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護法論 (No. 2114_ 張商英述 ) in Vol. 52

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T2114_.52.0637a01:
T2114_.52.0637a02:   No.2114
T2114_.52.0637a03:
T2114_.52.0637a04: 重刻護法論題辭
T2114_.52.0637a05:   蘇州開元住持煥翁禪師端文。不遠千里
T2114_.52.0637a06: 而來請曰。吾宗有護法論。凡一萬二千三
T2114_.52.0637a07: 百四十五言。宋觀文殿大學士。丞相張商
T2114_.52.0637a08: 英所撰。其弘宗扶教之意。至矣盡矣。昔者
T2114_.52.0637a09: 閩僧慧欽。嘗刻諸梓。翰林侍講學士虞集。
T2114_.52.0637a10: 實爲之序。兵燹之餘。其版久不存。端文
T2114_.52.0637a11: 以此書不可不傳也。復令印生刻之。今功
T2114_.52.0637a12: 已告完。願爲序其首簡。序曰。妙明眞性。
T2114_.52.0637a13: 有若太空。不拘方所。初無形段。沖澹而靜。
T2114_.52.0637a14: 寥漠而清。出焉而不知其所終。入焉而不
T2114_.52.0637a15: 知其所窮。與物無際。圓妙而通。當是時無
T2114_.52.0637a16: 生佛之名。無自他之相。種種含攝。種種無
T2114_.52.0637a17: 礙。尚何一法之可言哉。奈太樸既散誕聖
T2114_.52.0637a18: 眞漓營營逐物唯塵縁業識之趨。正如迷
T2114_.52.0637a19: 人身陷大澤。煙霧晦冥。蛇虎縱横。競來迫
T2114_.52.0637a20: 人。欲加毒害。被髮狂奔。不辨四維。西方大
T2114_.52.0637a21: 聖人。以慈憫故。三乘十二分教。不得不説。
T2114_.52.0637a22: 此法之所由建立也。衆生聞此法者。遵而
T2114_.52.0637a23: 行之。又如得見日光。逢善勝友。爲驅諸惡。
T2114_.52.0637a24: 引登康衢。即離怖畏。而就安隱。其願幸孰
T2114_.52.0637a25: 加焉。不深徳之。反從而詆之斥之。是猶
T2114_.52.0637a26: 挾利劍以自傷。初何損於大法乎。人心顛
T2114_.52.0637a27: 隮莫此爲甚。有識者憂之。復體如來慈憫
T2114_.52.0637a28: 之心。而護法論。亦不容弗作也。嗚呼。三皇
T2114_.52.0637a29: 治天下也善用時。五帝則易以仁信。三王
T2114_.52.0637b01: 又更以智勇。蓋風氣隨世而遷故。爲治者
T2114_.52.0637b02: 亦因時而馭變焉。成周以降。昏嚚邪僻。翕
T2114_.52.0637b03: 然並作。縲絏不足以爲囚。斧鑕不足以爲
T2114_.52.0637b04: 威。西方聖人歴陳因果輪迴之説。使暴彊
T2114_.52.0637b05: 聞之。赤頸汗背。逡巡畏縮。雖螻蟻不敢踐
T2114_.52.0637b06: 履。豈不有補治化之不足。柳宗元所謂。陰
T2114_.52.0637b07: 翊王度者是已。此猶言其觕也。其上焉者
T2114_.52.0637b08: 烱然内觀。匪即匪離。可以脱卑濁而極高
T2114_.52.0637b09: 明。超三界而躋妙覺。誠不可誣也。奈何詆
T2114_.52.0637b10: 之。奈何斥之。世之人觀此論者。可以悚然
T2114_.52.0637b11: 而思。惕然而省矣。雖然。予有一説并爲釋
T2114_.52.0637b12: 氏之徒告焉。棟宇堅者。風雨不能漂搖。榮
T2114_.52.0637b13: 衞充者。疾病不能侵凌。緇衣之士。盍亦自
T2114_.52.0637b14: 反其本乎。予竊怪夫誦佛陀言。行外道行
T2114_.52.0637b15: 者。是自壞法也。毘尼不守。馳騖外縁者。是
T2114_.52.0637b16: 自壞法也。増長無明。嗔恚不息者。是自壞
T2114_.52.0637b17: 法也。傳曰。家必自毀。而後人毀之。尚誰尤
T2114_.52.0637b18: 哉。今因禪師之請。乃懇切爲緇素通言之。
T2114_.52.0637b19: 知我罪我。予皆不能辭矣。禪師豫章人知
T2114_.52.0637b20: 寶大法。如護眼目。然身服紙衣。躬行苦行。
T2114_.52.0637b21: 遇川病渉者梁之。途齟齬者甓之。枯&MT02338;
T2114_.52.0637b22: 露者掩之。由衢之天寧。遷住今刹。首新戒
T2114_.52.0637b23: 壇授人以戒。俾母犯國憲。其應機設化。導
T2114_.52.0637b24: 民爲善。致力於佛法者。非言辭可盡也。今
T2114_.52.0637b25: 又刻此論以傳。誠無愧於有道沙門者矣
T2114_.52.0637b26: 洪武七年秋九月九日。翰林侍講學士。中
T2114_.52.0637b27: 順大夫知制誥。同修國史。兼太子賛善大
T2114_.52.0637b28: 夫。金華宋濂撰
T2114_.52.0637b29:
T2114_.52.0637c01:
T2114_.52.0637c02:
T2114_.52.0637c03: 護法論元序
T2114_.52.0637c04: 天下無二道。聖人無兩心。蓋道者先天地生。
T2114_.52.0637c05: 亘古今而常存。聖人得道之眞以治身。其緒
T2114_.52.0637c06: 餘土苴。以治天下國家。豈不大哉。故聖人
T2114_.52.0637c07: 或生於中國。或生於西方。或生於東夷西夷。
T2114_.52.0637c08: 生雖殊方。其得道之眞。若合符契。未始殊也。
T2114_.52.0637c09: 佛者生於西方。得道之眞以治身。以寂滅爲
T2114_.52.0637c10: 樂者也。自得於妙有眞空。圓明廣大。不可思
T2114_.52.0637c11: 議。孔子以謂。佛爲西方聖人。孔子聖人也。爲
T2114_.52.0637c12: 萬世之師。豈虚語哉。其尊敬如此。學者學
T2114_.52.0637c13: 孔子者也。孔子之言不信。反生謗斥。與斥孔
T2114_.52.0637c14: 子何異。此皆非吾徒也。無盡居士。深造大道
T2114_.52.0637c15: 之淵源。洞鑒儒釋之不二。痛夫俗學之蔽蒙。
T2114_.52.0637c16: 下悟自己之眞性。在日用之間。顛倒妄想。不
T2114_.52.0637c17: 得其門而入。深懷憤嫉。搖唇鼓舌。專以斥佛
T2114_.52.0637c18: 爲能。自比孟子拒楊墨之功。俾後世稱之。以
T2114_.52.0637c19: 爲聖人之徒。聾瞽學者。豈不欺心乎。欺心乃
T2114_.52.0637c20: 欺天也。則護法之論豈得已哉。觀其議論勁
T2114_.52.0637c21: 正。取與嚴明。引證誠實。鋪陳詳備。明如皎
T2114_.52.0637c22: 日。信如四時。非胸中超脱該貫至道之要妙。
T2114_.52.0637c23: 何以臻此。故能釋天下之疑。息天下之謗。實
T2114_.52.0637c24: 後學之標準也。孟子曰。盡其心者知其性。知
T2114_.52.0637c25: 其性則知其天與佛。所謂。直指人心。見性成
T2114_.52.0637c26: 佛。無以異矣。佛以戒定慧爲大道之大要。吾
T2114_.52.0637c27: 儒所謂。懲忿窒慾。則戒也。寂然不動。則定
T2114_.52.0637c28: 也。感而遂通天下之故。則慧也。三者儒釋豈
T2114_.52.0637c29: 不相同。蓋方册所載皆古人之糟粕。若誦糟
T2114_.52.0638a01: 粕。而不識聖人之旨要。與面牆者何異哉。杏
T2114_.52.0638a02: 壇三千之衆得夫子之道者。顏子一人而已。
T2114_.52.0638a03: 尚未達一間。靈山百萬徒衆。悟玄機者。迦葉
T2114_.52.0638a04: 一人而已。況望聖人數千載之間。聞其風讀
T2114_.52.0638a05: 其書。咸欲造聖人之域。不亦難乎。宜其邪説
T2114_.52.0638a06: 横議興焉。則護法之論。確乎不可拔也
T2114_.52.0638a07: 乾道辛卯六月望日
T2114_.52.0638a08:   無礙居士南澗鄭興徳與撰
T2114_.52.0638a09:
T2114_.52.0638a10:
T2114_.52.0638a11:
T2114_.52.0638a12: 護法論
T2114_.52.0638a13:   宋丞相無盡居士張商英述
T2114_.52.0638a14: 孔子曰。朝聞道夕死可矣。以仁義忠信爲道
T2114_.52.0638a15: 耶。則孔子固有仁義忠信矣。以長生久視爲
T2114_.52.0638a16: 道耶。則曰夕死。可矣。是果求聞何道哉。豈非
T2114_.52.0638a17: 大覺慈尊識心見性無上菩提之道也。不然
T2114_.52.0638a18: 則列子何以謂。孔子曰。丘聞西方有大聖人。
T2114_.52.0638a19: 不治而不亂。不言而自信。不化而自行。蕩蕩
T2114_.52.0638a20: 乎民無能名焉。列子學孔子者也。而遽述此
T2114_.52.0638a21: 説。信不誣矣。孔子聖人也。尚尊其道。而今之
T2114_.52.0638a22: 學孔子者。未讀百十卷之書。先以排佛爲急
T2114_.52.0638a23: 務者何也。豈獨孔子尊其道哉。至於上下神
T2114_.52.0638a24: 祇。無不宗奉。矧茲凡夫。輒恣毀斥。自昧已
T2114_.52.0638a25: 靈。可不哀歟。韓愈曰。夫爲史者。不有人禍。
T2114_.52.0638a26: 則有天刑。豈可不畏懼而輕爲之哉。蓋爲史
T2114_.52.0638a27: 者採摭人之實迹。尚有刑禍。況無故輕薄。以
T2114_.52.0638a28: 毀大聖人哉。且茲人也。無量劫來。沈淪諸趣。
T2114_.52.0638a29: 乘少善力。而得此身。壽夭特未定也。縱及耳
T2114_.52.0638b01: 順從心之年。亦暫寄人間耳。以善根微劣。不
T2114_.52.0638b02: 能親炙究竟其道。須臾老之將至。爲虚生浪
T2114_.52.0638b03: 死之人。自可悲痛。何暇更縱無明業識。造
T2114_.52.0638b04: 端倡始。誘引後世闡提之黨。背覺合塵。同入
T2114_.52.0638b05: 惡道。罪萃厥身。可不愼哉。且佛何求於世。但
T2114_.52.0638b06: 以慈悲廣大願力深重。哀見一切衆生。往來
T2114_.52.0638b07: 六道。受種種苦。無有已時。故從兜率天宮。示
T2114_.52.0638b08: 現淨飯國王之家。爲第一太子。道徳文武。端
T2114_.52.0638b09: 嚴殊特。於聖人中。而所未有。於弱冠之年。棄
T2114_.52.0638b10: 金輪寶位。出家修道。成等正覺。爲天人師。隨
T2114_.52.0638b11: 機演説三乘五教。末後以正法眼藏涅槃妙
T2114_.52.0638b12: 心。付囑摩訶迦葉。爲教外別傳。更相傳授。接
T2114_.52.0638b13: 上根輩。故我本朝太宗皇帝之序金剛般若
T2114_.52.0638b14: 也。則曰歎不修之業溥。傷強執之愚迷。非下
T2114_.52.0638b15: 士之所知。豈淺識之能究。大哉聖人之言。深
T2114_.52.0638b16: 可信服。一從佛法東播之後。大藏教乘。無處
T2114_.52.0638b17: 不有。故余嘗謂。欲排其教。則當盡讀其書深
T2114_.52.0638b18: 求其理。摭其不合吾儒者。與學佛之見。折疑
T2114_.52.0638b19: 辨惑。而後排之可也。今不通其理。而妄排之
T2114_.52.0638b20: 則是斥鷃笑鵾鵬。朝菌輕松柏耳。歐陽脩曰
T2114_.52.0638b21: 佛者善施無驗不實之事。蓋亦未之思耳。嘗
T2114_.52.0638b22: 原人之造妄者。豈其心哉。誠以賙急饑寒。苟
T2114_.52.0638b23: 免患難而已。佛者捨其至貴極富。爲道忘身。
T2114_.52.0638b24: 非饑寒之急。無患難可免。其施妄也。何所圖
T2114_.52.0638b25: 哉。若以造妄垂裕其徒凡夫尚知我躬不閲。
T2114_.52.0638b26: 遑恤我後。而佛豈不知耶。古今世人。有稍挾
T2114_.52.0638b27: 欺紿者。必爲衆人所棄。況有識之賢者乎。若
T2114_.52.0638b28: 使佛有纖毫妄心。則安能俾其佛教。綿亘千
T2114_.52.0638b29: 古。周匝十方。天龍神鬼無不傾心。菩薩羅漢。
T2114_.52.0638c01: 更相弘化。試此論之。有詐妄心者。求信於卑
T2114_.52.0638c02: 凡下愚。尚不可得。況能攝伏於具神通之聖
T2114_.52.0638c03: 人哉。經云。如來是眞語者。實語者。如語者。
T2114_.52.0638c04: 不誑語者。不異語者。又云諸佛如來無妄語
T2114_.52.0638c05: 者。信哉斯言。明如皎日。孟子曰誦堯之言。行
T2114_.52.0638c06: 堯之行。是堯而已矣。余則曰。誦佛之言。行佛
T2114_.52.0638c07: 之行。是佛而已矣。何慊乎哉。佛祖修行。入道
T2114_.52.0638c08: 蹊徑。其捷如此。而人反以爲難。深可閔悼。撮
T2114_.52.0638c09: 其樞要。戒定慧而已。若能持戒。決定不落
T2114_.52.0638c10: 三塗。若能定力。決定功超六欲。若能定慧圓
T2114_.52.0638c11: 明。則達佛知見入大乘位矣。何難之有哉。詩
T2114_.52.0638c12: 云。徳輶如毛民鮮克擧之。其是之謂乎。韓愈
T2114_.52.0638c13: 與大顛論議往復數千言。卒爲大顛一問曰。
T2114_.52.0638c14: 公自揣量學問知識。能如晋之佛圖澄乎。能
T2114_.52.0638c15: 如姚秦之羅什乎。能如蕭梁之寶誌乎。愈曰
T2114_.52.0638c16: 吾於斯人。則不如矣。大顛曰。公不如彼明矣。
T2114_.52.0638c17: 而彼之所從事者。子以爲非何也。愈不能加
T2114_.52.0638c18: 答。其天下之公言乎。佛豈妨人世務哉。金剛
T2114_.52.0638c19: 般若云。是故如來説一切法皆是佛法。維摩
T2114_.52.0638c20: 經偈云。經書咒禁術。工巧諸伎藝。盡現行此
T2114_.52.0638c21: 事。饒益諸群生。法華經云。資生業等。皆順正
T2114_.52.0638c22: 法。傅大士龐道元豈無妻子哉。若也身處塵
T2114_.52.0638c23: 勞。心常清淨。則便能轉識爲智。猶如握土成
T2114_.52.0638c24: 金。一切煩惱。皆是菩提。一切世法。無非佛去。
T2114_.52.0638c25: 若能如是。則爲在家菩薩了事凡夫矣。豈不
T2114_.52.0638c26: 偉哉。歐陽脩曰。佛爲中國大患。何言之甚歟。
T2114_.52.0638c27: 豈不爾思。凡有害於人者。奚不爲人所厭而
T2114_.52.0638c28: 天誅哉。安能深根固蒂於天下也。桀紂爲中
T2114_.52.0638c29: 國天子。害跡一彰。而天下後世共怨之。況佛
T2114_.52.0639a01: 遠方上古之人也。但載空言傳於此土。人天
T2114_.52.0639a02: 向化。若偃風之草。苟非大善大慧。大利益大
T2114_.52.0639a03: 因縁。以感格人天之心者。疇克爾耶。一切重
T2114_.52.0639a04: 罪。皆可懺悔。謗佛法罪。不可懺悔。誠哉是言
T2114_.52.0639a05: 也。謗佛法則是自昧其心耳。其心自昧。則猶
T2114_.52.0639a06: 破瓦不復完灰不重木矣。可懺悔哉。佛言。唯
T2114_.52.0639a07: 有流通佛法是報佛恩。今之浮圖。雖千百中
T2114_.52.0639a08: 無一能彷彿古人者。豈佛法之罪也。其人之
T2114_.52.0639a09: 罪。雖然如是。禮非玉帛而不表。樂非鍾鼓而
T2114_.52.0639a10: 不傳。非藉其徒以守其法。則佛法殆將泯絶
T2114_.52.0639a11: 無聞矣。續佛壽命何頼焉。濫其形服者。誅之
T2114_.52.0639a12: 自有鬼神矣。警之自有果報矣。威之自有刑
T2114_.52.0639a13: 憲矣。律之自有規矩矣。吾輩何與焉。然則是
T2114_.52.0639a14: 言也余至於此卒存二説。蘇子瞻嘗謂余曰。
T2114_.52.0639a15: 釋氏之徒。諸佛教法所繋。不可以庶俗待之。
T2114_.52.0639a16: 或有事至庭下。則吾徒當以付囑流通爲念。
T2114_.52.0639a17: 與之闊略可也。又曾逢原作郡時。釋氏。有訟
T2114_.52.0639a18: 者。閲實其罪必罰無赦。或有勉之者。則曰。佛
T2114_.52.0639a19: 法委在國王大臣。若不罰一戒百。則惡者滋
T2114_.52.0639a20: 多。當今之世。欲整齊之。捨我輩其誰乎。余考
T2114_.52.0639a21: 二公之言。則逢原所得多矣。其有不善者。誠
T2114_.52.0639a22: 可惡也。豈不念皇恩度牒。不與征役者。人
T2114_.52.0639a23: 主之惠哉。豈不念。古語有云。一子出家九族
T2114_.52.0639a24: 生天哉。豈不念。辭親棄俗。當爲何事哉。豈不
T2114_.52.0639a25: 念。光陰易往。而道業難成哉。豈不念。道眼未
T2114_.52.0639a26: 明而四恩難報哉。豈不念。行業不修。而濫膺
T2114_.52.0639a27: 恭敬哉。豈不念。道非我修。而誰修哉。豈不
T2114_.52.0639a28: 念。正法將墜。而魔法増熾哉。蓋昔無著遇文
T2114_.52.0639a29: 殊時。已有凡聖同居龍蛇混雜之説。況今去
T2114_.52.0639b01: 聖逾遠。求其純一也不亦難乎。然念大法所
T2114_.52.0639b02: 寄。譬猶披沙揀金。裒石攻玉。縱於十斛之沙
T2114_.52.0639b03: 得粒金。一山之石得寸玉。尚可以爲世珍寶
T2114_.52.0639b04: 也。非特學佛之徒爲然。孔子之時。已分君子
T2114_.52.0639b05: 儒小人儒矣。況茲後世服儒服者。豈皆孔孟
T2114_.52.0639b06: 顏閔者哉。雖曰學者求爲君子。安能保其皆
T2114_.52.0639b07: 爲君子耶。歴觀自古巨盜姦臣強叛猾逆。率
T2114_.52.0639b08: 多高才博學之士。豈先王聖教之罪歟。豈經
T2114_.52.0639b09: 史之不善歟。由此喩之。末法像教之僧。敗群
T2114_.52.0639b10: 不律者。勢所未免也。韓愈曰。佛者夷狄之一
T2114_.52.0639b11: 法耳。自後漢時。流入中國。上古未曾有也。自
T2114_.52.0639b12: 皇帝已下。文武已上。擧皆不下百歳。後世事
T2114_.52.0639b13: 佛漸謹。年代尤促。陋哉愈之自欺也。愈豈
T2114_.52.0639b14: 不聞孟子曰舜生於諸馮。遷於負夏。卒於鳴
T2114_.52.0639b15: 條。東夷之人也。文王生於岐周。卒於畢郢。西
T2114_.52.0639b16: 夷之人也。舜與文王皆聖人也。爲法於天下
T2114_.52.0639b17: 後世。安可夷其人廢其法乎。況佛以淨飯國
T2114_.52.0639b18: 王。爲南贍部洲之中而非夷也。若以上古未
T2114_.52.0639b19: 嘗有而不可行。則蚩尤瞽&T037734;。生於上古。周公
T2114_.52.0639b20: 仲尼。生於後世。豈可捨衰周之聖賢。而取上
T2114_.52.0639b21: 古之凶頑哉。而又上古野處穴居。茹毛飮血。
T2114_.52.0639b22: 而上棟下宇。鑚燧改火之法。起於後世者。皆
T2114_.52.0639b23: 不足用也。若謂上古壽考。而後世事佛漸謹。
T2114_.52.0639b24: 而年代尤促者。竊鈴掩耳之論也。愈豈不知
T2114_.52.0639b25: 外丙二年仲壬四年之事乎。豈不知孔鯉顏淵
T2114_.52.0639b26: 冉伯牛之夭乎。又書無逸曰。自時厥後。亦
T2114_.52.0639b27: 罔或克壽。或十年或七八年。或五六年或三
T2114_.52.0639b28: 四年。彼時此方未聞佛法之名。自漢明佛法
T2114_.52.0639b29: 至此之後。二祖大師百單七歳。安國師百二
T2114_.52.0639c01: 十八歳。趙州和尚。七百二十甲子。豈佛法之
T2114_.52.0639c02: 咎也。又曰如彼言可憑則臣家族合至灰滅。
T2114_.52.0639c03: 此亦自蔽之甚也。佛者大慈大悲大喜大捨
T2114_.52.0639c04: 自他無間。冤親等觀。如提婆達多。種種侵害
T2114_.52.0639c05: 於佛。而終憐之。受記作佛。而後世若求喜怒
T2114_.52.0639c06: 禍福以爲靈。則是邀祭祀之小小鬼神矣。安
T2114_.52.0639c07: 得謂之大慈悲之父乎。世間度量之人。尚能
T2114_.52.0639c08: 遇物有容。犯而不校。況心包太虚。量廓沙界
T2114_.52.0639c09: 之聖人哉。信與不信。何加損焉。佛者如大醫
T2114_.52.0639c10: 王。善施法藥。有疾者信而服之。其疾必瘳。其
T2114_.52.0639c11: 不信者。蓋自棄耳。豈醫王之咎哉。夏蟲不可
T2114_.52.0639c12: 語冰霜。井蛙不可語東海。吾於韓愈見之矣。
T2114_.52.0639c13: 若謂事佛促壽。則毀佛者。合當永壽。後世之
T2114_.52.0639c14: 人。排佛者故多矣。士庶不足道也。如唐武
T2114_.52.0639c15: 宗會昌五年八月下旬廢教。至六年三月初。
T2114_.52.0639c16: 纔及半年而崩者。此又何也。如唐李白杜甫
T2114_.52.0639c17: 盧仝李&T037173;之輩。韓愈亦自知其不及矣。然諸
T2114_.52.0639c18: 子亦未嘗排佛。亦不失高名也。衆人之情。莫
T2114_.52.0639c19: 不好同而惡異。是此而非彼。且世之所悦者。
T2114_.52.0639c20: 紛華適意之事。釋之所習者。簡靜息心之法。
T2114_.52.0639c21: 此其所以相違於世也。諸有智者。當察其理
T2114_.52.0639c22: 之所勝道之所在。又安可不原彼此之是非
T2114_.52.0639c23: 乎。林下之人。食息禪燕。所守規模。皆佛祖法
T2114_.52.0639c24: 式。古今依而行之。擧皆證聖成道。毎見譏
T2114_.52.0639c25: 於世者。不合俗流故也。佛之爲法。甚公而至
T2114_.52.0639c26: 廣。又豈止緇衣祝髮者得私爲哉。故唐相裴
T2114_.52.0639c27: 公美序華嚴法界觀云。世尊初成正覺。歎曰。
T2114_.52.0639c28: 奇哉一切衆生。具有如來智慧徳相。但以妄
T2114_.52.0639c29: 想執著。而不證得。於是稱法界性。説華嚴經。
T2114_.52.0640a01: 佛之隨機接引故多開遮權變。不可執一求
T2114_.52.0640a02: 也。歐陽永叔曰。無佛之世詩書雅頌之聲。其
T2114_.52.0640a03: 民蒙福如此。永叔好同惡異之心。是則是矣。
T2114_.52.0640a04: 然不能通方遠慮。何其隘哉。若必以結繩之
T2114_.52.0640a05: 政。施之於今可乎。殊不知天下之理。物希則
T2114_.52.0640a06: 貴。若使世人擧皆爲儒。則孰不期榮。孰不謀
T2114_.52.0640a07: 祿。期謀者衆。則爭競起。爭競起。則妬忌生。
T2114_.52.0640a08: 妬忌生。則褒貶勝。褒貶勝。則讐怨作。讐怨
T2114_.52.0640a09: 作。則擠陷多。擠陷多。則不肖之心。無所不至
T2114_.52.0640a10: 矣。不肖之心。無所不至。則爲儒亦不足爲貴
T2114_.52.0640a11: 矣。非特儒者爲不足貴也。士風如此。則求
T2114_.52.0640a12: 天下之治也亦難矣。佛以其法。付囑國王大
T2114_.52.0640a13: 臣。不敢自專也。欲使其後世之徒。無威勢以
T2114_.52.0640a14: 自尊。隆道徳以爲尊。無爵祿以自活。依教法
T2114_.52.0640a15: 以求活。乞食於衆者。使其折伏憍慢。下心於
T2114_.52.0640a16: 一切衆生。又維摩經。佛令迦葉前往問疾。迦
T2114_.52.0640a17: 葉憶念。昔於貧里。而行乞食時。維摩詰來謂
T2114_.52.0640a18: 我言。唯大迦葉。有慈悲心。而不能普。捨豪富
T2114_.52.0640a19: 從貧乞也。肇法師注云。迦葉以貧人昔不植
T2114_.52.0640a20: 福故生貧里。若今不積善。後復彌甚。愍其長
T2114_.52.0640a21: 苦故。多就乞食。又曰。見來求者。爲善師想。
T2114_.52.0640a22: 什法師注云。本無施意。因彼來求。發我施心。
T2114_.52.0640a23: 則爲我師。故爲善師想也。不畜妻子者。使其
T2114_.52.0640a24: 事簡累輕。道業易成也。易其形服者。使其遠
T2114_.52.0640a25: 離塵垢。而時以自警也。惜乎竊食其門者。志
T2114_.52.0640a26: 願衰劣。不能企及古人。良可歎也。且導民善
T2114_.52.0640a27: 世莫盛乎教。窮理盡性。莫極乎道。彼依教行
T2114_.52.0640a28: 道。求至乎涅槃者。以此報恩徳。以此資君親。
T2114_.52.0640a29: 不亦至乎。故後世聖君。爲之建寺宇置田園。
T2114_.52.0640b01: 不忘付囑使其安心行道。隨方設化。名出四
T2114_.52.0640b02: 民之外。身處六和之中。其戒淨。則福蔭人
T2114_.52.0640b03: 天。其心眞。則道同佛祖。原其所自之恩。皆吾
T2114_.52.0640b04: 君之賜也。苟能以禪律精修。於天地無媿。表
T2114_.52.0640b05: 率一切衆生。小則遷善遠罪。大則悟心證聖。
T2114_.52.0640b06: 上助無爲之化。密資難報之恩。則不謬爲如
T2114_.52.0640b07: 來弟子矣。苟違佛祖之戒。濫膺素餐。罪豈無
T2114_.52.0640b08: 歸乎。上世雖有三武之君。以徇邪惡下臣之
T2114_.52.0640b09: 請。鋭意剪除。既廢之後隨而愈興。猶霜風之
T2114_.52.0640b10: 肅物也。亦暫時矣。如冬後有春之譬。欲盡殲
T2114_.52.0640b11: 草木者。能使冬後無春則可矣。苟知冬後有
T2114_.52.0640b12: 春。則何苦自當其惡而彰彼爲善也。於己何
T2114_.52.0640b13: 益哉。余嘗觀察其徒中間。有辭榮捨富者。俊
T2114_.52.0640b14: 爽聰明者。彼亦不知富貴可樂。春色可喜。肥
T2114_.52.0640b15: 鮮之甘。車服之美。而甘心於幽深閴寂之處。
T2114_.52.0640b16: 藜羹韋布。僅免饑寒。縱未能大達其道。是必
T2114_.52.0640b17: 漸有所自得者歟。議者深嫉其徒不耕而食。
T2114_.52.0640b18: 亦人知其一。而莫知其他也。豈不詳觀通都
T2114_.52.0640b19: 大邑。不耕而食者。十居七八。以至山林江
T2114_.52.0640b20: 海之上。草竊姦宄。市廛邸店之下。娼優廝役。
T2114_.52.0640b21: 僻源邪徑之間。欺公負販。神祠廟宇之中。師
T2114_.52.0640b22: 童巫祀者皆然也。何獨至於守護心城者。而
T2114_.52.0640b23: 厭之哉。今戸籍之民。自犁鋤者。其亦幾何。
T2114_.52.0640b24: 釋氏有刀耕火種者。栽植林木者。灌漑蔬果
T2114_.52.0640b25: 者。服田力穡者矣。豈獨今也。如古之地藏禪
T2114_.52.0640b26: 師。毎自耕田。嘗有語云。諸方説禪浩浩地。爭
T2114_.52.0640b27: 如我這。裏種田博飯喫。百丈惟政禪師。命大
T2114_.52.0640b28: 衆開田。曰。大衆爲老僧開田。老僧爲大衆説
T2114_.52.0640b29: 大法義。大智禪師曰。一日不作。一日不食。潙
T2114_.52.0640c01: 山問仰山曰。子今夏作得箇什麼事。仰山曰。
T2114_.52.0640c02: 鋤得一片地。種得一畬粟。潙山曰。子可謂不
T2114_.52.0640c03: 虚過時光。斷際禪師。毎集大衆栽松&MT02372;茶。洞
T2114_.52.0640c04: 山聰禪師常手植金。剛嶺松。故今叢林普請
T2114_.52.0640c05: 之風尚存焉。釋氏雖衆而各止一身一粥一
T2114_.52.0640c06: 飯。補破遮寒。而其所費亦寡矣。且其既受
T2114_.52.0640c07: 國恩。紹隆三寶。而欲復使之爲農可乎。況其
T2114_.52.0640c08: 田園隨例常賦之外。復有院額科敷官客往
T2114_.52.0640c09: 來。種種供給。歳之所出。猶愈於編民之多也。
T2114_.52.0640c10: 其於公私。何損之有。余嘗疾今官有勸農之
T2114_.52.0640c11: 虚名。而挾抑農之實患且世之利用。苟有益
T2114_.52.0640c12: 者。不勸而人自趨矣。今背公營私者。侵漁不
T2114_.52.0640c13: 已。或奪其時。作不急之務。是抑之也。何勸之
T2114_.52.0640c14: 有。今游惰者。十常七八。耕者十止二三。耕者
T2114_.52.0640c15: 雖少。若使常稔。則菽粟亦如水火矣。近歳或
T2114_.52.0640c16: 旱或潦。無歳無之。四方之稼。秀而不實者。歳
T2114_.52.0640c17: 常二三。甚者過半。亦豈爲耕者少而糧不足
T2114_.52.0640c18: 哉。老子曰。我無爲而民自富。苟無以致和氣
T2114_.52.0640c19: 而召豐年。雖多耕而奚以爲歳之豐凶繋乎
T2114_.52.0640c20: 世數。意其天理亦自有準量歟。歳常豐穀愈
T2114_.52.0640c21: 賤。耕者愈少。此灼然之理。僧者佛祖所自出
T2114_.52.0640c22: 也。有苦行者。有密行者。各人有三昧。隨分守
T2114_.52.0640c23: 常徳。孜孜於戒律。念念在定慧。能捨人之所
T2114_.52.0640c24: 難捨。能行人之所不能行。外富貴若浮雲。視
T2114_.52.0640c25: 色聲如谷響。求道則期大悟而後已。惠物則
T2114_.52.0640c26: 念衆生而不忘。今厭僧者。其厭佛祖乎。佛以
T2114_.52.0640c27: 持戒當行孝。不殺。不盜。不淫。不妄。不茹葷
T2114_.52.0640c28: 酒。以此自利利他。則仁及含靈耳。又豈現世
T2114_.52.0640c29: 父母哉。蓋念一切衆生。無量劫來。皆曾爲己
T2114_.52.0641a01: 父母宗親故。等之以慈。而擧期解脱。以此爲
T2114_.52.0641a02: 孝。不亦優乎。且聰明不能敵業。富貴豈免輪
T2114_.52.0641a03: 迴。銅山奚補於餒亡。金穴靡聞於長守。余忝
T2114_.52.0641a04: 高甲之第。仕至聖朝宰相。其於世俗名利何
T2114_.52.0641a05: 慊乎哉。拳拳繋念於此者。爲其有自得於無
T2114_.52.0641a06: 窮之樂也。重念人生幻化。不啻浮泡之起滅。
T2114_.52.0641a07: 於茲五蘊完全之時。而不聞道可不惜哉。若
T2114_.52.0641a08: 世間更有妙道。可以印吾自肯之心。過眞如
T2114_.52.0641a09: 涅槃者。吾豈不能捨此而趨彼耶。惡貧欲富。
T2114_.52.0641a10: 畏死欣生。飮食男女。田園貨殖之事。人皆知
T2114_.52.0641a11: 之。君子不貴也。所貴也者無上妙道也或謂
T2114_.52.0641a12: 余曰。僧者毀形遁世之人。而子助之何多哉。
T2114_.52.0641a13: 余曰。余所存誠者。佛祖遺風矣。豈恤乎他
T2114_.52.0641a14: 哉。子豈不聞。孟子言。人少則慕父母。知好
T2114_.52.0641a15: 色。則慕少艾。孰謂巾髮而娶者。必爲孝子賢
T2114_.52.0641a16: 人。今世俗之間。博弈飮酒。好勇鬥狠。以危父
T2114_.52.0641a17: 母者。比比皆是也。又安相形。而不論心哉。前
T2114_.52.0641a18: 輩有作無佛論者。何自蔽之甚也。今夫日月
T2114_.52.0641a19: 星辰。雷霆風雨。昭昭然在人耳目。豈無主
T2114_.52.0641a20: 張者乎。名山大川。神祇廟貎。可謂無乎。世間
T2114_.52.0641a21: 邪精魍魎小小鬼神。猶尚恪然信其是有。何
T2114_.52.0641a22: 獨至於佛而疑之。曠大劫來。修難行苦行。成
T2114_.52.0641a23: 等正覺。爲聖中至聖。人天法王。明極法身。充
T2114_.52.0641a24: 滿沙界。而謂之無可乎哉。大集經云商主天
T2114_.52.0641a25: 子問。佛在世之日。有所供養。世尊是受者。而
T2114_.52.0641a26: 施者獲福。世尊滅後。供養形像。誰爲受者。佛
T2114_.52.0641a27: 言。諸佛如來法身也。若在世若滅後。所有
T2114_.52.0641a28: 供養。其福無異。華嚴亦云。佛以法爲身。清淨
T2114_.52.0641a29: 如虚空。雖然諸佛而名其道。蓋善權方便接
T2114_.52.0641b01: 引之門耳。若必謂之無。則落空見外道斷見
T2114_.52.0641b02: 外道。自昧自棄。可悲也矣。如雲門大師云。我
T2114_.52.0641b03: 當時若見一捧打殺。與狗子喫者。此大乘先
T2114_.52.0641b04: 覺之人。解粘去縛。遣疑破執而已。豈初學者。
T2114_.52.0641b05: 可躐等哉。此可與智者道。不可與愚者語。其
T2114_.52.0641b06: 教之興也。恢弘之。則有具神通之聖人。信
T2114_.52.0641b07: 向之。則有大根器之賢哲。以至天地鬼神之
T2114_.52.0641b08: 靈。無不景慕。豈徒然哉。大抵所尚。必從其
T2114_.52.0641b09: 類。擬之必從其倫。般若正知。菩提眞見。豈凡
T2114_.52.0641b10: 庸之人所能睥睨哉。故同安察云。三賢尚未
T2114_.52.0641b11: 明斯旨。十聖那能達此宗。縁覺辟支四果聲
T2114_.52.0641b12: 聞。尚不與其列。況其下者乎。在聖則爲大乘
T2114_.52.0641b13: 菩薩。在天則爲帝釋梵王。在人則爲帝王公
T2114_.52.0641b14: 侯。上根大器。功成名遂者。在僧俗中。亦必宿
T2114_.52.0641b15: 有靈骨。負逸群超世之量者。方能透徹。故古
T2114_.52.0641b16: 徳云。聞而不信。尚結佛種之因。學而未成。猶
T2114_.52.0641b17: 益人天之福。惜乎愚者昧而不能學。慧者疑
T2114_.52.0641b18: 而不能至。間有世智辯聰者。必爲功名所誘。
T2114_.52.0641b19: 思日競辰。焚膏繼晷。皇皇汲汲然。渉獵六
T2114_.52.0641b20: 經子史。急目前之應對。尚且不給。何暇分陰
T2114_.52.0641b21: 及此哉。或有成名仕路者。功名汨其慮。富貴
T2114_.52.0641b22: 蕩其心。反以此道爲不急。罔然置而不問不
T2114_.52.0641b23: 覺。光陰有限。老死忽至。臨危湊亟雖悔奚追。
T2114_.52.0641b24: 世有大道遠理之如此也。而不窺其涯涘者。
T2114_.52.0641b25: 媿於古聖賢多矣。既不聞道。則必流浪生死
T2114_.52.0641b26: 散入諸趣。而昧者甘心焉。是誰之過歟。嵩嶽
T2114_.52.0641b27: 珪禪師云。佛有三能三不能。佛能空一切相
T2114_.52.0641b28: 成萬法智。而不能即滅定業。佛能知群有性
T2114_.52.0641b29: 窮億劫事。而不能化導無縁。佛能度一切有
T2114_.52.0641c01: 情。而不能盡衆生界。是謂三能三不能也。今
T2114_.52.0641c02: 有心憤憤口悱悱。聞佛似寇讐。見僧如蛇虺
T2114_.52.0641c03: 者。吾末如之何也已矣。且佛尚不能化導無
T2114_.52.0641c04: 縁。吾如彼何哉。議者皆謂。梁武奉佛而亡國。
T2114_.52.0641c05: 蓋不探佛理者。未足與議也。國祚之短長。世
T2114_.52.0641c06: 數之治亂。吾不知其然矣。堯舜大聖。而國
T2114_.52.0641c07: 止一身。其禪位者。以其子之不肖。而後禪也。
T2114_.52.0641c08: 其子之不肖。豈天罪之歟。自開闢至漢明帝
T2114_.52.0641c09: 以前。佛法未至於此。而國有遇難者何也。唐
T2114_.52.0641c10: 張燕公所記梁朝四公者。能知天地鬼神變
T2114_.52.0641c11: 化之事。了如指掌。而昭明太子。亦聖人之徒
T2114_.52.0641c12: 也。且聖者以治國治天下。爲緒餘耳。豈無先
T2114_.52.0641c13: 覺之明而愼擇可行之事以告武帝哉。蓋定
T2114_.52.0641c14: 業不可逃矣。嗚呼定業之不可作也。猶水火
T2114_.52.0641c15: 之不可入也。其報之來。若四時之無爽也。如
T2114_.52.0641c16: 西土師子尊者。此土二祖大師。皆不免也。又
T2114_.52.0641c17: 豈直師子二祖哉。釋迦如來。尚且不免。金
T2114_.52.0641c18: 鏘馬麥之報。況初學凡夫哉。蓋修也者。改往
T2114_.52.0641c19: 修來矣。且宿業既還已。則將來之善。豈捨我
T2114_.52.0641c20: 哉。今夫爲女形者。實劣於男矣。遽欲奉佛而
T2114_.52.0641c21: 可亟變爲男子乎。必將盡此報身。而願力有
T2114_.52.0641c22: 待於來世乎。梁武壽高九十。不爲不多。以
T2114_.52.0641c23: 疾而卒。不至大惡。但捨身之謬以其先見禍
T2114_.52.0641c24: 兆筮得乾卦上九之變。取其貴而無位高而
T2114_.52.0641c25: 無民。以此自卑欲圖弭災召福者。梁武自謬
T2114_.52.0641c26: 爾。於佛何有哉。梁武小乘根器專信有爲之
T2114_.52.0641c27: 果。茲其所以不遇達磨之大法也。過信泥跡
T2114_.52.0641c28: 執中無權者。亦其定業使之然乎。但聖人創
T2114_.52.0641c29: 法。本爲天下後世。豈爲一人設也。孔子曰。仁
T2114_.52.0642a01: 者壽。而力稱回之爲仁。而回且夭矣。豈孔子
T2114_.52.0642a02: 之言無驗歟。蓋非爲一人而言也。梁武之奉
T2114_.52.0642a03: 佛。其類回之爲仁乎。侯景兵至而集沙門念
T2114_.52.0642a04: 摩訶般若波羅蜜者。過信泥跡。而不能權宜
T2114_.52.0642a05: 適變也。亦猶後漢向詡張角作亂。詡上便宜
T2114_.52.0642a06: 頗多譏刺。左右不欲國家興兵。但追將兵於
T2114_.52.0642a07: 河上。北向讀孝經。賊則當自消滅。又如後
T2114_.52.0642a08: 漢蓋勳傳中平元年北地羌胡與邊章等寇亂
T2114_.52.0642a09: 隴右扶風。宋梟爲守。患多寇叛。謂勳曰。涼州
T2114_.52.0642a10: 寡於學術。故屡多反暴。今欲多寫孝經。令家
T2114_.52.0642a11: 家習之。庶或使人知義。此亦用之者不善也。
T2114_.52.0642a12: 豈孝經之罪歟。抑又安知武帝前定之業禍
T2114_.52.0642a13: 不止此。由作善以損之。故能使若是之壽也。
T2114_.52.0642a14: 帝嘗以社稷存亡久近。問於誌公。公自指其
T2114_.52.0642a15: 咽示之。蓋讖侯景也。公臨滅時武帝又復詢
T2114_.52.0642a16: 詰前事。誌公曰。貧僧塔壞。陛下社稷隨壞。公
T2114_.52.0642a17: 滅後奉勅造塔已畢。武帝忽思曰。木塔其能
T2114_.52.0642a18: 久乎。遂命徹去。改創以石塔。貴圖不朽以應
T2114_.52.0642a19: 其記。拆塔纔畢。侯景兵已入矣。至人豈不前
T2114_.52.0642a20: 知耶。如安世高帛法祖之徒。故來畢前世之
T2114_.52.0642a21: 對。不遠千里。自投死地者。以其定業不可逃
T2114_.52.0642a22: 也。如晋郭璞。亦自知其不免。況識破虚幻視
T2114_.52.0642a23: 死如歸者乎。豈有明知宿有所負。而欲使
T2114_.52.0642a24: 之避拒苟免哉。歐陽永叔跋萬回神跡記碑
T2114_.52.0642a25: 曰。世傳道士罵老子云。佛以神怪禍福恐動世
T2114_.52.0642a26: 人。俾皆信向。故僧尼得享豐饒。而吾老子高
T2114_.52.0642a27: 談清淨。遂使我曹寂寞。此雖鄙語有足采也。
T2114_.52.0642a28: 永叔之是其説也。亦小有才而未達通方之
T2114_.52.0642a29: 大道者歟。不揣其本之如此也。神怪禍福之
T2114_.52.0642b01: 事。何世無之。但儒者之言。文而略耳。又況眞
T2114_.52.0642b02: 學佛者。豈以温飽爲志哉。本以求無上菩提。
T2114_.52.0642b03: 出世間之大法耳。且道士是亦棄俗人也。若
T2114_.52.0642b04: 以出家求道。則不以寂寞爲怨。若以圖晡啜
T2114_.52.0642b05: 爲心。則不求出離。不念因果。世間萬途。何所
T2114_.52.0642b06: 不可哉。或爲胥徒。或習醫卜。百工技藝。屠沽
T2114_.52.0642b07: 負販。皆可爲也。棄此取彼孰禦焉。唐太宗方
T2114_.52.0642b08: 四歳時。已有神人見之曰。龍鳳之姿。天日之
T2114_.52.0642b09: 表。必能濟世安民。及其未冠也。果然建大
T2114_.52.0642b10: 功業。亦可謂大有爲之君矣。歐陽脩但一書
T2114_.52.0642b11: 生耳。其修唐書也以私意臆説妄行褒貶。比
T2114_.52.0642b12: 太宗爲中才庸主。而後世從而和之。無敢議
T2114_.52.0642b13: 其非者。嗚呼學者隨世高下而歐陽脩獨得
T2114_.52.0642b14: 專美於前。誠可歎也。作史者。固當其文直其
T2114_.52.0642b15: 事核。不虚美不隱惡。故謂之實録。而脩之編
T2114_.52.0642b16: 史也。唐之公卿好道者甚多。其與禪衲游有
T2114_.52.0642b17: 機縁事跡者。擧皆削之。及其致仕也。以六一
T2114_.52.0642b18: 居士。而自稱何也。以居士自稱。則知有佛矣。
T2114_.52.0642b19: 知有而排之。則是好名而欺心耳。豈爲端人
T2114_.52.0642b20: 正士乎。今之恣排佛以沽名者亦多矣。如唐
T2114_.52.0642b21: 柳子厚移書韓退之不須力排二教。而退之
T2114_.52.0642b22: 集無答子厚書者。豈非韓公知其言之當而
T2114_.52.0642b23: 默從之。故不復與之辯論也。近世王逢原作
T2114_.52.0642b24: 補書。鄙哉逢原。但一狐寒庸生耳。何區區闡
T2114_.52.0642b25: 提之甚也。退之豈不能作一書而待後人補
T2114_.52.0642b26: 也。其不知量也如此。蓋漢唐以來。帝王公
T2114_.52.0642b27: 侯奉佛者。不可勝計也。豈害其爲賢聖哉。余
T2114_.52.0642b28: 嘗謂歐陽脩曰。道先王之言。而作嚚訟匹夫
T2114_.52.0642b29: 之見。今匿人之善偏求其短。以攻刺之者。嚚
T2114_.52.0642c01: 訟匹夫也。公論天下後世之事者。可如是乎。
T2114_.52.0642c02: 甚哉歐陽脩之自蔽也。而欲蔽於人。又欲蔽
T2114_.52.0642c03: 天下後世。幸其私臆之流言。終必止於智者。
T2114_.52.0642c04: 雖見笑於通方博古之士。而未免誘惑於躁
T2114_.52.0642c05: 進狂生耳。如斯人也。使之侍君。則佞其君。絶
T2114_.52.0642c06: 佛種性斷佛慧命。與之爲友。則導其友。戕賊
T2114_.52.0642c07: 眞性奔競虚名。終身不過爲一聰明凡夫矣。
T2114_.52.0642c08: 其如後世惡道何。修乎修乎。將謂世間更不
T2114_.52.0642c09: 別有至道妙理。止乎如此縁飾些小文章而
T2114_.52.0642c10: 已。豈非莊生所謂。河伯自多於水。而不知
T2114_.52.0642c11: 復有海乎。若也使其得志。則使後世之人。永
T2114_.52.0642c12: 不得聞曠劫難逢之教。超然出世之法。豈不
T2114_.52.0642c13: 哀哉。岐人天之正路。瞎人天之正眼。昧因果
T2114_.52.0642c14: 之眞教。澆定慧之淳風。無甚於修也。余嘗觀
T2114_.52.0642c15: 歐陽脩之書尺。諜諜以憂煎老病自悲。雖居
T2114_.52.0642c16: 富貴之地。戚戚然若無容者。觀其所由。皆眞
T2114_.52.0642c17: 情也。其不通理性之明驗歟。由是念之。大哉
T2114_.52.0642c18: 眞如圓頓之道。豈僻隘淺丈夫之境界哉。六
T2114_.52.0642c19: 道輪迴。三途果報。由自心造。實無別縁。謂彼
T2114_.52.0642c20: 三途六道。自然而然者。何自棄之甚也。一失
T2114_.52.0642c21: 人身。悔將何及。三界萬法。非有無因而妄招
T2114_.52.0642c22: 果。苟不顧因果。則是自欺其心。自欺其心則
T2114_.52.0642c23: 無所不至矣。近世伊川程顥謂。佛家所謂出
T2114_.52.0642c24: 世者。除是不在世界上行。爲出世也。士大夫
T2114_.52.0642c25: 不知淵源而論佛者。類如此也。殊不知。色
T2114_.52.0642c26: 受想行識世間法也。戒定慧解脱解脱知見
T2114_.52.0642c27: 出世間法也。學佛先覺之人。能成就通達出
T2114_.52.0642c28: 世間法者。謂之出世也。稍類吾儒之及第者。
T2114_.52.0642c29: 謂之登龍折桂也。豈其眞乘龍而握桂哉。佛
T2114_.52.0643a01: 祖應世本爲群生。亦猶吾教聖人吉凶與民
T2114_.52.0643a02: 同患。五百年必有王者興其間。必有名世者。
T2114_.52.0643a03: 豈以不在世界上行爲是乎。超然自利而忘
T2114_.52.0643a04: 世者。豈大乘聖人之意哉。然雖如是。傷今
T2114_.52.0643a05: 不及見古也。可爲太息。古之出世如青銅錢
T2114_.52.0643a06: 萬選萬中。截瓊枝寸寸是玉。析栴檀片片皆
T2114_.52.0643a07: 香。今則魚目混珠。薫蕕共囿。羊質虎皮者多
T2114_.52.0643a08: 矣。遂致玉石倶焚。古人三二十年。無頃刻間
T2114_.52.0643a09: 雜用身心。念念相應。如雞伏卵。尋師訪友。心
T2114_.52.0643a10: 心相契。印印相證。琢磨淘汰。淨盡無疑。晦跡
T2114_.52.0643a11: 韜光。陸沈於衆。道香果熟。諸聖推出。爲人天
T2114_.52.0643a12: 師。一言半句。耀古騰今。萬里同風。千車合轍。
T2114_.52.0643a13: 今則習口耳之學。裨販如來。披師子皮。作野
T2114_.52.0643a14: 干行。説時似悟。對境還迷。所守如塵俗之匹
T2114_.52.0643a15: 夫。略無媿恥。公行賄賂。密用請託。劫掠常住
T2114_.52.0643a16: 交結權勢。佛法凋喪。大率縁此。得不爲爾寒
T2114_.52.0643a17: 心乎。余嘗愛本朝王文康公。著大同論。謂儒
T2114_.52.0643a18: 道釋之教。沿淺至深。猶齊一變至於魯。魯一
T2114_.52.0643a19: 變至於道。誠確論也。余輒是而詳之。余謂。
T2114_.52.0643a20: 群生失眞迷性。棄本逐末者。病也。三教之語。
T2114_.52.0643a21: 以驅其惑者。藥也。儒者使之求爲君子者。治
T2114_.52.0643a22: 皮膚之疾也。道書使之日損損之又損者。治
T2114_.52.0643a23: 血脈之疾也。釋氏直指本根。不存枝葉者。治
T2114_.52.0643a24: 骨髓之疾也。其無信根者。膏盲之疾。不可救
T2114_.52.0643a25: 者也。儒者言性。而佛見性。儒者勞心。而佛者
T2114_.52.0643a26: 安心。儒者貪著。而佛者解脱。儒者喧嘩。而佛
T2114_.52.0643a27: 者純靜。儒者尚勢。而佛者忘懷。儒者爭權。而
T2114_.52.0643a28: 佛者隨縁。儒者有爲。而佛者無爲。儒者分別。
T2114_.52.0643a29: 而佛者平等。儒者好惡。而佛者圓融。儒者望
T2114_.52.0643b01: 重。而佛者念輕。儒者求名。而佛者求道。儒者
T2114_.52.0643b02: 散亂。而佛者觀照。儒者治外。而佛者治内。儒
T2114_.52.0643b03: 者該博。而佛者簡易。儒者進求。而佛者休歇。
T2114_.52.0643b04: 不言儒者之無功也。亦靜躁之不同矣。老子
T2114_.52.0643b05: 曰常無欲以觀其妙。猶是佛家金鎖之難也。
T2114_.52.0643b06: 同安察云無心猶隔一重關。況著意以觀妙
T2114_.52.0643b07: 乎。老子曰。不見可欲。使心不亂。佛則雖見
T2114_.52.0643b08: 可欲心亦不亂。故曰利衰毀譽稱譏苦樂八
T2114_.52.0643b09: 法之風。不動如來。猶四風之吹須彌也。老
T2114_.52.0643b10: 子曰。弱其志。佛則立大願力。老以玄牝爲天
T2114_.52.0643b11: 地之根。佛則曰。若人欲識佛境界。當淨其意
T2114_.52.0643b12: 如虚空。外無一法而建立。法尚應捨。何況非
T2114_.52.0643b13: 法。老以抱一專氣知止不殆不爲而成絶聖
T2114_.52.0643b14: 棄智。此則正是圓覺作止任滅之四病也。老
T2114_.52.0643b15: 曰。去彼取此。釋則圓同太虚無缺無餘。良由
T2114_.52.0643b16: 取捨所以不如。老曰。吾有大患爲吾有身。文
T2114_.52.0643b17: 殊師利則以身爲如來種。肇法師解云。凡夫
T2114_.52.0643b18: 沈淪諸趣。爲煩惱所蔽。進無寂滅之歡。退有
T2114_.52.0643b19: 生死之畏。故能發跡塵勞標心無上。植根生
T2114_.52.0643b20: 死而敷正覺之華。蓋幸得此身而當勇猛精
T2114_.52.0643b21: 進以成辦道果。如高原陸地不生蓮華。卑濕
T2114_.52.0643b22: 淤泥乃生此花。是故煩惱泥中。乃有衆生起
T2114_.52.0643b23: 佛法耳。老曰。視之不見名曰夷。聽之不聞名
T2114_.52.0643b24: 曰希。釋則曰離色求觀非正見。離聲求聽是
T2114_.52.0643b25: 邪聞。老曰豫兮若冬渉川。猶兮若畏四隣。釋
T2114_.52.0643b26: 則曰隨流認得性。無喜亦無憂。老曰。智慧出
T2114_.52.0643b27: 有大僞。佛則無礙清淨慧。皆從禪定生。以大
T2114_.52.0643b28: 智慧到彼岸。老曰。我獨若昏我獨悶悶。楞嚴
T2114_.52.0643b29: 則以明極爲如來。三祖則曰。洞然明白。大智
T2114_.52.0643c01: 則曰。靈光洞耀。迥脱根塵。老曰。道之爲物
T2114_.52.0643c02: 也。唯恍唯愡。窈兮冥兮。其中有精。釋則務見
T2114_.52.0643c03: 諦明了。自肯自重。老曰。道法自然。楞伽則
T2114_.52.0643c04: 曰。前聖所知。轉相傳授。老曰。物壯則老。是
T2114_.52.0643c05: 謂非道。佛則一念普觀無量劫。無去無來亦
T2114_.52.0643c06: 無住。以謂道無古今。豈有壯老。人之幻身亦
T2114_.52.0643c07: 老也。豈謂少者是道老者非道乎。老則堅欲
T2114_.52.0643c08: 去兵。佛則以一切法皆是佛法。老曰。道之
T2114_.52.0643c09: 出。言淡乎其無味。佛則云。信吾言者。猶如食
T2114_.52.0643c10: 蜜。中邊皆甜。老曰。上士聞道勤而行之。中士
T2114_.52.0643c11: 聞道若存若亡。下士聞道大笑之。若據宗門
T2114_.52.0643c12: 中則勤而行之。正是下士。爲他以上士之士
T2114_.52.0643c13: 兩易其語。老曰。塞其穴閉其門。釋則屬造作
T2114_.52.0643c14: 以爲者敗執者失又成落空。老欲去智愚民
T2114_.52.0643c15: 復結繩而用之。佛則以智波羅蜜。變衆生業
T2114_.52.0643c16: 識爲方便智。換名不換體也。不謂老子無道
T2114_.52.0643c17: 也。亦淺奧之不同耳。雖然三教之書各以其
T2114_.52.0643c18: 道。善世礪俗。猶鼎足之不可缺一也。若依
T2114_.52.0643c19: 孔子行事。爲名教君子。依老子行事。爲清虚
T2114_.52.0643c20: 善人。不失人天可也。若曰盡滅諸累純其清
T2114_.52.0643c21: 淨本然之道。則吾不敢聞命矣。余嘗喩之。讀
T2114_.52.0643c22: 儒書者。則若趨炎附竃而速富貴。讀佛書者。
T2114_.52.0643c23: 則若食苦嚥澁。而致神仙。其初如此。其効如
T2114_.52.0643c24: 彼。富貴者未死已前温飽而已。較之神仙孰
T2114_.52.0643c25: 爲優劣哉。儒者但知孔孟之道而排佛者。舜
T2114_.52.0643c26: 犬之謂也。舜家有犬。堯過其門而吠之。是犬
T2114_.52.0643c27: 也。非謂舜之善而堯之不善也。以其所常見
T2114_.52.0643c28: 者舜而未常見者堯也。呉書云。呉主孫權問
T2114_.52.0643c29: 尚書令闞澤曰。孔丘老子得與佛比對否。闞
T2114_.52.0644a01: 澤曰。若將孔老二家比校佛法。遠之遠矣。所
T2114_.52.0644a02: 以然者。孔老設教。法天制用。不敢違天。諸佛
T2114_.52.0644a03: 説教。諸天奉行不敢違佛。以此言之。實非比
T2114_.52.0644a04: 對明矣。呉主大悦。或曰。佛經不當誇示。誦習
T2114_.52.0644a05: 之人必獲功徳。蓋不知諸佛如來。以自得自
T2114_.52.0644a06: 證誠實之語。推己之驗以及人也。豈虚言哉。
T2114_.52.0644a07: 諸經皆云。以無量珍寶布施。不及持經句偈
T2114_.52.0644a08: 之功者。蓋以珍寶住相布施。止是生人天中
T2114_.52.0644a09: 福報而已。若能持念。如説修行。或於諸佛之
T2114_.52.0644a10: 道一言見諦。則心通神會。見謝疑亡。了物我
T2114_.52.0644a11: 於一如。徹古今於當念。則道成正道。覺齊佛
T2114_.52.0644a12: 覺矣。孰盛於此哉。儒豈不曰。爲其事而無其
T2114_.52.0644a13: 功者。髡未嘗覩也。或曰。始乎爲士。終乎爲
T2114_.52.0644a14: 聖人。語不云乎。學也祿在其中矣。易曰。積善
T2114_.52.0644a15: 之家。必有餘慶。書曰。作善降祥。此亦必然之
T2114_.52.0644a16: 理也。豈吾聖人妄以祿與慶祥誇示於人乎。
T2114_.52.0644a17: 或曰。誦經以獻鬼神者。彼將安用。余曰。子
T2114_.52.0644a18: 固未聞。財施猶輕法施最重。古人蓋有遠
T2114_.52.0644a19: 行。臨別不求珍寶而乞一言以爲惠者。如晏
T2114_.52.0644a20: 子一言之諷。而齊侯省刑。景公一言之善。而
T2114_.52.0644a21: 熒惑退舍。吾聖人之門弟子。或問孝。或問仁。
T2114_.52.0644a22: 或問政。或問友。或問事君。或問爲邦。有得一
T2114_.52.0644a23: 言長善救失。而終身爲君子者矣。此止終身
T2114_.52.0644a24: 治世之語耳。比之如來大慈法施。誠諦之語。
T2114_.52.0644a25: 感通八部龍天。震動十方世界。或向一言之
T2114_.52.0644a26: 下。心地開明。一念之間。性天朗徹。高超三界
T2114_.52.0644a27: 頴脱六塵。清涼身心。剪拂業累。契眞達本入
T2114_.52.0644a28: 聖超凡。得意生身。自然無礙。隨縁作主遇縁
T2114_.52.0644a29: 即宗。先得菩提。次行濟度。世間之法。復有過
T2114_.52.0644b01: 此者乎。一切鬼神。各欲解脱其趣。其於如來
T2114_.52.0644b02: 稱性實談。欣戴護持也。宜矣。又況佛爲無上
T2114_.52.0644b03: 法王。金口所説聖教靈文。一誦之則爲法輪
T2114_.52.0644b04: 轉地。夜叉唱空報四天王。天王聞已如是展
T2114_.52.0644b05: 轉。乃至梵天。通幽通明。龍神悦懌。猶若綸言
T2114_.52.0644b06: 誕布詔令横流。寰宇之間孰不欽奉。又況佛
T2114_.52.0644b07: 爲四生慈父。如父命其子。奚忍不從。誦經之
T2114_.52.0644b08: 功其旨如此。教中云。若能七日七夜心不散
T2114_.52.0644b09: 亂者。隨其所作定有感應。若形留神往。外
T2114_.52.0644b10: 寂中搖。則尋行數墨而已。何異春禽晝啼秋
T2114_.52.0644b11: 蟲夜鳴。雖百萬遍果何益哉。余謂耿恭拜井
T2114_.52.0644b12: 而出泉。魯陽揮戈而駐日。誠之所感只在須
T2114_.52.0644b13: 臾。七日之期尚爲差遠。十千之魚得聞佛號。
T2114_.52.0644b14: 而爲十千天子。五百之蝠因樂法音。而爲五
T2114_.52.0644b15: 百聖賢。蟒因修懺而生天。龍聞説法而悟道。
T2114_.52.0644b16: 古人豈欺我哉。三藏教乘者權教也。實際理
T2114_.52.0644b17: 地者唯此一事實也。唯佛世尊是究竟法。而
T2114_.52.0644b18: 一切法者。爲衆生設也。今不藉權教啓迪初
T2114_.52.0644b19: 機。而遽欲臻實際理地者。不亦見彈而思鴞
T2114_.52.0644b20: 炙乎。此善惠大士所謂渡河須用筏。到岸不
T2114_.52.0644b21: 須船也。其不然乎。佛法化度世間。皎如青天
T2114_.52.0644b22: 白日。而迷者不信。是猶盲人不見日月也。豈
T2114_.52.0644b23: 日月之咎哉。但隨機演説。方便多門未易究
T2114_.52.0644b24: 耳。學者如人習射。久久方中。棗柏大士云。存
T2114_.52.0644b25: 修却敗。放逸全乖。急亦不成緩亦不得。但知
T2114_.52.0644b26: 不休必不虚棄。又白樂天問寛禪師。無修無
T2114_.52.0644b27: 證。何異凡夫。師曰。凡夫無明二乘執著。離此
T2114_.52.0644b28: 二病。是曰眞修。眞修者不得勤。不得忘。勤則
T2114_.52.0644b29: 近執著。忘則落無明。此爲心要耳。此眞初學
T2114_.52.0644c01: 入道之法門也。或謂佛教有施食眞言。能變
T2114_.52.0644c02: 少爲。多如七粒變十方之語。豈有是理。余曰。
T2114_.52.0644c03: 不然。子豈不聞勾踐一器之醪。而衆軍皆醉。
T2114_.52.0644c04: 欒巴一潠之酒。而蜀川爲雨。心靈所至而無
T2114_.52.0644c05: 感不通。況託諸佛廣大願力。廓其善心。變
T2114_.52.0644c06: 少爲多。何疑之有。妙哉。佛之知見廣大深遠。
T2114_.52.0644c07: 具六神通。唯其具宿命通。則一念超入於多
T2114_.52.0644c08: 劫。唯其具天眼通。則一瞬遍周於沙界。且
T2114_.52.0644c09: 如阿那律小果聲聞爾。唯具天眼一通。尚能
T2114_.52.0644c10: 觀大千世界。如觀掌中。況佛具眞天眼乎。舍
T2114_.52.0644c11: 利弗亦小果聲聞爾。於弟子中但稱智慧第
T2114_.52.0644c12: 一。尚能觀人根器。至八千大劫。況佛具正遍
T2114_.52.0644c13: 知乎。唯其知見廣大深遠。則説法亦廣大深
T2114_.52.0644c14: 遠矣。又豈凡夫思慮之所能及哉。試以小喩
T2114_.52.0644c15: 大。均是人也。有大聰明者。有極愚魯者。大聰
T2114_.52.0644c16: 明者。於上古興亡治亂之跡。六經子史之論。
T2114_.52.0644c17: 事皆能知。至於海外之國。雖不及到。亦可觀
T2114_.52.0644c18: 書以知之。極愚魯者。誠不知也。又安可以彼
T2114_.52.0644c19: 知者爲誕也。一自佛法入此之後。間有聖人。
T2114_.52.0644c20: 出現流通輔翼。試摭衆人耳目之所聞見者
T2114_.52.0644c21: 論之。如觀音菩薩示現於唐文宗朝。泗洲大
T2114_.52.0644c22: 聖出現於唐高宗朝。婺州義烏縣傅大士。齊
T2114_.52.0644c23: 建武四年乙丑五月八日生時。有天竺僧嵩
T2114_.52.0644c24: 頭陀來謂曰。我昔與汝毘婆尸佛所同發誓
T2114_.52.0644c25: 願。今兜率天宮衣缽見在。何日當還。命大士
T2114_.52.0644c26: 臨水觀形。見有圓光寶蓋。大士曰。度生爲急。
T2114_.52.0644c27: 何思彼樂乎。行道之時。常見釋迦金粟定光
T2114_.52.0644c28: 三如來。放光襲其體。虢州閿郷張萬回法雲
T2114_.52.0644c29: 公者。生於唐貞觀六年五月五日。有兄萬年。
T2114_.52.0645a01: 久征遼左。相去萬里。母程氏思其信音。公早
T2114_.52.0645a02: 晨告母而往。至暮持書而還。豐干禪師。居常
T2114_.52.0645a03: 騎虎出入。寒山拾得爲之執侍。明州奉化布
T2114_.52.0645a04: 袋和尚。坐亡於嶽林寺。而復現於他州。宋太
T2114_.52.0645a05: 始初。誌公禪師。乃金城宋氏之子。數日不食
T2114_.52.0645a06: 無饑容。語多靈應。晋石勒時佛圖澄。掌中照
T2114_.52.0645a07: 映千里。鎭州善化臨終之時。搖鈴騰空而去。
T2114_.52.0645a08: 五臺鄧隱峰。遇官兵與呉元濟交戰。飛錫乘
T2114_.52.0645a09: 空而過。兩軍遂解。嵩嶽帝受戒法於元珪禪
T2114_.52.0645a10: 師。仰山小釋迦。有羅漢來參。并受二王戒法。
T2114_.52.0645a11: 破竃墮之類。皆能證果鬼神。達磨大師。一
T2114_.52.0645a12: 百五十餘歳。滅於後魏孝明帝。太和十九年。
T2114_.52.0645a13: 葬於熊耳山。後三歳魏宋雲奉使西域回。遇
T2114_.52.0645a14: 於葱嶺。携一革履。歸西而去。後孝莊聞奏啓
T2114_.52.0645a15: 墳觀之。果只一履存焉。文殊師利。佛滅度後。
T2114_.52.0645a16: 四百年猶在人間。天台南嶽。羅漢所居應供
T2114_.52.0645a17: 人天。屡顯聖跡。汀州南安巖主靈異頗多。潭
T2114_.52.0645a18: 州華林善覺禪師。武寧新興嚴陽尊者。倶以
T2114_.52.0645a19: 虎爲侍從。道宣律師。持律精嚴。感毘沙門天
T2114_.52.0645a20: 王之子爲護戒神。借得天上佛牙。今在人間。
T2114_.52.0645a21: 徽宗皇帝。初登極時。因取觀之。舍利隔水晶
T2114_.52.0645a22: 匣。落如雨點。故太平盛典。有御製頌云。大士
T2114_.52.0645a23: 釋迦文。虚空等一塵。有求皆感應。無刹不分
T2114_.52.0645a24: 身。玉瑩千輪皎。金剛百煉新。我今恭敬禮。普
T2114_.52.0645a25: 願濟群倫。皇帝知余好佛。而嘗爲余親言其
T2114_.52.0645a26: 事。如前所摭。諸菩薩聖人。皆學佛者也。余所
T2114_.52.0645a27: 謂若使佛有纖毫妄心。則安能攝伏於具神
T2114_.52.0645a28: 通聖人也。釋有如彌天道安東林慧遠生肇
T2114_.52.0645a29: 融睿陳慧榮隋法顯梁法雲智文之徒。皆日
T2114_.52.0645b01: 記數萬言。講則天華墜席。頑石點頭。亦豈常
T2114_.52.0645b02: 人哉。如李長者龐居士。非聖人之徒歟。孫思
T2114_.52.0645b03: 邈寫華嚴經。又請僧誦法華經。呂洞賓參禪
T2114_.52.0645b04: 設供。彼神仙也。豈肯妄爲無益之事乎。況茲
T2114_.52.0645b05: 凡夫。敢恣毀斥。但佛之言。表事表理。有實有
T2114_.52.0645b06: 權。或半或滿。設漸設頓。各有攸當。苟非具大
T2114_.52.0645b07: 信根。未能無惑。亦猶吾儒所謂子不語怪力
T2114_.52.0645b08: 亂神。而春秋石言于晋。神降於莘。易曰。見豕
T2114_.52.0645b09: 負塗載鬼一車。此非神怪而何。孟子不言利
T2114_.52.0645b10: 而曰善教得民財。於宋受兼金。此非利而何。
T2114_.52.0645b11: 蓋聖人之言。從權適變。有反常而合道者。又
T2114_.52.0645b12: 安可以前後異同之言。議聖人也。諸同志者。
T2114_.52.0645b13: 幸於佛祖之言。詳披諦信。眞積力久。自當證
T2114_.52.0645b14: 之。方驗不誣。天下人非之。而吾欲正之。正如
T2114_.52.0645b15: 孟子所謂一薛居州。獨如宋王何。余豈有他
T2114_.52.0645b16: 哉。但欲以公滅私。使一切人。以難得之身。知
T2114_.52.0645b17: 有無上菩提。各識自家寶藏。狂情自歇。而勝
T2114_.52.0645b18: 淨明心。不從人得也。吾何畏彼哉。晋惠帝時。
T2114_.52.0645b19: 王浮僞作化胡經。蓋不知佛生於周昭王二
T2114_.52.0645b20: 十四年。滅於穆王五十二年。歴恭懿孝夷厲
T2114_.52.0645b21: 宣幽平桓莊僖惠襄頃匡定一十六王。滅後
T2114_.52.0645b22: 二百四十二年。至定王三年方生老子。過流
T2114_.52.0645b23: 沙時。佛法遐被五天竺。及諸隣國。著聞天下。
T2114_.52.0645b24: 已三百餘年矣。何待老子化胡哉。呂夏卿序
T2114_.52.0645b25: 八師經曰。小人不知刑獄之畏。而畏地獄之
T2114_.52.0645b26: 磣。雖生得以欺於世死亦不免於地下矣。今
T2114_.52.0645b27: 有人焉姦雄氣焔足以塗炭於人而反不敢爲
T2114_.52.0645b28: 者。以有地獄報應。不可逃也。若使天下之人。
T2114_.52.0645b29: 事無大小。以有因果之故。比不敢自欺其心。
T2114_.52.0645c01: 善護衆生之念。各無侵凌爭奪之風。則豈不
T2114_.52.0645c02: 刑措而爲極治之世乎。謂佛無益於天下者
T2114_.52.0645c03: 吾不信矣。諒哉。人天路上以福爲先。生死
T2114_.52.0645c04: 海中修道是急。今有欲快樂人天而不植福。
T2114_.52.0645c05: 出離生死。而不明道。是猶鳥無翼而欲飛。木
T2114_.52.0645c06: 無根而欲茂。奚可得哉。古今受五福者非善
T2114_.52.0645c07: 報而何。嬰六極者。非惡報而何。此皆過去所
T2114_.52.0645c08: 修。而於今受報。寧不信哉。或云。天堂是妄
T2114_.52.0645c09: 造。地獄非眞説者。何愚如此。佛言。六道而
T2114_.52.0645c10: 人天鬼畜。灼然可知。四者既已明矣。唯修羅
T2114_.52.0645c11: 地獄二道。但非凡夫肉眼可見耳。豈虚也哉。
T2114_.52.0645c12: 只如神怪之事。何世無之。亦渉史傳之載録。
T2114_.52.0645c13: 豈無耳目之聞見。雖愚者亦知其有矣。人多
T2114_.52.0645c14: 信於此。而疑於彼者。是猶終日數十。而不知
T2114_.52.0645c15: 二五也。可謂賢乎。曾有同僚謂余曰。佛之
T2114_.52.0645c16: 戒人不食肉味。不亦迂乎。試與公詳論之。雞
T2114_.52.0645c17: 之司晨。狸之捕鼠。牛之力田。馬之代歩。犬之
T2114_.52.0645c18: 司禦。不殺可也。如猪羊鵝鴨水族之類。本只
T2114_.52.0645c19: 供庖廚之物。苟爲不殺。則繁植爲害。將安用
T2114_.52.0645c20: 哉。余曰不然。子未知佛理者也。吾當爲子言
T2114_.52.0645c21: 其涯略。章明較著善惡報應。唯佛以眞天眼
T2114_.52.0645c22: 宿命通故能知之。今惡道不休。三塗長沸。良
T2114_.52.0645c23: 有以也。一切衆生。遞相呑噉。昔相負而冥相
T2114_.52.0645c24: 償。豈不然乎。且有大身衆生。如鯨鼇師象。巴
T2114_.52.0645c25: 蛇鯤鵬之類是也。細身衆生。如蚊蚋蟭螟螻
T2114_.52.0645c26: 蟻蚤虱之類是也。品類巨細雖殊。均具一性
T2114_.52.0645c27: 也。人雖最靈。亦只別爲一類耳。儻不能積善
T2114_.52.0645c28: 明徳。識心見道。瞀&MT02339;然以嗜慾爲務。成就種
T2114_.52.0645c29: 種惡業習氣。於倏爾三二十年之間。則與彼
T2114_.52.0646a01: 何異哉。且迦樓羅王。展翅闊三百三十六萬
T2114_.52.0646a02: 里。阿修羅王。身長八萬四千由旬。以彼觀之。
T2114_.52.0646a03: 則此又不直毫末耳。安可以謀畫之差。大心
T2114_.52.0646a04: 識之最靈。欺他類之眇小不靈。而恣行殺戮
T2114_.52.0646a05: 哉。只如世間牢獄。唯治有罪之人。其無事者。
T2114_.52.0646a06: 自不與焉。智者終不曰建立都縣設官置局。
T2114_.52.0646a07: 不可閑冷。却須作一兩段事。往彼相共鬧熱
T2114_.52.0646a08: 也。今雖衆生無盡惡道茫茫。若無冤對。即
T2114_.52.0646a09: 自解脱。復何疑哉。若有專切修行。決欲疾得
T2114_.52.0646a10: 阿耨菩提者。更食衆生血肉。無有是處。唯富
T2114_.52.0646a11: 貴之人。宰制邦邑者。又須通一線道。昔陸亘
T2114_.52.0646a12: 大夫。問南泉云。弟子食肉則是。不食則是。南
T2114_.52.0646a13: 泉曰。食是大夫祿。不食是大夫福。又宋文帝
T2114_.52.0646a14: 謂求那跋摩曰。孤媿身徇國事。雖欲齋戒不
T2114_.52.0646a15: 殺。安可得如法也。跋摩曰。帝王與匹夫所修
T2114_.52.0646a16: 當異。帝王者。但正其出言發令。使人神悦和。
T2114_.52.0646a17: 人神悦和。則風雨順時。風雨順時。則萬物遂
T2114_.52.0646a18: 其所生也。以此持齋。齋亦至矣。以此不殺。徳
T2114_.52.0646a19: 亦大矣。何必輟半日之餐。全一禽之命乎。帝
T2114_.52.0646a20: 撫机稱之曰。俗迷遠理。僧滯近教。若公之言。
T2114_.52.0646a21: 眞所謂天下之達道。可以論天人之際矣。由
T2114_.52.0646a22: 是論之。帝王公侯。有大恩徳。陶鑄天下者。則
T2114_.52.0646a23: 可矣。士庶之家。春秋祭祀。用之以時者。尚可
T2114_.52.0646a24: 懺悔。圓顱方服者。承佛戒律。受人信施。而反
T2114_.52.0646a25: 例塵俗。飮酒食肉。非特取侮於人。而速戻於
T2114_.52.0646a26: 天。亦袈裟下失人身者。是爲最苦。忍不念哉。
T2114_.52.0646a27: 吾儒則不斷殺生。不戒酒肉。於盜則但言慢
T2114_.52.0646a28: 藏誨盜而已。於婬則但言未見好徳如好色
T2114_.52.0646a29: 而已。安能使人不犯哉。佛爲之教。則彰善癉
T2114_.52.0646b01: 惡。深切著明。顯果報説地獄極峻至嚴。而險
T2114_.52.0646b02: 詖強暴者。尚不悛心。況無以警之乎。然五戒
T2114_.52.0646b03: 但律身之麁跡。修行之初歩。若升高必自下。
T2114_.52.0646b04: 若陟遐必自邇。求道證聖之人。亦未始不由
T2114_.52.0646b05: 此而入也。至於亡思慮泯善惡。融眞妄一聖
T2114_.52.0646b06: 凡。單傳密印之道。又非可以紙墨形容而口
T2114_.52.0646b07: 舌辯也。文章蓋世止是虚名勢望驚天。但増
T2114_.52.0646b08: 業習。若比以定慧之法。治本有之神明。爲過
T2114_.52.0646b09: 量人超出三界。則孰多於此哉。士農工商各
T2114_.52.0646b10: 分其業。貧富壽夭。自出前定。佛法雖亡。於我
T2114_.52.0646b11: 何益。佛法雖存。於我何損。功名財祿。本繋乎
T2114_.52.0646b12: 命。非由謗佛而得。榮貴則達。亦在乎時。非由
T2114_.52.0646b13: 斥佛而致。一時之間。操不善心。妄爲口禍。非
T2114_.52.0646b14: 唯無益。當如後患何。智者愼之。狂者縱之。六
T2114_.52.0646b15: 道報應勝劣。所以分也。余非佞也。願偕諸有
T2114_.52.0646b16: 志者。背塵合覺同底於道。不亦盡善盡美乎。
T2114_.52.0646b17: 或有闡提之性。根於心者。必不取於是説。余
T2114_.52.0646b18: 無恤焉
T2114_.52.0646b19: 護法論
T2114_.52.0646b20:
T2114_.52.0646b21:
T2114_.52.0646b22:
T2114_.52.0646b23: 護法論後序
T2114_.52.0646b24: 樹教聖人。其設教雖殊。然於化人遷善去惡。
T2114_.52.0646b25: 則其一也。故曰爲教不同。同歸於善。若夫
T2114_.52.0646b26: 超出世間。明了生死。惟佛氏之學。無盡居士
T2114_.52.0646b27: 得兜率悦公。不傳之旨。以大辯才。縱横演説。
T2114_.52.0646b28: 猶慮去佛既遠。邪見者多。不知向上之宗。妄
T2114_.52.0646b29: 有謗訕之語。此護法之論。所由作也。閩建寧
T2114_.52.0646c01: 高仰山。古梅禪師。弟子慧欽。游方時。得此
T2114_.52.0646c02: 論。乃與住持智了及諸上士。謀之命工繍梓。
T2114_.52.0646c03: 以廣其傳。可謂善用其心矣。斯論一出。人得
T2114_.52.0646c04: 而覽之。殆若貧而得寶。暗而得燈。眞所謂護
T2114_.52.0646c05: 如來正法之金湯。斬邪見稠林之利劍也。後
T2114_.52.0646c06: 世之士。苟未達無盡之閫奧。臻無盡之造詣。
T2114_.52.0646c07: 妄以斥佛爲高。以要譽時流。聾瞽學者。寧不
T2114_.52.0646c08: 自愧於其心哉。然爲其徒者。不能致力於佛
T2114_.52.0646c09: 祖之道。亦獨無愧乎哉。吾嘗宴坐寂默。心境
T2114_.52.0646c10: 混融紛然而作。不淪於有。泯然而消。不淪於
T2114_.52.0646c11: 無。語大則天下莫能載。語小則天下莫能破。
T2114_.52.0646c12: 雖有智者。其猶有所未盡也。然後乃知。凡可
T2114_.52.0646c13: 以言譽。可以言毀者。特其道之麁耳。至若實
T2114_.52.0646c14: 際理地。清淨妙明。凝然湛然。了無一法。則又
T2114_.52.0646c15: 果何所毀。果何所護哉。慧欽乃欣然請書以
T2114_.52.0646c16: 爲後序云。了字徹堂。飽參來歸。據席説法。欽
T2114_.52.0646c17: 字肅葊。清心苦行。不私於己。皆足以恢弘古
T2114_.52.0646c18: 梅之道。并識之
T2114_.52.0646c19: 至正五年二月既望前奎章閣侍書學士翰林
T2114_.52.0646c20: 侍講學士通奉大夫知制誥兼修國史虞集微
T2114_.52.0646c21: 笑亭書
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