報之
T2103_.52.0117b04: 以明珠。人惡則應之以毒氣。諒由息之生殺。
T2103_.52.0117b05: 豈禽獸＊惟害物耶。雖復飛走別形。惜身莫
T2103_.52.0117b06: 異。輪迴無始誰非所親。恕己爲喩亦何不忍。
T2103_.52.0117b07: 詎可宰有生之血肉。充無用之肌膚。至若死
T2103_.52.0117b08: 而歸土物我同致。所以黄不食黿。孔猶覆醯。
T2103_.52.0117b09: 況吾仁慈之隱惻。孰甘美於肥鮮。但五律慚
T2103_.52.0117b10: 開雙林永制。此吾所謂二通也。吾聞酒池牛
T2103_.52.0117b11: 飮著乎在昔。雖百六數窮。亦亂國斯起。三
T2103_.52.0117b12: 十五失。抑有由之。但今身酩酊。是焉可驗。
T2103_.52.0117b13: 來生幽暗將復何已。至如文擧之鐏不空。玄
T2103_.52.0117b14: 石之眠難悟。蓋惟耽酒之狂客。曷可以論至
T2103_.52.0117b15: 道哉。但使深酣則過多。微醼則愆薄。欲言飮
T2103_.52.0117b16: 而無災。未之有也。往賢之所嚴誡。良以此
T2103_.52.0117b17: 乎。縱不關物命。亦無宜擧酌。此吾所謂三通
T2103_.52.0117b18: 也。吾聞戒自禁心。齋唯齊志。可謂入道之初
T2103_.52.0117b19: 行。教民之本法。但支立而已。身亦何知。若縱
T2103_.52.0117b20: 情嗜欲。終爲難滿。所以節限二時足充四大。
T2103_.52.0117b21: 覺翳螳之附後。見野狼之對前。危亡之期既
T2103_.52.0117b22: 切。渇乏之情遂緩。自忻道勝而肥。何嗟食短
T2103_.52.0117b23: 而倦。竊以帝王之祠宗廟。夫子之請伯陽。猶
T2103_.52.0117b24: 須絶味辛葷清居齋室。況吾欲亡身而訪道。
T2103_.52.0117b25: 寧復留心於美膳者哉。此吾所謂四通也。莫
T2103_.52.0117b26: 謂子所不能謂吾爲蔽。吾之所辯幸子擇以
T2103_.52.0117b27: 從之。公子於是接足叩頭。百體皆汗。魂飛
T2103_.52.0117b28: 膽喪。五色無主。既如蹈虎。復似見龍。怳焉
T2103_.52.0117b29: 若狂。莫知所對。先生摩頂勞曰。吾惟愍物。
T2103_.52.0117c01: 子何怖耶。公子稍乃自安。泣而對曰。僕本生
T2103_.52.0117c02: 下邑。無聞大覺之名。禀性疏野。翻踵外邪之
T2103_.52.0117c03: 見。不遇先生幾將禍矣。比承下風之末。精義
T2103_.52.0117c04: 入神。仰恃大慈追收前失。請容剃落。受業於
T2103_.52.0117c05: 先生之門也。先生曰子悟。迷知返善矣哉
T2103_.52.0117c06: 廣弘明集卷第四
T2103_.52.0117c07:
T2103_.52.0117c08:
T2103_.52.0117c09:
T2103_.52.0117c10: 廣弘明集卷第五
T2103_.52.0117c11: 大唐西明寺沙門釋道宣撰
T2103_.52.0117c12: 辯惑篇第二
T2103_.52.0117c13: 俗之惑者大略有二。初惑佛爲幻僞善誘人
T2103_.52.0117c14: 心。二惑因果沈冥保重身世。且佛名大覺照
T2103_.52.0117c15: 極機初。審性欲之多方。練病藥之權道。故能
T2103_.52.0117c16: 俯現金姿。垂丈六之偉質。流光遍燭。通大千
T2103_.52.0117c17: 而闡化。致使受其道者獲證塵砂。内傾十使
T2103_.52.0117c18: 之纒。外蕩八魔之弊。故能履水火而無礙。
T2103_.52.0117c19: 攝龍鬼而怡神。三明六通。暢靈襟之妙術。
T2103_.52.0117c20: 四辯八解。演被物之康衢。其道顯然差難備
T2103_.52.0117c21: 叙。至於李叟稱道纔闡二篇。名位周之史臣。
T2103_.52.0117c22: 門學周之一吏。生於厲郷死於槐里。莊生可
T2103_.52.0117c23: 爲實録。秦佚誠非妄論。而史遷褒之乃云。西
T2103_.52.0117c24: 遁流砂。漢景信之。方開東夏道學。爾後宗緒
T2103_.52.0117c25: 漸布。終淪滯於神州。絶智守雌。全未聞於
T2103_.52.0117c26: 寰海。蒙俗信度飾詐揚眞。乃造老子化胡
T2103_.52.0117c27: 等經。比擬佛法四果十地劫數周循。結土爲
T2103_.52.0117c28: 人觀音侍老。黄書度命赤章厭祝。斯言孟浪
T2103_.52.0117c29: 無足可稱。方欲陵佛而誇法僧矯俗而爲尊
T2103_.52.0118a01: 極。通鑒遠識者自絶生常。瑣學迷津者或同
T2103_.52.0118a02: 墜溺。且道徳二篇涓子所説。伯陽爲尹而傳
T2103_.52.0118a03: 是則述而不作。至於四果以下。全非道流。斯
T2103_.52.0118a04: 乃後學門人廣開衢術。言輒引類翻累本宗。
T2103_.52.0118a05: 故神仙傳云。無識道士妄傳。老子代代爲國
T2103_.52.0118a06: 師者濫也。葛洪可謂生知之士。千載之一遇
T2103_.52.0118a07: 也諸餘碌碌等駕齊驅。佛經無叙於李聃。道
T2103_.52.0118a08: 書多渉於釋訓。人流慕上古諺之常言。惡居
T2103_.52.0118a09: 下徒今俗之行事。所以隨有相状無不擬儀。
T2103_.52.0118a10: 道本氣也。無像可圖。今則擬佛金姿。峙列天
T2103_.52.0118a11: 堂地獄。連寫施行五戒十善曾無異迹。終是
T2103_.52.0118a12: 才用薄弱不能自立宗科。竊經盜義倚傍稱
T2103_.52.0118a13: 道。至如楊雄太玄迢然居異。抱樸論道邈爾
T2103_.52.0118a14: 開權。莊惠之流可爲名作。南華近出亦足命
T2103_.52.0118a15: 家。豈若上皇之元密。取漢徹之號。剖生左腋。
T2103_.52.0118a16: 用比能仁之儀。斯途衆矣。具如後顯。又俗惑
T2103_.52.0118a17: 三際之業。時輕四趣之報。人死極於此生。生
T2103_.52.0118a18: 亦莫知何至。由斯淪滯出竟無縁。若不統叙
T2103_.52.0118a19: 長迷逾遠。深嫌繁委何得略之。又序曰。夫
T2103_.52.0118a20: 解惑之生。存乎博見義擧。傳聞闇託信爲難
T2103_.52.0118a21: 辯舟師。故四不壞淨位居入流之始。一正定
T2103_.52.0118a22: 聚方稱渉正之域。餘則初染輕毛。隨風揚扇
T2103_.52.0118a23: 不退。漆木雖磨不燐。是以＊辯惑履正。開於
T2103_.52.0118a24: 悟逹之機。宅形安道。必據稽明之徳。自法流
T2103_.52.0118a25: 震旦。信毀相陵。多由臆斷師心統決。三際必
T2103_.52.0118a26: 然之事。乃謂寓言。六道昭彰之形。言爲虚指。
T2103_.52.0118a27: 夫以輪迴生死隨業往還。依念念而賦身。逐
T2103_.52.0118a28: 劫劫而傳識。所以濠上英華。著方生之論。柱
T2103_.52.0118a29: 下叡哲。稱其鬼不神。可謂長時有盡生涯不
T2103_.52.0118b01: 窮。禹父既化黄能。漢王變爲蒼犬。彭生豕
T2103_.52.0118b02: 見事顯齊公。元伯纓垂名高漢史。斯途衆矣。
T2103_.52.0118b03: 難備書紳。無識之倫妄生推託。便言三后在
T2103_.52.0118b04: 天。勸誘之高軌。陳祭鬼饗。孝道之權猷。斯則
T2103_.52.0118b05: 乖人倫之典謨。越天常之行事。詭經亂俗不
T2103_.52.0118b06: 足言之。若夫繋述遊魂之談。經叙故身之務。
T2103_.52.0118b07: 昭穆有序祖尊重親。追遠愼終。由來之同
T2103_.52.0118b08: 仰。踐霜興感列代之彝倫。安有捐擲所生。專
T2103_.52.0118b09: 存諸己。横陳無鬼之論。自許有身之術。前集
T2103_.52.0118b10: 已論今重昌顯。固須讐校名理尋討經論。卷
T2103_.52.0118b11: 部五千咸經目閲。義通八藏妙識宗歸。若斯
T2103_.52.0118b12: 博詣事絶迴惑。竊以六因四縁。乘善惡而成
T2103_.52.0118b13: 業。四生六道。紹升沈之果報。茲道坦然非學
T2103_.52.0118b14: 不逹。豈可信凡庸之臆度。排大聖之明略哉。
T2103_.52.0118b15: 況復列十度之仁舟。濟大心於苦海。分四諦
T2103_.52.0118b16: 之階級。導小智之邪山。三學以統兩乘。四輪
T2103_.52.0118b17: 而摧八難。梗概若此。無由惑之。又以寺塔崇
T2103_.52.0118b18: 華。糜費於財事。僧徒供施。叨濫於福田。過
T2103_.52.0118b19: 犯滋彰。譏嫌時俗。通汚佛法咸被湮埋。故周
T2103_.52.0118b20: 魏二武生本幽都。赫連兩君胤惟玁狁。郷
T2103_.52.0118b21: 非仁義之域。性絶陶甄之心。擅行殲殄誠無
T2103_.52.0118b22: 足怪。今疏括列代編而次之。庶或迷沒披而
T2103_.52.0118b23: 取悟。序之云爾
T2103_.52.0118b24: 梁弘明集＊辯惑篇目録
T2103_.52.0118b25: 牟融＊辯惑　亡名正誣論　宗炳難何
T2103_.52.0118b26: 承天白黒論　何承天逹性論顏延之難
T2103_.52.0118b27: 　釋道恒釋駁論　張融門律周顒難　
T2103_.52.0118b28: 釋玄光＊辯惑論　劉勰滅惑論　李森

T2103_.52.0118b29:

難不現佛形論

釋高
明答

　蕭子良釋疑惑書

T2103_.52.0118c01: 唐廣弘明集＊辯惑篇總目
T2103_.52.0118c02: 魏陳思王辯道論　晋孫盛聖賢同軌老
T2103_.52.0118c03: 聃非大賢論　晋孫盛叙道反訊老子疑
T2103_.52.0118c04: 問　南齊沈休文均聖論并難及解　叙
T2103_.52.0118c05: 列王臣滯惑解　元魏太武廢佛法詔　
T2103_.52.0118c06: 周高祖集僧論廢立　周沙門釋道安二
T2103_.52.0118c07: 教論　周甄鸞笑道論　周高祖廢二教
T2103_.52.0118c08: 詔　周武平齊集僧論廢立　周前沙門
T2103_.52.0118c09: 任道林抗帝論　周前沙門王明廣請興
T2103_.52.0118c10: 法表　唐傅奕上廢佛法表事　唐李少

T2103_.52.0118c11:

卿十異九迷論

并答

　唐沙門釋法琳上

T2103_.52.0118c12:

并表啓

　唐沙門釋明概上立法

T2103_.52.0118c13: 事　唐李師政内徳論　晋戴安釋疑并

T2103_.52.0118c14:

姚主釋疑論

及外問答
往反十首

　唐沙門釋慧淨折

T2103_.52.0118c15: 疑論

T2103_.52.0118c16:

廣弘明集＊辯惑篇第二之一

卷五

T2103_.52.0118c17: ＊辯道論　魏陳思王曹植子建　聖賢同
T2103_.52.0118c18: 軌老聃非大賢論　晋祕書監孫盛安國
T2103_.52.0118c19: 老子疑問反訊　晋孫盛　均聖論　齊

T2103_.52.0118c20:

陶隱居
難并解

T2103_.52.0118c21:   辯道論魏曹植
T2103_.52.0118c22: 夫神仙之書。道家之言。乃云。傅説上爲辰
T2103_.52.0118c23: 尾宿。歳星降爲東方朔。淮南王安誅於淮南。
T2103_.52.0118c24: 而謂之獲道輕擧。鉤弋死於雲陽。而謂之屍
T2103_.52.0118c25: 逝柩空。其爲虚妄甚矣哉。中興篤論之士。有
T2103_.52.0118c26: 桓君山者。其所著述多善。劉子駿甞問人言。
T2103_.52.0118c27: 誠能仰嗜慾闔耳目。可不衰竭乎。時庭中有
T2103_.52.0118c28: 一老楡。君山指而謂曰。此樹無情＊慾可忍。
T2103_.52.0118c29: 無耳目可闔。然猶枯槁腐朽。而子駿乃言可
T2103_.52.0119a01: 不衰竭。非談也。君山援楡喩之。未是也。何
T2103_.52.0119a02: 者。余前爲王莽典樂大夫樂記云。文帝得魏
T2103_.52.0119a03: 文侯樂人竇公。年百八十。兩目盲。帝奇而問
T2103_.52.0119a04: 之。何所施行。對曰。臣年十三而失明。父母哀
T2103_.52.0119a05: 其不及事。教臣鼓琴。臣不能導引不知壽得
T2103_.52.0119a06: 何力。君山論之曰。頗得少盲。專一内視精
T2103_.52.0119a07: 不外鑒之助也。先難子駿以内視無益。退論
T2103_.52.0119a08: 竇公便以不鑒證之。吾未見其定論也。君山
T2103_.52.0119a09: 又曰。方士有董仲君者。繋獄陽死。數日目
T2103_.52.0119a10: 陷蟲出。死而復生。然後竟死生之必死。君子
T2103_.52.0119a11: 所逹夫何喩乎。夫至神不過天地。不能使蟄
T2103_.52.0119a12: 蟲夏遊震雷冬發。時變則物動。氣移而事
T2103_.52.0119a13: 應。彼仲君者。乃能藏其氣。屍其體。爛其膚。
T2103_.52.0119a14: 出其蟲。無乃大怪乎。世有方士。吾王悉所招
T2103_.52.0119a15: 致。甘陵有甘始。廬江有左慈。陽城有郄儉。始
T2103_.52.0119a16: 能行氣導引。慈曉房中之術。儉善辟穀。悉號
T2103_.52.0119a17: 三百歳。本所以集之於魏國者。誠恐斯人之
T2103_.52.0119a18: 徒。接姦詭以欺衆。行妖慝以惑人。故聚而禁
T2103_.52.0119a19: 之。甘始者老而有少容。自餘術士咸共歸之。
T2103_.52.0119a20: 然始詞繁寡實。頗竊有怪言。若遭秦始皇漢
T2103_.52.0119a21: 武帝。則復徐福欒大之徒矣。桀紂殊世而齊
T2103_.52.0119a22: 惡。姦人異代而等僞。乃如此耶。又世虚然有
T2103_.52.0119a23: 仙人之説。仙人者黨猱猿之屬。與世人得
T2103_.52.0119a24: 道。化爲仙人乎。夫雀入海爲蛤。雉入海爲
T2103_.52.0119a25: 蜃。當其徘徊其翼差池。其羽猶自識也。忽
T2103_.52.0119a26: 然自投神化體變。乃更與黿鼈爲群。豈復自
T2103_.52.0119a27: 識翔林薄巣垣屋之娯乎。而顧爲匹夫所惘
T2103_.52.0119a28: 納虚妄之詞。信眩惑之説。隆禮以招弗臣。傾
T2103_.52.0119a29: 産以供虚求。散王爵以榮之。清閑館以居
T2103_.52.0119b01: 之。經年累稔終無一効。或歿於沙丘。或崩乎
T2103_.52.0119b02: 五柞。臨時雖誅其身滅其族。紛然足爲天下
T2103_.52.0119b03: 笑矣。然壽命長短骨體強劣。各有人焉。善養
T2103_.52.0119b04: 者終之。勞擾者半之。虚用者殀之。其斯之謂
T2103_.52.0119b05: 歟
T2103_.52.0119b06: 植字子建。魏武帝第四子也。初封東阿郡王。
T2103_.52.0119b07: 終後諡爲陳思王也。幼含珪璋。十歳能屬文。
T2103_.52.0119b08: 下筆便成。初無所改。世間術藝無不畢善。邯
T2103_.52.0119b09: 鄲淳見而駭。服稱爲天人也。植毎讀佛經。輒
T2103_.52.0119b10: 流連嗟翫以爲至道宗極也。遂製轉讀七聲
T2103_.52.0119b11: 升降曲折之響。故世之諷誦。咸憲章焉。嘗遊
T2103_.52.0119b12: 魚山。聞空中梵天之賛。乃摹而傳于後。則
T2103_.52.0119b13: 備見梁法苑集。然統括道源精究仙録。詐妄
T2103_.52.0119b14: 尤甚。故著論以詳云
T2103_.52.0119b15:   聖賢同軌老聃非大賢論
T2103_.52.0119b16:   晋孫盛安國
T2103_.52.0119b17: 頃獲閑居。復申所詠。仰先哲之玄微。考大賢
T2103_.52.0119b18: 之靈衢。詳觀風流究覽行止。高下之辯殆
T2103_.52.0119b19: 可彷彿。夫大聖乘時。故迹浪於所因。大賢次
T2103_.52.0119b20: 微。故與大聖而舒卷。所因不同。故有揖讓
T2103_.52.0119b21: 與干戈迹乖。次微道亞。故行藏之軌莫異。亦
T2103_.52.0119b22: 有龍虎之從風雲。形聲之會影響。理固自然
T2103_.52.0119b23: 非召之也。是故箕文同兆。元吉於虎兕之吻。
T2103_.52.0119b24: 顏孔倶否。逍遙於匡陳之間。唐堯則天。稷偰
T2103_.52.0119b25: 翼其化。湯武革命。伊呂賛其功。由斯以言。用
T2103_.52.0119b26: 舍影響之論。惟我與爾之談。豈不信哉。何者。
T2103_.52.0119b27: 大賢庶幾觀象知器。觀象知器豫籠吉凶。豫
T2103_.52.0119b28: 籠吉凶。是以運形斯同御治因應。對接群方
T2103_.52.0119b29: 終保元吉。窮通滯礙其揆一也。但欽聖樂易
T2103_.52.0119c01: 有待而享。欽冥而不能冥。悦寂而不能寂。以
T2103_.52.0119c02: 此爲優劣耳。至於中賢第三之人。去聖有
T2103_.52.0119c03: 間。故冥體之道未盡。自然運用自不得玄同。
T2103_.52.0119c04: 然希古存勝高想頓足。仰慕淳風專詠至虚。
T2103_.52.0119c05: 故有栖峙林壑若巣許之倫者。言行抗轡如
T2103_.52.0119c06: 老彭之徒者。亦非故然理自然也。夫形躁好
T2103_.52.0119c07: 靜質柔愛剛。瀆所常習愒所希聞。世俗之常
T2103_.52.0119c08: 也。是以見偏抗之辭。不復尋因應之適。覩矯
T2103_.52.0119c09: 誑之論。不復悟過直之失耳。案老子之作與
T2103_.52.0119c10: 聖教同者。是代大匠斲駢拇枝指之喩。其詭
T2103_.52.0119c11: 乎聖教者。是遠救世之宜違明道若昧之義
T2103_.52.0119c12: 也。六經何常闕虚靜之訓謙沖之誨哉。孔子
T2103_.52.0119c13: 曰。述而不作。信而好古。竊比於我老彭。尋
T2103_.52.0119c14: 斯旨也。則老彭之道以籠罩乎聖教之内矣。
T2103_.52.0119c15: 且指説二事而不非實言也。何以明之。聖人
T2103_.52.0119c16: 淵寂何不好哉。又三皇五帝＊不下靡不制作。
T2103_.52.0119c17: 是故易象經墳爛然炳著。棟宇衣裳。與時而
T2103_.52.0119c18: 興。安在述而不作乎。故易曰。聖人作而萬物
T2103_.52.0119c19: 覩。斯言之證。蓋指説老彭之徳。有以彷彿類
T2103_.52.0119c20: 己形迹之處所耳。亦猶匿怨而友其人。左丘
T2103_.52.0119c21: 明恥之。丘亦恥之。豈若於吾言無所不説相
T2103_.52.0119c22: 體之至也。且顏孔不以導養爲事。而老彭養
T2103_.52.0119c23: 之。孔顏同乎斯人。而老彭異之。凡斯數者非
T2103_.52.0119c24: 不亞聖之迹。而又其書往往矛眉。粗列如左。
T2103_.52.0119c25: 大雅搢紳幸祛其弊。盛又不逹老聃輕擧之
T2103_.52.0119c26: 旨。爲欲著訓戎狄宣導殊俗乎。若欲明宣導
T2103_.52.0119c27: 殊類。則左衽非玄化之所。孤遊非嘉遁之
T2103_.52.0119c28: 擧。諸夏陵遲敷訓所先。聖人之教自近及遠。
T2103_.52.0119c29: 未有輈張避險如此之遊也。若懼禍避地。則
T2103_.52.0120a01: 聖門可隱商朝。魯邦有無如者矣。苟得其道
T2103_.52.0120a02: 則遊刃有餘。觸地元吉何違天心。於戎貊如
T2103_.52.0120a03: 不能然者。得無庶於朝隱而祈仙之徒乎
T2103_.52.0120a04: 昔裴逸民作崇有貴無二論。時談者或以爲
T2103_.52.0120a05: 不虚逹勝之道者。或以爲矯時流遁者。余以
T2103_.52.0120a06: 爲尚無既失之矣。崇有亦未爲得也。道之爲
T2103_.52.0120a07: 物＊惟怳與忽。因應無方惟變所適。値澄
T2103_.52.0120a08: 淳之時則司契垂拱。遇萬動之化則形體勃
T2103_.52.0120a09: 興。是以洞鑒雖同。有無之教異陳。聖教雖一
T2103_.52.0120a10: 而稱謂之名殊目。唐虞不希結繩。湯武不擬
T2103_.52.0120a11: 揖讓。夫豈異哉。時運故也。而伯陽以執古之
T2103_.52.0120a12: 道。以御今之有。逸民欲執今之有。以絶古之
T2103_.52.0120a13: 風。吾故以爲彼二子者。不逹圓化之道。各矜
T2103_.52.0120a14: 其一方者耳
T2103_.52.0120a15:   老子疑問反訊晋孫盛
T2103_.52.0120a16: 道經云。故常無欲以觀其妙。故常有欲以觀
T2103_.52.0120a17: 其徼。此兩者同出而異名。同謂之玄。玄之又
T2103_.52.0120a18: 玄衆妙之門
T2103_.52.0120a19: 舊説及王弼解。妙謂始。徼謂終也。夫觀始要
T2103_.52.0120a20: 終覩妙知著。逹人之鑒也。既以欲澄神昭其
T2103_.52.0120a21: 妙始。則自斯以已宜悉鎭之。何以復須有欲
T2103_.52.0120a22: 得其終乎。宜有欲倶出妙門。同謂之玄。若然
T2103_.52.0120a23: 以往復何獨貴於無欲乎
T2103_.52.0120a24: 天下皆知美之爲美斯惡已。皆知善之爲善
T2103_.52.0120a25: 斯不善已
T2103_.52.0120a26: 盛以爲。夫美惡之名。生乎美惡之實。道徳
T2103_.52.0120a27: 淳美則有善名。頑嚚聾昧則有惡聲。故易曰。
T2103_.52.0120a28: 惡不積不足以滅身。又曰。美在其中。暢於
T2103_.52.0120a29: 四支而發於事業。又曰。韶盡美矣。未盡善
T2103_.52.0120b01: 也
T2103_.52.0120b02: 然則大美大善。天下皆知之。何得云斯惡乎。
T2103_.52.0120b03: 若虚美非美。爲善非善。所美過美。所善違中。
T2103_.52.0120b04: 若此皆世教所疾。聖王奮誠天下。亦自知
T2103_.52.0120b05: 之。於斯談
T2103_.52.0120b06: 不尚賢。使民不爭。不貴難得之貨。使人不
T2103_.52.0120b07: 盜。常使民無知無＊慾。使知者不敢爲
T2103_.52.0120b08: 又曰。絶學無憂。唯之與阿相去幾何。善之與
T2103_.52.0120b09: 惡相去何若
T2103_.52.0120b10: 下章云。善人不善人之師。不善人善人之資。
T2103_.52.0120b11: 不貴其師不愛其資。雖知大迷。盛以爲民苟
T2103_.52.0120b12: 無欲。亦何所師於師哉。既相師資非學如何。
T2103_.52.0120b13: 不善師善。非尚賢如何。貴愛既存則美惡不
T2103_.52.0120b14: 得不彰。非相去何若之謂。又下章云。人之
T2103_.52.0120b15: 所教我亦以教人。吾言甚易知。而天下莫能
T2103_.52.0120b16: 知
T2103_.52.0120b17: 又曰。吾將以爲教父原斯談也。未爲絶學。所
T2103_.52.0120b18: 云絶者。堯孔之學耶。堯孔之學隨時設教。老
T2103_.52.0120b19: 氏之言一其所尚隨時設教。所以道通百代。
T2103_.52.0120b20: 一其所尚。不得不滯於適變。此又闇弊。所未
T2103_.52.0120b21: 能通者也
T2103_.52.0120b22: 道沖而用之又不盈。和其光同其塵。盛以爲
T2103_.52.0120b23: 老聃可謂知道。非體道者也。昔陶唐之莅天
T2103_.52.0120b24: 下也。無日解哉。則維昭任衆師錫匹夫。則
T2103_.52.0120b25: 馺然授禪。豈非沖而用之光塵同彼哉。伯
T2103_.52.0120b26: 陽則不然。既處濁位復遠導西戎。行止則
T2103_.52.0120b27: 昌狂其迹。著書則矯誑其言。和光同塵固若
T2103_.52.0120b28: 是乎。余固以爲知道體道則未也。道經云。
T2103_.52.0120b29: 三者不可致詰。混然爲一。繩繩兮不可名。復
T2103_.52.0120b30: 歸於無物。無物之象是謂＊忽怳
T2103_.52.0120c01: 下章云。道之爲物＊惟怳與＊忽。＊忽兮怳兮其
T2103_.52.0120c02: 中有象。怳兮＊忽兮其中有物。此二章或言
T2103_.52.0120c03: 無物。或言有物。先有所不宜者也
T2103_.52.0120c04: 執古之道以御今之有。上章執者失之爲者
T2103_.52.0120c05: 敗之。而復云執古之道以御今之有。或執或
T2103_.52.0120c06: 否。得無陷矛盾之論乎
T2103_.52.0120c07: 絶聖棄智民利百倍
T2103_.52.0120c08: 孫盛曰。夫有仁聖必有仁聖之徳。迹此而
T2103_.52.0120c09: 不崇。則陶訓焉融。仁義不尚。則孝慈道喪。
T2103_.52.0120c10: 老氏既云絶聖。而毎章輒稱聖人。既稱聖
T2103_.52.0120c11: 人則迹焉能得絶。若所欲絶者。絶堯舜周
T2103_.52.0120c12: 孔之迹。則所稱聖者。爲是何聖之迹乎。即
T2103_.52.0120c13: 如其言。聖人有宜滅其迹者。有宜稱其迹者。
T2103_.52.0120c14: 稱滅不同吾誰適從
T2103_.52.0120c15: 絶仁棄義民復孝慈
T2103_.52.0120c16: 若如此談。仁義不絶則不孝不慈矣。復云。居
T2103_.52.0120c17: 善地與善仁。不審與善仁之仁。是向所云欲
T2103_.52.0120c18: 絶者非耶。如其是也。則不宜復稱述矣。如其
T2103_.52.0120c19: 非也。則未詳二仁之義。一仁宜絶。一仁宜明。
T2103_.52.0120c20: 此又所未逹也。若謂不聖之聖不仁之仁。則
T2103_.52.0120c21: 教所誅不假高唱矣
T2103_.52.0120c22: 退至莊周云聖人不死大盜不止。又曰。田常
T2103_.52.0120c23: 竊仁義以取齊國。夫天地陶鑄善惡兼育。各
T2103_.52.0120c24: 禀自然理不相關。梟鴆縱毒。不假學於鸞鳳。
T2103_.52.0120c25: 豺虎肆害。不借術於麒麟。此皆天質自然。不
T2103_.52.0120c26: 須外物者也。何至凶頑之人獨當假仁義以
T2103_.52.0120c27: 濟其姦乎。若乃冒頓殺父鄭伯盜鄶。豈復先
T2103_.52.0120c28: 假孝道獲其終害乎。而莊李掊撃殺根毀駁
T2103_.52.0120c29: 正訓。何異疾盜賊而銷鑄干戈。覩食噎而絶
T2103_.52.0121a01: 棄嘉穀乎。後之談者雖曲爲其義辯而釋之。
T2103_.52.0121a02: 莫不艱屯於殺聖困躓於忘親也
T2103_.52.0121a03: 知我者希則我貴矣
T2103_.52.0121a04: 上章云。聖人之在天下也。百姓皆注其耳目。
T2103_.52.0121a05: 師資貴愛必彰萬物。如斯則知之者安得希
T2103_.52.0121a06: 哉。知希者何必貴哉。即己之身見貴。九服何
T2103_.52.0121a07: 得。背實抗言云貴。由知希哉。斯蓋欲抑動
T2103_.52.0121a08: 恒俗。故發此過言耳。聖教則不然。中和其詞
T2103_.52.0121a09: 以理訓導。故曰。在家必聞。在邦必聞也。是聞
T2103_.52.0121a10: 必逹也。不見善而無悶。潜龍之徳。人不知而
T2103_.52.0121a11: 不慍。君子之道。衆好之必察焉。衆惡之必察
T2103_.52.0121a12: 焉。既不以知多爲顯。亦不以知少爲貴。誨誘
T2103_.52.0121a13: 綽綽理中自然。何與老聃之言同日而語其
T2103_.52.0121a14: 優劣哉
T2103_.52.0121a15: 禮者忠信之薄。而亂之首。前識者道之華。而
T2103_.52.0121a16: 愚之始。是以大丈夫處其厚不處其薄。處其
T2103_.52.0121a17: 實不處其華也
T2103_.52.0121a18: 孫盛曰。老聃足知聖人禮樂。非玄勝之具。不
T2103_.52.0121a19: 獲已而制作耳。而故毀之何哉。是故屏撥禮
T2103_.52.0121a20: 學以全其任。自然之論。豈不知叔末。不復得
T2103_.52.0121a21: 返自然之道。直欲申己好之懷。然則不免情
T2103_.52.0121a22: 於所悦。非注心救物者也。非＊惟不救。乃奬
T2103_.52.0121a23: 其弊矣。或問。莊老所以故發此唱。蓋與聖
T2103_.52.0121a24: 教相爲表裏。其於陶物明訓。其歸一也。盛
T2103_.52.0121a25: 以爲不然。夫聖人之道廣大悉備矣。猶日月
T2103_.52.0121a26: 懸天。有何不照者哉。老氏之言皆効於六經
T2103_.52.0121a27: 矣。寧復有所愆之俟。佐助於聃周乎。即莊周
T2103_.52.0121a28: 所謂日月出矣而爝火不息者。至於虚誑譎
T2103_.52.0121a29: 怪儌詭之言。尚拘滯於一方。而横稱不經之
T2103_.52.0121b01: 奇詞也
T2103_.52.0121b02: 王侯得一以爲天下貞。貞正也
T2103_.52.0121b03: 下章云。孰知其極其無正。正復爲奇。善復爲
T2103_.52.0121b04: 妖
T2103_.52.0121b05: 尋此二章。或云天下正。或言無正。既云善人
T2103_.52.0121b06: 不善人師。而復云爲妖
T2103_.52.0121b07: 天下之善一也。而或師或妖。天下之正道一
T2103_.52.0121b08: 也。而云正復爲奇斯反。鄙見所未能通也。盛
T2103_.52.0121b09: 字安國。仕晋爲給事中祕書監。少遊渉墳素
T2103_.52.0121b10: 而以史籍爲懷。故曰。賢聖玄邈得諸言表。而
T2103_.52.0121b11: 仁愛自我陶染庶物。漸漬之功莫過乎經史。
T2103_.52.0121b12: 著晋陽春秋三十餘卷。評老氏中賢之流。故
T2103_.52.0121b13: 知爲尹述書。乃祖承有據嵇子云。老子就涓
T2103_.52.0121b14: 子學九仙之術。尋乎導養。斯言有徴。至於
T2103_.52.0121b15: 聖也。則不云學。故語曰。生知者上。學知者
T2103_.52.0121b16: 次。王何所位典逹鴻猷。故班固序人九等之
T2103_.52.0121b17: 例。孔丘等爲上上。類例皆是聖。李耳等爲
T2103_.52.0121b18: 中上。類例皆是賢。聖有至聖亞聖。賢有大賢
T2103_.52.0121b19: 中賢。並以神機有利鈍。故智用有漸頓也。盛
T2103_.52.0121b20: 叙老非大賢。取其閑放自牧不能兼濟於天
T2103_.52.0121b21: 下。坐觀周衰遁於西裔。行及秦壤。死於扶風。
T2103_.52.0121b22: 葬於槐里。非遁天之仙信矣
T2103_.52.0121b23:   均聖論齊沈約休文
T2103_.52.0121b24: 自天地權輿民生攸始。遐哉眇邈無得而言。
T2103_.52.0121b25: 焉無得而言。因有可言之象。至於大虚之
T2103_.52.0121b26: 空曠。無始之杳茫。豈唯言象莫窺。良以心慮
T2103_.52.0121b27: 事絶。及天地蕞爾來宅其中。毫端之泛鉅
T2103_.52.0121b28: 海。方斯非譬。然則有此天地以來。猶一念
T2103_.52.0121b29: 也。我之所久莫過軒犧。而天地之在彼太
T2103_.52.0121c01: 虚。猶軒羲之在彼天地。齷齪之徒＊惟謂赫
T2103_.52.0121c02: 胥爲遠。何其鎖鎖爲念之局耶。世之有佛莫
T2103_.52.0121c03: 知其始。前佛後佛其道不異。法身湛然各由
T2103_.52.0121c04: 應感。感之所召。跨大千而咫尺。縁苟未應。雖
T2103_.52.0121c05: 踐迹而弗覩。娑婆南界是曰閻浮。葱嶺以西
T2103_.52.0121c06: 經塗密邇。縁運未開自與理隔。何以言之。夏
T2103_.52.0121c07: 殷＊以前書傳簡寡。周室受命經典備存。象寄
T2103_.52.0121c08: 狄鞮隨方受職。重譯入貢總括要荒。而八蠻
T2103_.52.0121c09: 五狄莫不愚鄙。文字靡識訓義不通。咸納贄
T2103_.52.0121c10: 王府登樂清廟。西國密塗厥路非遠。雖葉書
T2103_.52.0121c11: 横字胡華不同。而深義妙理於焉自出。唐虞
T2103_.52.0121c12: 三代不容未有。事獨西限道未東流。豈非區
T2103_.52.0121c13: 區中國縁應未啓。求其會歸尋其旨要寧與
T2103_.52.0121c14: 四夷之樂同日而語乎。非爲姫公所遺。蓋由
T2103_.52.0121c15: 斯法宜隱故也。炎昊之世。未火未粒肉食皮
T2103_.52.0121c16: 衣。仁惻之事弗萌懷抱。非肉非皮死亡立至。
T2103_.52.0121c17: 雖復大聖殷勤思存救免。而身命是資理難
T2103_.52.0121c18: 頓奪。寔宜導之以漸稍啓其源。故燧人火化
T2103_.52.0121c19: 變腥爲熟。腥熟既變。蓋佛教之萌兆也。何者。
T2103_.52.0121c20: 變腥爲熟其事漸難。積此漸難可以成著。迄
T2103_.52.0121c21: 乎神農復垂汲引。嘉穀肇播民用粒食。嗛腹
T2103_.52.0121c22: 充虚非肉可飽。則全命減殺於事彌多。自此
T2103_.52.0121c23: 以＊降矜護日廣。春蒐免其懷孕。夏苗取其害
T2103_.52.0121c24: 穀。秋獮冬狩所害誠多。頓去之難已備前説。
T2103_.52.0121c25: 周孔二聖宗條稍廣。見其生不忍其死。聞其
T2103_.52.0121c26: 聲不食其肉。草木斬伐有時。麛卵不得妄犯。
T2103_.52.0121c27: 漁不竭澤。佃不燎原。釣而不網。弋不射宿。
T2103_.52.0121c28: 肉食蠶衣皆須耆齒。牛羊犬豕無故不殺。此
T2103_.52.0121c29: 則戒有五支。又開其一也。逮乎酣醟于酒。
T2103_.52.0122a01: 婬迷乎色。詭妄於人。攘濫自己。外典所禁無
T2103_.52.0122a02: 待釋教。四者犯人。人爲含靈之首。一者害獸。
T2103_.52.0122a03: 獸爲生品之末。上聖開宗宜有次第。亦由佛
T2103_.52.0122a04: 戒殺人爲業最重也。内聖外聖義均理一。而
T2103_.52.0122a05: 蔽理之徒封著外教。以爲烹羊豢豕理固宜
T2103_.52.0122a06: 然。或者又云。若如釋氏之書。咸有縁報之
T2103_.52.0122a07: 業。則禹湯文武並受刳剔。周公孔子倶入鼎
T2103_.52.0122a08: &T055114;

&T055114;

。是何迷於見道若斯之篤耶。試尋斯證。
T2103_.52.0122a09: 可以有悟矣
T2103_.52.0122a10:   華陽先生難
T2103_.52.0122a11: 鎭軍均聖論　　山民陶隱居仰諮
T2103_.52.0122a12: 論云。前佛後佛其道不異。周室受命象寄狄
T2103_.52.0122a13: 鞮隨方受職。西國密塗厥路非遠。唐虞三代
T2103_.52.0122a14: 不容未有。事獨西限道未東流。非爲姫公所
T2103_.52.0122a15: 遺。蓋由斯法宜隱。燧人火粒變腥爲熟。蓋
T2103_.52.0122a16: 佛教之萌兆。周孔二聖宗條稍廣。見生不忍
T2103_.52.0122a17: 其死。聞聲不食其肉。草木斬伐有時。麛卵不
T2103_.52.0122a18: 得忘犯。又戒有＊五支。四者犯人。人爲含靈
T2103_.52.0122a19: 之首。一者害獸。獸爲生品之末。内聖外聖義
T2103_.52.0122a20: 均理一。諮曰。謹案佛經。一佛之興動踰累劫。
T2103_.52.0122a21: 未審前佛後佛相去宜幾。釋迦之現近在莊
T2103_.52.0122a22: 王。唐虞夏殷何必已有。周公不言。恐由未出。
T2103_.52.0122a23: 非關宜隱。育王造塔始敬王之世。既閻浮有
T2103_.52.0122a24: 四。則東國不容都無。夫子自以華禮興教。
T2103_.52.0122a25: 何宜乃説夷法。故歎中國失禮。求之四夷。亦
T2103_.52.0122a26: 良有別意。且四夷之樂。裁出要荒之際。投諸
T2103_.52.0122a27: 四裔。亦密邇危羽之野。禹迹所至不及河源。
T2103_.52.0122a28: 越裳白雉尚稱重譯。則天竺罽賓久與上國
T2103_.52.0122a29: 殊絶。衰周＊以後時或有聞。故鄒子以爲赤縣
T2103_.52.0122b01: 於㝢内。止是九中之一耳。漢初長安乃有
T2103_.52.0122b02: 浮圖而經像眇昧。張騫雖將命大夏。甘英遠
T2103_.52.0122b03: 屆安息。猶弗能宣譯風教闡揚斯法。必其發
T2103_.52.0122b04: 夢帝庭。乃稍就興顯。此則似如時致通閡。非
T2103_.52.0122b05: 關運有起伏也。若必以縁應有會。則昔之淳
T2103_.52.0122b06: 厚群生何辜。今之澆薄群生何幸。假使斯法
T2103_.52.0122b07: 本以救澆者。夫爲罪莫過於殺。肉食之時殺
T2103_.52.0122b08: 孰甚焉。而方俟火粒甫爲教萌。於大慈神力
T2103_.52.0122b09: 不有所躓乎。若粳糧未播。殺事難息。未審
T2103_.52.0122b10: 前時過去諸佛。復以何法爲教。此教之萌起
T2103_.52.0122b11: 在何佛。兼四戒犯人。爲報乍輕。一殺害獸受
T2103_.52.0122b12: 對更重。首輕末重亦爲未逹。夫立人之道。曰
T2103_.52.0122b13: 仁與義。周孔所云。聞聲不食。斬伐有時者。蓋
T2103_.52.0122b14: 欲大明仁義之道。於鳥獸草木。尚曰其然。況
T2103_.52.0122b15: 在乎人而可悖虐。非謂内惕寡。方意在縁報。
T2103_.52.0122b16: 覩迹或似。論情頓乖。不審於内外兩聖。其
T2103_.52.0122b17: 事可得是均以不。此中參差難用頓悟。謹備
T2103_.52.0122b18: 以諮洗。願具啓諸蔽
T2103_.52.0122b19: 難云。釋迦之現。近在莊王。唐虞夏殷何必
T2103_.52.0122b20: 已有。周公不言。恐由未出。非關宜隱。育王
T2103_.52.0122b21: 造塔。始敬王之世。閻浮有四。則東國不容都
T2103_.52.0122b22: 無。答曰。釋迦出世年月不可得知。佛經既無
T2103_.52.0122b23: 年歴注記。此法又未東流。何以得知是周莊
T2103_.52.0122b24: 之時。不過以春秋魯莊七年四月辛卯恒星
T2103_.52.0122b25: 不見爲據。三代年既不同。不知外國用何暦
T2103_.52.0122b26: 法。何因知魯莊之四月。是外國之四月乎。若
T2103_.52.0122b27: 外國用周正耶。則四月辛卯長暦惟是五日
T2103_.52.0122b28: 了非八日。若用殷正耶周之四月殷之三月
T2103_.52.0122b29: 用夏正耶周之四月夏之二月。都不與佛家
T2103_.52.0122c01: 四月八日同也。若以魯之四月爲證。則日月
T2103_.52.0122c02: 參差不可爲定。若不以此爲證。則佛生年月
T2103_.52.0122c03: 無證可尋。且釋迦初誕。唯空中自明。不云星
T2103_.52.0122c04: 辰不見也。瑞相又有日月星辰停住不行。又
T2103_.52.0122c05: 云。明星出時墮地方行七歩。初無星辰不現
T2103_.52.0122c06: 之語。與春秋恒星不現。意趣永乖。若育王造
T2103_.52.0122c07: 塔是敬王之世。閻浮有四此道已流東國者。
T2103_.52.0122c08: 敬王＊以來至於六國。記注繁密曾無一概。育
T2103_.52.0122c09: 王立塔非敬王之時。又分明也。以此而推。則
T2103_.52.0122c10: 釋迦之興不容在近周世。公旦之情何得未
T2103_.52.0122c11: 有。難云。夫子自以華禮興教。何宜乃説夷法。
T2103_.52.0122c12: 故歎中國失禮。求之四夷。亦良有別意。答曰。
T2103_.52.0122c13: 弘教次第前論己詳。不復重辯
T2103_.52.0122c14: 難云。四夷之樂裁出要荒之際。投諸四裔。亦
T2103_.52.0122c15: 密邇危羽之野。禹跡所至不及河源。越裳白
T2103_.52.0122c16: 雉尚稱重譯。則天竺罽賓久與上國殊絶。衰
T2103_.52.0122c17: 周＊以後時或有聞。故鄒子以爲赤縣於＊㝢
T2103_.52.0122c18: 内。止是九州中之一耳。漢初長安乃有浮圖
T2103_.52.0122c19: 而經像眇昧。張騫雖將命大夏。甘英遠屆安
T2103_.52.0122c20: 息。猶弗能宣譯風教。必其發夢遆庭。乃稍
T2103_.52.0122c21: 興顯。此則似時有通礙。非關運有起伏也。答
T2103_.52.0122c22: 曰。本以西域路近而大法不被。此蓋由縁應
T2103_.52.0122c23: 未發。非謂其塗爲遠也。其路既近而此法永
T2103_.52.0122c24: 不東流。若非縁應未至。何以致此。及後東被
T2103_.52.0122c25: 皆由縁應。宜發通礙。各有其時。前論已盡
T2103_.52.0122c26: 也
T2103_.52.0122c27: 難曰。若必以縁應有會。則昔之淳厚群生何
T2103_.52.0122c28: 辜。今之澆薄群生何幸。假使斯法本以救澆
T2103_.52.0122c29: 者。夫爲罪莫過於殺。肉食之時殺孰甚焉。而
T2103_.52.0123a01: 方俟火粒甫爲教萌。於大慈神力不有所躓
T2103_.52.0123a02: 乎。若粳糧未播。殺事難息。未審前時過去諸
T2103_.52.0123a03: 佛。復以何法爲教。此教之萌起在何佛。兼四
T2103_.52.0123a04: 戒犯人爲報乍輕。一殺害獸受對更重。首輕
T2103_.52.0123a05: 末重亦爲未逹。夫立人之道。曰仁與義。周孔
T2103_.52.0123a06: 所云。聞聲不食。斬伐以時者。蓋欲大明仁義
T2103_.52.0123a07: 之道。於鳥獸草木尚曰其然。況在乎人而可
T2103_.52.0123a08: 悖虐。非謂内惕寡。方意在縁報。覩迹或似。論
T2103_.52.0123a09: 情＊頓乖。不審於内外兩聖。其事可得是均
T2103_.52.0123a10: 以不。此中參差難用頓悟。謹備以諮洗。願
T2103_.52.0123a11: 具啓諸蔽
T2103_.52.0123a12: 答曰。民資肉食而火粒未啓。便令不肉教豈
T2103_.52.0123a13: 得行。前論言之已具。不復重釋。衆生縁果所
T2103_.52.0123a14: 遭各有期會。當昔佛教未被。是其惡業盛時。
T2103_.52.0123a15: 後之聞法是其善業萌時。善惡各有其時。何
T2103_.52.0123a16: 關淳厚之與澆薄。五支之戒各有輕重。非殺
T2103_.52.0123a17: 戒偏重四支並輕。且五業雖異而互相發起。
T2103_.52.0123a18: 犯人之戒。人重故先出。犯獸之戒。獸輕故後
T2103_.52.0123a19: 被。訓記之道次第宜然。周公孔子漸弘仁
T2103_.52.0123a20: 惻。前論已詳。請息重辯。若必以釋教乖方
T2103_.52.0123a21: 域之理。外此自一家之學所不敢言
T2103_.52.0123a22: 廣弘明集卷第五
T2103_.52.0123a23:
T2103_.52.0123a24:
T2103_.52.0123a25:
T2103_.52.0123a26:
T2103_.52.0123a27:
T2103_.52.0123a28:
T2103_.52.0123a29:
T2103_.52.0123b01:
T2103_.52.0123b02:
T2103_.52.0123b03: 廣弘明集卷第六
T2103_.52.0123b04:   大唐西明寺沙門釋道宣撰
T2103_.52.0123b05:   辯惑篇第二之二
T2103_.52.0123b06:   列代王臣滯惑解上
T2103_.52.0123b07: 有唐太史傅奕者。本宗李老猜忌釋門。潜圖
T2103_.52.0123b08: 芟剪用逹其鄙。武徳之始上書具述。既非經
T2103_.52.0123b09: 國當時遂寢。奕不勝其憤。乃引古來王臣訕
T2103_.52.0123b10: 謗佛法者二十五人。撰次品目名爲高識傳。
T2103_.52.0123b11: 一帙十卷。抄於市賣欲廣其塵。又加潤飾増
T2103_.52.0123b12: 其罪状。至於張魯據於漢中黄巾反於天下。
T2103_.52.0123b13: 斯並李門勃逆。皆覆而不顯非。謂篤論之文
T2103_.52.0123b14: 乎。若夫城高必頽木秀斯拔。惟我清峻。故
T2103_.52.0123b15: 有異道嫉之。不足怪其鄙吝。未見廝徒。皂隷
T2103_.52.0123b16: 有加惱辱。明非目翳何事屏除。故因其立言
T2103_.52.0123b17: 仍隨開喩。此則古來行事釋判天分。未廣見
T2103_.52.0123b18: 者謂爲新致。聊陳舊解略顯由途。資此神開
T2103_.52.0123b19: 可稱高識。又傅氏寡識才用寄人。集叙時事
T2103_.52.0123b20: 廢興。太半坑殘焚蕩之事。可號非政所。須沙
T2103_.52.0123b21: 汰括撿之條。斯寔王化之本。故僧條俗格。
T2103_.52.0123b22: 代代滋彰。此乃禁非豈成除毀。傅氏通入廢
T2103_.52.0123b23: 限。是謂披毛之夫終淪塗炭。可悲之甚矣。奕
T2103_.52.0123b24: 學周子史意在誅除。搜揚列代論佛法者。莫
T2103_.52.0123b25: 委存廢。通疏二十五人。大略有二。初則崇
T2103_.52.0123b26: 敬佛法恐有婬穢。故須沙汰務得住持。二
T2103_.52.0123b27: 則憎嫉昌顯危身挾怨。故須除蕩以暢胸襟。
T2103_.52.0123b28: 初列住持王臣一十四人。傅奕高識傳。通列
T2103_.52.0123b29: 爲廢除者。今簡則是興隆之人
T2103_.52.0123c01:   宋世祖唐高祖王度顏延之蕭摹
T2103_.52.0123c02: 之周朗虞愿張普惠李 &MT03415;

&MT03415;

衞元
T2103_.52.0123c03: 嵩顧歡邢子才高道讓盧思道
T2103_.52.0123c04: 二列毀滅王臣一十一人。傅奕高識傳。列爲
T2103_.52.0123c05: 高識之人。今尋乃是廢滅者
T2103_.52.0123c06: 魏大武周高祖蔡謨劉晝陽衒之
T2103_.52.0123c07: 荀濟章仇子陀劉惠琳范縝李緒

T2103_.52.0123c08:

減省除
滅半之

王文同

T2103_.52.0123c09: 初序沙汰僧衆者。夫以稊稂之穢青田。榮華
T2103_.52.0123c10: 之弊白首者。良有以也。故六群之過興舍衞。
T2103_.52.0123c11: 十濫之僞起毘離。大聖因立條章。無學由而
T2103_.52.0123c12: 正犯。遂有七擯量其小失。四法拔其大 &MT01891;

&MT01891;

。張
T2103_.52.0123c13: 網目而示三千。顯律儀而陳八萬。故得正像
T2103_.52.0123c14: 咸稱有道内外同號無塵。自法漸王門。金科
T2103_.52.0123c15: 之刑無墜。僧羅海岳。藏疾之隙滋章。擧統
T2103_.52.0123c16: 以法繩之。烹鮮之儀可覿。隨機以時勸勉。握
T2103_.52.0123c17: 泥之喩自隣。人誰無過。垂珠之誡有津。醜迹
T2103_.52.0123c18: 易欣。掩耳之夫難覩。所以宋唐兩帝王顏等
T2103_.52.0123c19: 賢。鑒物性之昏明曉時縁之淳薄。縱釋門之
T2103_.52.0123c20: 紛蕩。則淄澠一亂。彈僧徒之得失。則涇渭殊
T2103_.52.0123c21: 流斥貪競之鄙夫。毀藏積之僧滓。存高尚之
T2103_.52.0123c22: 道徳。廷重惠以攝人。至如漢魏齊梁之爲政
T2103_.52.0123c23: 也。恢恢天網取漏呑舟。察察王政事兼苛濫。
T2103_.52.0123c24: 所以大弘佛法通濟於五乘。該洽明時陶漸
T2103_.52.0123c25: 於清濁。使濁者知歸令自新於大造。清者容
T2103_.52.0123c26: 養悟適化之多方。其猶大赦天下。逋逃因之
T2103_.52.0123c27: 改容。忘瑕納衆。群小以之遷善。堯舜豈非聖
T2103_.52.0123c28: 主而化不及丹朱。漢祖焉樂亂階而亮貫高
T2103_.52.0123c29: 之逆。孔門季路雖僻而預升堂。釋種逹多乃

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