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折疑論 (No. 2118_ 師子述註 ) in Vol. 52

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T2118_.52.0811a01: 故曰登九
五之位也
T2118_.52.0811a02: 應飛熊之夢史記。西伯將出獵。卜之曰。所獲者非熊
非羆非彪非虎。羈王之輔果獲呂尚於渭
T2118_.52.0811a03: 水之陽。與語大悦曰。自吾先君太公嘗云當有聖人適周。
太公望子久矣。故號太公望。立爲師也。於後佐武王伐
T2118_.52.0811a04: 紂。以康兆民塗炭之
苦者。非熊之兆夢也
T2118_.52.0811a05: 惠澤八方。恩霑四海惠者惠施之利。澤者澤潤也。
舜居君位。無爲而治天下也。
T2118_.52.0811a06: 太公佐武王革紂之虐。八方四方四維也。四海東西
南北四海也。故八方四海之内。生民皆獲其恩澤也
T2118_.52.0811a07: 但饒財則貴其惠施聖君賢臣。豊饒
則兼濟於天下
T2118_.52.0811a08: 窶乏則貴其履道窶其矩切。窶乏貧窮也。既貧而無
位。則貴乎安然而。以行其道也
T2118_.52.0811a09: 子曰。富而不施。貧而無所救若富者不施物以濟
之。則貧者無所救拔
T2118_.52.0811a10: 昔趙盾饋食於靈輒。卒感扶輪之酧史記。趙盾
晋臣。嘗遊
T2118_.52.0811a11: 於桑間。見餓人以食餉之。盾好直諫。一日晋君呼熬咬
之。又預脱去盾所乘之車。去其一輪。駟馬摘其二馬。盾
T2118_.52.0811a12: 及升車而不能行倏有一人扶輪而行。則脱其難。遂問
曰。扶輪者誰。答曰吾桑間餓人也。爲報一食之恩耳
T2118_.52.0811a13: 漂母餉飯於韓信。終獲捧金之報史記。漂絮也。
韓信布衣時。
T2118_.52.0811a14: 嘗釣於城下。漂母毎飯至。先餉於信。後
爲齊王。回郷以捧黄金報恩於漂母也
T2118_.52.0811a15: 陰施出於不意。陽報皎於白日陰闇也。陽顯也。
皎明也若趙盾漂
T2118_.52.0811a16: 母。飯施於無心之間。後遇扶輪捧
金之酧。豈非陽報明於白日也
T2118_.52.0811a17: 況以傾家財發善意。其所得福利。巍如嵩泰。
T2118_.52.0811a18: 濬如江海矣傾倒覆也。濬深也如趙盾漂母。一飯之
恩。尚獲扶輪捧金之報。況於傾其家財而
T2118_.52.0811a19: 發其善心用於布施者所獲福利豈不巍大
高廣如嵩山泰嶽濬深江海之浩瀚者矣
T2118_.52.0811a20: 故懷善應之以祥。挾惡報之以殃。種稻而得
T2118_.52.0811a21: 麥。爲禍而得福者。未之有也作善獲福。作惡遭
疾。定而不能改。
T2118_.52.0811a22: 故種稻而得麥。爲惡而
得福者未之有此事也
T2118_.52.0811a23: 今我沙門。助人以福。勸人以善以福助人
以善誘人
T2118_.52.0811a24: 使施一梁一棟一香一華。如影隨形凡令人施一
件物者。如
T2118_.52.0811a25: 影隨形。之
不遺也
T2118_.52.0811a26: 果嚴後世其善果必莊
嚴於後世也
T2118_.52.0811b01: 豈獨以自處華室而取樂哉既化一切爲善。各得
安樂。豈獨以自處華
T2118_.52.0811b02: 屋而
樂哉
T2118_.52.0811b03: 且靈王之奢也。起章華之臺室。盡人間之富
T2118_.52.0811b04: 貴。金珠佩玉。粲飾其間。藏歌舞悦美人。廢
T2118_.52.0811b05: 國政恣驕奢。不其亡身。其何耶若是貪淫嗜樂。
不至於廢國亡
T2118_.52.0811b06: 身者更
在何耶
T2118_.52.0811b07: 秦政建萬人之宮秦政始皇也。都咸
陽建萬人之宮室
T2118_.52.0811b08: 於阿房之城東西五百歩南北五十丈阿房城中
有殿。殿
T2118_.52.0811b09: 之四方有房。其高廣者。上可
以坐萬人。下可以建五丈旗
T2118_.52.0811b10: 東抵驪山。僅五十里。十歩一樓。五歩一閣
T2118_.52.0811b11: 驪山。西至咸陽將五十里。除萬
人宮外十歩五歩。皆建樓閣
T2118_.52.0811b12: 車駕往來。不冒風雨。其宏麗雄贍。如此之
T2118_.52.0811b13: 大也。但知縱耳目之所欲。而不知役人民之
T2118_.52.0811b14: 疲苦。唯恣驕奢罔修國政。不其滅國其在何
T2118_.52.0811b15: 耶。今我沙門。雖處華堂紺宇。但以晨鐘夕
T2118_.52.0811b16: 梵遠風疏磬。褒讃金言生人天福今我沙門。雖
以如是但用晨
T2118_.52.0811b17: 鐘暮鼓俾揚擧梵唄。上乃祝皇王聖壽。
下乃與黎民祈福永遠。闡揚于風化也
T2118_.52.0811b18: 如斯而已矣。豈直與秦楚奢華同日而語耶。
T2118_.52.0811b19: 孟子曰。如其道雖舜受堯之天下。不以爲泰
T2118_.52.0811b20: 如舜乃側陋微賤。因有其道徳而堯授二女
以妻之天下四海君位以禪之而亦不以爲泰
T2118_.52.0811b21: 非其道。一簟食不可受於人如是不合契道徳之
理雖有一簟之食亦
T2118_.52.0811b22: 不可坐受
於人也
T2118_.52.0811b23: 豈虚言哉
T2118_.52.0811b24: 折疑論卷第三
T2118_.52.0811b25:
T2118_.52.0811b26:
T2118_.52.0811b27:
T2118_.52.0811b28:
T2118_.52.0811c01:
T2118_.52.0811c02:
T2118_.52.0811c03: 折疑論卷第四
T2118_.52.0811c04:   金臺大慈恩寺西域師子比丘述註
T2118_.52.0811c05:   殊見第十四此篇因所見差異
而殊別。故曰殊見
T2118_.52.0811c06: 客曰。子之所言。佛道尊崇無聖可上此因第二
第三篇
T2118_.52.0811c07: 中。言佛之法身廣大
證聖極尊以爲問也
T2118_.52.0811c08: 或有人曰。佛之爲教也。其文富贍。其説宏
T2118_.52.0811c09: 遠。義句廓落。旨趣幽深。瀚漫周遮。難用難
T2118_.52.0811c10: 信。以是而毀。爲之奈何謂佛教如此。則大難用而
尤難信。因此而有謗毀
T2118_.52.0811c11: 者。爲
之奈何
T2118_.52.0811c12: 妙明曰。至味難調衆口。大音不合群耳。夫
T2118_.52.0811c13: 蚯蚓食土而甘於土。豈知有五味之和。犬豕
T2118_.52.0811c14: 食糞而美於糞。豈知有醪醴之味。悲夫不知。
T2118_.52.0811c15: 知之未必爲食也狗有懸
爪爲犬
T2118_.52.0811c16: 若蚯蚓置之於五味。犬豕飮之以醪醴。彼必
T2118_.52.0811c17: 反以爲毒者何也。蓋非適其所養。若蚯蚓投
T2118_.52.0811c18: 之以汚池。犬豕飼之以糟漿。彼必宛轉詰屈。
T2118_.52.0811c19: 掉尾奮蹄。從而悦之者何也。蓋適其所養之
T2118_.52.0811c20: 道也宛轉詰屈。乃蚯蚓動轉貎。
掉尾奮蹄。乃犬豕悦豫貎
T2118_.52.0811c21: 且承雲黄帝
T2118_.52.0811c22: 咸池
T2118_.52.0811c23: 九韶
T2118_.52.0811c24: 大濩
T2118_.52.0811c25: 大武周武
王樂
T2118_.52.0811c26: 樂之至也。若調以五音之和。奏以九成之美。
T2118_.52.0811c27: 歌詠先王之風致。若景鳳翔慶雲浮甘露降
T2118_.52.0811c28: 醴泉出鳳凰來儀鳥獸率舞堯使夔典樂撃石百獸
率舞舜簫韶九奏鳳凰
T2118_.52.0812a01:
T2118_.52.0812a02: 若求其和者。必莫知應者何也。蓋乖其所聽
T2118_.52.0812a03: 若以上文五樂求其應和而無
者何。蓋爲乖異於聽者也
T2118_.52.0812a04: 若操之以鄭衞之音。詠之以世俗之風。曲合
T2118_.52.0812a05: 時習。韻叶巴歌。使其聽者必不待教而自知
T2118_.52.0812a06: 其和者何也。蓋適其所知也鄭衞之歌曲。乃淫蕩
之音。合其世俗之
T2118_.52.0812a07: 習。如巴歌知和而多者何
爲也。蓋由順其所知也
T2118_.52.0812a08: 且舜禹之君。可謂聖矣。楊朱從而讐之讐讟
謗也。
T2118_.52.0812a09: 列子。楊朱曰。舜耕河陽陶於雷澤。四體不得暫安。口腹
不得美厚。父母之所不愛。弟妹之所不親。行年三十不告
T2118_.52.0812a10: 而娶。及受堯之禪。年已長智已衰。商均不才。禪位於禹。
戚戚然以至於死。此天人窮毒者也。鯀治水土。功績不
T2118_.52.0812a11: 就。殛諸羽山。禹纂業事讐。惟荒度土功。子産不字。過門
不入。身體偏枯。手足胼胝。及受舜禪。卑宮室戚戚然至
T2118_.52.0812a12: 於死。此天人
之憂苦者也
T2118_.52.0812a13: 仲尼之徳。可謂仁矣。桓魋從而害之論語桓魋
欲害孔
T2118_.52.0812a14: 子。子曰。天生徳於
予。桓魋其如予何
T2118_.52.0812a15: 魯臧倉毀隔孟子孟子曰。臧氏之子。
焉能使予不遇哉
T2118_.52.0812a16: 公伯寮愬仲由愬譛辭。公伯寮魯人也。仲由即子
路。論語云。伯寮愬子路於季孫
T2118_.52.0812a17: 其若仰而噀天。徒汚其面也以楊朱讐舜禹。桓魋
害孔子。臧倉毀孟
T2118_.52.0812a18: 子。伯寮愬子路等。喩客之毀佛
者。何異仰而唾天徒汚自己面也
T2118_.52.0812a19: 夫聽樂者。聞清商而爲之宮角。過不在於扣
T2118_.52.0812a20: 絃而聞之不審也。求玉者。見和璧而爲之珷
T2118_.52.0812a21: 玞。賤非關於至寶而見者不明也和璧。史記。卡
和得荊山之
T2118_.52.0812a22: 璞。進楚文王武王。二王皆刖足。後進成王。使玉人琢之。
果得美玉。號連城之寶。珷玞似玉之石也。若將和璧爲珷
T2118_.52.0812a23: 玞者。非干玉賤
乃見者不明也
T2118_.52.0812a24: 神蛇能斷而復續。不能使人不斷也異物誌云神
蛇斷而復續
T2118_.52.0812a25: 靈龜審人之禍福。自不免刳剔之災列子。宋元
君夢人被髮
T2118_.52.0812a26: 曰。予被清江河伯之所漁。請君救之。覺而外巡。果見網
得白龜圓五尺。君欲活之卜者曰。龜有七十二鑚。以卜吉
T2118_.52.0812b01: 凶。如此則雖能卜人之禍
福。不能自免刳剔之災患
T2118_.52.0812b02: 至道恢弘。聖人極唱。出世妙典。非俗所知。不
T2118_.52.0812b03: 爲譽者貴而毀者賤大聖教典。下以稱
譽而貴毀謗而賤
T2118_.52.0812b04: 行不行時也行與不行各有其時。若
孔子不得君師之位也
T2118_.52.0812b05: 信不信機也信與不信唯在機會。若
盜跖不受孔子之化也
T2118_.52.0812b06: 譬如荷鍤以平太行。抱石而塞巨浸。其於功
T2118_.52.0812b07: 也。不亦勞乎巨浸海也。客之謗佛。譬如有人負荷鍤
钁欲要平治太行之山。抱取塊石。而要
T2118_.52.0812b08: 塞填大海。爲此之功
力者。不亦勞而難乎
T2118_.52.0812b09:   隨宜第十五此篇隨順合宜
而答。後曰隨宜
T2118_.52.0812b10: 客曰。子言佛教。義高嵩泰。理濬江海。文同
T2118_.52.0812b11: 翻錦。句若揀金。奚不以佛經答吾所問。而
T2118_.52.0812b12: 復以詩書合異於同耶
T2118_.52.0812b13: 妙明曰。牟子云。渇者不必投江海而飮。饑
T2118_.52.0812b14: 者不必待敖倉而飽。道爲智者設。辯爲達者
T2118_.52.0812b15: 通。書爲曉者傳。事爲見者明。吾以子知其意
T2118_.52.0812b16: 故引而申之。若説佛經以答吾子。譬如盲者
T2118_.52.0812b17: 耀五色。聾者奏五音也。且師襄師文伯牙瓠
T2118_.52.0812b18: 巴叔夜。古之善鼓琴者。其學雖切。不能成
T2118_.52.0812b19: 無絃之曲列子。瓠巴鼓琴而鳥舞魚躍。師襄乃師文之
師也。但能撫琴。當春之時。扣商絃以召南
T2118_.52.0812b20: 呂八月之令。涼風忽至。草木成實。及秋而扣角絃以激夾
鍾。乃二月節令。而温風徐回。草木發榮。盛當夏而扣羽
T2118_.52.0812b21: 絃以召黄鍾。乃十一月節令。霜雪交下。川池暴烈。及冬
而扣徴絃以激甤賓。五月節令。而陽光盛烈。堅冰立散。
T2118_.52.0812b22: 將終命扣宮而總四絃則景風翔慶雲浮。甘露
降醴泉湧。然此善操而不能成無絃之曲調也
T2118_.52.0812b23: &T066730;飛衞紀昌逢蒙蒲且子。古之善射者。其
T2118_.52.0812b24: 藝雖神。不能彀無弦之弓彀古侯切。張弓也。列
子。甘&T066730;古之善射者。彀
T2118_.52.0812b25: 弓而獸伏鳥下。弟子飛衞學射甘&T066730;而巧過於師。紀昌又
學射於飛衞。後進其術。昌欲謀殺飛衞二人交射中路矢
T2118_.52.0812b26: 逢。相觸而墜於地。衞矢先盡昌有一矢。既發衞以棘
刺之端。扞之而無差。其藝雖神。不能張無弦之弓
T2118_.52.0812b27: 狐貉
T2118_.52.0812c01: 雖温。不能暖無氣之人狐貉皮毛雖温暖。不
能暖死而無氣之人
T2118_.52.0812c02: 水土雖澤。不能秀無根之木水土雖然潤澤。難
發秀無根之木
T2118_.52.0812c03: 佛法雖懿。不注薄信之耳佛法雖然懿美。而不
能化導入不信人之耳
T2118_.52.0812c04: 子之信道未篤。故多惑志。吾安敢以大聖微
T2118_.52.0812c05: 旨答子之問耶。昔公明儀爲牛彈清角之操
T2118_.52.0812c06: 清角者牛耳。不能聞聲。唯
以角聽。故云彈清角之操也
T2118_.52.0812c07: 伏食如故。非牛之不聞。不合其耳也其牛低
首而食
T2118_.52.0812c08: 草如
T2118_.52.0812c09: 轉爲虻蟲之聲犢子之鳴轉爲操虻蟲飛來之聲。
又操犢子尋母鳴聲
T2118_.52.0812c10: 牛即掉尾奮耳。蹀躞而聽者何也。蓋適其所
T2118_.52.0812c11: 知也蹀躞蹄動貎。牛聞此聲遂乃掉動其尾奮立兩且。四
足皆動。如此聽之者何爲也。大概順其所知者也蹀
T2118_.52.0812c12: 音牃躞
音泄
T2118_.52.0812c13: 以是故。吾以詩書曉子矣不用佛經答。因子曉達
六經諸子。是以引之。使
T2118_.52.0812c14: 子易
T2118_.52.0812c15:   優劣第十六此篇謂王喬簫史與摩騰
竺法比之勝弱。故曰優劣
T2118_.52.0812c16: 客曰。王喬簫史僊也王喬後漢人。爲葉縣令。毎顯
神異。乘鳧而往來。簫史秦穆
T2118_.52.0812c17: 公時人。善吹簫。夫
婦隨鳳凰而飛去
T2118_.52.0812c18: 摩騰竺法蘭僧也。其道等乎客謂。此二僊二僧。
其道徳亦有等乎
T2118_.52.0812c19: 妙明曰。止乎且止
T2118_.52.0812c20: 幸以晏然。吾不欲平地起風波之千丈也不當
得而
T2118_.52.0812c21: 得曰幸。幸以無事坐。却論其
優劣高低。則正是無風起浪
T2118_.52.0812c22: 客曰。願略擧似啓吾茆塞啓開也。客謂略少擧似
法。要開我胸中茆塞
T2118_.52.0812c23: 妙明曰。夫行舟者識水之淺深行舟者。要識
水勢之深淺
T2118_.52.0812c24: 控御者知地之高下御車者須要知地
之曲直高低也
T2118_.52.0812c25: 學道者達人之優劣學道者之人。要通達爲師之勝
弱也。若不分優劣。則不明人
T2118_.52.0812c26: 之邪
正也
T2118_.52.0812c27: 吾尋常方袍釋子我乃是尋常
著寛服之僧
T2118_.52.0813a01: 管窺可隘如筆管之明可窺。
隘而不足洞明也
T2118_.52.0813a02: 牆面無知無學無知
者如面牆
T2118_.52.0813a03: 但以爝火之光照燭無遠爝火者。小火把也。謙曰。
我若火把。小光用照於
T2118_.52.0813a04: 夜。則其照燭
明亮莫之能遠
T2118_.52.0813a05: 何敢評先徳昇降之道乎昇降者。高低也。既如管
窺爝火。焉敢評論先輩
T2118_.52.0813a06: 然以蒲牢含響。爲長鯨扣之。則莫得悶其聲
T2118_.52.0813a07: 海有大魚名鯨。海島有獸名蒲牢。蒲牢畏鯨。鯨一躍
蒲牢輒大鳴吼。故鐘上鑄蒲牢之形。撃鐘之木。以爲
T2118_.52.0813a08: 鯨魚之形。故問者如鯨。
答者如蒲牢之應聲也
T2118_.52.0813a09: 悲夫。桀紂之犬足以吠堯諡法。翼善博聖曰堯。又
善行徳義曰堯。悲夫。歎
T2118_.52.0813a10: 辭也。桀紂昏主。舜堯聖君。桀紂之犬雖識其主。不知
主之昏。然堯舜雖明。犬不知聖明。故吠之。佛喩堯謗
T2118_.52.0813a11: 者喩
T2118_.52.0813a12: 楊墨之徒足以謗舜。然居今之俗。多以同群
T2118_.52.0813a13: 逐塊。罔審聖道階乎上下而於戡弱戡苦耽切。
伐也。謗毀
T2118_.52.0813a14: 也。諡法仁聖威明曰舜。列子。楊朱謗舜。今以佛喩舜謗
者。喩楊朱。居今常俗喩群狗。狗見人丟去甎土之塊。逐
T2118_.52.0813a15: 而趕之也。言客無能評審聖道有階級
上下而不同。及於戡勝弱劣之不等乎
T2118_.52.0813a16: 懵然無辯懵莫紅切。心暗昏而
不能辯別於高下也
T2118_.52.0813a17: 縱有懷其藻鑑評。而詣其實者。而於叢惑。奚
T2118_.52.0813a18: 能允哉藻淨也。鑑鏡也。叢音從。今之有人。縱然明達
如淨鏡。評論詣至於眞實無妄之處。而叢叢之
T2118_.52.0813a19: 衆皆以迷惑。何能允
信至於聖人之大道哉
T2118_.52.0813a20: 居吾將告汝令客坐而
告語之
T2118_.52.0813a21: 夫騰蘭之爲僧也。道窮四諦。智皎三明其智
慧皎
T2118_.52.0813a22: 然明白有三。一宿住智正明。二
生死智正明。三漏盡智正明也
T2118_.52.0813a23: 獲六神通。具八解脱。能飛行往來改易形體
T2118_.52.0813a24: 飛行往來者神通也。改易者。
變化也。形體乃身形體貎也
T2118_.52.0813a25: 或成老耄説文曰。七十曰老。曲
禮曰。八十九十歳曰耄
T2118_.52.0813a26: 或示孺孩説文曰。會行而食
乳曰孺始生曰孩
T2118_.52.0813b01: 或滅或生或現死滅
或現生存
T2118_.52.0813b02: 延促自在延長也。促短也。既
有神通。長短隨意也
T2118_.52.0813b03: 又能撼天地搖撼則動
於天地
T2118_.52.0813b04: 移山嶽改變遷
移山嶽
T2118_.52.0813b05: 覆江海飜江
覆海
T2118_.52.0813b06: 入水火入水不溺。
入火不燒
T2118_.52.0813b07: 千變萬化。不可窮極荀子云。改其舊質。謂之變。易
其形貎謂之化如此千變萬化
T2118_.52.0813b08: 無有
窮盡
T2118_.52.0813b09: 以定力所資。無施不克克能也。其神通妙用。蓋由
定慧之力。無施爲而無有
T2118_.52.0813b10:
T2118_.52.0813b11: 頗有生逢供養者。而於見世能財能壽能貴
T2118_.52.0813b12: 若摩騰竺法蘭之妙用。一切有生逢之而供
養。則現世今生與之財寶。乃至長壽尊貴矣
T2118_.52.0813b13: 豈直與乘鳧跨鳳者。同日而語也如此神聖。豈
直與駕鳧鳥騎
T2118_.52.0813b14: 鸞鳳千年不死之
鬼。比類而論哉
T2118_.52.0813b15: 夫三桓之與三王以此比之。史記。三桓者孟孫季孫
叔孫也。皆桓公之後也。三王者夏
T2118_.52.0813b16: 商周三代聖君也。以王喬簫史
喩三桓。摩騰竺法喩三王也
T2118_.52.0813b17: 五覇之與五帝史記。五覇者。齊桓晋文秦穆宋襄楚
莊是也。五帝者。少昊顓頊高辛唐堯
T2118_.52.0813b18: 虞舜是也。以五帝喩摩騰
法蘭。五覇喩王喬簫史也
T2118_.52.0813b19: 是皆君也。而無階乎然五覇五帝。皆即君
位。高低豈無階級乎
T2118_.52.0813b20: 陽貨之與仲尼陽貨季氏家臣也。孔子乃千古
文章之祖。萬代帝王之師也
T2118_.52.0813b21: 楊墨之與荀孟孟子曰。楊朱但知愛身而不知有致身
之義。故無君也。墨翟兼愛而無差
T2118_.52.0813b22: 等。視親亦於衆人無異。是無父
也。故無父無君則人道絶滅也
T2118_.52.0813b23: 是皆儒也。而無梯乎。徐福之與河上秦紀。徐
福爲道士
T2118_.52.0813b24: 習僊。秦始皇令齎童男童女海上求神僊不死之藥。舟於
海中巡致湮溺。河上者。河上公也。漢文帝。以師禮之
T2118_.52.0813b25: 關尹之與老聃史記。列僊傳。函谷關令尹喜。乃周
之大夫老子西遊至關受道徳二篇
T2118_.52.0813b26: 是皆道也。而無降乎徐福尹喜比河上公。老子者皆
言有道之士。豈無階降者乎
T2118_.52.0813c01: 丘垤之與泰山垤從結切螻蟻出土之塜也。泰山者。
五嶽之一也。以喬史之道。比之騰
T2118_.52.0813c02: 蘭。亦若螘蛭
之塜比於泰山
T2118_.52.0813c03: 行潦之與江海行潦道上無源之水。
豈能比於江海水
T2118_.52.0813c04: 走獸之與麒麟獐鹿等獸。豈
能比於麒麟
T2118_.52.0813c05: 飛鳥之與鳳凰鴉雀等禽。豈
能比於鳳凰
T2118_.52.0813c06: 是皆類也。而無異乎。羊皮之與虎鞟鞟音廓皮
去毛曰鞟
T2118_.52.0813c07: 斑紵之與綿繍斑紵者布文斑白者。錦繍者。考工記
曰。金線織文爲之錦。五色綵備爲
T2118_.52.0813c08:
T2118_.52.0813c09: 是皆文也。而無殊乎。夫聖也凡也。凡聖二途
T2118_.52.0813c10: 不可濫也孟子曰。大而化之謂之聖。韻義曰。輕微常
俗謂之凡。故凡聖二途不可相濫而混同也
T2118_.52.0813c11: 故有大聖小聖上凡下凡凡聖各
有等級
T2118_.52.0813c12: 大聖則歸乎覺皇覺皇即佛也
故稱爲大聖
T2118_.52.0813c13: 小聖則存乎應眞即四果
小聖也
T2118_.52.0813c14: 蘭騰則吾宗小聖矣摩騰竺法蘭。乃
釋門之小聖也
T2118_.52.0813c15: 凡者非聖之稱也。上凡則該乎天衆上凡者。乃
天民衆也
T2118_.52.0813c16: 下凡則稱乎兆民十億曰兆。下凡
乃世間之民也
T2118_.52.0813c17: 雖簫史之徒白日輕擧。未必與乎天衆也與去
聲參
T2118_.52.0813c18:
T2118_.52.0813c19: 設與亦非聖也。敢以此道而擬於聖人乎。若
T2118_.52.0813c20: 果以乘鸞跨鳳稱之爲聖。則仲尼老聃不爲
T2118_.52.0813c21: 聖也。夫聖者通也夫聖人者一切通達也。
非乘鸞跨鳳之稱也
T2118_.52.0813c22: 凡者常也凡常者尋
常流俗也
T2118_.52.0813c23: 寂然不動。感而遂通。變化無方。威靈莫測。
T2118_.52.0813c24: 謂之爲聖繋辭云。寂然不動心之理
也。感而遂通體之用也
T2118_.52.0813c25: 懵然而生謂生不
知來處
T2118_.52.0813c26: 惛然而死謂死不
知去處
T2118_.52.0814a01: 營營於衣食營營者。往來不已之
貎。謂貪衣食之人也
T2118_.52.0814a02: 戚戚於名利論語云君子坦蕩蕩小人常戚戚。憂
慮不遂之貎。謂貪名貪利之人也
T2118_.52.0814a03: 皆死皆生世之常俗爲貪名利
衣食。皆在生死之中
T2118_.52.0814a04: 常於生死以生死爲
尋常之事
T2118_.52.0814a05: 謂之曰凡由此謂
之凡也
T2118_.52.0814a06: 且天人垂死。五衰相現而有破面之忿因果經
云。天人
T2118_.52.0814a07: 身淨。不受塵垢。有大光明。心常歡悦。無不適意。福盡之
時。五衰相現。一華冠萎脱。二兩腋汗流。三不樂本座。四
T2118_.52.0814a08: 眷屬離散。五身光自絶故破面
之忿。謂煩惱忿怒現於面也
T2118_.52.0814a09: 皆謂之貪其名利而不易棄也一切天人。皆因貪
其天上之名利快
T2118_.52.0814a10: 樂而不能容
易棄捨也
T2118_.52.0814a11: 安得不爲夫凡乎。嗚呼彼寡聞陋智者禮記曰。
獨學無
T2118_.52.0814a12: 友。則孤
陋寡聞
T2118_.52.0814a13: 統以上天所居之衆。例爲聖者若上天所居人
衆。例爲大聖人
T2118_.52.0814a14: 而吾宗脱白小衲。莫不抵掌而嗤其謬也已
T2118_.52.0814a15: 我釋門中。纔脱去俗人白衣而初著緇
衣者。無不拍手嗤笑爲狂謬之譚也已
T2118_.52.0814a16:   先知第十七此篇預明西域
生佛。故曰先知
T2118_.52.0814a17: 客曰。子之言佛。其道大矣。敢問漢夢以前。
T2118_.52.0814a18: 還有知之者乎漢明帝夢見金人飛入殿庭
前。此曾有知西方有佛者也
T2118_.52.0814a19: 妙明曰。遼哉問也遼者
遠也
T2118_.52.0814a20: 在昔周昭王甲寅二十四年四月八日。夜有
T2118_.52.0814a21: 大光明。來照殿庭。王問太史蘇由曰太史通天
象之官。
T2118_.52.0814a22: 蘇由
姓名
T2118_.52.0814a23: 昨夜有光。來照殿庭。是何祥瑞。蘇由對曰。
T2118_.52.0814a24: 西方有聖人生。此所現之靈瑞也。王曰。於國
T2118_.52.0814a25: 何如於我國家。不
知善惡何如
T2118_.52.0814a26: 由曰。即今無事。後一千年聲教被於此土
T2118_.52.0814a27: 由謂。一千年後所
談經教流傳此土
T2118_.52.0814b01: 遂以此事。記勒諸石彼時遂用此
事載記勒石
T2118_.52.0814b02: 埋於南郊埋於祭天之
南郊。以待驗
T2118_.52.0814b03: 至後漢明帝甲子永平七年。僅千歳矣僅纔也。
緝事記
T2118_.52.0814b04: 永平四年辛酉。明帝夢
佛。至戊辰十一年至此
T2118_.52.0814b05: 此先知之一也已上所明。乃
先知一也
T2118_.52.0814b06: 又周穆王壬申五十二年二月中。有白虹一
T2118_.52.0814b07: 十二道。南北貫通。連宵不滅虹橋光也。其光相貫
徹南北。日夜不滅
T2118_.52.0814b08: 王問太史扈多曰。是何瑞也。扈對曰。此西方
T2118_.52.0814b09: 大聖人入滅所現相也緝事記。穆王名滿。昭王之
子。在位五十五年。壬申五
T2118_.52.0814b10: 十二年二月十
五日世尊涅槃
T2118_.52.0814b11: 王曰。吾常以此爲患。今既滅矣。吾何患
T2118_.52.0814b12: 哉。扈多曰。王何必患。前代太史蘇由嘗誌勒
T2118_.52.0814b13: 于石曰。千年之後。聲教流被此土。方今七十
T2118_.52.0814b14: 九年矣。王奚患哉。此先知之二也。商太宰問
T2118_.52.0814b15: 孔子曰。夫子聖者歟問孔子
聖人歟
T2118_.52.0814b16: 孔子曰。聖則丘何敢然丘夫子名。何
敢然者謙辭也
T2118_.52.0814b17: 丘則博學多識者也。又曰。三王聖者歟。孔子
T2118_.52.0814b18: 曰。三王善任智勇者善能任用智勇。
以治世者也
T2118_.52.0814b19: 聖則丘不知聖不聖丘
不知也
T2118_.52.0814b20: 曰。五帝聖者歟。孔子曰。五帝善任仁義者
T2118_.52.0814b21: 任用仁義。
以治天下
T2118_.52.0814b22: 聖則丘不知聖不聖丘
不知也
T2118_.52.0814b23: 曰。三皇聖者歟伏羲神
農軒轅
T2118_.52.0814b24: 孔子曰。三皇善任因時善能任用
因順於時
T2118_.52.0814b25: 聖則丘不知聖不聖丘
不知也
T2118_.52.0814b26: 商太宰大駭曰。然則孰爲聖乎太宰謂。三皇五帝
三王皆非聖人孰
T2118_.52.0814b27: 爲聖人乎。所
以大驚駭也
T2118_.52.0814b28: 孔子動容有間動容者。默而心想。
眉目動而形容之貎
T2118_.52.0814c01: 曰。西方有聖者焉。不治而不亂此明如來無爲
之大端也。謂
T2118_.52.0814c02: 不以法度所治
自不作亂也
T2118_.52.0814c03: 不言而自信非言教勸化。
而自敬信也
T2118_.52.0814c04: 不化而自行非教化。而
自行其道也
T2118_.52.0814c05: 蕩蕩乎民無能名焉蕩蕩廣遠之貎。故如來
之道妙。民不能稱名焉
T2118_.52.0814c06: 丘疑其爲聖。不知眞聖歟。眞不聖歟夫子有推
尊之意。
T2118_.52.0814c07: 爲此不
定之辭
T2118_.52.0814c08: 此先知之三也。嬴秦始皇帝時。有梵僧室利
T2118_.52.0814c09: 房等二十七人來秦。時帝方急其并呑七雄
T2118_.52.0814c10: 爭勝七雄者。秦齊
燕趙韓魏楚也
T2118_.52.0814c11: 甲兵相持。不遑崇信遑暇也。鎧甲之兵正相殺
時。不遑閑暇而崇敬信受也
T2118_.52.0814c12: 反爲譎誕秦主反以
譎詐虚誕
T2118_.52.0814c13: 遂以房等。&T056201;而執之遂將房等皆於
&T056201;牢而執禁之
T2118_.52.0814c14: 夜有金甲神人。從空而下。以金鎚撃鎖援僧
T2118_.52.0814c15: 而去。此先知之四也。漢護左都水使劉向曰。
T2118_.52.0814c16: 吾搜撿藏書。緬尋太史創造列仙圖。黄帝而
T2118_.52.0814c17: 下六世迄于今。得仙道者七百餘人。撿實得
T2118_.52.0814c18: 一百四十六人。其七十四人已見佛經矣。此
T2118_.52.0814c19: 先知之五也。前漢武帝元狩三年。於長安城
T2118_.52.0814c20: 西南。鑿昆明池帝欲伐毘明國。彼國人
善水戰。故鑿池以習之
T2118_.52.0814c21: 得黒灰。問東方朔。朔曰。此非臣能知。陛下
T2118_.52.0814c22: 可問西域胡僧。必能知之。帝遂遣人往問。僧
T2118_.52.0814c23: 曰。乃劫壞時所積灰耳。此先知之六也。若子
T2118_.52.0814c24: 獨於諸説而不知之者乎。且孔子生於東周。
T2118_.52.0814c25: 佛則生於西域。相去綿遠。其玄會默識驗若
T2118_.52.0814c26: 親覿。非同聲相應。其孰能懸知如此之遠者
T2118_.52.0814c27: 周易乾卦文言。九五飛龍在天。利見大
人。何謂也。子曰。同聲相應。同氣相求
T2118_.52.0814c28:   尊釋第十八此篇客方崇
佛。故曰尊釋
T2118_.52.0815a01: 客曰。仲尼默識能仁識音誌。記也。謂不言而存諸
心也。一云。識者知也。不言而
T2118_.52.0815a02: 心解也。梵語釋迦。此云能仁。
商太宰所問夫子默知佛也
T2118_.52.0815a03: 既得聞焉。敢問老聃還知西方有聖人者無
T2118_.52.0815a04: 再敢問老子還知
西方有佛聖否
T2118_.52.0815a05: 妙明曰善哉汝之問也。吾昔嘗遊華清宮臨潼
縣鬥
T2118_.52.0815a06: 寶山有
華清宮
T2118_.52.0815a07: 道士鴻濛老人。邀予登玉女閣。啓經藏出函
T2118_.52.0815a08: 匣觀道籍録。得西昇經首帙。讀其文曰。吾師
T2118_.52.0815a09: 化遊天竺。善入泥洹泥洹者
涅槃也
T2118_.52.0815a10: 予謂鴻濛曰。若指佛歟。鴻濛曰。吾不敢果以
T2118_.52.0815a11: 爲然也。予曰。若非指佛。誰爲老氏之師也。
T2118_.52.0815a12: 又得古道元皇歴云。天竺有古皇先生。即吾
T2118_.52.0815a13: 師也若此言者。皆指佛言也。蓋老
子知天竺之聖所以再三稱之也
T2118_.52.0815a14: 善入泥洹。化遊天竺因善入泥洹。而化
遊本國五天竺也
T2118_.52.0815a15: 今已返神。還乎無名言佛雙林入滅。今乃返
本還源復其無名之妙
T2118_.52.0815a16: 絶身滅影。不始不終絶身滅影。復歸
不始不終之理
T2118_.52.0815a17: 綿綿長存。吾今遊矣綿綿不斷。而長存者也。故老
子曰。今去遊矣。此正是過函
T2118_.52.0815a18: 谷關之
時也
T2118_.52.0815a19: 又得道士法輪經云。若見沙門思念無量。願
T2118_.52.0815a20: 早出身以習佛眞。若見佛圖思念無量。當願
T2118_.52.0815a21: 一切普入法門。明解法度。得道如佛。又得靈
T2118_.52.0815a22: 寶消魂安誌經云。道以齋爲先勤行當作佛。
T2118_.52.0815a23: 故設大法橋。普度諸人物諸者助
辭於也
T2118_.52.0815a24: 又得金闕朝元經云。願採優曇華。願燒旃檀
T2118_.52.0815a25: 香。供養千佛身。稽首禮定光。我生何以晩。
T2118_.52.0815a26: 泥洹亦何早。不見釋迦文。心中常懊惱予在
北京
T2118_.52.0815a27: 靈濟宮西北廊畫壁上見一僧座一人禮拜。予問本宮道
士。此何也。士曰。此靈濟眞君。因中曾禮定光佛爲師也
T2118_.52.0815b01: 肅宗三教畫讃云唐肅宗皇帝
作三教讃
T2118_.52.0815b02: 儒吾之師曰魯仲尼。仲尼師聃龍孔子家語適周
篇。子曰。周有
T2118_.52.0815b03: 老聃博古知今是吾師也。既
問禮而歎曰。老子猶龍也
T2118_.52.0815b04: 吾不知。聃師竺乾。善入無爲吾於昔年未明其
事。不知聃龍師竺
T2118_.52.0815b05: 乾。善能入無
爲者。即佛也
T2118_.52.0815b06: 稽首正覺梵語三菩提。此
云正覺。即佛也
T2118_.52.0815b07: 吾師師師故稽首正覺世尊
乃我師師之師也
T2118_.52.0815b08: 以如是言。應正了知如此言應當
了知是意
T2118_.52.0815b09: 老聃亦知竺乾之國有佛聖人。可謂明矣。子
T2118_.52.0815b10: 獨不知乎。夫太上生東夏。釋迦現西乾老子
生於
T2118_.52.0815b11: 東國。佛乃
生於西天
T2118_.52.0815b12: 地殊五萬餘里。年隔十六君王周定王丙辰二年
二月十五日生老
T2118_.52.0815b13: 子位經十六王者。歴恭懿孝夷厲定幽平
桓莊僖惠襄項匡。年記三百四十五載
T2118_.52.0815b14: 雖殊地而處別代而出。其冥會默契。如此之
T2118_.52.0815b15: 綿密。非聖慧遐鑑道徳玄同。其孰能與於此
T2118_.52.0815b16:
T2118_.52.0815b17: 折疑論卷第四
T2118_.52.0815b18:
T2118_.52.0815b19:
T2118_.52.0815b20:
T2118_.52.0815b21: 折疑論卷第五
T2118_.52.0815b22:   金臺大慈恩寺西域師子比丘述註
T2118_.52.0815b23:   言符第十九此篇。脗合三教
之理。故曰言符
T2118_.52.0815b24: 客曰。夫孔佛二教其殊合之道。或得其梗概
T2118_.52.0815b25: 梗概者大略也。儒佛二教其
殊別合同之道或得其大略矣
T2118_.52.0815b26: 未審。老氏之言與夫儒佛之語。敢問亦有同
T2118_.52.0815b27:
T2118_.52.0815b28: 妙明曰有。但時有淳澆。機有大小。隨其所適
T2118_.52.0815c01: 漢書曰。澆淳
散樸各隨所適
T2118_.52.0815c02: 教有淺深。雖不能全同。而亦有可同之語也。
T2118_.52.0815c03: 孔子云。中人以上可以語上也。中人以下不
T2118_.52.0815c04: 可以語上也語去聲。論語語告也。言教人者當隨其高
下而教。則其言易入而無躐等之蔽也
T2118_.52.0815c05: 老子云。上士聞道勤而行之。中士聞道若存
T2118_.52.0815c06: 若亡。下士聞道大笑之上士唯智非愚勤行於道。中
士聞其道則可上可下矣。下
T2118_.52.0815c07: 士唯愚非智返笑聖道。故
上士悟。中士疑。下士迷
T2118_.52.0815c08: 佛云。大根大莖大枝大葉。中根中莖中枝中
T2118_.52.0815c09: 葉。小根小莖小枝小葉法華經云上中下
三品者即三乘也
T2118_.52.0815c10: 達摩九年不語祖師航海而來。
少林面壁九年
T2118_.52.0815c11: 顏回終日如愚孔子曰。吾與回言
終日。不違如愚
T2118_.52.0815c12: 老子曰。多言數窮不如守中頻數也。道不屬言。
言多數而氣窮。不如
T2118_.52.0815c13: 守一中
之道
T2118_.52.0815c14: 季康子患盜問於孔子。孔子對曰。苟子之不
T2118_.52.0815c15: 欲。雖賞之不竊且上若不貪欲。則雖賞民使之
爲盜。民以知恥而不偸盜也
T2118_.52.0815c16: 老子曰。不貴難得之貨。使民不爲盜。佛云。
T2118_.52.0815c17: 不得畜金銀生像。尚書云。汝惟不伐。天下莫
T2118_.52.0815c18: 與汝爭功伐誇也若不誇有功。則天
下人無與爾爭奪其功也
T2118_.52.0815c19: 汝惟不矜。天下莫與汝爭能。太上曰。自見
T2118_.52.0815c20: 者不明。自是者不彰。自伐者無功自矜者不
T2118_.52.0815c21: 自專所見者。必不明其道也。自言是者。其道徳必不
顯彰也。自誇伐者。必無其功也。目矜才能者。必不得
T2118_.52.0815c22: 久長
T2118_.52.0815c23: 佛經云。不得故自讃毀他。即其類也經言不得
讃誇自己
T2118_.52.0815c24: 毀謗
他人
T2118_.52.0815c25: 如此者衆如此相同之
言衆多也
T2118_.52.0815c26: 是以聖人雖居異域。被機同處如出一口三教
聖人。
T2118_.52.0815c27: 雖時代國土不同。其被化機
縁相同之處。如出。一人之口
T2118_.52.0815c28: 但病有淺深。藥有殊品。而療苦求安。其情一
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