SAT DB

T2103_.52.0143a01: 信經希詳軒誥。因茲而觀。佛經所以越六典
T2103_.52.0143a02: 絶九流者。豈不以疏神逹要陶鑄靈府窮原
T2103_.52.0143a03: 盡化水鏡無垠者矣

T2103_.52.0143a04:

法有常楷。人無定則若
能依法則衆疑自除

T2103_.52.0143a05: 於是。童子愀然而怒曰。僕聞釋典沖深非。名
T2103_.52.0143a06: 教所議。玄風悠邈。豈器象所該。故染漬風
T2103_.52.0143a07: 流者。脱形梏於始心。研窮理味者。蕩心塵於
T2103_.52.0143a08: 終慮。抗志與夷皓齊蹤。潔己與嚴鄭等迹。忽
T2103_.52.0143a09: 榮譽去嗜＊慾。然釋訓稍陵競爲奢侈。上減父
T2103_.52.0143a10: 母之資。下損妻孥之分。齋會盡肴膳之甘。塔
T2103_.52.0143a11: 寺極莊嚴之美。罄私家之年儲。費軍國之資
T2103_.52.0143a12: 實。然諸沙門秀異者寡。受茲重惠未能報
T2103_.52.0143a13: 徳。或墾植田圃與農夫等流。或估貨求財與
T2103_.52.0143a14: 商民爭利。或交託貴勝以自矜豪。或占算吉
T2103_.52.0143a15: 凶殉於名譽。遂使澄源漸濁流浪轉渾。僕所
T2103_.52.0143a16: 以致怪。良在於斯。覬欲清心佛法鑚仰餘風。
T2103_.52.0143a17: 覩此悵然洗心無託。先生憮然而笑曰。余聞
T2103_.52.0143a18: 麟介之物。不逹皋壤之事。毛羽之族。豈識流
T2103_.52.0143a19: 浪之形。類異區分固其宜耳。惟十性淵博含
T2103_.52.0143a20: 生等有。二諦該深物我斯貫。辯有也則九道
T2103_.52.0143a21: 森然。談空也則萬像斯寂。故般若曰。色即薩
T2103_.52.0143a22: 婆若。薩婆若即色。然色是無知之頑質。薩婆
T2103_.52.0143a23: 若諸佛之靈照。論有居然無別。言無一而莫
T2103_.52.0143a24: 異。極矣哉極矣哉。老氏之虚無乃有外而張
T2103_.52.0143a25: 義。釋師之法性乃即色而遊玄。遊玄不礙於
T2103_.52.0143a26: 器象。何縁假之可除。即色而冥乎法性。則境
T2103_.52.0143a27: 智而倶寂般若曰。不壞假名而説諸法實相。
T2103_.52.0143a28: 維摩曰。但除其病而不除法。信哉此道。孰可
T2103_.52.0143a29: 逮乎。故能拯溺俗於沈流。拔幽根於重劫。遠
T2103_.52.0143b01: 開三乘之津。廣闢天人之路。夫大士建行。以
T2103_.52.0143b02: 檀度爲先。標牓宗極。以塔寺爲首。施而有報。
T2103_.52.0143b03: 匪成虚費。惠而有徳。豈曰空爲。且精微稍薄。
T2103_.52.0143b04: 華侈漸興。失在物懷。何關聖慮。故崇軒玉璽。
T2103_.52.0143b05: 非堯舜之心。翠居麗食。豈釋迦之意。今大周
T2103_.52.0143b06: 馭㝢淳風遐被。振道綱於六合。布徳網於
T2103_.52.0143b07: 八荒。川無扣浪之夫。谷無含難之士。四民
T2103_.52.0143b08: 咸安其業。百官各盡其分。嘉穀委於中田。
T2103_.52.0143b09: 倉庫積而成朽。方將撃壤以頌太平。鼓腹而
T2103_.52.0143b10: 觀盛化。吾子何拘妄慮窮竭。古人歎曰。才之
T2103_.52.0143b11: 爲難。信矣。孔門三千並海内翹秀。簡充四科
T2103_.52.0143b12: 數不盈十。其中伯牛惡疾。回也夭極。商也
T2103_.52.0143b13: 慳吝。賜也貨殖。求也聚斂。由也凶愎。而擧
T2103_.52.0143b14: 世推載。爲人倫之宗。欽尚高軌。爲搢紳之
T2103_.52.0143b15: 表。百代慕其遺風。千戴仰其景行。至於沙
T2103_.52.0143b16: 門苦相駁節。蓋髮膚微嗣世人之所重。而沙
T2103_.52.0143b17: 門遺之如脱屣。名位財色有情之所滯。而沙
T2103_.52.0143b18: 門視之如秕糠。斯乃忍人所不能忍。去人所
T2103_.52.0143b19: 不能去。可謂超世之津梁。弘道之勝趣也。録
T2103_.52.0143b20: 其脱俗之誠。足消四事。採其高尚之迹。可報
T2103_.52.0143b21: 四恩。況優於此者乎。夫崑山多玉。尚有礫沙。
T2103_.52.0143b22: 浮水豐金。寧無土石。沙門之中禪禁寔多。不
T2103_.52.0143b23: 無五三缺於戒律。正可以道廢人。不應以人
T2103_.52.0143b24: 廢道。子何覩此遂替釋教。故經曰。依法不依
T2103_.52.0143b25: 人。依智不依識。不可見紂跖之蹤而忽堯孔
T2103_.52.0143b26: 之軌。覽調逹之迹而忘妙徳之風。今當爲子
T2103_.52.0143b27: 撮言其致。三乘倶出生死。而幽駕大有淺深。
T2103_.52.0143b28: 九流咸明宇内。冲賾寧無總別。儒經曰。夫孝
T2103_.52.0143b29: 徳之本。教之所由生也。既云徳本。道高仁義
T2103_.52.0143c01: 之迹。教之由生。墳典因之以弘。然則同歸而
T2103_.52.0143c02: 殊途。一致而百慮。孝慈爲總。子何惑焉。儒
T2103_.52.0143c03: 之爲統。子何疑焉。於是童子莞然而悦曰。
T2103_.52.0143c04: 夫柏梁之構興。乃知茅茨之仄陋。仰日月之
T2103_.52.0143c05: 彌高。何丘陵之可匹。覩眞筌之遼廓。覺世
T2103_.52.0143c06: 訓之爲近。尋二經之實談。悟三張之詭妄。佛
T2103_.52.0143c07: 生西域形儀罔覿。教流東土得聽餘音。然神
T2103_.52.0143c08: 蹤曠遠理乖稱謂。因果寂遼信絶名言。今以
T2103_.52.0143c09: 淺懷得聞高論。銷疑散滯渙若春氷。始知釋
T2103_.52.0143c10: 典茫茫該羅二諦。儒宗硌硌總括九流。信
T2103_.52.0143c11: 駭常談無得而稱者矣。僕誠不敏。謹承嘉
T2103_.52.0143c12: 誨
T2103_.52.0143c13: 廣弘明集卷第八
T2103_.52.0143c14:
T2103_.52.0143c15:
T2103_.52.0143c16:
T2103_.52.0143c17: 廣弘明集卷第九
T2103_.52.0143c18: 大唐西明寺沙門釋道宣撰
T2103_.52.0143c19: 辯惑篇第二之五

T2103_.52.0143c20:

笑道論

其文廣抄
取可笑者

T2103_.52.0143c21: 臣鸞啓。奉勅令詳佛道二教。定其先後淺深
T2103_.52.0143c22: 同異。臣不揆疏短。謹具録以聞。臣竊以佛之
T2103_.52.0143c23: 與道教跡不同。出沒隱顯變通亦異。幽微妙
T2103_.52.0143c24: 密未易詳度。且一往相對。佛者以因縁爲宗。
T2103_.52.0143c25: 道以自然爲義。自然者無爲而成。因縁者積
T2103_.52.0143c26: 行乃證。守本則事靜而理均。違宗則意悖而
T2103_.52.0143c27: 教僞。理均則始終若一。教僞則無所不爲。案
T2103_.52.0143c28: 老子五千文辭義倶偉。諒可貴已。立身治國
T2103_.52.0143c29: 君民之道富焉。所以道有符書厭詛之方。佛
T2103_.52.0144a01: 禁怪力背哀之術。彼此相形。致使世人疑其
T2103_.52.0144a02: 邪正。此豈大道自然虚寂無爲之意哉。將以
T2103_.52.0144a03: 後人背本妄生穿鑿故也。又道家方術以昇
T2103_.52.0144a04: 仙爲神。因而誑惑偸潤目下。昔徐福欺妄分
T2103_.52.0144a05: 國於夷丹。文成五利妖僞於漢世。三張詭惑
T2103_.52.0144a06: 於西梁。孫恩掻擾於東越。此之巨蠹自古稱
T2103_.52.0144a07: 誣。以之匡政政多邪僻。以之導民民多詭惑。
T2103_.52.0144a08: 驗其書典卷卷自違。論其理義首尾無取。昔
T2103_.52.0144a09: 行父之爲人也。見有禮於其君者。敬之如孝
T2103_.52.0144a10: 子之養父母。見無禮於其君者。惡之如鷹鸇
T2103_.52.0144a11: 之逐鳥雀。宣尼云。君子之事上也。進思盡忠
T2103_.52.0144a12: 退思補過。將順其美匡救其惡。故上下能相
T2103_.52.0144a13: 親也。春秋傳曰。君所謂可而有否焉。臣獻其
T2103_.52.0144a14: 可以去其否。臣亦何人。奉勅降問敢不實答。
T2103_.52.0144a15: 其道徳二卷可爲儒林之宗。所疑紕繆者去
T2103_.52.0144a16: 其兩端請量刪定。案五千文曰。上士聞道勤
T2103_.52.0144a17: 而行之。中士聞道若存若亡。下士聞道大笑
T2103_.52.0144a18: 之。不笑不名爲道。臣輒率下士之見爲笑道
T2103_.52.0144a19: 論三卷合三十六條。三卷者笑其三洞之名。
T2103_.52.0144a20: 三十六條者笑其經有三十六部。戰汗上呈
T2103_.52.0144a21: 心魂失守。謹啓。大周天和五年二月十五
T2103_.52.0144a22: 日。前司隷母極縣開國伯臣甄鸞啓
T2103_.52.0144a23:   笑道論卷上
T2103_.52.0144a24:   造立天地一年號差舛二元爲天人
T2103_.52.0144a25: 三結士爲人四五佛並出五五練
T2103_.52.0144a26: 生尸六觀音侍老七佛西法陰八
T2103_.52.0144a27:   笑道論卷中
T2103_.52.0144a28:   日經不同九崑崙飛浮十法道立官
T2103_.52.0144a29: 十一稱南無佛十二鳥跡前文十三
T2103_.52.0144b01: 張騫取經十四日月普集十五大上
T2103_.52.0144b02: 尊貴十六五穀命鑿十七老子所佛
T2103_.52.0144b03: 十八勅使瞿曇十九事邪求道二十
T2103_.52.0144b04: 邪氣亂政二十一誡木枯死二十二
T2103_.52.0144b05:   笑道論卷下
T2103_.52.0144b06:   北方禮始二十三害親求道二十四
T2103_.52.0144b07: 延生年符二十五樁與劫齊二十六
T2103_.52.0144b08: 隨劫生死二十七服丹金色二十八
T2103_.52.0144b09: 改佛爲道二十九偸佛因果三十　道
T2103_.52.0144b10: 經未出言出三十一　五億重天三十二
T2103_.52.0144b11: 出入威儀三十三道士奉佛三十四
T2103_.52.0144b12: 道士合氣三十五諸子道書三十六
T2103_.52.0144b13: 造立天地一
T2103_.52.0144b14: 一太上道君造立天地。初記稱老子。以周
T2103_.52.0144b15: 幽王徳衰。欲西度關。與尹嘉期三年後於長
T2103_.52.0144b16: 安市青羊肝中相見。老子乃生皇后腹中。至
T2103_.52.0144b17: 期喜見有賣青羊肝者。因訪見老子從母懷
T2103_.52.0144b18: 中起。頭鬢皓首身長丈六。戴天冠捉金杖。
T2103_.52.0144b19: 將尹喜化胡。隱首陽山。紫雲覆之。胡王疑妖。
T2103_.52.0144b20: &T055114;

煮而不熱。老君大瞋考殺胡王。七子及國
T2103_.52.0144b21: 人一分並死。王方伏令國人受化。髡頭不
T2103_.52.0144b22: 妻受二百五十戒。作吾形香火禮拜。老子
T2103_.52.0144b23: 遂變形。左目爲日右目爲月。頭爲崑山髮
T2103_.52.0144b24: 爲星宿。骨爲龍肉爲狩腸爲蛇。腹爲海。指
T2103_.52.0144b25: 爲五嶽。毛爲草木。心爲華蓋。乃至兩腎合爲
T2103_.52.0144b26: 眞要父母
T2103_.52.0144b27: 臣鸞笑曰。漢書云。長安本名咸陽。漢祖定天
T2103_.52.0144b28: 下將都雒邑。因婁敬之諫乃歎曰。朕當長安
T2103_.52.0144b29: 於此。因爾名之。周幽未有何得老子。預知
T2103_.52.0144c01: 長安與尹喜期乎。又案三天正法混沌經云。
T2103_.52.0144c02: 混沌之始。清氣爲天濁氣爲地。便有七曜萬
T2103_.52.0144c03: 像之形其來久矣。豈有化胡之後老子方變
T2103_.52.0144c04: 爲日月山川之類乎。若爾者是則幽王之前。
T2103_.52.0144c05: 天地未生萬物。云何道經有三皇五帝三王
T2103_.52.0144c06: 乎。然則天地起自幽王矣。又造天地記云。崑
T2103_.52.0144c07: 崙山高四千八百里。上有玉京山大羅山。各
T2103_.52.0144c08: 高四千八百里。三山合則高一萬四千四百
T2103_.52.0144c09: 里。又廣説品云。天地相去萬萬五千里。計紫
T2103_.52.0144c10: 微宮在五億重天之上。是則高於崑崙山數
T2103_.52.0144c11: 百萬里。而老君以心爲華蓋。肝爲青帝宮。脾
T2103_.52.0144c12: 爲紫微宮。頭爲崑崙山。不知老君何罪倒竪
T2103_.52.0144c13: 於地。頭在下肝在上。以顛倒故見亦倒乎。以
T2103_.52.0144c14: 長安爲度關之年。幽王爲開闢之歳。將以化
T2103_.52.0144c15: 物。詎可承乎
T2103_.52.0144c16: 二年號差舛者。道徳經序云。老子以上皇
T2103_.52.0144c17: 元年丁卯。下爲周師。無極元年癸丑去周度
T2103_.52.0144c18: 關。笑曰。古先帝王立年無號。至漢武帝創
T2103_.52.0144c19: 起建元。後王因之遂至今日。上皇孟浪可笑
T2103_.52.0144c20: 之深
T2103_.52.0144c21: 又文始傳云。老子從三皇已來。代代爲國師
T2103_.52.0144c22: 化胡。又云湯時爲錫壽子。周初郭叔子。既
T2103_.52.0144c23: 爲國師應傳典籍。何爲不述。但列伊尹傅説
T2103_.52.0144c24: 呂望康邵之人乎。而傅説者。惟注老子爲柱
T2103_.52.0144c25: 下史。道家注爲周師。便是俗官。如何史傳
T2103_.52.0144c26: 不説。又上皇元年歳在丁卯。計姫王一代七
T2103_.52.0144c27: 百餘年。未聞上皇之號。檢諸史傳皆云。老子
T2103_.52.0144c28: 以景王時度關。魯哀十六年孔丘卒。即周
T2103_.52.0144c29: 敬王時。敬王即景王之子。景王即幽王之後
T2103_.52.0145a01: 一十餘世。此則孔老同時。而化胡經乃云。幽
T2103_.52.0145a02: 王之日度關。不聞更返。何得與孔子相見乎。
T2103_.52.0145a03: 化胡又云。爲周柱史七百年。計周初至幽王。
T2103_.52.0145a04: 止有三百餘年。何得妄作。然上皇之年道門
T2103_.52.0145a05: 詭號。故靈寶云。我於上皇元年半劫度人。其
T2103_.52.0145a06: 時人壽萬八千歳。如何超取半劫前號將來
T2103_.52.0145a07: 近世用乎。一何可笑。且上皇無極並是無識
T2103_.52.0145a08: 穿鑿。作者欲神其術。仍以年號加日。冀有信
T2103_.52.0145a09: 者從之
T2103_.52.0145a10: 又云。代代爲國師。葛洪神仙序中具説已怪
T2103_.52.0145a11: 尋。聖人既出匡救爲先。而夏桀陵虐塗炭生
T2103_.52.0145a12: 民。成湯武丁思賢若渇。老子何以賢君不輔
T2103_.52.0145a13: 虐政不師。修身養性自守而已。期頤將及。自
T2103_.52.0145a14: 知死至潜行西度。獨爲尹説直令讀誦。不勸
T2103_.52.0145a15: 授人。身死關中墳隴見在。秦佚弔之三號而
T2103_.52.0145a16: 出。究前傳經後人妄論。雖曰尊崇。翻成辱
T2103_.52.0145a17: 道
T2103_.52.0145a18: 三元爲天人者。太上三元品云。上元一品
T2103_.52.0145a19: 天宮元氣始凝。三光開明青黄之氣置上元
T2103_.52.0145a20: 三宮。第一宮名玄都元陽七寶紫微宮。則
T2103_.52.0145a21: 有青元始陽之氣。總主上眞自然玉宮靈寶
T2103_.52.0145a22: 上皇諸天帝王上聖大神。其宮皆五億五萬
T2103_.52.0145a23: 五千五百五十五億萬重青陽之氣。其中神
T2103_.52.0145a24: 仙官僚人衆各有五億五萬乃至如上萬重。
T2103_.52.0145a25: 皆結自然青元之氣而爲人也。其九宮重數
T2103_.52.0145a26: 官僚人衆皆同紫微
T2103_.52.0145a27: 臣笑曰。三天正法經云。天光未朗蔚積未澄。
T2103_.52.0145a28: 七千餘劫玄景始分。九氣存焉。一氣相去九
T2103_.52.0145a29: 萬九千九百九十里。青氣高澄濁混下降。而
T2103_.52.0145b01: 九天眞王元始天王生於九氣之中。氣結而
T2103_.52.0145b02: 形焉。便有九眞之帝。皆九天清氣凝成九宇
T2103_.52.0145b03: 之位。三元夫人從氣而生在洞房宮玉童玉
T2103_.52.0145b04: 女各三千而侍。以天爲父以氣爲母。生於三
T2103_.52.0145b05: 元之君
T2103_.52.0145b06: 又案靈寶罪根品云。太上道君禮元始天尊
T2103_.52.0145b07: 問十善等法。於是天尊命召神仙各説因縁。
T2103_.52.0145b08: 恒沙得道已成如來。其未成者亦如恒沙。又
T2103_.52.0145b09: 元始傳云。天堂對地獄。善者昇天惡者入
T2103_.52.0145b10: 地。若以此説理則不然。何者元始天王及太
T2103_.52.0145b11: 上道君諸天神人。皆結自然清元之氣而化
T2103_.52.0145b12: 爲之本。非修戒而成者也。彼本不因持戒而
T2103_.52.0145b13: 成者。何得令我獨行善法而望得之乎
T2103_.52.0145b14: 又案度人本行經云。太上道君言。我無量劫
T2103_.52.0145b15: 度人無數。元始天尊以我因縁之勳。賜我太
T2103_.52.0145b16: 上之號。推此有疑。如有無生成品云。空爲萬
T2103_.52.0145b17: 物母。道爲萬物父。此則先有於道乃有衆生。
T2103_.52.0145b18: 然此爲道之父。非衆生所作。道既如此。衆生
T2103_.52.0145b19: 何用修善而作乎。又道生萬物。生物之初是
T2103_.52.0145b20: 則始也。我既始生未有染習。何得有六道四
T2103_.52.0145b21: 生苦樂之別乎。又不可也。又云。衆生神識本
T2103_.52.0145b22: 來自有。非道生者。道既能生萬物。神識豈非
T2103_.52.0145b23: 物乎。又不可也
T2103_.52.0145b24: 四結土爲人者。三天正法經云。九氣既分。
T2103_.52.0145b25: 九眞天王乃至三元夫人三元之君太上道君
T2103_.52.0145b26: 於是而形。逮至皇帝始立生民結土爲像於
T2103_.52.0145b27: 曠野。三年能言。各在一方。故有傖秦夷羌。五
T2103_.52.0145b28: 情合徳五法自然。承上眞之氣而得爲人也｣
T2103_.52.0145b29: 臣笑曰。三元品善惡業對皆由一身。又＊元始
T2103_.52.0145c01: 傳云。若婬盜不孝。死入地獄受五苦八難。後
T2103_.52.0145c02: 生六畜邊夷之中。推此而言。乖違太甚。且
T2103_.52.0145c03: 皇帝土像之日。經于三年上眞氣入乃能言
T2103_.52.0145c04: 語。此上清之氣與太上同源。論先未有惡善。
T2103_.52.0145c05: 何爲入土像中。即墮八難爲蠻夷乎。此土爲
T2103_.52.0145c06: 像。先亦無因。云何造作之後。乃有中邊之別
T2103_.52.0145c07: 乎。又上眞之氣爲癡爲黠。若其癡也。不應入
T2103_.52.0145c08: 土能言。如其黠也。應識五苦八難。如何不樂
T2103_.52.0145c09: 善樂而貪爲苦難乎。推此諸條。可笑之深
T2103_.52.0145c10: 也
T2103_.52.0145c11: 五明五佛並興者。文始傳云。老子以上皇
T2103_.52.0145c12: 元年下爲周師。無極元年乘青牛薄板車度
T2103_.52.0145c13: 關。爲尹喜説五千文曰。吾遊天地之間。汝未
T2103_.52.0145c14: 得道。不可相隨。當誦五千文萬遍。耳當洞
T2103_.52.0145c15: 聽目當洞視。身能飛行六通四逹。期於成都。
T2103_.52.0145c16: 喜依言獲之。既訪相見。至罽賓檀特山中。乃
T2103_.52.0145c17: 至王以水火燒沈。老子乃坐蓮華中誦經如
T2103_.52.0145c18: 故。王求哀悔過。老子推尹喜爲師。語王曰。吾
T2103_.52.0145c19: 師號佛。佛事無上。道王從受化。男女髡髮不
T2103_.52.0145c20: 娶於妻。是無上道承佛威神。委尹喜爲罽賓
T2103_.52.0145c21: 國佛。號明光儒童
T2103_.52.0145c22: 臣笑曰。廣説品云。始老國王聞天尊説法。
T2103_.52.0145c23: 與妻子倶得須陀洹果。清和國王聞之與群
T2103_.52.0145c24: 臣造天尊所。皆白日昇天。王爲梵天之首。號
T2103_.52.0145c25: 玄中法師。其妻聞法同飛爲妙梵天王。後生
T2103_.52.0145c26: 罽賓號憤陀力王。殺害無道。玄中法師須化
T2103_.52.0145c27: 度之。化生李氏之胎。八十二年剖左腋。生
T2103_.52.0145c28: 而白首。經三月乘白鹿與尹喜西遊隱檀特。
T2103_.52.0145c29: 三年憤陀力王獵見便燒沈。老子不死。王伏
T2103_.52.0146a01: 便剃髮改衣。姓釋名法號沙門。成果爲釋迦
T2103_.52.0146a02: 牟尼佛。至漢世法流東秦。又文始傳。老子化
T2103_.52.0146a03: 胡推尹喜爲師而化胡。消氷經云。尹喜推老
T2103_.52.0146a04: 子爲師也。文始傳云。吾師號佛。佛事無上
T2103_.52.0146a05: 道。又云。無上道承佛威神委尹喜爲佛。推
T2103_.52.0146a06: 此衆途師弟亂矣。何名教之存乎。又化胡消
T2103_.52.0146a07: 氷經皆言。老子化罽賓身自爲佛。廣説品。憤
T2103_.52.0146a08: 陀力王老之妻也。得道號釋迦牟尼佛。即秦
T2103_.52.0146a09: 漢所流者。玄妙篇云。老子入關至天竺維衞
T2103_.52.0146a10: 國。入於夫人清妙口中。至後年四月八日剖
T2103_.52.0146a11: 左腋而生。擧手曰。天上天下惟我爲尊。三界
T2103_.52.0146a12: 皆苦何可樂者。尋罽賓一國乃有五佛倶出。
T2103_.52.0146a13: 一是尹喜號儒童者。二是老子化罽賓者。三
T2103_.52.0146a14: 老子之妻憤陀王號釋迦者。四老子在維衞
T2103_.52.0146a15: 作佛。亦號釋迦。五白淨王子悉逹作佛。復號
T2103_.52.0146a16: 釋迦。案文始傳云。五百年一賢千年一聖。
T2103_.52.0146a17: 今五佛並出。不覺煩乎。若言聖人能分身化
T2103_.52.0146a18: 物。説經亦必多方。何爲老化則多。經惟二卷
T2103_.52.0146a19: 不變。至於儒童尹喜憤陀佛經。無聞於今。但
T2103_.52.0146a20: 是白淨王子所説。以此推之。老喜爲佛。虚妄
T2103_.52.0146a21: 可曝。且老經祕説不許人聞。前後相番誠有
T2103_.52.0146a22: 遠意。然老能作佛。止是一人道士。不知奉
T2103_.52.0146a23: 佛惑之甚矣。如父爲道士。豈以道人子爲道
T2103_.52.0146a24: 士。豈以道人故。而不認其父乎
T2103_.52.0146a25: 六五練生尸者。五練經云。滅度者用色繒。
T2103_.52.0146a26: 天子一匹。公王一丈。庶民五尺。上金五兩而
T2103_.52.0146a27: 作一龍。庶民用鐵五色石五枚。以書玉文。通
T2103_.52.0146a28: 夜露埋。深三尺。女青文曰。九祖幽魂即出長
T2103_.52.0146a29: 夜入光明天。供其厨飯三十二年。還其故形
T2103_.52.0146b01: 而更生矣
T2103_.52.0146b02: 臣笑曰。三元品中天地大水三宮九府九宮
T2103_.52.0146b03: 一百二十曹。罪福功行。考官書之無有差錯。
T2103_.52.0146b04: 善者益壽惡者奪算。豈有不因業行直用五
T2103_.52.0146b05: 尺繒。而令九祖幽魂入光明天。三十二年還
T2103_.52.0146b06: 故形耶。不然之談。於斯可見。計五練之文。出
T2103_.52.0146b07: 天地未分之前。至今亦應用者。則三十二年
T2103_.52.0146b08: 後穿塚而出＊也。耳目所知。何爲羲皇已來。
T2103_.52.0146b09: 不聞道士死屍九祖從地出者耶。不然之
T2103_.52.0146b10: 状。又可笑也。今郊野古塚。亦有穴開焉。非道
T2103_.52.0146b11: 士祖父更生之處乎。亦可啓齒
T2103_.52.0146b12: 七觀音侍道者。有道士造老像。二菩薩侍
T2103_.52.0146b13: 之。一曰金剛藏。二曰觀世音。又道士服黄
T2103_.52.0146b14: 布帔。或似服帊通身被之。偸佛僧袈裟法
T2103_.52.0146b15: 服之相。其服黄帔。乃是古賢之衣。横被加
T2103_.52.0146b16: 前兩帶者。今悉削除。學僧服像
T2103_.52.0146b17: 臣笑曰。案諸天内音八字文曰。梵形落空九
T2103_.52.0146b18: 重推前。天眞皇人。解曰。梵形者。元始天尊。
T2103_.52.0146b19: 於龍漢之世號也。至赤明年。號觀音矣。又案
T2103_.52.0146b20: 蜀記云。張陵避瘧丘社中。得咒鬼之術。自造
T2103_.52.0146b21: 符書以誑百姓。爲大蛇所呑。弟子恥之。云白
T2103_.52.0146b22: 日昇天。陵子衡爲係師。衡子魯爲嗣師。以祖
T2103_.52.0146b23: 妖法惑亂天下。漢書云。劉焉以魯爲督義司
T2103_.52.0146b24: 馬。遂殺漢中太守蘇固。便得漢中。鬼道化人。
T2103_.52.0146b25: 時傳黄衣當王。魯遂令其部衆改著黄衣巾
T2103_.52.0146b26: 帔。代漢之徴。自爾至今黄服不絶。像服沙門。
T2103_.52.0146b27: 良可悲也。且立身之本。忠孝爲先。子像父侍
T2103_.52.0146b28: 天地不立。觀音極位大士。老子不及大賢。而
T2103_.52.0146b29: 令祖父立侍子孫是不孝也。又襲張魯逆人之
T2103_.52.0146c01: 服。是不忠也。既挾不忠不孝。何足踵焉
T2103_.52.0146c02: 八佛生西陰者。老子序云。陰陽之道化成
T2103_.52.0146c03: 萬物。道生於東。爲木陽也。佛生於西。爲金陰
T2103_.52.0146c04: 也。道父佛母。道天佛地。道生佛死道因佛縁。
T2103_.52.0146c05: 並一陰一陽不相離也。佛者道之所生。大乘
T2103_.52.0146c06: 守善道者。自然無所從生。佛會大坐。法地方
T2103_.52.0146c07: 也。道會小坐。法天圓也。道人不兵者。乃是陰
T2103_.52.0146c08: 氣女人像也。故不加兵役。道作兵者。可知道
T2103_.52.0146c09: 人見天子王侯不拜。像女人深宮不干政也。
T2103_.52.0146c10: 道士見天子守令拜者。以干政爲臣僚也。道
T2103_.52.0146c11: 會飮酒者無過也。佛會不飮。以女人飮酒犯
T2103_.52.0146c12: 七出也。道會不齋。以主生生須食也。佛會持
T2103_.52.0146c13: 齋。以主死死不食＊也。又以女人節食也。道
T2103_.52.0146c14: 人獨坐。以女人守一也。道士聚宿故無所
T2103_.52.0146c15: 制也
T2103_.52.0146c16: 臣笑曰。文始傳云。道生東木男也。佛生西金
T2103_.52.0146c17: 女也。今以五行推之。則金能刻木。木以金爲
T2103_.52.0146c18: 官鬼。金以木爲妻財。推此則佛是道之官鬼。
T2103_.52.0146c19: 道是佛之妻財也。又云。道生佛者理則不然。
T2103_.52.0146c20: 陰陽五行豈有生金之木。故知道不生佛。道
T2103_.52.0146c21: 人大坐。以是道之官府。道士小坐。以上逼於
T2103_.52.0146c22: 官也。道人不兵租者。以本王種故免也。道士
T2103_.52.0146c23: 庶賤兵租是常。道經若此。若免兵租便違道
T2103_.52.0146c24: 教。又靈寶大誡云。道士不飮酒不干貴。如何
T2103_.52.0146c25: 故違犯大誡乎。後之紜紜。全無指的。又云。道
T2103_.52.0146c26: 士以齋爲死法。故不齋者。何不飽食終日養
T2103_.52.0146c27: 此形骸。而興絶粒服氣以求長生之術乎。卒
T2103_.52.0146c28: 不見之終。爲捕影之論矣。又云。道人獨臥道
T2103_.52.0146c29: 士聚宿。據此合氣。黄書不可妄乎
T2103_.52.0147a01: 九日月周徑者。文始傳云。天去地四十萬九
T2103_.52.0147a02: 千里。日月直度各三千里。周迴六千里。天地
T2103_.52.0147a03: 午子相去九千萬萬里。卯酉四隅亦爾轉
T2103_.52.0147a04: 形。濟苦經云。崑崙山高一萬五千里
T2103_.52.0147a05: 臣笑曰。依濟苦經云。天地相去萬萬五千里。
T2103_.52.0147a06: 與前文始。全所不同。文始傳云。日月周圍六
T2103_.52.0147a07: 千里。徑三千里。據法則圍九千里。如何但止
T2103_.52.0147a08: 六千耶。又天圓地方道家恒述。今四隅與方
T2103_.52.0147a09: 等量。則天地倶圓矣。化胡云。佛法上限止極
T2103_.52.0147a10: 三十三天。不及道之八十一天上也。又云。
T2103_.52.0147a11: 崑山九重重相去九千里。山有四面。面有一
T2103_.52.0147a12: 天。故四九三十六天。第一重帝釋居之。今計
T2103_.52.0147a13: ＊崑山高一萬五千里。而有九重。重高九千。
T2103_.52.0147a14: 則高八萬一千。而言萬五千者。何太乖各。
T2103_.52.0147a15: 大可笑也
T2103_.52.0147a16: 十崑崙飛浮者。文始傳云。萬萬億萬萬歳。
T2103_.52.0147a17: 一大水崑崙飛浮。爾時飛仙迎取天王及善
T2103_.52.0147a18: 民。安之山上。復萬萬億歳大火起。爾時聖
T2103_.52.0147a19: 人飛迎天王及人。安于山上
T2103_.52.0147a20: 臣笑曰。濟苦經云。天地劫燒洞然空蕩。清氣
T2103_.52.0147a21: 爲天濁氣爲地。乃使巨靈胡亥造立山川日
T2103_.52.0147a22: 月如前。＊崑山飛浮容可迎人安山之上。若天
T2103_.52.0147a23: 地洞然山爲火焚。義不獨立。如何迎取王人
T2103_.52.0147a24: 安山上乎
T2103_.52.0147a25: 又度人妙經云。五億重天之上大羅之天。有
T2103_.52.0147a26: 玉京山。災所不及。計太上慈愍。何不迎之以
T2103_.52.0147a27: 在玉京乎。若看死不迎。是不慈也。若不能迎。
T2103_.52.0147a28: 是欺詐也。又度人本行經云。道言我隨劫生
T2103_.52.0147a29: 死。然大上道君。居大羅之上。災所不及。猶
T2103_.52.0147b01: 云隨劫生死。自餘飛仙。如何迎取天王善人。
T2103_.52.0147b02: 安于山上令免死者。深大愚騃。又可笑也｣
T2103_.52.0147b03: 十一法道天置官者。五符經云。中黄道君
T2103_.52.0147b04: 曰。天生萬物人爲貴也。人身苞含天地無所
T2103_.52.0147b05: 不法。立天子置三公九卿二十七大夫八十
T2103_.52.0147b06: 一元士九州百二十郡千二百縣也。膽爲天
T2103_.52.0147b07: 子大道君。脾爲皇后。心爲太尉。左腎爲司徒。
T2103_.52.0147b08: 右腎爲司空。封八神及臍爲九卿珠樓神十
T2103_.52.0147b09: 二胃神十二三焦神三。合爲二十七大夫。四
T2103_.52.0147b10: 支神爲八十一。元士合之百二十。以法郡數
T2103_.52.0147b11: 也。又肺爲尚書府。肝爲蘭臺府
T2103_.52.0147b12: 臣笑曰。檢道經州縣之名。文似近代所出。古
T2103_.52.0147b13: 縣大而郡小。見于春秋及周書洛誥。今反以
T2103_.52.0147b14: 郡大於縣。是則非春秋已前道經乎。誣惘迷
T2103_.52.0147b15: 謬不可觀。而可笑也
T2103_.52.0147b16: 十二稱南無佛者。化胡經云。老化胡。王
T2103_.52.0147b17: 不受其教。老子曰。王若不信。吾南入天竺
T2103_.52.0147b18: 化諸國。其道大興。自此已南無尊於佛者。胡
T2103_.52.0147b19: 王猶不信受曰。若南化天竺。吾當稽首稱南
T2103_.52.0147b20: 無佛。又流沙塞有加夷國。常爲劫盜。胡王患
T2103_.52.0147b21: 之。使男子守塞常憂。因號男爲憂婆塞。女
T2103_.52.0147b22: 子又畏加夷所掠。兼憂其夫爲夷所困。乃因
T2103_.52.0147b23: 號＊憂婆夷
T2103_.52.0147b24: 臣笑曰。胡言南無。此言歸命。亦云救我。＊胡
T2103_.52.0147b25: 言＊憂婆塞。此言善信男也。＊憂婆夷者。云善
T2103_.52.0147b26: 信女也。若以老子言。佛出於南。便云南無佛
T2103_.52.0147b27: 者。若出於西方。可云西無佛乎。若言。男子守
T2103_.52.0147b28: 塞可名憂塞。女子憂夫恐夷可名爲憂夷。未
T2103_.52.0147b29: 知婆者。復可憂其祖母乎。如此依字釋詁。醜
T2103_.52.0147c01: 拙困辱。大可笑也｣
T2103_.52.0147c02: 十三鳥跡前文者。洞神三皇經。稱西域仙
T2103_.52.0147c03: 人曰皇文者。乃是三皇已前鳥。跡之始文章
T2103_.52.0147c04: 也。又云。三皇者。則三洞之尊神。大有之祖
T2103_.52.0147c05: 氣。天皇主氣。地皇主神。人皇主生。三合成徳
T2103_.52.0147c06: 萬物化生
T2103_.52.0147c07: 臣笑曰。南極眞人問事品稱。靈寶眞文三十
T2103_.52.0147c08: 六卷。在玉京山玄臺玉室。眞文大字滿中。天
T2103_.52.0147c09: 地淪沒萬成萬壞。眞文獨明。此之眞文。即三
T2103_.52.0147c10: 洞文也。三皇即三洞之尊神。必不在三洞之
T2103_.52.0147c11: 後。爾時未有鳥獸。何得云三皇已前鳥跡之
T2103_.52.0147c12: 始文也。若以伏羲爲三皇者。案淮南子云。
T2103_.52.0147c13: 皇帝使倉頡覩鳥跡造文字。此則止在皇帝
T2103_.52.0147c14: 之時。何得云三皇已前鳥文之始乎
T2103_.52.0147c15: 十四張騫取經者。化胡經曰。迦葉菩薩云。
T2103_.52.0147c16: 如來滅後五百歳。吾來東遊以道授韓平子。
T2103_.52.0147c17: 白日昇天。又二百年。以道授張陵。又二百年。
T2103_.52.0147c18: 以道授建平子。又二百年。以授午室。爾後
T2103_.52.0147c19: 漢末陵遲不奉吾道。至漢明永平七年甲子
T2103_.52.0147c20: 歳。星晝現西方夜。明帝夢神人長一丈六尺
T2103_.52.0147c21: 項有日光。旦問群臣。傅毅曰。西方胡王太子
T2103_.52.0147c22: 成道佛號佛。明帝即遣張騫等。窮河源。經
T2103_.52.0147c23: 三十六國至舍衞。佛已涅槃。寫經六十萬五
T2103_.52.0147c24: 千言。至永平十八年乃還
T2103_.52.0147c25: 臣笑曰。漢書云。張陵者後漢順帝時人。客學
T2103_.52.0147c26: 於蜀。入鶴鳴山爲蛇所呑。計順帝。乃是明
T2103_.52.0147c27: 帝七世之孫。理不在明帝之前百餘年也。又
T2103_.52.0147c28: 云。明帝遣張騫尋河源者。此亦妄作。案漢書。
T2103_.52.0147c29: 張騫爲前漢武帝尋河源。云何後漢明帝。復
T2103_.52.0148a01: 遣尋耶。不知騫是何長仙乎。代代受使。一
T2103_.52.0148a02: 何苦哉。可笑其妄引也
T2103_.52.0148a03: 十五日月普集者。諸天内音第三宗飄天
T2103_.52.0148a04: 八字文曰。澤落覺菩臺縁大羅。千天眞皇人
T2103_.52.0148a05: 解曰。澤者天中山名。衆龍所窟落覺者道君
T2103_.52.0148a06: 之内名。菩臺者眞人之隱號。玉臺處澤山之
T2103_.52.0148a07: 陽。三萬日月明其左右。羅漢月夫人。大劫既
T2103_.52.0148a08: 災。諸天日月會玉臺之下。大千世界之分。
T2103_.52.0148a09: 天下改易大千洞然
T2103_.52.0148a10: 臣笑曰。濟苦經云。乾坤洞然之後。乃使巨靈
T2103_.52.0148a11: 胡亥造山川玄中造日月。崑山南三十兆里
T2103_.52.0148a12: 復有崑山。如是次第有千＊崑山。名小千界。
T2103_.52.0148a13: 復有千小千。名中千界。復有千中千。名一大
T2103_.52.0148a14: 千世界。計大千世界中有百億日月。又經云。
T2103_.52.0148a15: 大劫既交天地改易。日月星辰無有存者。若
T2103_.52.0148a16: 其普集則百億倶來。何爲但三千而至。若餘
T2103_.52.0148a17: 不集者爲是災所不及。爲是本界闕少。若必
T2103_.52.0148a18: 少者。地上凡人。尚蒙日月之照。天上福勝。如
T2103_.52.0148a19: 何獨無照乎。又日月之下。乃是欲界。下人不
T2103_.52.0148a20: 名大羅上界災所不及。今不來者。理其然
T2103_.52.0148a21: 乎。將知造此經者。惟聞大千之名。迷於日月
T2103_.52.0148a22: 之數。故其然哉
T2103_.52.0148a23: 十六大上尊貴者。文始傳稱。老子與尹喜
T2103_.52.0148a24: 遊天上。入九重白門天帝見老便拜。老命喜
T2103_.52.0148a25: 與天帝相禮。老子曰。太上尊貴。剋日引見。太
T2103_.52.0148a26: 上在玉京山七寶宮。出諸天上。寂寂冥冥清
T2103_.52.0148a27: 遠矣
T2103_.52.0148a28: 臣笑曰。神仙傳云。呉郡沈義白日登仙。四
T2103_.52.0148a29: 百年後還家。説云。初上天時欲見天帝。尊
T2103_.52.0148b01: 貴不可見。遂先見太上。在正殿坐。男女侍
T2103_.52.0148b02: 數百人。如此状明。則知太上劣於天帝矣。言
T2103_.52.0148b03: 大上尊貴治在衆天之上者妄也。今據九天
T2103_.52.0148b04: 生神章。太上住在玄都宮也。其玉清宮在玄
T2103_.52.0148b05: 都之上。何重宮復在玉清之上。便高玄都兩
T2103_.52.0148b06: 重矣。而老子云。太上治在衆天之上者。何謬
T2103_.52.0148b07: 如斯
T2103_.52.0148b08: 十七五穀爲刳命之鑿者。化胡經云。三皇
T2103_.52.0148b09: 修道人皆不死。上古時。天生甘露地生醴
T2103_.52.0148b10: 泉。食飮長生。中古來天生五氣地出五味。
T2103_.52.0148b11: 食之延年。下古世薄天生風雨地養百獸。人
T2103_.52.0148b12: 捕食之。吾傷此際。故嘗百穀以食兆民。於是
T2103_.52.0148b13: 三皇各奉粟五斗爲信。求世世子孫不絶五
T2103_.52.0148b14: 穀生神州
T2103_.52.0148b15: 臣笑曰。五符經云。三仙王告皇帝曰。人所以
T2103_.52.0148b16: 壽孝者。不食五穀故也。大有經曰。五穀刳命
T2103_.52.0148b17: 之鑿。臭五穀命促縮。此糧入腹無希久壽。
T2103_.52.0148b18: 汝欲不死腸中無屎。五府經云。黄精者三陽
T2103_.52.0148b19: 之氣。上太清宮。食之甘美。又長生也。未解
T2103_.52.0148b20: 老子何不嘗此。而嘗五穀腐人之腸乎。又三
T2103_.52.0148b21: 皇者皆神人也。何以不令子孫王於長生之
T2103_.52.0148b22: 國。而以五斗穀請子孫王於神州。求刳命腐
T2103_.52.0148b23: 腸之短壽乎又可笑耳
T2103_.52.0148b24: 十八老子作佛者。玄妙内篇云。老子入關
T2103_.52.0148b25: 往維衞國。入清妙夫人口中。後剖左腋生。行
T2103_.52.0148b26: 七歩曰。天上天下惟我爲尊。於是乃有佛法
T2103_.52.0148b27: 臣笑曰。化胡經云。老化罽賓一切奉佛。老
T2103_.52.0148b28: 曰。却後百年。兜率天上更有眞佛。託生舍衞
T2103_.52.0148b29: 白淨王宮。吾於爾時。亦遣尹喜下生從佛。號
T2103_.52.0148c01: 曰阿難。造十二部經。老子去後百年。舍衞國
T2103_.52.0148c02: 王果生太子。六年苦行成道。號佛字釋迦文。
T2103_.52.0148c03: 四十九年欲入涅槃。老子復見於世號迦葉。
T2103_.52.0148c04: 在雙樹間。爲諸大衆請啓如來三十六問訖。
T2103_.52.0148c05: 佛便涅槃。迦葉菩薩焚燒佛屍。取舍利分國
T2103_.52.0148c06: 造塔。阿育王又起八萬四千塔。即以事推。老
T2103_.52.0148c07: 子本不作佛。若作佛者。豈可老還自燒老屍
T2103_.52.0148c08: 而起塔耶。且可一笑。且老子諸經多云作佛。
T2103_.52.0148c09: 或作國師。豈可天下國師。與佛必待伯陽乎。
T2103_.52.0148c10: 度人化俗。要須李耳耶。若云佛不能作要須
T2103_.52.0148c11: 道者。從始氣以來。獨一老子。不許餘人悟大
T2103_.52.0148c12: 道而爲國師耶。是則老爲自伐惟我能也。然
T2103_.52.0148c13: 佛經。人人行行皆得佛果。道經不述。惟一
T2103_.52.0148c14: 老君。如何佛教如此之弘。道經如斯之隘乎。
T2103_.52.0148c15: 且妄言虚述首尾無據。蜀記。張陵蛇噉。而
T2103_.52.0148c16: 注白日昇天。漢書。劉安伏鉞。乃言長生不
T2103_.52.0148c17: 死道家誣老子作佛。詎可怪哉
T2103_.52.0148c18: 又造天地經云。西化胡王。老子變形而去。左
T2103_.52.0148c19: 目爲日。右目爲月。案玄妙經云。老子乘日精
T2103_.52.0148c20: 入清妙口中。是則老子乘一目之精而入口
T2103_.52.0148c21: 也。計大道洞神何所不在。乃要憑一精而入
T2103_.52.0148c22: 胎乎。若必藉精。精依於首。若乘頭入。兩眼
T2103_.52.0148c23: 倶來。今乃乘一眼而入。使成偏見之大道
T2103_.52.0148c24: 乎。亦可笑也
T2103_.52.0148c25: 十九勅瞿曇遣使者。老子化胡歌曰。我在
T2103_.52.0148c26: 舍衞時。約勅瞿曇身。汝共摩訶薩。齎經來東
T2103_.52.0148c27: 秦。歴落神州界。迫至東海間。廣宣世尊法。
T2103_.52.0148c28: 教授聾俗人。與子威神法。化道滿千年。年滿
T2103_.52.0148c29: 時當還。愼莫戀東秦。無令天帝怒。太上 &T050460;

地
T2103_.52.0149a01: 瞋
T2103_.52.0149a02: 臣笑曰。案瞿曇者。即釋迦也。化胡經云。周莊
T2103_.52.0149a03: 本初三年太歳丙辰。白淨王子既得正覺。號
T2103_.52.0149a04: 佛釋迦。老子見其去世恐人懈怠。復下多羅
T2103_.52.0149a05: 聚落。號曰迦葉。親近於佛。焚屍取骨。起塔分
T2103_.52.0149a06: 布。若如上文。釋迦未生。不得預遣瞿曇往東
T2103_.52.0149a07: 土也。如其已生成佛者。中間無容。得受迦葉
T2103_.52.0149a08: 之約勅充千年之使乎。豈有菩薩親侍於佛
T2103_.52.0149a09: 而勅佛爲使乎。又周莊一政。止有一十五年。
T2103_.52.0149a10: 元年乙酉全無丙辰。本初之號何謬如斯。足
T2103_.52.0149a11: 令掩耳。亦使太上 &T050460;

地而瞋乎
T2103_.52.0149a12: 二十以酒脯事邪求道者。度人妙經稱。三
T2103_.52.0149a13: 界魔王各有歌辭。誦之百遍名度南宮。千遍
T2103_.52.0149a14: 魔王保迎。萬遍飛昇大空。過三界登仙公。
T2103_.52.0149a15: 又玄中精經。道士受誡符録。置五嶽位設
T2103_.52.0149a16: 酒脯再拜
T2103_.52.0149a17: 臣笑曰。觀身大＊誡云。道學不得祠祀鬼神及
T2103_.52.0149a18: 向禮拜。既是欲界魔王。未度諸有。焉能誦通
T2103_.52.0149a19: 百遍度南宮耶
T2103_.52.0149a20: 又案三張之法。春秋二分祭社祠竈。冬夏兩
T2103_.52.0149a21: 至同俗祠祀。兵符社契軍將交兵。都無戒
T2103_.52.0149a22: 勸之文。此之神社。爲神爲道。若是神者。道士
T2103_.52.0149a23: 不拜。如其道也。不設酒脯。豈有口誦魔言身
T2103_.52.0149a24: 行禮祭。求出三界。良可悲夫
T2103_.52.0149a25: 二十一佛邪亂政者。化胡經佛興胡域。西
T2103_.52.0149a26: 方金氣剛而無禮。神州之士。効其儀法起立
T2103_.52.0149a27: 浮圖。處處專尚背本趣末。辭言迂蕩不合
T2103_.52.0149a28: 妙法。飾彫經像以誑王臣。致天下水旱兵革
T2103_.52.0149a29: 相伐。不過十年災變普出。五星失度山河崩
T2103_.52.0149b01: 竭。王化不平皆由佛亂。帝主不事宗廟。庶人
T2103_.52.0149b02: 不享其先。所以神祇道氣。不可復理
T2103_.52.0149b03: 臣笑曰。智慧罪根品云。元始天尊曰。我於上
T2103_.52.0149b04: 皇元年半劫。度人延命萬八千年。我去後人
T2103_.52.0149b05: 心頽壞淫祀邪神。殺生祷祈更相殘害。自取
T2103_.52.0149b06: 夭傷壽無定年。以此推之。淫祀邪神萬神歡
T2103_.52.0149b07: 喜。氣與道合應獲福利。云何命促壽無定年。
T2103_.52.0149b08: 又漢明以前。佛法未行道氣隆盛。何乃兵戈
T2103_.52.0149b09: 屢作水旱相尋。雨血山崩饑荒荐集。更有桀
T2103_.52.0149b10: 紂炮烙生靈。自明帝後佛法行來五百餘年。
T2103_.52.0149b11: 寧有妖災虐政甚於前者。以今驗古。誰有誑
T2103_.52.0149b12: 欺。事彰竹帛。不可掩也。鸞乃庸疏。頗尋兩
T2103_.52.0149b13: 教。道法謙退。行僞以顯佛眞。佛法澄正。存理
T2103_.52.0149b14: 而開物性。若不如此通道。則可笑殺人
T2103_.52.0149b15: 二十二樹木聞誡枯死者。老子百八十戒
T2103_.52.0149b16: 重律云。吾戒大重。向樹説之則枯。向畜説之
T2103_.52.0149b17: 則死。又靈寶經云。玄素之道。古人修之延年
T2103_.52.0149b18: 益壽。今人修之消年損命
T2103_.52.0149b19: 又道士受三五將軍禁厭之法。有怨憎者癩
T2103_.52.0149b20: 狂殞命。又度國王品。東方開明招眞神身著
T2103_.52.0149b21: 黒幘。有玄文身廣百歩。頭柱天主食邪
T2103_.52.0149b22: 魔口容山。朝食五百暮噉三千五十五合衣
T2103_.52.0149b23: 呑。臣笑曰。三元大＊誡云天尊説十＊誡十善
T2103_.52.0149b24: 等法。無量人得道。誡云。不得懷惡心。聞＊誡
T2103_.52.0149b25: 生謗得罪。今樹木無情。不慮獲罪起謗。何
T2103_.52.0149b26: 須戒之令枯。若必枯死。此則有知。若有知者。
T2103_.52.0149b27: 聞法應悟。然無此理。何用斯言。公知今人修
T2103_.52.0149b28: 則損命災毒已行。大道寛容檢而不檢。致令
T2103_.52.0149b29: 殃延後代而不收録之耶
T2103_.52.0149c01: 又案三張之術畏鬼科曰。左佩太極章。右佩
T2103_.52.0149c02: 昆吾鐵。指日則停空。擬鬼千里血。又造黄神
T2103_.52.0149c03: 赤章殺鬼。朱章殺人。或爲塗炭齋者。黄土
T2103_.52.0149c04: 泥面。驢 &T060475;

泥中懸頭著拄。打拍使熟。自晋
T2103_.52.0149c05: 義熙中。道士王公期除打拍法。而陸修靜猶
T2103_.52.0149c06: 以黄土泥額。反縛懸頭。如此淫祀衆淫同
T2103_.52.0149c07: 笑。又案漢婕妤。帝疑其詛。對曰。若鬼神有
T2103_.52.0149c08: 知。不受無理之詛。如其無知。詛之何益。故
T2103_.52.0149c09: 不爲此。以事推測。常人之智尚識逹之。況鬼
T2103_.52.0149c10: 有靈聰明正直而受愚厭者。未之有也。今觀
T2103_.52.0149c11: 其文。詞義無取。有同俗巫解奏之曲。何期大
T2103_.52.0149c12: 道。若此容而不非乎。將不耽嗜糟汁湎淫終
T2103_.52.0149c13: 歳。以理推誠。豈得爾耶
T2103_.52.0149c14: 二十三起禮北方爲始者。依十＊誡十四持
T2103_.52.0149c15: 身經云。北方禮一拜。北方爲始。東向而周十
T2103_.52.0149c16: 方。想見太上眞形
T2103_.52.0149c17: 臣笑曰。文始傳云。老子與尹喜遊天上。喜欲
T2103_.52.0149c18: 見太上。老曰。太上在大羅天玉京。山極幽遠。
T2103_.52.0149c19: 可遙禮闕。遂不見而還。以此推之。玄都玉京
T2103_.52.0149c20: 太上所住。今在上方。何不以上爲首。而浪禮
T2103_.52.0149c21: 北方耶。然道生東陽也。何不東方爲始。佛
T2103_.52.0149c22: 生西陰也。北亦陰也。前已鄙之。今復尊量而
T2103_.52.0149c23: 前禮乎。又罪根品云。大上道君同陽館中稽
T2103_.52.0149c24: 首禮元始天尊問十善等法。此＊誡乃天尊所
T2103_.52.0149c25: 説。何以不禮天尊。而想見太上乎。捨本逐末。
T2103_.52.0149c26: 誰之咎也
T2103_.52.0149c27: 二十四害親求道者。老子消氷經云。老子
T2103_.52.0149c28: 語尹喜曰。若求學道。先去五情。一父母。二妻
T2103_.52.0149c29: 子。三情色。四財寶。五官爵。若除者與吾西
T2103_.52.0150a01: 行。喜精鋭。因斷七人首持來。老笑曰。吾試子
T2103_.52.0150a02: 心。不可爲事。所殺非親乃禽獸耳。伏視七
T2103_.52.0150a03: 頭爲七寶。七尸爲七禽。喜疑反家。七親皆存。
T2103_.52.0150a04: 又造立天地記云。老子化胡。胡王不伏。老子
T2103_.52.0150a05: 打殺。胡王七子國人一分
T2103_.52.0150a06: 臣笑曰。三元誡云。道學不得懷挾惡心。不孝
T2103_.52.0150a07: 父母。不愛妻子。計喜所殺父母。如知是幻。何
T2103_.52.0150a08: 得懷疑反視。如其實心依誡懷惡已犯重罪。
T2103_.52.0150a09: 何況斬二親之首乎。又胡王不伏。殺其七子。
T2103_.52.0150a10: 亦以甚矣。又殺國人一分。何斯不仁之深乎。
T2103_.52.0150a11: 若作法於後代。則令求道者皆殺二親妻子
T2103_.52.0150a12: 矣。又不可以一王不伏而濫誅半國之人乎。
T2103_.52.0150a13: 進退二三。可笑怪也
T2103_.52.0150a14: 二十五延生符者。三元品云。紫微宮青
T2103_.52.0150a15: 延生符書八方則八氣應之便成人。毀符以
T2103_.52.0150a16: 燒者。人隨煙化爲氣。其文四萬劫一出
T2103_.52.0150a17: 臣笑曰。文始傳云。萬億萬億歳一大水。崑
T2103_.52.0150a18: 崙飛浮。有仙飛迎天王善人。安之山上。乃至
T2103_.52.0150a19: 前前萬萬歳。天地混沌如雞子黄。名曰一
T2103_.52.0150a20: 劫。案大水之日天人不死。不應迎之山上｣
T2103_.52.0150a21: 又濟苦經。乾坤洞然之後。潰然空蕩。計一
T2103_.52.0150a22: 劫之時。人物不存。其延生符四萬劫乃出。豈
T2103_.52.0150a23: 可四萬劫中絶無天人。幽幽冥冥。何其遠也。
T2103_.52.0150a24: 又萬萬止是一億。億億止是一兆。止言一億
T2103_.52.0150a25: 兆年而云。＊萬億萬億者。蓋新學造經。不知
T2103_.52.0150a26: 數之大小耳
T2103_.52.0150a27: 二十六椿與劫齊者。洞玄東方青帝頌曰。
T2103_.52.0150a28: 九五不常居。天地有傾危。大劫終一椿。百六
T2103_.52.0150a29: 乘運迴
T2103_.52.0150b01: 臣笑曰。大水既漂。崑崙飛浮。後有大火。金鐵
T2103_.52.0150b02: 融地無草。乃至萬萬億歳。天地如雞子黄。總
T2103_.52.0150b03: 名一劫。然椿是世木。以世火燒之則灰。値劫
T2103_.52.0150b04: 火便絶。而言大劫齊椿者。一何謬歟。亦可笑
T2103_.52.0150b05: 矣
T2103_.52.0150b06: 二十七隨劫生死者。如度命妙經云。大劫
T2103_.52.0150b07: 交周。天崩地淪。欲界滅無。太平道經佛法
T2103_.52.0150b08: 華大小品。周遊上下十八天中。在色界内至
T2103_.52.0150b09: 大劫交。其文乃沒。其玉清上道三洞神經眞
T2103_.52.0150b10: 文玉字。出於元始。在二十八天無色界上大
T2103_.52.0150b11: 羅玉京山玄臺災所不及。故自然之文。與運
T2103_.52.0150b12: 同生同滅。能奉之七祖生天。轉輪聖王代代
T2103_.52.0150b13: 不絶
T2103_.52.0150b14: 臣笑曰。度人本行經云。道言自元始開光＊以
T2103_.52.0150b15: 來。赤明元年。經九千餘億劫。度一恒沙衆生。
T2103_.52.0150b16: 爾後至上皇元年。度人無量。我隨劫生死。世
T2103_.52.0150b17: 世不絶。恒與靈寶同出。經久劫終九氣。政
T2103_.52.0150b18: 運託胎。洪氏積三千餘年。至赤明開通歳在
T2103_.52.0150b19: 甲子。誕於扶力。蓋天復與靈寶同出度人。
T2103_.52.0150b20: 無始天尊以我因縁。賜我太上之號。在玄都
T2103_.52.0150b21: 玉京以此推之。眞文在玉京災所不及。而云
T2103_.52.0150b22: 自然之文。與運同生同滅。同生同滅豈非災
T2103_.52.0150b23: 也
T2103_.52.0150b24: 又云。我與靈寶同時出沒。又云。我隨劫生死。
T2103_.52.0150b25: 計靈寶運滅。太上隨亡。而云長生不死。此爲
T2103_.52.0150b26: 妄也。又玉京在衆天之上災所不及。理合可
T2103_.52.0150b27: 疑。一切形色無有存者。玉京玉臺斯爲色界。
T2103_.52.0150b28: 色界非常。玉京豈存。又赤明甲子之號。殊同
T2103_.52.0150b29: 河漢之實矣
T2103_.52.0150c01: 二十八服丹成金色者。神仙金液經云。金
T2103_.52.0150c02: 液還丹。太上所服。而神今燒水銀。還復爲丹。
T2103_.52.0150c03: 服之得仙。白日昇天。求仙不得。此道徒自苦

T2103_.52.0150c04:

耳

燒丹成水銀。燒水
銀成丹。故曰還丹

昔韓終服之。面作金色

T2103_.52.0150c05: 又佛身黄金色者。蓋道法驗也。令身内外剛
T2103_.52.0150c06: 堅如金。故號佛金剛身也
T2103_.52.0150c07: 臣笑曰。文始傳云。太上老子太一元君。此
T2103_.52.0150c08: 二聖亦可爲一身。金液經云。太一者惟有中
T2103_.52.0150c09: 黄丈夫及太一君此二仙人主也。飮金液昇
T2103_.52.0150c10: 天爲大神調陰陽矣
T2103_.52.0150c11: 尋韓終未服金液。止是常人既服＊昇天。即老
T2103_.52.0150c12: 君是也。而老君爲太上萬眞之主。何所不能
T2103_.52.0150c13: 而乃須金液後調陰陽乎
T2103_.52.0150c14: 又太一大神成者多少調陰陽者復須幾人。若
T2103_.52.0150c15: 言服者。皆得何其多耶。又丹與水銀遍地皆
T2103_.52.0150c16: 有。火燒成丹。作之不難。何爲道士不服白日
T2103_.52.0150c17: 昇天。爲天仙之主而辛苦叩齒。虚過一生良
T2103_.52.0150c18: 可哀哉。若不服者。明知爲丹所誤。故捕影
T2103_.52.0150c19: 之談耳
T2103_.52.0150c20: 又云。佛身金色由丹所成。此乃不須行因一
T2103_.52.0150c21: 炷丹。得邪見之重。可爲悲夫
T2103_.52.0150c22: 二十九偸改佛經爲道經者。如妙眞偈云。
T2103_.52.0150c23: 假使聲聞衆。其數如恒沙。盡思共度量。不能
T2103_.52.0150c24: 測道智
T2103_.52.0150c25: 臣笑曰。此乃改法華佛智爲道智耳。自餘並
T2103_.52.0150c26: 同諸文非一。昔有問道士顧歡歡答。靈寶妙
T2103_.52.0150c27: 經天文大字出於自然。本非法華。乃是羅什
T2103_.52.0150c28: 妄與僧肇。改我道經爲法華也。且靈寶偸於
T2103_.52.0150c29: 法華可誑東夏。法華之異靈寶。不殊西域。今
T2103_.52.0151a01: 譯人所出不爽經文。以此推之。故知偸改爲
T2103_.52.0151a02: 實。且佛經博約詞義宏深。千卷百部無重文
T2103_.52.0151a03: 者。不同老經自無別計。倚傍佛經開張卷部。
T2103_.52.0151a04: 且五千之文全無及佛。佛之八藏亦不論道。
T2103_.52.0151a05: 自餘後作皆竊佛經。後自明之。不廣其類。是
T2103_.52.0151a06: 以古來賢逹諷誦佛經。至今流傳代代不絶。
T2103_.52.0151a07: 道法必勝何不誦持。擧國統括誦道誰是。是
T2103_.52.0151a08: 故知非可爲准的
T2103_.52.0151a09: 三十偸佛經因果者。度王品云。天尊告純
T2103_.52.0151a10: 陀王曰。得道聖衆至恒沙如來者莫不從凡
T2103_.52.0151a11: 積行而得也。十仙者無數。亦有一興而致一
T2103_.52.0151a12: 仙位。復有積劫而登由功高。則一擧功卑。則
T2103_.52.0151a13: 十＊昇有十階級。從歡喜至法雲。相好具足。
T2103_.52.0151a14: 於是諸王聞説即得四果
T2103_.52.0151a15: 又度身品。尼乾子於天尊所聞法。獲須陀洹
T2103_.52.0151a16: 果
T2103_.52.0151a17: 又文始傳。老子在罽賓彈指。諸天王羅漢五
T2103_.52.0151a18: 通飛天倶至。遣尹喜爲師。得道菩薩爲老子
T2103_.52.0151a19: 作頌
T2103_.52.0151a20: 臣笑曰。佛之與道。教迹不同變通有異。道以
T2103_.52.0151a21: 自然爲宗。佛以因縁爲義。自然者無爲而成。
T2103_.52.0151a22: 因縁者積行乃證。是以小乘列四果之差。大
T2103_.52.0151a23: 乘有十等之位。從凡入眞具有經論。未知道
T2103_.52.0151a24: 家所列四果十仙名與佛同。修行因縁未見
T2103_.52.0151a25: 其説。然道家所修。吸氣冲天飮水證道。聞法
T2103_.52.0151a26: 飛空餌草尸解。行業既殊證果理異。但説天
T2103_.52.0151a27: 有五重。或三千六千。或八十一天。或六十大
T2103_.52.0151a28: 梵。或三十六天。或五億五萬餘天。或九眞
T2103_.52.0151a29: 天王九氣天君四方氣君三元三天九宮天曹
T2103_.52.0151b01: 玉清大有玄都紫微三皇太極。諸如此類理
T2103_.52.0151b02: 有所縁。豈有虚張自取矯異。請説此天。爲重
T2103_.52.0151b03: 爲横爲虚爲實。服何丹草而獲此天。脱所未
T2103_.52.0151b04: 詳則徒爲虚指。更來可笑矣
T2103_.52.0151b05: 三十一道經未出言出者。案玄都道士所
T2103_.52.0151b06: 上經目。取宋人陸修靜所撰者。目云。上清經
T2103_.52.0151b07: 一百八十六卷。一百一十七卷已行。始清
T2103_.52.0151b08: 已下四十部六十九卷未行於世。檢今經目。
T2103_.52.0151b09: 並云見在。乃至洞玄經一十五卷。猶隱天
T2103_.52.0151b10: 宮。今檢其目並注見在
T2103_.52.0151b11: 臣笑曰。修靜宋明時人。太始七年因勅而上
T2103_.52.0151b12: 經目。既云隱在天宮。爾來一百餘年。不聞天
T2103_.52.0151b13: 人下降。不見道士上昇。不知此經從何至此。
T2103_.52.0151b14: 昔文成以書飯牛。詐言王母之命。而黄庭元
T2103_.52.0151b15: 陽以道換佛。張陵創造靈寶。呉赤烏時始出。
T2103_.52.0151b16: 上清起於葛玄。宋齊之間乃行。鮑靜造三皇。
T2103_.52.0151b17: 事露而被誅。文成書飯牛致戮於漢世。今之
T2103_.52.0151b18: 學者。又踵其術。又可悲乎。漢書張魯祖父陵。
T2103_.52.0151b19: 桓帝時造符書以惑衆。受道者出米五斗。俗
T2103_.52.0151b20: 謂米賊。陵傳子衡。衢傳子魯。號曰三師。三人
T2103_.52.0151b21: 之妻爲三夫人。皆云。白日昇天。初受道名
T2103_.52.0151b22: 鬼卒。後號祭酒。妖鄙之甚穿鑿濫行。皆此例
T2103_.52.0151b23: 矣
T2103_.52.0151b24: 三十二五億重天者。文始傳云。天有五億
T2103_.52.0151b25: 五萬五千五百五十五重。地亦如之。厚一萬
T2103_.52.0151b26: 里。四角有金柱金軸。方圓三千六百里。神風
T2103_.52.0151b27: 持之。以四海爲地脈。天地山川河漢通氣風
T2103_.52.0151b28: 雲皆從山出
T2103_.52.0151b29: 臣笑曰。三天正法經云。天光未明七千餘劫。
T2103_.52.0151c01: 玄景始分九氣存焉。九眞天王元始天王。禀
T2103_.52.0151c02: 自然之胤置九天之號。上中下眞眞爲一元。
T2103_.52.0151c03: 元有三天。上元宮即太上大道君所治。計一
T2103_.52.0151c04: 天相去九萬九千九百九十里。則九天相去
T2103_.52.0151c05: 七十九萬九千九百二十里。一里有三百歩。
T2103_.52.0151c06: 一歩有六尺。則有一十四億三千九百八十
T2103_.52.0151c07: 五萬六千尺。以五億重天分之。則天天相去
T2103_.52.0151c08: 二尺。豈有厚萬里之地。上載二尺之天乎
T2103_.52.0151c09: 文始傳云。老子引四天王。大衆皆身長丈六。
T2103_.52.0151c10: 短者丈二。計人大而天小。何以自容常臥不
T2103_.52.0151c11: 起。愕然大怪
T2103_.52.0151c12: 三十三道士出入儀式。玄中經説。道士執
T2103_.52.0151c13: 簡者用金玉。廣一寸長五寸五分。執之爲況。
T2103_.52.0151c14: 中古王執朝師君。下古金玉隱執雜木。長九
T2103_.52.0151c15: 寸名爲手簡。執以去慢誡於道士。若入王宮
T2103_.52.0151c16: 聚落人室。在舍外十歩。著巾帔執況而入。
T2103_.52.0151c17: 勿有側背。出舍外脱巾帔著素服行。勿自顯
T2103_.52.0151c18: 損道法。若入俗家。整威儀執簡坐。勿使俗怪。
T2103_.52.0151c19: 道士行百里外。執杖巾帔香爐銅灌缽釪。
T2103_.52.0151c20: 出家之具自隨。威儀具足得十種功徳
T2103_.52.0151c21: 臣笑曰。自然經云。道士巾褐帔法褐。長三丈
T2103_.52.0151c22: 六尺。三百六十寸。法年三十六旬。年有三百
T2103_.52.0151c23: 六十日。一身兩角。角各有六條。兩袖袖各六
T2103_.52.0151c24: 條。合二十四條。法二十四氣。二帶法陰陽。中
T2103_.52.0151c25: 兩角法兩儀。乃至冠法蓮華巾也。自然經既
T2103_.52.0151c26: 有科律。何以不依。乃法張魯黄巾之服。違律
T2103_.52.0151c27: 而無識也
T2103_.52.0151c28: 三十四道士奉佛者。化胡云。願將優曇
T2103_.52.0151c29: 花。願燒栴檀香。供養千佛身。稽首禮定光｣
T2103_.52.0152a01: 又云。佛生何以晩。泥洹何以早。不見釋迦文。
T2103_.52.0152a02: 心中大懊惱
T2103_.52.0152a03: 又大誡云。道學當念。遊大流景宮禮佛
T2103_.52.0152a04: 臣笑曰。敷齋經。天尊令右玄眞人曰。釋
T2103_.52.0152a05: 迦文以轉輪生死法化世。使天老右玄眞人。
T2103_.52.0152a06: 以仙度之道不死之大法。又老子序云。道主
T2103_.52.0152a07: 生佛主死。道忌穢佛不忌。道屬陽生忌穢。佛
T2103_.52.0152a08: 則反之。據此清濁天分死生大判。何爲不念
T2103_.52.0152a09: 清虚大道。而願生死穢惡佛乎。古昔殷太
T2103_.52.0152a10: 宰問孔子聖人。孔答三皇五帝三王及丘倶
T2103_.52.0152a11: 不聖也。西方之人有聖者焉。故知孔子以佛
T2103_.52.0152a12: 爲聖。不以道爲聖也。化＊胡云。天下大術。佛
T2103_.52.0152a13: 術第一。昇玄云。吾師化遊天竺。符子曰。老氏
T2103_.52.0152a14: 之師名釋迦文。此道齋經又云。稱仙梵天稱
T2103_.52.0152a15: 佛隱文。外國讀經多是梵天。道士所好梵即
T2103_.52.0152a16: 佛也。此即學佛久矣。由稱梵也。又靈寶三十
T2103_.52.0152a17: 二天大梵隱語。天各八字。誦之萬遍即飛行。
T2103_.52.0152a18: 七祖同昇南宮。此又道士學佛之證也。然道
T2103_.52.0152a19: 士止知學梵。亦不知梵是何佛。愚而信之亦
T2103_.52.0152a20: 應有福。不知可笑以不
T2103_.52.0152a21: 三十五道士合氣法。眞人内朝律云眞人
T2103_.52.0152a22: 曰。凡男女至朔望日。先齋三日入私房。詣
T2103_.52.0152a23: 師所立功徳。陰陽並進日夜六時。此諸猥雜
T2103_.52.0152a24: 不可聞説。又道律云。行氣以次。不得任意。排
T2103_.52.0152a25: 醜近好抄截越次。又玄子曰。不鬲戾得度世。
T2103_.52.0152a26: 不嫉姤世。可度陰陽合乘龍去云云
T2103_.52.0152a27: 臣笑曰。臣年二十之時。好道術就觀學。先教
T2103_.52.0152a28: 臣黄書合氣三五七九男女交接之道。四目
T2103_.52.0152a29: 兩舌正對。行道在於丹田。有行者度厄延年。
T2103_.52.0152b01: 教夫易婦惟色爲初。父兄立前不知羞恥。自
T2103_.52.0152b02: 稱中氣眞術。今道士常行此法。以之求道。有
T2103_.52.0152b03: 所未詳
T2103_.52.0152b04: 三十六諸子爲道書者。玄都經目云。道經
T2103_.52.0152b05: 傳記符圖論六千三百六十三卷。二千四十
T2103_.52.0152b06: 卷有本。須紙四萬五十四張。其一千一百餘
T2103_.52.0152b07: 卷經傳符圖。其八百八十四卷諸子論。其四
T2103_.52.0152b08: 千三百二十三卷陸修靜録。有其數目及本
T2103_.52.0152b09: 並末得
T2103_.52.0152b10: 臣鸞笑曰。道士所上經目。陸修靜目中見有
T2103_.52.0152b11: 經書。藥方符圖止有一千二百二十八卷。本
T2103_.52.0152b12: 無雜書諸子之名。而道士今列二千餘卷者。
T2103_.52.0152b13: 乃取漢藝文志目八百八十四卷爲道之經
T2103_.52.0152b14: 論。據如此状。理有可疑。何者至如韓子孟
T2103_.52.0152b15: 子淮南之徒。並言道事。又有八老黄白之
T2103_.52.0152b16: 方。陶朱變化之術。翻天倒地之符。辟兵殺鬼
T2103_.52.0152b17: 之法。及藥方咒厭得爲道書者。可須引來。未
T2103_.52.0152b18: 知連山歸藏易林太玄黄帝金匱。太公六韜。
T2103_.52.0152b19: 何以不在道書之例乎。修靜目中本無諸子。
T2103_.52.0152b20: 今乃剩安。不知何據。且去年七月中道士所
T2103_.52.0152b21: 上經目。止注諸子三百五十卷爲道經。今云
T2103_.52.0152b22: 八百餘卷。何以前後不同。又人之有惡惟恐
T2103_.52.0152b23: 人知。己之有善慮人不見。故道士自書云。不
T2103_.52.0152b24: 受道戒者不得讀道經。即如此状。恐人知其
T2103_.52.0152b25: 醜乎。若以諸子爲道書者。人中諸子悉須追
T2103_.52.0152b26: 取。何得遺之。且道士引例我老子道徳。本是
T2103_.52.0152b27: 諸子。今尊爲經。流例相附有何過歟。若爾則
T2103_.52.0152b28: 知老子黄子諸子之流。如何得與儒流七經
T2103_.52.0152b29: 而相抗乎。班固先六經後二篇。序道爲中上
T2103_.52.0152c01: 賢類。斯實録矣
T2103_.52.0152c02: 又陶朱者即范蠡也。既事越王勾踐。君臣囚
T2103_.52.0152c03: 呉石室。甞屎飮尿。亦以甚矣。今尊崇其術。不
T2103_.52.0152c04: 亦昧乎
T2103_.52.0152c05: 又蠡子被戮於齊。何爲不行父術變又造天
T2103_.52.0152c06: 地經。老子託幽王皇后腹。即幽王之子也。身
T2103_.52.0152c07: 爲柱史。即幽王之臣也。化＊胡云。老子在漢
T2103_.52.0152c08: 爲東方朔。若審爾者。幽王爲犬戎所殺。豈可
T2103_.52.0152c09: 不愛君父與神符令不死乎
T2103_.52.0152c10: 又漢武窮兵疲役中國。天下戸口至減太半。
T2103_.52.0152c11: 稱老子爲方朔者。何忍不與辟兵辟穀之符。
T2103_.52.0152c12: 厭人咒鬼之方。以護漢國乎。眼看流弊。若此
T2103_.52.0152c13: 無心取救。將非欺誑謬乎
T2103_.52.0152c14: 又説統收道經目録。乃有六千餘卷。覈論見
T2103_.52.0152c15: 本止有二千四十卷。餘者虚指未出。將非鉛
T2103_.52.0152c16: 墨未備致經本未成乎。自餘孟浪紛論無足
T2103_.52.0152c17: 更廣
T2103_.52.0152c18: 廣弘明集卷第九
T2103_.52.0152c19:
T2103_.52.0152c20:
T2103_.52.0152c21:
T2103_.52.0152c22: 廣弘明集卷第十
T2103_.52.0152c23:   ＊大唐西明寺沙門釋道宣撰
T2103_.52.0152c24:   辯惑篇第二之六
T2103_.52.0152c25:   周祖廢二教立通道觀詔周武帝
T2103_.52.0152c26: 周祖平齊召僧叙癈立抗詔事
T2103_.52.0152c27:   釋惠遠
T2103_.52.0152c28:   周祖巡鄴請開佛法事任道林
T2103_.52.0152c29: 周祖天元立對衞元嵩上事王明廣
T2103_.52.0153a01:   周祖＊癈二教已更立通道觀＊詔
T2103_.52.0153a02:   周帝宇文邕
T2103_.52.0153a03: 武帝。猜忌黒衣受法黄老。欲留道法擯滅佛
T2103_.52.0153a04: 宗。僉議攸同咸遵釋教。帝置情日久殊非本
T2103_.52.0153a05: 圖。會道安法師上二教論無聞道法。意彌不
T2103_.52.0153a06: 伏。無奈理通衆口義難獨留。遂二教倶除憤
T2103_.52.0153a07: 發於内。未逾經月下詔曰。至道弘深混成無
T2103_.52.0153a08: 際。體苞空有理極幽玄。但岐路既分派源
T2103_.52.0153a09: 逾遠。淳離樸散形器斯乖。遂使三墨八儒朱
T2103_.52.0153a10: 紫交競。九流七略異説相騰。道隱小成其來
T2103_.52.0153a11: 久矣。不有會歸爭驅靡息。今可立通道觀。
T2103_.52.0153a12: 聖哲微言先賢典訓。金科玉篆祕賾玄文。所
T2103_.52.0153a13: 以濟養黎元扶成教義者。並宜弘闡一以貫
T2103_.52.0153a14: 之。俾夫翫培塿者。識嵩岱之隆崛。守磧礰者。
T2103_.52.0153a15: 悟渤澥之泓澄。不亦可乎。所司量置員數。俸
T2103_.52.0153a16: 力務異恒式。主者施行
T2103_.52.0153a17: 于時員置百二十人監護。吏力各有差。並選
T2103_.52.0153a18: 擇李門人有名當世者。著衣冠笏履。名通道
T2103_.52.0153a19: 觀學士。有前沙門京兆樊普曠者。彭享譎詭
T2103_.52.0153a20: 調笑動人。帝頗重之。召入通道。雖被抑退。常
T2103_.52.0153a21: 翦髮留鬚。帝問何事去留。曠曰。臣學陛下。二
T2103_.52.0153a22: 教雖除猶存通道。鬚爲俗飾故留。髮非俗教
T2103_.52.0153a23: 故遣。帝曰。俗有留髮上加以冠。何言非教。曠
T2103_.52.0153a24: 曰。無髮之士豈是教乎。臣預除之。加冠何損。
T2103_.52.0153a25: 帝笑之。自爾常淨剃髮著冠纓領。人有問者
T2103_.52.0153a26: 曰。我患熱也。云云
T2103_.52.0153a27:   周祖平齊召僧叙＊癈立抗拒事
T2103_.52.0153a28:   沙門釋＊惠遠
T2103_.52.0153a29: 周武帝。以齊承光二年春東平高氏。召前修
T2103_.52.0153b01: 大徳並赴殿集。帝升御座序廢立義云。朕受
T2103_.52.0153b02: 天命寧一區宇。世弘三教其風逾遠。考定至
T2103_.52.0153b03: 理多愆陶化。今並廢之。然其六經儒教文弘
T2103_.52.0153b04: 政術。禮義忠孝於世有宜。故須存立。且自眞
T2103_.52.0153b05: 佛無像遙敬表心。佛經廣歎崇建圖塔。壯麗
T2103_.52.0153b06: 修造致福極多。此實無情何能恩惠。愚人
T2103_.52.0153b07: 嚮信傾竭珍財徒爲引費。故須除蕩。故凡是
T2103_.52.0153b08: 經像皆毀滅之。父母恩重沙門不敬。悖逆之
T2103_.52.0153b09: 甚國法不容。並退還家用崇孝治。朕意如
T2103_.52.0153b10: 此。諸大徳謂理何如。于時沙門大統等五百
T2103_.52.0153b11: 餘人。咸以王威震赫決諫難從。關内已除義
T2103_.52.0153b12: 非孤立。衆各默然下勅催答。並相顧無色。俛
T2103_.52.0153b13: 首垂涙。有慧遠法師。聲名光價。乃自惟曰。佛
T2103_.52.0153b14: 法之寄四衆是依。豈以杜言謂能通理。遂出
T2103_.52.0153b15: 對曰。陛下統臨大域得一居尊。隨俗致詞憲
T2103_.52.0153b16: 章三教。詔云。眞佛無像。誠如天旨。但耳目生
T2103_.52.0153b17: 靈。頼經聞佛藉像表眞。今若廢之無以興敬。
T2103_.52.0153b18: 帝曰。虚空眞佛咸自知之。未假經像。遠曰。漢
T2103_.52.0153b19: 明已前經像未至。此土含生何故不知虚空
T2103_.52.0153b20: 眞佛。帝時無答。遠曰。若不藉經教自知有法
T2103_.52.0153b21: 者。三皇已前未有文字。人應自知五常等法。
T2103_.52.0153b22: 當時諸人何爲但識其母不識其父。同於禽
T2103_.52.0153b23: 獸。帝又無答。遠曰。若以形像無情。事之無福
T2103_.52.0153b24: 故須廢者。國家七廟之像。豈是有情而妄相
T2103_.52.0153b25: 尊事。帝不答此難。乃云。佛經外國之法。此
T2103_.52.0153b26: 國不須。廢而不用。七廟上代所立。朕亦不以
T2103_.52.0153b27: 爲是。將同廢之。遠曰。若以外國之經非此用
T2103_.52.0153b28: 者。仲尼所説出自魯國秦晋之地。亦應廢而
T2103_.52.0153b29: 不行。又以七廟爲非將欲廢者。則是不尊祖
T2103_.52.0153c01: 考。祖考不尊則昭穆失序。昭穆失序則五經
T2103_.52.0153c02: 無用。前存儒教其義安在。若爾則三教同廢。
T2103_.52.0153c03: 將何治國。帝曰。魯邦之與秦晋封域乃殊。莫
T2103_.52.0153c04: 非王者一化。故不類佛經七廟之難。帝無以
T2103_.52.0153c05: 通。遠曰。若以秦魯同遵一化。經教通行者。
T2103_.52.0153c06: 震旦之與天竺國界雖殊。莫不同在閻浮四
T2103_.52.0153c07: 海之内輪王一化。何不同遵佛經而今獨廢。
T2103_.52.0153c08: 帝又無答。遠曰。詔云。退僧還家崇孝養者。
T2103_.52.0153c09: 孔經亦云。立身行道以顯父母。即是孝行。何
T2103_.52.0153c10: 必還家。帝曰。父母恩重交資色養。棄親向疏
T2103_.52.0153c11: 未成至孝。遠曰。若如是言。陛下左右皆有
T2103_.52.0153c12: 二親。何不放之。乃使長役五年不見父母。帝
T2103_.52.0153c13: 曰。朕亦依番上下得歸侍奉。遠曰。佛亦聽僧
T2103_.52.0153c14: 冬夏隨縁修道。春秋歸家侍養。故目連乞食
T2103_.52.0153c15: 餉母。如來擔棺臨葬。此理大通。未可獨廢。
T2103_.52.0153c16: 帝又無答。遠抗聲曰。陛下今恃王力自在破
T2103_.52.0153c17: 滅三寶。是邪見人。阿鼻地獄不簡貴賤。陛下
T2103_.52.0153c18: 何得不怖。帝勃然作色大怒。直視於遠曰。但
T2103_.52.0153c19: 令百姓得樂。朕亦不辭地獄諸苦。遠曰。陛
T2103_.52.0153c20: 下以邪法化人。現種苦業。當共陛下同趣阿
T2103_.52.0153c21: 鼻。何處有樂可得。帝理屈。言前所圖意盛更
T2103_.52.0153c22: 無所答。但云。僧等且還。有司録取論僧姓字。
T2103_.52.0153c23: 帝已行虐三年。關隴佛法誅除略盡。既克齊
T2103_.52.0153c24: 境還准毀之。爾時魏齊東川佛法崇盛。見成
T2103_.52.0153c25: 寺廟出四十千。並賜王公充爲第宅。五衆釋
T2103_.52.0153c26: 門減三百萬。皆復軍民還歸編戸。融刮佛像
T2103_.52.0153c27: 焚燒經教。三寶福財簿録入官。登即賞賜分
T2103_.52.0153c28: 散蕩盡。帝以爲得志於天下也。未盈一年。癘
T2103_.52.0153c29: 氣内蒸身瘡外發。惡相已顯。無悔可銷。遂
T2103_.52.0154a01: 隱於雲陽宮。纔經七日尋爾傾崩。天元嗣暦。
T2103_.52.0154a02: 於東西二京立陟岵寺。罰菩薩僧用開佛化。
T2103_.52.0154a03: 不久帝崩國運移革至隋高祖方始大通。如
T2103_.52.0154a04: 後所顯。近見大唐吏部尚書唐臨冥報記云。
T2103_.52.0154a05: 外祖隋文僕射齊公。親見文帝問死者還活
T2103_.52.0154a06: 人云。初死見周武帝云。爲我相聞大隋天子。
T2103_.52.0154a07: 昔與我共食倉庫玉帛。亦我儲之。我今爲滅
T2103_.52.0154a08: 佛法極受大苦。可爲我作功徳也。文帝出勅。
T2103_.52.0154a09: 普及天下人。出一錢爲之追福焉
T2103_.52.0154a10:   周高祖巡鄴除殄佛法有前僧任道林上
T2103_.52.0154a11: 表請開法事
T2103_.52.0154a12: 周建徳六年十一月四日。上臨鄴宮新殿。内
T2103_.52.0154a13: 史宇文昂上士李徳林。收上書人表。于時任
T2103_.52.0154a14: 道林以表上之。上士覽表曰。君二教也。聖主
T2103_.52.0154a15: 機辯特難酬答。可思審之。對曰。主上鋒辯名
T2103_.52.0154a16: 流十方。林亦早聞。正以聞辯故來。得辯無爽
T2103_.52.0154a17: 云云。乃引入。上階御座西立。詔曰。卿既上事
T2103_.52.0154a18: 助匡治政。朕甚嘉尚。可條別自申。勿廣詞
T2103_.52.0154a19: 費。林乃上安撫齊餘省減賦役事。帝備納之。
T2103_.52.0154a20: 又曰。林原誓弘佛道。向且專論俗政。似欲諂
T2103_.52.0154a21: 附君人。其實天心護法。自釋氏弘訓。權應
T2103_.52.0154a22: 無方智方高奇。廣宣正法。救茲五濁特拔三
T2103_.52.0154a23: 有。人中天上六道四生。莫不歸依迴向受其
T2103_.52.0154a24: 開悟。自漢至今。踰五百載。王公卿士遵奉傳
T2103_.52.0154a25: 通。及至大周頓令廢絶。陛下治襲前王化承
T2103_.52.0154a26: 後帝。何容偏於佛教獨不師古。如其非善先
T2103_.52.0154a27: 賢久滅。如言有益陛下。可行廢佛之義。臣所
T2103_.52.0154a28: 未曉。詔曰。佛生西域寄傳東夏。原其風教殊
T2103_.52.0154a29: 乖中國。漢魏晋世似有若無。五胡亂治風化
T2103_.52.0154b01: 方盛。朕非五胡心無敬事。既非正教所以廢
T2103_.52.0154b02: 之。奏曰。佛教東傳時過七代。劉淵簒晋元非
T2103_.52.0154b03: 中夏。以非正朔稱爲五胡。其漢魏晋世佛化
T2103_.52.0154b04: 已弘。宋趙符燕久習崇盛。陛下恥同五胡盛
T2103_.52.0154b05: 修佛法。請如漢魏不絶其宗
T2103_.52.0154b06: 詔曰。佛義雖廣朕亦嘗覽。言多虚大語好浮
T2103_.52.0154b07: 奢。罪則憙推過去。無福則指未來。事者無
T2103_.52.0154b08: 徴行之多惑。論其勸善未殊古禮。研其斷惡
T2103_.52.0154b09: 何異俗律。昔嘗爲廢所以暫學。決知非益所
T2103_.52.0154b10: 以除之。奏曰。理深語大。非近情所測。時遠事
T2103_.52.0154b11: 深。寧小機欲辯。豈以一世之局見。而拒久
T2103_.52.0154b12: 遠之通議。封迷忽悟不亦過乎。是以佛理極
T2103_.52.0154b13: 於法界。教體通於外内。談行自他倶益＊辯
T2103_.52.0154b14: 果。常樂無爲樹徳恩隆。天地授道廣利無
T2103_.52.0154b15: 邊。見奇則神通自在。布化則萬國同歸。救度
T2103_.52.0154b16: 則怨親等濟。慈愛則有識無傷。戒除外惡定
T2103_.52.0154b17: 止心非。慧照古今智窮萬物。若家家行此則
T2103_.52.0154b18: 民無不治。國國修之則兵戈無用。今離不
T2103_.52.0154b19: 行何處求益。因重奏曰。臣聞孝者至天之道。
T2103_.52.0154b20: 順者極地之養。所以通神明光四海。百行之
T2103_.52.0154b21: 本孰先孝者。昔世道將傾魏室崩壞。太祖奮
T2103_.52.0154b22: 威補天夷難。創啓王業。陛下因斯鴻緒遂登
T2103_.52.0154b23: 皇極。君臨四海徳加天下。追惟莫大終身無
T2103_.52.0154b24: 報。何有信己心智執固自解。倚恃爪牙任縱
T2103_.52.0154b25: 王力。殘壞太祖所立寺廟。毀破太祖所事靈
T2103_.52.0154b26: 像。休廢太祖所奉法教。退落太祖所敬師尊。
T2103_.52.0154b27: 且父母床几尚不敢損虧。況父之親事輒能
T2103_.52.0154b28: 輕壞。國祚延促弗由於佛。政治興毀何關於
T2103_.52.0154b29: 法。豈信一時之慮招萬世之譏。愚臣冐死特
T2103_.52.0154c01: 爲不可
T2103_.52.0154c02: 詔曰。孝道之義寧非至極。若專守執惟利一
T2103_.52.0154c03: 身。是使大智權方反常合道。湯武伐主仁智
T2103_.52.0154c04: 不非。尾生守信禍至身滅。事若有益假違要
T2103_.52.0154c05: 行。儻非合理雖順必剪。不可護己一名令四
T2103_.52.0154c06: 海懷惑。外乖太祖内潤黔元
T2103_.52.0154c07: 令沙門還俗省侍父母。成天下之孝。各各自
T2103_.52.0154c08: 活不惱他人。使率土護利。捨戎從夏六合同
T2103_.52.0154c09: 一。即是揚名萬代以顯太祖。即孝之終也。何
T2103_.52.0154c10: 得言非
T2103_.52.0154c11: 奏曰。若言壞佛有益毀僧益民。昔太祖康曰
T2103_.52.0154c12: 玄鑒萬理智括千途。必佛法損化即尋除蕩。
T2103_.52.0154c13: 寧肯積年奉敬興遍天下。又佛法存日損處
T2103_.52.0154c14: 是何。自破已來成何利潤。若實無益寧非不
T2103_.52.0154c15: 孝。詔曰。法興有時道亦難准。制由上行王者
T2103_.52.0154c16: 作則。縱有小利尚須休廢。況佛無益理不可
T2103_.52.0154c17: 容。何者敬事無徴招感無効。自救無聊何能
T2103_.52.0154c18: 益國。自廢已來民役稍希。租調年増兵師日
T2103_.52.0154c19: 盛。東平齊國西定妖戎。國安民樂豈非有
T2103_.52.0154c20: 益。若事有益。太祖存日屢嘗討齊。何不見獲。
T2103_.52.0154c21: 朕壞佛法。若是違害亦可亡身。既平東夏。明
T2103_.52.0154c22: 知有益。廢之合理義無更興
T2103_.52.0154c23: 奏曰。自國立政惟貴於道。制化養民寧高於
T2103_.52.0154c24: 徳。止見道消國喪。未有兵強祚久。是以虐紂
T2103_.52.0154c25: 恃衆禍傾帝業。周武修徳福集皇基。夫差驕
T2103_.52.0154c26: 戰遂至滅身。勾踐以道危而更安。以此論之。
T2103_.52.0154c27: 何關壞佛退僧方平東夏。直是毀佛。當此託
T2103_.52.0154c28: 定之時。偶然斯會。妄謂壞法有益。若爾湯伐
T2103_.52.0154c29: 有夏。文王滅崇。武王誅紂。秦并天下。赤漢
T2103_.52.0155a01: 滅項。此等諸君豈由壞佛。自後交論譏毀人
T2103_.52.0155a02: 法。或以抗禮君親。或謂妄稱佛性。或譏辯
T2103_.52.0155a03: 析色心。或重見作非業。或指身本陰陽。林
T2103_.52.0155a04: 皆隨難消解。帝雖構難重疊三番五番窮理
T2103_.52.0155a05: 盡性。林則無疑不遣。有難斯通。帝曰。卿言業
T2103_.52.0155a06: 不乖理。凡有入聖之期。性非業外。道有通凡
T2103_.52.0155a07: 之趣。此則道無不在凡聖該通。是則教無孔
T2103_.52.0155a08: 釋虚崇。如是之言。形通道俗。徒加剃剪之飾。
T2103_.52.0155a09: 是知帝王即是如來。宜停丈六。王公即是菩
T2103_.52.0155a10: 薩。省事文殊。耆年可爲上座。不用賓頭。仁惠
T2103_.52.0155a11: 眞爲檀度。豈假棄國。和平第一精僧。寧勞布
T2103_.52.0155a12: 薩。貞謹即成木叉。何必受戒。儉約實是少
T2103_.52.0155a13: 欲。無假頭陀。蔬食至好長齋。豈煩斷穀。放
T2103_.52.0155a14: 任妙同無我。何藉解空。忘功全逼大乘。寧
T2103_.52.0155a15: 希波若。文武直是二智。不觀空有。權謀徑
T2103_.52.0155a16: 成巧便。豈待變化。加官眞爲授記。無謝證果。
T2103_.52.0155a17: 爵祿交獲天堂。何待上界。罰戮見感地獄。不
T2103_.52.0155a18: 指泥犁。以民爲子。可謂大慈。四海爲家。即同
T2103_.52.0155a19: 法界。治政以理。何異救物。安樂百姓。寧殊
T2103_.52.0155a20: 拔苦。剪罰殘害。理是降魔。君臨天下。眞成得
T2103_.52.0155a21: 道。汪汪何殊淨土。濟濟豈謝迦維。卿懷異
T2103_.52.0155a22: 見妄生偏執。即事而言何處非道
T2103_.52.0155a23: 奏曰。伏承聖旨。義博言深融道混俗移專散
T2103_.52.0155a24: 執。乃令觸處乘眞有情倶道物我咸適千徒
T2103_.52.0155a25: 齊一。美則美矣。愚臣尚疑。若使至道惟一。則
T2103_.52.0155a26: 無二可融。若理恒外内。則自可常別。若一而
T2103_.52.0155a27: 非一。則半是半非。二而無二。則乍道乍俗。是
T2103_.52.0155a28: 則緇素錯亂儒釋失序。外内交雜上下參倫。
T2103_.52.0155a29: 何直遠沈清化。亦是近惑民俗。是以陰陽同
T2103_.52.0155b01: 氣生殺恒殊。天地齊形高卑常異。不可以其
T2103_.52.0155b02: 倶形而使地動天靜。或者見其並氣。而令陰
T2103_.52.0155b03: 生陽殺。即事永無此理。虚言難可成用。所以
T2103_.52.0155b04: 形齊氣一。可得言同。生殺高卑義無不別。故
T2103_.52.0155b05: 使同而不同。一而不一。道俗之理有齊無與。
T2103_.52.0155b06: 無爲自別。又若王名雖一凡聖天殊。形事微
T2103_.52.0155b07: 同寛狹全異。是故儒釋與無始倶興。道俗共
T2103_.52.0155b08: 天地同化。若欲泯之爲一。正可以道廢俗。如
T2103_.52.0155b09: 其倶益於世。則兩理幽顯齊明。今則興一廢
T2103_.52.0155b10: 一。眞成不可
T2103_.52.0155b11: 詔曰。卿言道俗天殊全乖内外。亦可道應自
T2103_.52.0155b12: 道無預於俗。釋應自釋莫依於儒。道若惟
T2103_.52.0155b13: 道。道何所利。佛若獨佛。化有何功。故道俗相
T2103_.52.0155b14: 資儒釋更顯。卿不因朕言。卿欲何論。是以内
T2103_.52.0155b15: 外抑揚廢興彼此。今國法不行王法所斷。廢
T2103_.52.0155b16: 興在數常理無違。義無常興廢有何咎
T2103_.52.0155b17: 奏曰。仰承聖旨。如披雲覩日。伏聽勅訓。實如
T2103_.52.0155b18: 聖説。道不自道非俗不顯。佛不自佛惟王能
T2103_.52.0155b19: 興。是以釋教東傳時經五百。弘通法化要依
T2103_.52.0155b20: 王力。方知道藉人弘神由物感。佛之盛毀功
T2103_.52.0155b21: 歸聖旨。道有興廢義無恒久。法有隱顯理難
T2103_.52.0155b22: 常存。比來已廢義無即行。休斷既久興期次
T2103_.52.0155b23: 及。與廢更迭理自應機。並從世運。不亦宜
T2103_.52.0155b24: 乎
T2103_.52.0155b25: 詔曰。帝王之法善決取捨明斷去就。審鑒同
T2103_.52.0155b26: 異妙察非常。朕於釋教。以潜思於府内。校量
T2103_.52.0155b27: 於今古。驗之以行事。算之以得失。理非常而
T2103_.52.0155b28: 不要。文高奇而無用。非無端而棄廢。何愛
T2103_.52.0155b29: 憎於儒釋
T2103_.52.0155c01: 奏曰。弘法之本。必留心於逹人通化之首。要
T2103_.52.0155c02: 存志於正道。勿見忤己以惡者。懷之以疏隔。
T2103_.52.0155c03: 容己以美者。歡心以親近。是則自感於所
T2103_.52.0155c04: 見。自亂於所聞。不可數聞有謗正之言。遂便
T2103_.52.0155c05: 信納從唱而和乘生是非。尋討愆短日懷憎
T2103_.52.0155c06: 薄。是則以僞移眞。衆聲惑志。故令當疏者更
T2103_.52.0155c07: 進之。當親者更遠之。遂使談論偏駮取捨專
T2103_.52.0155c08: 非。斯乃害眞之禍患。喪徳之妖累。於是帝
T2103_.52.0155c09: 不答。乃更開異途以發論端。問曰。朕聞君子
T2103_.52.0155c10: 擧厝必合於禮。明哲動止要應於機。比頻賜
T2103_.52.0155c11: 卿食。言不飮酒食肉。且酒是和神之藥。肉爲
T2103_.52.0155c12: 充肌之膳。古今同味。卿何獨鄙。若身居喪
T2103_.52.0155c13: 服。禮制不食。即如今賜自可得食。可食不食
T2103_.52.0155c14: 豈非過耶
T2103_.52.0155c15: 奏曰。貪財憙色貞夫所鄙。好膳嗜美廉士所
T2103_.52.0155c16: 惡。割情從道前賢所歎。抑欲崇徳往哲同
T2103_.52.0155c17: 嗟。況肉由殺命酒能亂神。不食是理。寧可爲
T2103_.52.0155c18: 非
T2103_.52.0155c19: 詔曰。肉由害命。斷之且然。酒不損生。何爲頓
T2103_.52.0155c20: 制。若使無損。計罪無過言非。飮漿食飯亦應
T2103_.52.0155c21: 得罪。而實不爾。酒何偏斷
T2103_.52.0155c22: 奏曰。結戒隨事得罪據心。肉體因害食之即
T2103_.52.0155c23: 罪。酒性非損過由弊神。餘處生過。過生由酒。
T2103_.52.0155c24: 斷酒即除。所以遮制不同。非謂酒體是罪
T2103_.52.0155c25: 詔曰。罪有遮性。酒體生罪。今有耐酒之人。能
T2103_.52.0155c26: 飮不醉。又不弊神。亦不生罪。此人飮酒應不
T2103_.52.0155c27: 得罪。斯則能飮無過。不能招咎。何關斷酒以
T2103_.52.0155c28: 成戒善。可謂能飮耐酒常名持戒。少飮即醉
T2103_.52.0155c29: 是大罪人
T2103_.52.0156a01: 奏曰。制過防非本爲生善。戒是止善身口無
T2103_.52.0156a02: 違。縁中止息遮性兩斷。乃名戒善。今耐酒之
T2103_.52.0156a03: 人。既不亂神。未破飮戒。實理非罪。正以飮
T2103_.52.0156a04: 生罪。酒外違遮。教縁中生犯。仍名有罪。以乖
T2103_.52.0156a05: 不飮猶非持戒
T2103_.52.0156a06: 詔曰。大士懷道要由妙解。至人高逹貴其不
T2103_.52.0156a07: 執。融心與法性齊寛。肆意共虚空同量。萬物
T2103_.52.0156a08: 無不是善。美惡何有非道。是則居酒臥肉之
T2103_.52.0156a09: 中。寧能有罪。帶婦懷兒而遊。豈言生過。故使
T2103_.52.0156a10: 太子取婦得道。周陀以捨妻沈淪。淨名以處
T2103_.52.0156a11: 俗高逹。身子以出家愚執。是故善者未可成
T2103_.52.0156a12: 善。惡者何足言惡。禁酒斷肉之奇。殊乖大
T2103_.52.0156a13: 道
T2103_.52.0156a14: 奏曰。龍虎以鱗牙爲能。猿鳥以超翔爲才。
T2103_.52.0156a15: 君子以解行爲道。賢哲以眞實成徳。故使内
T2103_.52.0156a16: 外稱奇緇素高尚。若惟解而無行。同沙井之
T2103_.52.0156a17: 非閏。專虚而不實。似空雲而無雨。是以匠
T2103_.52.0156a18: 萬物者以繩墨爲正。御天下者以法理爲本。
T2103_.52.0156a19: 故能善防邪萌防察姦宄。故使一行之失痛
T2103_.52.0156a20: 於割肌。一言之善重於千金。若使心根妙解。
T2103_.52.0156a21: 則居惡爲善。神智虚明則處罪成福。亦可移
T2103_.52.0156a22: 臣賤質居天重任。迴聖極尊處臣卑下。是則
T2103_.52.0156a23: 君臣雜亂上下倒錯。即事不可。古今未有。何
T2103_.52.0156a24: 異詞談忠孝身恒叛逆。語論慈捨形常殺盜。
T2103_.52.0156a25: 口閑百技觸事無能。言通萬里足不出戸。斯
T2103_.52.0156a26: 皆情切事奢。虚高無用。是以才有大而無用。
T2103_.52.0156a27: 理有小而必通。執此爲道。誠難取信
T2103_.52.0156a28: 詔曰。執情者未可論道。小智者難與談眞。是
T2103_.52.0156a29: 以井坎之魚。寧知東海深廣。燕雀籬翔。詎羨
T2103_.52.0156b01: 鵬鳳之遊。斯皆固小以違大趣。守文以害通
T2103_.52.0156b02: 途。若以我我於物。無物而非我。以物物於我。
T2103_.52.0156b03: 無我而非物。我既不異於物。物復焉異於我。
T2103_.52.0156b04: 我物兩亡自他齊一。虚心者是物無不同。遺
T2103_.52.0156b05: 功者無事而不可
T2103_.52.0156b06: 奏曰。仰承聖旨。名義深博宗源浩汚。究察莫
T2103_.52.0156b07: 由。事等窺天。誰測其廣。又同測海。寧識其
T2103_.52.0156b08: 深
T2103_.52.0156b09: 若以小小於大。無大而不小
T2103_.52.0156b10: 以大大於小。無小而非大
T2103_.52.0156b11: 大無不大則秋毫非小小
T2103_.52.0156b12: 小無不小則太山非大大
T2103_.52.0156b13: 故使大大非大小。小小非小大
T2103_.52.0156b14: 是則小大異於同。大小同於異。無大小之異
T2103_.52.0156b15: 同。何小大之同異
T2103_.52.0156b16: 方知非異可異同。寧有同可同異。無同可同
T2103_.52.0156b17: 異非異同
T2103_.52.0156b18: 無異可異同無同異
T2103_.52.0156b19: 是故無同而同非同。無異而異非異
T2103_.52.0156b20: 何同異而可異同。非異同而可同異。帝遂不
T2103_.52.0156b21: 答。於是君臣寂然不言良久
T2103_.52.0156b22: 詔乃問。卿何寂寞。乃欲散有歸無。勿以談
T2103_.52.0156b23: 不適懷遂息清辯
T2103_.52.0156b24: 奏曰。古人當言而懼。發言而憂。是以古有不
T2103_.52.0156b25: 言之君。世傅忘功之士。所以息言表知。非
T2103_.52.0156b26: 爲不適
T2103_.52.0156b27: 詔曰。至人無爲未曾不爲。知者不言未曾不
T2103_.52.0156b28: 言。亦有鸚鵡言而無用。鳳皇不言成軌。木
T2103_.52.0156b29: 有無任得存。雁有不鳴致死。卿今取捨若爲
T2103_.52.0156c01: 自適。又曰。士有一言而知人。有目撃而道存。
T2103_.52.0156c02: 亦有覩色審情。復有聽言＊辯徳。朕與卿言爲
T2103_.52.0156c03: 日既久。其間旨趣寧不略委。卿可爲朕記録
T2103_.52.0156c04: 在所申陳。令諸世人知朕意焉。是則助朕。何
T2103_.52.0156c05: 愧忠誠
T2103_.52.0156c06: 林以佛法淪陷冐死申請。帝情較執不遂所
T2103_.52.0156c07: 論。＊辯論雖明終非本意。承長安廢教。後別
T2103_.52.0156c08: 立通道觀。其所學者惟是老莊。好設虚談通
T2103_.52.0156c09: 申三教。冀因義勢登明釋部。乃表。鄴城義學
T2103_.52.0156c10: 沙門十人並聰敏高明者。請預通道觀。上覽
T2103_.52.0156c11: 表即曰。卿入通道觀大好學。無不有至論。補
T2103_.52.0156c12: 己大爲利益。仍設食訖曰。卿可裝束入關衆
T2103_.52.0156c13: 人前却。至五月一日。至長安延壽殿奉見。二
T2103_.52.0156c14: 十四日帝往雲陽宮。至六月一日帝崩。天元
T2103_.52.0156c15: 登詐在同州。至九月十三日。長宗伯岐公奏
T2103_.52.0156c16: 訖。帝允許之曰。佛理弘大道極幽微。興施有
T2103_.52.0156c17: 則法須研究。如此累奏恐有稽違。奏曰。臣
T2103_.52.0156c18: 本申事止爲興法。數啓慇懃惟願早行。今聖
T2103_.52.0156c19: 上允可議曹奏決。上下含和定無異趣。一日
T2103_.52.0156c20: 頒行天下稱慶。臣何敢言。至大成元年正月
T2103_.52.0156c21: 十五日
T2103_.52.0156c22: 詔曰。弘建玄風三寶尊重。特宜修敬。法化弘
T2103_.52.0156c23: 廣理可歸崇。其舊沙門中徳行清高者七人。
T2103_.52.0156c24: 在正武殿西安置行道。二月二十六日改元
T2103_.52.0156c25: 大象。又勅。佛法弘大千古共崇。豈有沈隱捨
T2103_.52.0156c26: 而不行。自今以後。王公已下并及黎庶。並
T2103_.52.0156c27: 宜修事知朕意焉。即於其日。殿嚴尊像具修
T2103_.52.0156c28: 虔敬。于時佛道二衆。各銓一大徳令昇法
T2103_.52.0156c29: 座。勸揚妙典。遂使人懷無畏。互吐微言佛
T2103_.52.0157a01: 理汪汪沖深莫測。道宗漂泊清淺可知。挫鋭
T2103_.52.0157a02: 席中王公嗟賞。至四月二十八日。下詔曰。佛
T2103_.52.0157a03: 義幽深神奇弘大。必廣開化儀。通其修行。崇
T2103_.52.0157a04: 奉之徒依經自檢。遵道之人勿須剪髮。毀形
T2103_.52.0157a05: 以乖大道。宜可存鬚髮嚴服以進高趣。令選
T2103_.52.0157a06: 舊沙門中懿徳貞潔學業沖博名實灼然聲望
T2103_.52.0157a07: 可嘉者一百二十人。在陟岵寺爲國行道。擬
T2103_.52.0157a08: 欲供給資須四事無乏。其民間禪誦。一無有
T2103_.52.0157a09: 礙。惟京師及洛陽。各立一寺。自餘州郡猶未
T2103_.52.0157a10: 通許。周大象元年五月二十八日。任道林法
T2103_.52.0157a11: 師。在同州衞道虎宅。修述其事呈上。内史
T2103_.52.0157a12: 沛公宇文澤親覽。小内史臨涇公宇文弘披
T2103_.52.0157a13: 讀。掌禮上士託跋行恭委尋都上士叱寇臣
T2103_.52.0157a14: 審覆
T2103_.52.0157a15:   周天元立有上事者對衞元嵩
T2103_.52.0157a16: 前僧王明廣。大象元年二月二十七日王
T2103_.52.0157a17: 明廣答衞元嵩上破佛法事。鄴城故趙武帝
T2103_.52.0157a18: 白馬寺佛圖澄孫弟子王明廣。誠惶誠恐死
T2103_.52.0157a19: 罪上書
T2103_.52.0157a20: 廣言。爲益州野安寺僞道人衞元嵩。既峯辯
T2103_.52.0157a21: 天逸抑是飾非。請廢佛圖滅壞僧法。此乃偏
T2103_.52.0157a22: 辭惑上先至難明。大國信之諫言不納。普天
T2103_.52.0157a23: 私論兆庶怪望。誠哉不便莫過斯甚。廣學非
T2103_.52.0157a24: 幼敏才謝生知。嘗覽一志之言。頗讀多方之
T2103_.52.0157a25: 論。訪求百氏復審六經。驗考嵩言全不扶
T2103_.52.0157a26: 會。嗚呼佛法由來久矣。所悲今日抂見陵遲。
T2103_.52.0157a27: 夫諂諛苟免其身者國之賊也。直言不避重
T2103_.52.0157a28: 誅者國之福也。敬憑斯義敢死投誠。件對元
T2103_.52.0157a29: 嵩六條如左
T2103_.52.0157b01: 伏惟天元皇帝。開四明逹四聰。暫降天威
T2103_.52.0157b02: 微迴聖慮。一垂聽覽。恩罰之科伏待刑憲。謹
T2103_.52.0157b03: 上
T2103_.52.0157b04: 臣廣謹對。詩云。無徳不報。無言不詶。雖則庸
T2103_.52.0157b05: 虚聞諸先逹。至道絶於心慮。大徳出於名
T2103_.52.0157b06: 聲。君子不出浮言。諸佛必爲篤論。去迷破執
T2103_.52.0157b07: 開道群冥。天人師敬由來久矣。善言教物凡
T2103_.52.0157b08: 聖歸仁。甘露蘭芝誰其見徳。縱使堯稱至道。
T2103_.52.0157b09: 不見金夢平陽。舜號無爲。尚隔瑞光蒲阪。悲
T2103_.52.0157b10: 夫。虚生易死正法難聞。淳勝之風頗違。諂曲
T2103_.52.0157b11: 之言難用。若使齊梁坐興佛法國祚不隆。唐
T2103_.52.0157b12: 虞豈爲業於僧坊。皇宗絶嗣人飢菜色。詎聞
T2103_.52.0157b13: 梁史浮天水害著自堯年。全道何必唐虞之
T2103_.52.0157b14: 邦。民壞豈止齊梁之域。至如義行豐國。寶殿
T2103_.52.0157b15: 爲起非勞。禮廢窮年。土階處之爲逸。故傅毅
T2103_.52.0157b16: 云。世人稱美。神農親耕堯舜茅茨。蓋衰代
T2103_.52.0157b17: 言。非先王之道也。齊梁塔寺。自開福徳之因。
T2103_.52.0157b18: 豈責交報之祐。故曾子曰。人之好善。福雖未
T2103_.52.0157b19: 至。去禍遠矣。人之爲惡。禍雖未至。去福遠
T2103_.52.0157b20: 矣。抱朴子曰。賢不必壽愚不必殘。善無近福
T2103_.52.0157b21: 惡無交禍。焉責斯近驗而遠棄大徴者乎。今
T2103_.52.0157b22: 古推移質文代變。治國濟俗義貴適時。悲恐
T2103_.52.0157b23: 唐虞之勝風。言是不獨是。齊梁之末法。言非
T2103_.52.0157b24: 不獨非
T2103_.52.0157b25: 臣廣又對。詩云。有覺徳行。四國順之。造化自
T2103_.52.0157b26: 然豈關人事。六天勸請萬國歸依。七處八會
T2103_.52.0157b27: 之堂何量。豈千僧之寺。不有大賢誰其致
T2103_.52.0157b28: 敬。不有大聖誰其戾止。涅槃經云。不奪他
T2103_.52.0157b29: 財物。常施惠一切。造招提僧房。則生不動
T2103_.52.0157c01: 國。諸經既顯庶事有由。不合佛心是何誣
T2103_.52.0157c02: 誷。寺稱平延嵩乃妄論。佛立伽藍何名曲
T2103_.52.0157c03: 見。斯乃校量過分與奪乖儀。執行何異布鼓
T2103_.52.0157c04: 而笑雷門。對天庭而誇蟻穴。勸以夫妻爲聖
T2103_.52.0157c05: 衆。苟恣婚婬。言國主是如來。冀崇諂説。清諫
T2103_.52.0157c06: 之士如此異乎。何別魏陵之覓交寵勸楚王
T2103_.52.0157c07: 奪子之妻。宰嚭求於近利爲呉主解蒼蒼之
T2103_.52.0157c08: 夢。心知不順口説美辭。彼信邪言由斯滅
T2103_.52.0157c09: 國。元嵩必爲過罪。僧官驅擯。忿羞恥辱謗旨
T2103_.52.0157c10: 因生。覆巣破寺恐理不申。扇動帝心名尊爲
T2103_.52.0157c11: 佛。曲取一人之意。埋沒三寶之田。凡百聞知
T2103_.52.0157c12: 孰不歎惜。有佛法來永久無際。天居地止所
T2103_.52.0157c13: 在尊崇。前帝後王誰不重異。獨何此國而
T2103_.52.0157c14: 賤者哉。昔卞和困楚孔子厄陳。方今擬古恐
T2103_.52.0157c15: 招嗤論
T2103_.52.0157c16: 臣廣又對。佛爲慈父調御天人。初中後善利
T2103_.52.0157c17: 安一切。自潜神雙樹地動十方。髮授四天驅
T2103_.52.0157c18: 分八國。涅槃經云。造像若佛塔。猶如大拇指。
T2103_.52.0157c19: 常生歡喜心。則生不動國。明知資父事師自
T2103_.52.0157c20: 關古典。束脩發起孔教。誠論叵有。衞嵩
T2103_.52.0157c21: 横加非難。入堂不死。豈勝不言。昔唐堯則
T2103_.52.0157c22: 天之治。天有逸水之災。周置宗廟之禮。廟無
T2103_.52.0157c23: 降雨之力。如謂塔無交福。以過則歸。亦可天
T2103_.52.0157c24: 廟虚求。例應停棄。若以理推冥運。寤天廟
T2103_.52.0157c25: 之恩亦可數窮命也。豈堂塔而能救。設使費
T2103_.52.0157c26: 公縮地魯子迴天。不奈必死之人。豈續已休
T2103_.52.0157c27: 之命。命而不定。福也能排。義異向論。必須慈
T2103_.52.0157c28: 祐。至如遍吉像前病癩歸之得愈。祇洹精舍
T2103_.52.0157c29: 平服殘患之人濟苦攘災事多非一。更詶餘
T2103_.52.0158a01: 難不復廣論。若夫道不獨遍徳無不在。千途
T2103_.52.0158a02: 一致何止内心。至若輸伽之建寶塔。百鬼助
T2103_.52.0158a03: 以日功。雀離之起浮圖。四天扶其夜力。大矣
T2103_.52.0158a04: 哉感天地動鬼神。外修無福是何言也。此若
T2103_.52.0158a05: 課貧抑作。民或嗟勞。義出苞容能施忘倦。
T2103_.52.0158a06: 若必元由塔寺敗國窮民。今既廢僧。貧應卒
T2103_.52.0158a07: 富。儉困城市更甚昔年。可由佛之者也。鬼非
T2103_.52.0158a08: 如敬謂之爲諂。拜求社樹何惑良多。若言社
T2103_.52.0158a09: 樹爲鬼所依資奉而非咎。亦可殿塔爲佛住
T2103_.52.0158a10: 持修營必應如法。若言佛在虚空不處泥木。
T2103_.52.0158a11: 亦應鬼神冥寂。豈在樹中。夫順理濟物聖教
T2103_.52.0158a12: 元開。非義饒益經言不許。頗有天宮佛塔。
T2103_.52.0158a13: 撒作橋屏之牆。繍像幡經。用充膿血之服。
T2103_.52.0158a14: 天下日日饑窮。百姓年年憔悴。鬼神小聖尚
T2103_.52.0158a15: 或叵欺。諸佛大靈何容可負。詩云。旻天不
T2103_.52.0158a16: 駿其徳。降喪饑饉。此之謂也。更別往代功臣
T2103_.52.0158a17: 今時健將。干戈討定清息遐方。生乃偏受榮
T2103_.52.0158a18: 勳。朱門紫室。死則多使民夫樹廟興墳祭死
T2103_.52.0158a19: 殺生。崇虚損實有勞無益。初未渉言。況釋迦
T2103_.52.0158a20: 如來道被三千化隆百億。前瞻無礙後望誰
T2103_.52.0158a21: 勝。能降外道之師。善伏天魔之黨。不用寸兵
T2103_.52.0158a22: 靡勞尺刃。五光遍照無苦不消。四辯横流恕
T2103_.52.0158a23: 蒙安樂。爲將爲帥名高位大。寺存廟立義有
T2103_.52.0158a24: 何妨。土龍不能致雨。尚遵之以求福。泥佛縱
T2103_.52.0158a25: 使不語。敬者豈得無徴。昔馬卿慕藺孔父夢
T2103_.52.0158a26: 周。故重古人敬遵舊徳。況三世諸佛風化理
T2103_.52.0158a27: 同。就使彌勒初興。不應頓棄釋迦遺法
T2103_.52.0158a28: 臣廣又對。令無行富僧從課有理。有徳貧僧
T2103_.52.0158a29: 奪寺無辜。至如管蔡不臣。未可姫宗悉戮。卜
T2103_.52.0158b01: 商鄙吝。詎可孔徒頓貶。牧馬童兒。先去亂群
T2103_.52.0158b02: 之馬。放牛竪子。由寵護群之牛。莊子曰。道
T2103_.52.0158b03: 無不在。契之者通。適得怪焉。未合至道。唯
T2103_.52.0158b04: 此而已。至如釋迦周孔堯舜老莊。教迹雖殊
T2103_.52.0158b05: 宗歸一也。豈得結繩之世孤稱正治。剃髮之
T2103_.52.0158b06: 僧獨名權道。局執之情甚矣。齊物之解安寄。
T2103_.52.0158b07: 老子曰。上士聞道勤而行之。中士聞道若存
T2103_.52.0158b08: 若亡。下士聞道大笑毀之。元嵩既是佛法下
T2103_.52.0158b09: 士。偸形法服不識荊珍。謬量和寶。醜＊辭出
T2103_.52.0158b10: 自僞口。不遜貴於筆端。若使關西之地少有
T2103_.52.0158b11: 人物。不然之書誰肯信也。廣嘗見逃山越海
T2103_.52.0158b12: 之客。東夷北狄之民。昔者慕善而來。今以破
T2103_.52.0158b13: 法流散。可謂好利不愛士民。則有離亡之咎
T2103_.52.0158b14: 矣。然外國財貨未聞不用。外國師訓獨見不
T2103_.52.0158b15: 祇。天下怪望事出於此。廣既誠在念忠信
T2103_.52.0158b16: 爲心。理自可言早望申奏。但先皇別解可用
T2103_.52.0158b17: 嵩言。已往難追遂事不諫。三年久矣。三思乃
T2103_.52.0158b18: 言。有一可從。乞尋改格
T2103_.52.0158b19: 臣廣又對。竊以山＊苞蘭艾海蘊龍蛇。美惡雜
T2103_.52.0158b20: 流賢愚亂處。若龍蛇倶寵則無別是非。若蘭
T2103_.52.0158b21: 艾並挫誰明得失。若必存留有徳簡去不肖。
T2103_.52.0158b22: 一則有潤家風。二則不惑群品。三則天無違
T2103_.52.0158b23: 善之譏。四則民徳歸厚矣。我大周。應千載之
T2103_.52.0158b24: 期。當萬基之位。述禮明樂合地平天。武列
T2103_.52.0158b25: 文昭翼眞明俗。賢僧國器。不弊姚民之兵。
T2103_.52.0158b26: 聖衆歸往。豈獨龜茲之陣。或有慈悲外接聰
T2103_.52.0158b27: 辯内明。開發大乘舟航黎庶。或有禪林戢翼
T2103_.52.0158b28: 定水遊鱗。固守浮嚢堅持忍鎧。或有改形
T2103_.52.0158b29: 逭服苟異常人。婬縱無端還同愚俗。元嵩乞
T2103_.52.0158c01: 簡差當有理。夫天地至功有時動靜。日月延
T2103_.52.0158c02: 縮猶或短長。今莊老之學人間罕遇。若使合
T2103_.52.0158c03: 國共行。必應違式者罪。何以得知。現見時人
T2103_.52.0158c04: 受行儒教。剋己服禮觸事多違。禮云。餚乾
T2103_.52.0158c05: 不食。未見與肉而求菜者乎。爵盈不飮。未
T2103_.52.0158c06: 見巵滿而不勸者。禮極飮不過三。未見酣酒
T2103_.52.0158c07: 而不醉者。天子不合圍。諸侯不掩群。庶民不
T2103_.52.0158c08: 麑卵。廣既少染玄門。不閑掩圍之事。擧目
T2103_.52.0158c09: 盡見＊麑卵之民。復云何彼不合禮不罷儒服
T2103_.52.0158c10: 者乎。夫化由道洽政以禮成。榮辱所示君子。
T2103_.52.0158c11: 刑罰所御小人。類野芸田之法。禾莠須分。
T2103_.52.0158c12: 條桑㧅樹。豈當盡杌
T2103_.52.0158c13: 臣廣又對。忠臣孝子義有多途。何必躬耕租
T2103_.52.0158c14: 丁爲上。禮云。小孝用力。中孝用勞。大孝不
T2103_.52.0158c15: 匱。沙門之爲孝也。上順諸佛。中報四恩。下爲
T2103_.52.0158c16: 含識。三者不匱大孝一也。是故詩云。愷悌君
T2103_.52.0158c17: 子。求福不回。若必六經不用反信浮言。正道
T2103_.52.0158c18: 廢虧竊爲不願。若迺事親以力。僅稱小孝。租
T2103_.52.0158c19: 丁奉上忝是庸民。施僧敬像倶然合理。以嵩
T2103_.52.0158c20: 向背鉾楯自妨。上言慢人。敬石名作癡僧。敬
T2103_.52.0158c21: 像還成愚俗。婬妻愛子畜生亦解。詠懷剋念
T2103_.52.0158c22: 何其陋哉。孝經云。身體髮膚。受之父母。不敢
T2103_.52.0158c23: 毀傷。孝之始也。立身行道。揚名於後世。以顯
T2103_.52.0158c24: 父母。孝之終也。若言沙門出家即渉背親之
T2103_.52.0158c25: 譏。亦可曾參事於孔丘便爲不孝之子。夫以
T2103_.52.0158c26: 道相發聞之聖典。束脩合禮僧有何愆。老子
T2103_.52.0158c27: 曰。四象不行。大象無以暢。五音不聲。大聲無
T2103_.52.0158c28: 以至。若欲永滅二乘。亦可大乘無以暢。至
T2103_.52.0158c29: 嵩若志明出家不悔。志若不明悔何必是。昔
T2103_.52.0159a01: 丁公入漢。先獲至點之殘。馬母叛姜。自招覆
T2103_.52.0159a02: 水之逝。是驗敗國之師。不任忠臣之用。逭夫
T2103_.52.0159a03: 之婦。終失貞淑之名。嵩本歸命釋迦。可言善
T2103_.52.0159a04: 始。厭道還俗。非是令終。與彼 &MT02125;

女亂臣計
T2103_.52.0159a05: 將何別。天無長惡何久全身。背眞向俗取返。
T2103_.52.0159a06: 何殊。請簡僧立寺者。廣聞金玉異珍在人共
T2103_.52.0159a07: 寶。玄儒別義遐邇同遵。豈必孔生自國便欲
T2103_.52.0159a08: 師從。佛處遠邦有心捐棄。不勝事切輒陳愚
T2103_.52.0159a09: 亮。是非之理不敢自專。昔孔丘辭逝廟千載
T2103_.52.0159a10: 之規摹。釋迦言往寺萬代之靈塔。欲使見形
T2103_.52.0159a11: 剋念面像歸心。敬師忠主其義一也。至如丁
T2103_.52.0159a12: 蘭束帶。孝事木母之形。無盡解瓔。奉承多寶
T2103_.52.0159a13: 佛塔。眇尋曠古邈想清塵。既種成林於理不
T2103_.52.0159a14: 越。又案禮經。天子七廟。諸侯五廟。大夫卿士
T2103_.52.0159a15: 各有階級。故天曰神。祭天於圓丘。地曰祇。祭
T2103_.52.0159a16: 地於方澤。人曰鬼。祭之於宗廟。龍鬼降雨之
T2103_.52.0159a17: 勞。牛畜挽犁之効。由或立形村邑樹像城門。
T2103_.52.0159a18: 豈況天上天下三界大師。此方他方四生慈
T2103_.52.0159a19: 父。威徳爲百億所遵。風化爲萬靈之範。故
T2103_.52.0159a20: 善人迴向。若群流之歸溟壑。大光攝受。如兩
T2103_.52.0159a21: 曜之伴衆星。自月支遺影那竭灰身。舍利遍
T2103_.52.0159a22: 流祇洹遂造。乃賢乃聖憑茲景福。或尊或貴
T2103_.52.0159a23: 冀此獲安。忽使七層九架頽龕墜構。四戸八
T2103_.52.0159a24: 窓可無於失道。不令而治。形教隨時損益。至
T2103_.52.0159a25: 理不言而得。經像自可令行。通人逹士隨方
T2103_.52.0159a26: 顯用。翼眞明俗聖感應時。若待太公爲卿相。
T2103_.52.0159a27: 千載無太公。要得羅什爲師訓。萬代無羅什。
T2103_.52.0159a28: 法不自顯弘必由人。豈使大周法輪永滅。聖
T2103_.52.0159a29: 上六條御物九徳自明。曲理莫施直言必用。
T2103_.52.0159b01: 昔秦始皇發孔丘墓。禍鍾三日。魏太武滅僧
T2103_.52.0159b02: 伽藍。災起七年。崔皓之説可知。衞嵩之言難
T2103_.52.0159b03: 用。仁者不損他自利。智者不樂禍邀名。元嵩
T2103_.52.0159b04: 天喪無祐。只然一罷人身當生何處。廣識謝
T2103_.52.0159b05: 指南言慚信正。此如不對恐傷衆善。夫恕人
T2103_.52.0159b06: 之短者厚之行也。念存物徳者仁之智也。今
T2103_.52.0159b07: 僧美惡假令相半。豈宜驅擯一切不留。普天
T2103_.52.0159b08: 失望率土嗟傷。愚謂此途未光周徳何爲。敬
T2103_.52.0159b09: 儒士以顯尊重。賤釋子以快其意。賤金貴石
T2103_.52.0159b10: 有何異乎。計王道蕩蕩豈理應然。土以負水
T2103_.52.0159b11: 而平。木以受繩故直。明君納諫不諱。逹士好
T2103_.52.0159b12: 聞其非。智不輕怒。下愚之見得申。仁不輕絶。
T2103_.52.0159b13: 三寶之田頓立。天無不覆。地載寛勝山苞海
T2103_.52.0159b14: 納。何所不容。十室之内必有忠信。一國之裏
T2103_.52.0159b15: 可無賢僧。伏惟天元皇帝。擧徳納賢招英簡
T2103_.52.0159b16: 俊。去煩就省州存一寺。山林石窟隨處聽

T2103_.52.0159b17:

居。有舍利者還令起塔。其寺題名周中興

寺使
樂慧

T2103_.52.0159b18:

之士抑揚
以開導志

寂之侶息言以求通。内外兼益公私

T2103_.52.0159b19: 無損。即是道俗幸甚玄儒快志。隆周之帝業
T2103_.52.0159b20: 重百王。大象之君光於四海。天高聽遠。輕擧
T2103_.52.0159b21: 庸言。氣悸魂浮。以生冒死。乞降雷電之威。布
T2103_.52.0159b22: 其風雨之徳。謹上。二月廿七日。納言。韓長
T2103_.52.0159b23: 鸞受書内史上大夫歸昌公宇文澤内史大
T2103_.52.0159b24: 夫拓跋行恭等問廣曰。佛圖澄者乃三百年
T2103_.52.0159b25: 人。觀卿不過三十遠稱上聖弟子。不乃謬乎。
T2103_.52.0159b26: 廣答曰。其或繼周者。雖百世亦可知。先師雖
T2103_.52.0159b27: 復三百許年。論時不過十世。何足可惑。＊澤
T2103_.52.0159b28: 曰。元嵩所上曲見伽藍害民損國。卿今勸立
T2103_.52.0159b29: 有何意見。廣答曰。桀紂失國殷士歸周。亡國
T2103_.52.0159c01: 破家不由佛法。内外典籍道俗明文。自古及
T2103_.52.0159c02: 今不可停棄。是故請立
T2103_.52.0159c03: ＊澤又問。齊君高偉。豈不立佛法國破家亡摧
T2103_.52.0159c04: 殘若此
T2103_.52.0159c05: 廣答曰。齊君失國有兩義。不由佛法。一則暦
T2103_.52.0159c06: 數有窮。開闢已來。天下未見不亡之國。二則
T2103_.52.0159c07: 寵罰失中。君子惡居下流。是以歸周。不由
T2103_.52.0159c08: 佛法
T2103_.52.0159c09: ＊澤又問。經者胡書幻妄。何得引爲口實。廣
T2103_.52.0159c10: 又答曰。公謂佛經爲妄。廣亦謂孔教不眞
T2103_.52.0159c11: ＊澤又問。卿據何爲驗言孔教不眞
T2103_.52.0159c12: 廣答曰。莊周有孔子之行。古往事同。已陳芻
T2103_.52.0159c13: 狗＊由使百代歌其遺風。千載詠而不絶。遍
T2103_.52.0159c14: 尋諸子未見一人名佛幻妄矣
T2103_.52.0159c15: ＊澤又問。丁蘭木母卿引不類。何者。昔人躓
T2103_.52.0159c16: 頓木母。木母爲之血出。高祖破寺已來。泥佛
T2103_.52.0159c17: 石像何箇出血
T2103_.52.0159c18: 廣答。昔夏立九鼎以鎭九州。一州不靜則一
T2103_.52.0159c19: 鼎沸。九州不靜則九鼎都沸。比來見二國交
T2103_.52.0159c20: 兵四方擾動。不見一鼎有沸。今日殿前尚依
T2103_.52.0159c21: 古立鼎。獨偏責泥木石像不出血。即便停棄｣
T2103_.52.0159c22: 三月一日。勅賜飮食。預坐北宮。食訖駕發還
T2103_.52.0159c23: 京
T2103_.52.0159c24: 皇帝出北宮南門。與上書人等面辭受拜。拜
T2103_.52.0159c25: 訖内史託跋行恭宣
T2103_.52.0159c26: 勅旨。日月雖明猶衆星輔曜。明王至聖亦尚
T2103_.52.0159c27: 臣下匡救
T2103_.52.0159c28: 朕以闇徳。卿等各獻忠謀。深可嘉尚。文書既
T2103_.52.0159c29: 廣。卒未尋究。即當披 &MT01479;

。別有檢校。卿等並
T2103_.52.0160a01: 宜好住。至四月八日。内史上大夫宇文＊澤宣
T2103_.52.0160a02: 勅旨。佛教興來多歴年代。論其至理實自難
T2103_.52.0160a03: 明。但以世漸澆浮不依佛教。致使清淨之法
T2103_.52.0160a04: 變成濁穢。高祖武皇帝。所以廢而不立。正爲
T2103_.52.0160a05: 如此。朕今情存至道。思弘善法。方欲簡擇練
T2103_.52.0160a06: 行恭修此理。今形服不改徳行仍存。廣設
T2103_.52.0160a07: 道場欲行善法。王公已下並宜知委
T2103_.52.0160a08: 廣弘明集卷第十
T2103_.52.0160a09:
T2103_.52.0160a10:
T2103_.52.0160a11:
T2103_.52.0160a12:
T2103_.52.0160a13: 廣弘明集卷第十一
T2103_.52.0160a14: 大唐西明寺沙門釋道宣撰
T2103_.52.0160a15: 辯惑篇第二之七
T2103_.52.0160a16: 唐上廢省佛僧表太史令傅奕唐

T2103_.52.0160a17:

廢省佛僧箴

附前
表彈

沙門釋法琳唐破

T2103_.52.0160a18:

邪論

并啓

沙門釋法琳

T2103_.52.0160a19: 太史令朝散大夫臣傅奕上減省寺塔廢僧
T2103_.52.0160a20: 尼事十有一條

T2103_.52.0160a21:

臣奕言。臣聞羲農軒頊。治合李老之風

彈曰。
詩云。

T2103_.52.0160a22:

上以風化下。下以諷刺上。老子在周爲守書藏吏。如今
祕書官也。本非天子有何風化。令羲農上帝與之合治

T2103_.52.0160a23:

虞夏湯姫。政符周孔之教

彈曰。周公孔子並是國
臣。上述虞夏之教下化

T2103_.52.0160a24:

澆薄之民。亦非人王不得自爲教主。
豈令虞夏四君。却符周孔之教耶

雖可聖有先後

T2103_.52.0160a25: 道徳不別。君有沿革治術尚同。竊聞八十老
T2103_.52.0160a26: 父撃壤而哥。十五少童鼓腹爲樂。耕能讓
T2103_.52.0160a27: 畔。路不拾遺。孝子承家。忠臣滿國。然國君有

T2103_.52.0160a28:

難則殉命以報讐

彈曰既國並忠臣何得有難。
田常六卿之徒不應起逆

父

T2103_.52.0160a29: 母有痾則終身以側侍。豈非曾參閔子之友

T2103_.52.0160b01:

庠序成林。墨翟耿恭之儔相來羽翼

彈曰。二
十九代止

T2103_.52.0160b02:

一曾參。漢高已前濁推閔子。成林之
言無實。羽＊翼之奏本虚。事太過矣

乃有守道含徳

T2103_.52.0160b03:

無欲無求

彈曰。州吁叔段不能守
道。夏桀殷紂唯事貪求

寵辱若驚職參

T2103_.52.0160b04:

朝位

彈曰。潘崇羿浞未肯若驚。
季氏陽貨亦居朝列

荊山鼎上攀附

T2103_.52.0160b05: 昇龍。緱氏壇邊相從駕鶴。瑤池王母之使具
T2103_.52.0160b06: 禮來朝。碧海無夷之神周行謁帝。所以然者。

T2103_.52.0160b07:

當此之時。共遵李孔之教

彈曰。皇帝昇龍。蓋是
三皇之世。瑤池王母。

T2103_.52.0160b08:

復是周穆之時。計此李老未出之前。孔丘
無名之日。不應反遵老教。却習孔書

而無胡佛

T2103_.52.0160b09:

故也

彈曰。汝既稱無
佛。亦不得有道

自漢明夜寢金人入夢。傅毅

T2103_.52.0160b10:

對詔辯曰胡神

彈曰。周世不來。傅毅豈知有佛。
良以先來早有。傅氏。得知先祖

T2103_.52.0160b11:

言佛。汝反稱無。五
逆重殃自貽永劫

後漢中原未之有信

彈曰虚
詞太過

T2103_.52.0160b12:

魏晋夷虜信者一分

彈曰。禮樂衣冠晋朝始備。
汝既謗言夷虜。中夏是誰

T2103_.52.0160b13: 符融託佛齋而起逆逃竄江東。呂光假征胡

T2103_.52.0160b14:

而叛君跱立西土

彈曰時人嫉融謗云結聚。呂光
征還符主國破。遂居河右覇在

T2103_.52.0160b15:

涼州。亦不由
僧叛居西土

降斯已後妖胡滋盛太半雜華

T2103_.52.0160b16:

箴曰。慈悲所熏出于末劫
惡世。有縁得度正在於斯

搢紳門裏翻受禿丁邪戒。

T2103_.52.0160b17:

儒士學中倒説妖胡浪語

箴曰。搢紳遵忍辱之
服。儒士貴金口之談

曲

T2103_.52.0160b18:

類哇哥聽之喪本臭同鮑肆過者失香

彈曰。
發汝

T2103_.52.0160b19:

＊

哇聲揚汝鮑肆聽之必知喪本過者寧不
失香仰面唾天自受其辱。斯言信兼矣兼

復廣置伽藍

T2103_.52.0160b20:

壯麗非一

箴曰。造生天之
業。種脱苦之因

勞役工匠獨坐泥胡

箴
曰。

T2103_.52.0160b21:

爭運身手
儀像聖尊

撞華夏之鴻鍾集蕃僧之僞衆

箴
曰。

T2103_.52.0160b22:

鳴百錬之神鍾
召三千之聖衆

動淳民之耳目。索營私之貨賄

T2103_.52.0160b23:

箴曰。感信心之耳
目發貪癡之貨賄

女工羅綺剪作淫祀之旛。巧

T2103_.52.0160b24:

匠金銀散雕舍利之塚

箴曰。女工羅綺造續命之
旛。巧匠金銀起碎身之塔

T2103_.52.0160b25: 粳粱麺米。横設僧尼之會。香油蝋燭。抂照胡

T2103_.52.0160b26:

神之堂

箴曰。粳粱米麺爭陳福田之
會香油蝋燭求照慈悲之堂

剥削民財割截

T2103_.52.0160c01:

國貯。朝廷貴臣曾不一悟。良可痛哉

彈曰。朝
廷稽古捨

T2103_.52.0160c02:

俗歸眞。崇敬釋
門不同邪見

伏惟

T2103_.52.0160c03: 陛下定天門之開闔更新寶位。通萬物之屯
T2103_.52.0160c04: 否再育黔黎。布李老無爲之風而民自化。執
T2103_.52.0160c05: 孔丘愛敬之禮而天下孝慈。且佛之經教妄

T2103_.52.0160c06:

説罪福

箴曰原教所由。示人斷
惡之門。開人行善之路

軍民逃役剃髮隱

T2103_.52.0160c07:

中。不事二親專行十惡

箴曰。捨二親之恩愛修十
善之仁風。忍其小違以成

T2103_.52.0160c08:

大
順

歳月不除姦僞逾甚。臣閲覽書契。爰自庖

T2103_.52.0160c09: 犧至於漢高。二十九代四百餘君。但聞郊祀

T2103_.52.0160c10:

上帝

彈曰。員丘南郊不免殺生之咎。豈如
佛戒不殺爲先。挍量是非斷可知矣

官治

T2103_.52.0160c11: 民察。未見寺堂銅像建社寧邦。請胡佛邪教

T2103_.52.0160c12:

退還天竺

箴曰。縁感則興事濟便
息。來往應物隱顯隨時

凡是沙門放歸

T2103_.52.0160c13: 桑梓。令逃課之黨普樂輸租避役之曹恒忻

T2103_.52.0160c14:

効力勿度禿小長揖國家

彈曰。昔嚴子陵不拜
天子。趙元叔長揖司

T2103_.52.0160c15:

空。典籍稱其美也。況沙門是出世福田。釋氏
爲物外高士。欲令拜謁違損處深。理不可也

自足忠

T2103_.52.0160c16: 臣宿衞宗廟。則大唐廓定作造化之主。百姓

T2103_.52.0160c17:

無事爲羲皇之民

彈曰。造化之世人不輸租。義皇
之民鼓腹而臥。聖明在上。豈信

T2103_.52.0160c18:

崔皓姜斌
之詞者乎

臣奕誠惶誠恐

彈曰。事君盡忠言而有信。
聞奏不實罪有所歸。誣

T2103_.52.0160c19:

誷國家終須伏劍。
豈惶恐能了耶

謹上益國利民事十有一

T2103_.52.0160c20:

條如左。謹言

彈曰。如汝所奏損
國害民事不可也

T2103_.52.0160c21: 上秦王論啓
T2103_.52.0160c22: 沙門法琳等啓。琳聞情切者其聲必哀。理正
T2103_.52.0160c23: 者其言必直。是以窮子念逹其言。勞人願歌
T2103_.52.0160c24:
T2103_.52.0160c25:
T2103_.52.0160c26:
T2103_.52.0160c27:
T2103_.52.0160c28:
T2103_.52.0160c29:

Footnote:

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