INBUDS
廣弘明集 (No. 2103_ 道宣撰 ) in Vol. 00
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T2103_.52.0117a01: 也。僕聞天列箕星地安泉郡。酒之爲物其來
T2103_.52.0117a02: 尚久。銷愁適性獨可茲乎。所以嵇阮七賢。興
T2103_.52.0117a03: 情於斗石之量。勛華兩聖。盛徳於鍾壺之
T2103_.52.0117a04: 飮。管則藉此而談玄。于則因茲而斷獄。聞諸
T2103_.52.0117a05: 往哲。未嘗不醼。但自持之於禮。何用阻衆獨。
T2103_.52.0117a06: 清此先生之三蔽也。僕聞八政著民天之食。
T2103_.52.0117a07: 五味資道器之身。降茲呼吸風霞餌飮芝露。
T2103_.52.0117a08: 敢爲生類罔＊不由之。自可飽食。用心無廢於
T2103_.52.0117a09: 道業。何假持齋。倦力有乏於勤修。此先生之
T2103_.52.0117a10: 四蔽也。先生若改斯蔽。僕亦慕焉。先生曰。吾
T2103_.52.0117a11: 聞剛強難化固當爾耳。子之蔽乎。自不知其
T2103_.52.0117a12: 蔽。吾之通也。子豈識其通。由此觀之。未可與
T2103_.52.0117a13: 言道也。竊以鄙言無遜尚避至親。邪行不仁
T2103_.52.0117a14: 猶慚先逹。然其男則纔離繦緥。羨雙飛以求
T2103_.52.0117a15: 娶。女則僅辭乳哺。怨空房而感情。苟貪小樂
T2103_.52.0117a16: 公行世禮。積習生常混然誰怪。此而無恥尤
T2103_.52.0117a17: 類鶉鵲。勿將群小之制婚敢非高尚之敦雅。
T2103_.52.0117a18: 且婚者昏也。事寄昏成。明非昌顯之裁範。
T2103_.52.0117a19: 諒是庸鄙之危行。獨有展禽柳下之操。可以
T2103_.52.0117a20: 厲婬夫。彭祖獨臥之術。可以養和性。斯固播
T2103_.52.0117a21: 之於良書。美之於方策。況乃吾師之成教也。
T2103_.52.0117a22: 弘淨行之宗經。豈復順彼邪風。嬰茲欲網。將
T2103_.52.0117a23: 出六天之表。猶無携妓妾。既超四空之外。焉
T2103_.52.0117a24: 可挾妻孥。＊惟有二果白衣。繋業通許。一床
T2103_.52.0117a25: 居士精而難混。但品物之生。自有縁託。何必
T2103_.52.0117a26: 待我之相配方嗣。於吾師獨不聞同一化生
T2103_.52.0117a27: 士無女業咸屏四大法喜資形。所謂一通也。
T2103_.52.0117a28: 吾聞生死去來本同歩蠖。顯晦上下無異循
T2103_.52.0117a29: 環。業之所運人畜何准。是以衞姫蜀帝之徒。
T2103_.52.0117b01: 牛哀伯奇之類。狐爲美女狸作書生。抑亦事
T2103_.52.0117b02: 歸難思。豈易詳也。竊以持戒無畏鬼龍。含徳
T2103_.52.0117b03: 不懼蜂
。怖鴿投影猛虎越江。我善則報之
T2103_.52.0117b04: 以明珠。人惡則應之以毒氣。諒由息之生殺。
T2103_.52.0117b05: 豈禽獸＊惟害物耶。雖復飛走別形。惜身莫
T2103_.52.0117b06: 異。輪迴無始誰非所親。恕己爲喩亦何不忍。
T2103_.52.0117b07: 詎可宰有生之血肉。充無用之肌膚。至若死
T2103_.52.0117b08: 而歸土物我同致。所以黄不食黿。孔猶覆醯。
T2103_.52.0117b09: 況吾仁慈之隱惻。孰甘美於肥鮮。但五律慚
T2103_.52.0117b10: 開雙林永制。此吾所謂二通也。吾聞酒池牛
T2103_.52.0117b11: 飮著乎在昔。雖百六數窮。亦亂國斯起。三
T2103_.52.0117b12: 十五失。抑有由之。但今身酩酊。是焉可驗。
T2103_.52.0117b13: 來生幽暗將復何已。至如文擧之鐏不空。玄
T2103_.52.0117b14: 石之眠難悟。蓋惟耽酒之狂客。曷可以論至
T2103_.52.0117b15: 道哉。但使深酣則過多。微醼則愆薄。欲言飮
T2103_.52.0117b16: 而無災。未之有也。往賢之所嚴誡。良以此
T2103_.52.0117b17: 乎。縱不關物命。亦無宜擧酌。此吾所謂三通
T2103_.52.0117b18: 也。吾聞戒自禁心。齋唯齊志。可謂入道之初
T2103_.52.0117b19: 行。教民之本法。但支立而已。身亦何知。若縱
T2103_.52.0117b20: 情嗜欲。終爲難滿。所以節限二時足充四大。
T2103_.52.0117b21: 覺翳螳之附後。見野狼之對前。危亡之期既
T2103_.52.0117b22: 切。渇乏之情遂緩。自忻道勝而肥。何嗟食短
T2103_.52.0117b23: 而倦。竊以帝王之祠宗廟。夫子之請伯陽。猶
T2103_.52.0117b24: 須絶味辛葷清居齋室。況吾欲亡身而訪道。
T2103_.52.0117b25: 寧復留心於美膳者哉。此吾所謂四通也。莫
T2103_.52.0117b26: 謂子所不能謂吾爲蔽。吾之所辯幸子擇以
T2103_.52.0117b27: 從之。公子於是接足叩頭。百體皆汗。魂飛
T2103_.52.0117b28: 膽喪。五色無主。既如蹈虎。復似見龍。怳焉
T2103_.52.0117b29: 若狂。莫知所對。先生摩頂勞曰。吾惟愍物。
T2103_.52.0117c01: 子何怖耶。公子稍乃自安。泣而對曰。僕本生
T2103_.52.0117c02: 下邑。無聞大覺之名。禀性疏野。翻踵外邪之
T2103_.52.0117c03: 見。不遇先生幾將禍矣。比承下風之末。精義
T2103_.52.0117c04: 入神。仰恃大慈追收前失。請容剃落。受業於
T2103_.52.0117c05: 先生之門也。先生曰子悟。迷知返善矣哉
T2103_.52.0117c06: 廣弘明集卷第四
T2103_.52.0117c07:
T2103_.52.0117c08:
T2103_.52.0117c09:
T2103_.52.0117c10:廣弘明集卷第五
T2103_.52.0117c11: 大唐西明寺沙門釋道宣撰
T2103_.52.0117c12: 辯惑篇第二
T2103_.52.0117c13: 俗之惑者大略有二。初惑佛爲幻僞善誘人
T2103_.52.0117c14: 心。二惑因果沈冥保重身世。且佛名大覺照
T2103_.52.0117c15: 極機初。審性欲之多方。練病藥之權道。故能
T2103_.52.0117c16: 俯現金姿。垂丈六之偉質。流光遍燭。通大千
T2103_.52.0117c17: 而闡化。致使受其道者獲證塵砂。内傾十使
T2103_.52.0117c18: 之纒。外蕩八魔之弊。故能履水火而無礙。
T2103_.52.0117c19: 攝龍鬼而怡神。三明六通。暢靈襟之妙術。
T2103_.52.0117c20: 四辯八解。演被物之康衢。其道顯然差難備
T2103_.52.0117c21: 叙。至於李叟稱道纔闡二篇。名位周之史臣。
T2103_.52.0117c22: 門學周之一吏。生於厲郷死於槐里。莊生可
T2103_.52.0117c23: 爲實録。秦佚誠非妄論。而史遷褒之乃云。西
T2103_.52.0117c24: 遁流砂。漢景信之。方開東夏道學。爾後宗緒
T2103_.52.0117c25: 漸布。終淪滯於神州。絶智守雌。全未聞於
T2103_.52.0117c26: 寰海。蒙俗信度飾詐揚眞。乃造老子化胡
T2103_.52.0117c27: 等經。比擬佛法四果十地劫數周循。結土爲
T2103_.52.0117c28: 人觀音侍老。黄書度命赤章厭祝。斯言孟浪
T2103_.52.0117c29: 無足可稱。方欲陵佛而誇法僧矯俗而爲尊
T2103_.52.0118a01: 極。通鑒遠識者自絶生常。瑣學迷津者或同
T2103_.52.0118a02: 墜溺。且道徳二篇涓子所説。伯陽爲尹而傳
T2103_.52.0118a03: 是則述而不作。至於四果以下。全非道流。斯
T2103_.52.0118a04: 乃後學門人廣開衢術。言輒引類翻累本宗。
T2103_.52.0118a05: 故神仙傳云。無識道士妄傳。老子代代爲國
T2103_.52.0118a06: 師者濫也。葛洪可謂生知之士。千載之一遇
T2103_.52.0118a07: 也諸餘碌碌等駕齊驅。佛經無叙於李聃。道
T2103_.52.0118a08: 書多渉於釋訓。人流慕上古諺之常言。惡居
T2103_.52.0118a09: 下徒今俗之行事。所以隨有相状無不擬儀。
T2103_.52.0118a10: 道本氣也。無像可圖。今則擬佛金姿。峙列天
T2103_.52.0118a11: 堂地獄。連寫施行五戒十善曾無異迹。終是
T2103_.52.0118a12: 才用薄弱不能自立宗科。竊經盜義倚傍稱
T2103_.52.0118a13: 道。至如楊雄太玄迢然居異。抱樸論道邈爾
T2103_.52.0118a14: 開權。莊惠之流可爲名作。南華近出亦足命
T2103_.52.0118a15: 家。豈若上皇之元密。取漢徹之號。剖生左腋。
T2103_.52.0118a16: 用比能仁之儀。斯途衆矣。具如後顯。又俗惑
T2103_.52.0118a17: 三際之業。時輕四趣之報。人死極於此生。生
T2103_.52.0118a18: 亦莫知何至。由斯淪滯出竟無縁。若不統叙
T2103_.52.0118a19: 長迷逾遠。深嫌繁委何得略之。又序曰。夫
T2103_.52.0118a20: 解惑之生。存乎博見義擧。傳聞闇託信爲難
T2103_.52.0118a21: 辯舟師。故四不壞淨位居入流之始。一正定
T2103_.52.0118a22: 聚方稱渉正之域。餘則初染輕毛。隨風揚扇
T2103_.52.0118a23: 不退。漆木雖磨不燐。是以＊辯惑履正。開於
T2103_.52.0118a24: 悟逹之機。宅形安道。必據稽明之徳。自法流
T2103_.52.0118a25: 震旦。信毀相陵。多由臆斷師心統決。三際必
T2103_.52.0118a26: 然之事。乃謂寓言。六道昭彰之形。言爲虚指。
T2103_.52.0118a27: 夫以輪迴生死隨業往還。依念念而賦身。逐
T2103_.52.0118a28: 劫劫而傳識。所以濠上英華。著方生之論。柱
T2103_.52.0118a29: 下叡哲。稱其鬼不神。可謂長時有盡生涯不
T2103_.52.0118b01: 窮。禹父既化黄能。漢王變爲蒼犬。彭生豕
T2103_.52.0118b02: 見事顯齊公。元伯纓垂名高漢史。斯途衆矣。
T2103_.52.0118b03: 難備書紳。無識之倫妄生推託。便言三后在
T2103_.52.0118b04: 天。勸誘之高軌。陳祭鬼饗。孝道之權猷。斯則
T2103_.52.0118b05: 乖人倫之典謨。越天常之行事。詭經亂俗不
T2103_.52.0118b06: 足言之。若夫繋述遊魂之談。經叙故身之務。
T2103_.52.0118b07: 昭穆有序祖尊重親。追遠愼終。由來之同
T2103_.52.0118b08: 仰。踐霜興感列代之彝倫。安有捐擲所生。專
T2103_.52.0118b09: 存諸己。横陳無鬼之論。自許有身之術。前集
T2103_.52.0118b10: 已論今重昌顯。固須讐校名理尋討經論。卷
T2103_.52.0118b11: 部五千咸經目閲。義通八藏妙識宗歸。若斯
T2103_.52.0118b12: 博詣事絶迴惑。竊以六因四縁。乘善惡而成
T2103_.52.0118b13: 業。四生六道。紹升沈之果報。茲道坦然非學
T2103_.52.0118b14: 不逹。豈可信凡庸之臆度。排大聖之明略哉。
T2103_.52.0118b15: 況復列十度之仁舟。濟大心於苦海。分四諦
T2103_.52.0118b16: 之階級。導小智之邪山。三學以統兩乘。四輪
T2103_.52.0118b17: 而摧八難。梗概若此。無由惑之。又以寺塔崇
T2103_.52.0118b18: 華。糜費於財事。僧徒供施。叨濫於福田。過
T2103_.52.0118b19: 犯滋彰。譏嫌時俗。通汚佛法咸被湮埋。故周
T2103_.52.0118b20: 魏二武生本幽都。赫連兩君胤惟玁狁。郷
T2103_.52.0118b21: 非仁義之域。性絶陶甄之心。擅行殲殄誠無
T2103_.52.0118b22: 足怪。今疏括列代編而次之。庶或迷沒披而
T2103_.52.0118b23: 取悟。序之云爾
T2103_.52.0118b24: 梁弘明集＊辯惑篇目録
T2103_.52.0118b25: 牟融＊辯惑 亡名正誣論 宗炳難何
T2103_.52.0118b26: 承天白黒論 何承天逹性論顏延之難
T2103_.52.0118b27: 釋道恒釋駁論 張融門律周顒難
T2103_.52.0118b28: 釋玄光＊辯惑論 劉勰滅惑論 李森
T2103_.52.0118c01: 唐廣弘明集＊辯惑篇總目
T2103_.52.0118c02: 魏陳思王辯道論 晋孫盛聖賢同軌老
T2103_.52.0118c03: 聃非大賢論 晋孫盛叙道反訊老子疑
T2103_.52.0118c04: 問 南齊沈休文均聖論并難及解 叙
T2103_.52.0118c05: 列王臣滯惑解 元魏太武廢佛法詔
T2103_.52.0118c06: 周高祖集僧論廢立 周沙門釋道安二
T2103_.52.0118c07: 教論 周甄鸞笑道論 周高祖廢二教
T2103_.52.0118c08: 詔 周武平齊集僧論廢立 周前沙門
T2103_.52.0118c09: 任道林抗帝論 周前沙門王明廣請興
T2103_.52.0118c10: 法表 唐傅奕上廢佛法表事 唐李少
T2103_.52.0118c13: 事 唐李師政内徳論 晋戴安釋疑并
T2103_.52.0118c15: 疑論
T2103_.52.0118c17: ＊辯道論 魏陳思王曹植子建 聖賢同
T2103_.52.0118c18: 軌老聃非大賢論 晋祕書監孫盛安國
T2103_.52.0118c19: 老子疑問反訊 晋孫盛 均聖論 齊
T2103_.52.0118c21: 辯道論魏曹植
T2103_.52.0118c22: 夫神仙之書。道家之言。乃云。傅説上爲辰
T2103_.52.0118c23: 尾宿。歳星降爲東方朔。淮南王安誅於淮南。
T2103_.52.0118c24: 而謂之獲道輕擧。鉤弋死於雲陽。而謂之屍
T2103_.52.0118c25: 逝柩空。其爲虚妄甚矣哉。中興篤論之士。有
T2103_.52.0118c26: 桓君山者。其所著述多善。劉子駿甞問人言。
T2103_.52.0118c27: 誠能仰嗜慾闔耳目。可不衰竭乎。時庭中有
T2103_.52.0118c28: 一老楡。君山指而謂曰。此樹無情＊慾可忍。
T2103_.52.0118c29: 無耳目可闔。然猶枯槁腐朽。而子駿乃言可
T2103_.52.0119a01: 不衰竭。非談也。君山援楡喩之。未是也。何
T2103_.52.0119a02: 者。余前爲王莽典樂大夫樂記云。文帝得魏
T2103_.52.0119a03: 文侯樂人竇公。年百八十。兩目盲。帝奇而問
T2103_.52.0119a04: 之。何所施行。對曰。臣年十三而失明。父母哀
T2103_.52.0119a05: 其不及事。教臣鼓琴。臣不能導引不知壽得
T2103_.52.0119a06: 何力。君山論之曰。頗得少盲。專一内視精
T2103_.52.0119a07: 不外鑒之助也。先難子駿以内視無益。退論
T2103_.52.0119a08: 竇公便以不鑒證之。吾未見其定論也。君山
T2103_.52.0119a09: 又曰。方士有董仲君者。繋獄陽死。數日目
T2103_.52.0119a10: 陷蟲出。死而復生。然後竟死生之必死。君子
T2103_.52.0119a11: 所逹夫何喩乎。夫至神不過天地。不能使蟄
T2103_.52.0119a12: 蟲夏遊震雷冬發。時變則物動。氣移而事
T2103_.52.0119a13: 應。彼仲君者。乃能藏其氣。屍其體。爛其膚。
T2103_.52.0119a14: 出其蟲。無乃大怪乎。世有方士。吾王悉所招
T2103_.52.0119a15: 致。甘陵有甘始。廬江有左慈。陽城有郄儉。始
T2103_.52.0119a16: 能行氣導引。慈曉房中之術。儉善辟穀。悉號
T2103_.52.0119a17: 三百歳。本所以集之於魏國者。誠恐斯人之
T2103_.52.0119a18: 徒。接姦詭以欺衆。行妖慝以惑人。故聚而禁
T2103_.52.0119a19: 之。甘始者老而有少容。自餘術士咸共歸之。
T2103_.52.0119a20: 然始詞繁寡實。頗竊有怪言。若遭秦始皇漢
T2103_.52.0119a21: 武帝。則復徐福欒大之徒矣。桀紂殊世而齊
T2103_.52.0119a22: 惡。姦人異代而等僞。乃如此耶。又世虚然有
T2103_.52.0119a23: 仙人之説。仙人者黨猱猿之屬。與世人得
T2103_.52.0119a24: 道。化爲仙人乎。夫雀入海爲蛤。雉入海爲
T2103_.52.0119a25: 蜃。當其徘徊其翼差池。其羽猶自識也。忽
T2103_.52.0119a26: 然自投神化體變。乃更與黿鼈爲群。豈復自
T2103_.52.0119a27: 識翔林薄巣垣屋之娯乎。而顧爲匹夫所惘
T2103_.52.0119a28: 納虚妄之詞。信眩惑之説。隆禮以招弗臣。傾
T2103_.52.0119a29: 産以供虚求。散王爵以榮之。清閑館以居
T2103_.52.0119b01: 之。經年累稔終無一効。或歿於沙丘。或崩乎
T2103_.52.0119b02: 五柞。臨時雖誅其身滅其族。紛然足爲天下
T2103_.52.0119b03: 笑矣。然壽命長短骨體強劣。各有人焉。善養
T2103_.52.0119b04: 者終之。勞擾者半之。虚用者殀之。其斯之謂
T2103_.52.0119b05: 歟
T2103_.52.0119b06: 植字子建。魏武帝第四子也。初封東阿郡王。
T2103_.52.0119b07: 終後諡爲陳思王也。幼含珪璋。十歳能屬文。
T2103_.52.0119b08: 下筆便成。初無所改。世間術藝無不畢善。邯
T2103_.52.0119b09: 鄲淳見而駭。服稱爲天人也。植毎讀佛經。輒
T2103_.52.0119b10: 流連嗟翫以爲至道宗極也。遂製轉讀七聲
T2103_.52.0119b11: 升降曲折之響。故世之諷誦。咸憲章焉。嘗遊
T2103_.52.0119b12: 魚山。聞空中梵天之賛。乃摹而傳于後。則
T2103_.52.0119b13: 備見梁法苑集。然統括道源精究仙録。詐妄
T2103_.52.0119b14: 尤甚。故著論以詳云
T2103_.52.0119b15: 聖賢同軌老聃非大賢論
T2103_.52.0119b16: 晋孫盛安國
T2103_.52.0119b17: 頃獲閑居。復申所詠。仰先哲之玄微。考大賢
T2103_.52.0119b18: 之靈衢。詳觀風流究覽行止。高下之辯殆
T2103_.52.0119b19: 可彷彿。夫大聖乘時。故迹浪於所因。大賢次
T2103_.52.0119b20: 微。故與大聖而舒卷。所因不同。故有揖讓
T2103_.52.0119b21: 與干戈迹乖。次微道亞。故行藏之軌莫異。亦
T2103_.52.0119b22: 有龍虎之從風雲。形聲之會影響。理固自然
T2103_.52.0119b23: 非召之也。是故箕文同兆。元吉於虎兕之吻。
T2103_.52.0119b24: 顏孔倶否。逍遙於匡陳之間。唐堯則天。稷偰
T2103_.52.0119b25: 翼其化。湯武革命。伊呂賛其功。由斯以言。用
T2103_.52.0119b26: 舍影響之論。惟我與爾之談。豈不信哉。何者。
T2103_.52.0119b27: 大賢庶幾觀象知器。觀象知器豫籠吉凶。豫
T2103_.52.0119b28: 籠吉凶。是以運形斯同御治因應。對接群方
T2103_.52.0119b29: 終保元吉。窮通滯礙其揆一也。但欽聖樂易
T2103_.52.0119c01: 有待而享。欽冥而不能冥。悦寂而不能寂。以
T2103_.52.0119c02: 此爲優劣耳。至於中賢第三之人。去聖有
T2103_.52.0119c03: 間。故冥體之道未盡。自然運用自不得玄同。
T2103_.52.0119c04: 然希古存勝高想頓足。仰慕淳風專詠至虚。
T2103_.52.0119c05: 故有栖峙林壑若巣許之倫者。言行抗轡如
T2103_.52.0119c06: 老彭之徒者。亦非故然理自然也。夫形躁好
T2103_.52.0119c07: 靜質柔愛剛。瀆所常習愒所希聞。世俗之常
T2103_.52.0119c08: 也。是以見偏抗之辭。不復尋因應之適。覩矯
T2103_.52.0119c09: 誑之論。不復悟過直之失耳。案老子之作與
T2103_.52.0119c10: 聖教同者。是代大匠斲駢拇枝指之喩。其詭
T2103_.52.0119c11: 乎聖教者。是遠救世之宜違明道若昧之義
T2103_.52.0119c12: 也。六經何常闕虚靜之訓謙沖之誨哉。孔子
T2103_.52.0119c13: 曰。述而不作。信而好古。竊比於我老彭。尋
T2103_.52.0119c14: 斯旨也。則老彭之道以籠罩乎聖教之内矣。
T2103_.52.0119c15: 且指説二事而不非實言也。何以明之。聖人
T2103_.52.0119c16: 淵寂何不好哉。又三皇五帝＊不下靡不制作。
T2103_.52.0119c17: 是故易象經墳爛然炳著。棟宇衣裳。與時而
T2103_.52.0119c18: 興。安在述而不作乎。故易曰。聖人作而萬物
T2103_.52.0119c19: 覩。斯言之證。蓋指説老彭之徳。有以彷彿類
T2103_.52.0119c20: 己形迹之處所耳。亦猶匿怨而友其人。左丘
T2103_.52.0119c21: 明恥之。丘亦恥之。豈若於吾言無所不説相
T2103_.52.0119c22: 體之至也。且顏孔不以導養爲事。而老彭養
T2103_.52.0119c23: 之。孔顏同乎斯人。而老彭異之。凡斯數者非
T2103_.52.0119c24: 不亞聖之迹。而又其書往往矛眉。粗列如左。
T2103_.52.0119c25: 大雅搢紳幸祛其弊。盛又不逹老聃輕擧之
T2103_.52.0119c26: 旨。爲欲著訓戎狄宣導殊俗乎。若欲明宣導
T2103_.52.0119c27: 殊類。則左衽非玄化之所。孤遊非嘉遁之
T2103_.52.0119c28: 擧。諸夏陵遲敷訓所先。聖人之教自近及遠。
T2103_.52.0119c29: 未有輈張避險如此之遊也。若懼禍避地。則
T2103_.52.0120a01: 聖門可隱商朝。魯邦有無如者矣。苟得其道
T2103_.52.0120a02: 則遊刃有餘。觸地元吉何違天心。於戎貊如
T2103_.52.0120a03: 不能然者。得無庶於朝隱而祈仙之徒乎
T2103_.52.0120a04: 昔裴逸民作崇有貴無二論。時談者或以爲
T2103_.52.0120a05: 不虚逹勝之道者。或以爲矯時流遁者。余以
T2103_.52.0120a06: 爲尚無既失之矣。崇有亦未爲得也。道之爲
T2103_.52.0120a07: 物＊惟怳與忽。因應無方惟變所適。値澄
T2103_.52.0120a08: 淳之時則司契垂拱。遇萬動之化則形體勃
T2103_.52.0120a09: 興。是以洞鑒雖同。有無之教異陳。聖教雖一
T2103_.52.0120a10: 而稱謂之名殊目。唐虞不希結繩。湯武不擬
T2103_.52.0120a11: 揖讓。夫豈異哉。時運故也。而伯陽以執古之
T2103_.52.0120a12: 道。以御今之有。逸民欲執今之有。以絶古之
T2103_.52.0120a13: 風。吾故以爲彼二子者。不逹圓化之道。各矜
T2103_.52.0120a14: 其一方者耳
T2103_.52.0120a15: 老子疑問反訊晋孫盛
T2103_.52.0120a16: 道經云。故常無欲以觀其妙。故常有欲以觀
T2103_.52.0120a17: 其徼。此兩者同出而異名。同謂之玄。玄之又
T2103_.52.0120a18: 玄衆妙之門
T2103_.52.0120a19: 舊説及王弼解。妙謂始。徼謂終也。夫觀始要
T2103_.52.0120a20: 終覩妙知著。逹人之鑒也。既以欲澄神昭其
T2103_.52.0120a21: 妙始。則自斯以已宜悉鎭之。何以復須有欲
T2103_.52.0120a22: 得其終乎。宜有欲倶出妙門。同謂之玄。若然
T2103_.52.0120a23: 以往復何獨貴於無欲乎
T2103_.52.0120a24: 天下皆知美之爲美斯惡已。皆知善之爲善
T2103_.52.0120a25: 斯不善已
T2103_.52.0120a26: 盛以爲。夫美惡之名。生乎美惡之實。道徳
T2103_.52.0120a27: 淳美則有善名。頑嚚聾昧則有惡聲。故易曰。
T2103_.52.0120a28: 惡不積不足以滅身。又曰。美在其中。暢於
T2103_.52.0120a29: 四支而發於事業。又曰。韶盡美矣。未盡善
T2103_.52.0120b01: 也
T2103_.52.0120b02: 然則大美大善。天下皆知之。何得云斯惡乎。
T2103_.52.0120b03: 若虚美非美。爲善非善。所美過美。所善違中。
T2103_.52.0120b04: 若此皆世教所疾。聖王奮誠天下。亦自知
T2103_.52.0120b05: 之。於斯談
T2103_.52.0120b06: 不尚賢。使民不爭。不貴難得之貨。使人不
T2103_.52.0120b07: 盜。常使民無知無＊慾。使知者不敢爲
T2103_.52.0120b08: 又曰。絶學無憂。唯之與阿相去幾何。善之與
T2103_.52.0120b09: 惡相去何若
T2103_.52.0120b10: 下章云。善人不善人之師。不善人善人之資。
T2103_.52.0120b11: 不貴其師不愛其資。雖知大迷。盛以爲民苟
T2103_.52.0120b12: 無欲。亦何所師於師哉。既相師資非學如何。
T2103_.52.0120b13: 不善師善。非尚賢如何。貴愛既存則美惡不
T2103_.52.0120b14: 得不彰。非相去何若之謂。又下章云。人之
T2103_.52.0120b15: 所教我亦以教人。吾言甚易知。而天下莫能
T2103_.52.0120b16: 知
T2103_.52.0120b17: 又曰。吾將以爲教父原斯談也。未爲絶學。所
T2103_.52.0120b18: 云絶者。堯孔之學耶。堯孔之學隨時設教。老
T2103_.52.0120b19: 氏之言一其所尚隨時設教。所以道通百代。
T2103_.52.0120b20: 一其所尚。不得不滯於適變。此又闇弊。所未
T2103_.52.0120b21: 能通者也
T2103_.52.0120b22: 道沖而用之又不盈。和其光同其塵。盛以爲
T2103_.52.0120b23: 老聃可謂知道。非體道者也。昔陶唐之莅天
T2103_.52.0120b24: 下也。無日解哉。則維昭任衆師錫匹夫。則
T2103_.52.0120b25: 馺然授禪。豈非沖而用之光塵同彼哉。伯
T2103_.52.0120b26: 陽則不然。既處濁位復遠導西戎。行止則
T2103_.52.0120b27: 昌狂其迹。著書則矯誑其言。和光同塵固若
T2103_.52.0120b28: 是乎。余固以爲知道體道則未也。道經云。
T2103_.52.0120b29: 三者不可致詰。混然爲一。繩繩兮不可名。復
T2103_.52.0120b30: 歸於無物。無物之象是謂＊忽怳
T2103_.52.0120c01: 下章云。道之爲物＊惟怳與＊忽。＊忽兮怳兮其
T2103_.52.0120c02: 中有象。怳兮＊忽兮其中有物。此二章或言
T2103_.52.0120c03: 無物。或言有物。先有所不宜者也
T2103_.52.0120c04: 執古之道以御今之有。上章執者失之爲者
T2103_.52.0120c05: 敗之。而復云執古之道以御今之有。或執或
T2103_.52.0120c06: 否。得無陷矛盾之論乎
T2103_.52.0120c07: 絶聖棄智民利百倍
T2103_.52.0120c08: 孫盛曰。夫有仁聖必有仁聖之徳。迹此而
T2103_.52.0120c09: 不崇。則陶訓焉融。仁義不尚。則孝慈道喪。
T2103_.52.0120c10: 老氏既云絶聖。而毎章輒稱聖人。既稱聖
T2103_.52.0120c11: 人則迹焉能得絶。若所欲絶者。絶堯舜周
T2103_.52.0120c12: 孔之迹。則所稱聖者。爲是何聖之迹乎。即
T2103_.52.0120c13: 如其言。聖人有宜滅其迹者。有宜稱其迹者。
T2103_.52.0120c14: 稱滅不同吾誰適從
T2103_.52.0120c15: 絶仁棄義民復孝慈
T2103_.52.0120c16: 若如此談。仁義不絶則不孝不慈矣。復云。居
T2103_.52.0120c17: 善地與善仁。不審與善仁之仁。是向所云欲
T2103_.52.0120c18: 絶者非耶。如其是也。則不宜復稱述矣。如其
T2103_.52.0120c19: 非也。則未詳二仁之義。一仁宜絶。一仁宜明。
T2103_.52.0120c20: 此又所未逹也。若謂不聖之聖不仁之仁。則
T2103_.52.0120c21: 教所誅不假高唱矣
T2103_.52.0120c22: 退至莊周云聖人不死大盜不止。又曰。田常
T2103_.52.0120c23: 竊仁義以取齊國。夫天地陶鑄善惡兼育。各
T2103_.52.0120c24: 禀自然理不相關。梟鴆縱毒。不假學於鸞鳳。
T2103_.52.0120c25: 豺虎肆害。不借術於麒麟。此皆天質自然。不
T2103_.52.0120c26: 須外物者也。何至凶頑之人獨當假仁義以
T2103_.52.0120c27: 濟其姦乎。若乃冒頓殺父鄭伯盜鄶。豈復先
T2103_.52.0120c28: 假孝道獲其終害乎。而莊李掊撃殺根毀駁
T2103_.52.0120c29: 正訓。何異疾盜賊而銷鑄干戈。覩食噎而絶
T2103_.52.0121a01: 棄嘉穀乎。後之談者雖曲爲其義辯而釋之。
T2103_.52.0121a02: 莫不艱屯於殺聖困躓於忘親也
T2103_.52.0121a03: 知我者希則我貴矣
T2103_.52.0121a04: 上章云。聖人之在天下也。百姓皆注其耳目。
T2103_.52.0121a05: 師資貴愛必彰萬物。如斯則知之者安得希
T2103_.52.0121a06: 哉。知希者何必貴哉。即己之身見貴。九服何
T2103_.52.0121a07: 得。背實抗言云貴。由知希哉。斯蓋欲抑動
T2103_.52.0121a08: 恒俗。故發此過言耳。聖教則不然。中和其詞
T2103_.52.0121a09: 以理訓導。故曰。在家必聞。在邦必聞也。是聞
T2103_.52.0121a10: 必逹也。不見善而無悶。潜龍之徳。人不知而
T2103_.52.0121a11: 不慍。君子之道。衆好之必察焉。衆惡之必察
T2103_.52.0121a12: 焉。既不以知多爲顯。亦不以知少爲貴。誨誘
T2103_.52.0121a13: 綽綽理中自然。何與老聃之言同日而語其
T2103_.52.0121a14: 優劣哉
T2103_.52.0121a15: 禮者忠信之薄。而亂之首。前識者道之華。而
T2103_.52.0121a16: 愚之始。是以大丈夫處其厚不處其薄。處其
T2103_.52.0121a17: 實不處其華也
T2103_.52.0121a18: 孫盛曰。老聃足知聖人禮樂。非玄勝之具。不
T2103_.52.0121a19: 獲已而制作耳。而故毀之何哉。是故屏撥禮
T2103_.52.0121a20: 學以全其任。自然之論。豈不知叔末。不復得
T2103_.52.0121a21: 返自然之道。直欲申己好之懷。然則不免情
T2103_.52.0121a22: 於所悦。非注心救物者也。非＊惟不救。乃奬
T2103_.52.0121a23: 其弊矣。或問。莊老所以故發此唱。蓋與聖
T2103_.52.0121a24: 教相爲表裏。其於陶物明訓。其歸一也。盛
T2103_.52.0121a25: 以爲不然。夫聖人之道廣大悉備矣。猶日月
T2103_.52.0121a26: 懸天。有何不照者哉。老氏之言皆効於六經
T2103_.52.0121a27: 矣。寧復有所愆之俟。佐助於聃周乎。即莊周
T2103_.52.0121a28: 所謂日月出矣而爝火不息者。至於虚誑譎
T2103_.52.0121a29: 怪儌詭之言。尚拘滯於一方。而横稱不經之
T2103_.52.0121b01: 奇詞也
T2103_.52.0121b02: 王侯得一以爲天下貞。貞正也
T2103_.52.0121b03: 下章云。孰知其極其無正。正復爲奇。善復爲
T2103_.52.0121b04: 妖
T2103_.52.0121b05: 尋此二章。或云天下正。或言無正。既云善人
T2103_.52.0121b06: 不善人師。而復云爲妖
T2103_.52.0121b07: 天下之善一也。而或師或妖。天下之正道一
T2103_.52.0121b08: 也。而云正復爲奇斯反。鄙見所未能通也。盛
T2103_.52.0121b09: 字安國。仕晋爲給事中祕書監。少遊渉墳素
T2103_.52.0121b10: 而以史籍爲懷。故曰。賢聖玄邈得諸言表。而
T2103_.52.0121b11: 仁愛自我陶染庶物。漸漬之功莫過乎經史。
T2103_.52.0121b12: 著晋陽春秋三十餘卷。評老氏中賢之流。故
T2103_.52.0121b13: 知爲尹述書。乃祖承有據嵇子云。老子就涓
T2103_.52.0121b14: 子學九仙之術。尋乎導養。斯言有徴。至於
T2103_.52.0121b15: 聖也。則不云學。故語曰。生知者上。學知者
T2103_.52.0121b16: 次。王何所位典逹鴻猷。故班固序人九等之
T2103_.52.0121b17: 例。孔丘等爲上上。類例皆是聖。李耳等爲
T2103_.52.0121b18: 中上。類例皆是賢。聖有至聖亞聖。賢有大賢
T2103_.52.0121b19: 中賢。並以神機有利鈍。故智用有漸頓也。盛
T2103_.52.0121b20: 叙老非大賢。取其閑放自牧不能兼濟於天
T2103_.52.0121b21: 下。坐觀周衰遁於西裔。行及秦壤。死於扶風。
T2103_.52.0121b22: 葬於槐里。非遁天之仙信矣
T2103_.52.0121b23: 均聖論齊沈約休文
T2103_.52.0121b24: 自天地權輿民生攸始。遐哉眇邈無得而言。
T2103_.52.0121b25: 焉無得而言。因有可言之象。至於大虚之
T2103_.52.0121b26: 空曠。無始之杳茫。豈唯言象莫窺。良以心慮
T2103_.52.0121b27: 事絶。及天地蕞爾來宅其中。毫端之泛鉅
T2103_.52.0121b28: 海。方斯非譬。然則有此天地以來。猶一念
T2103_.52.0121b29: 也。我之所久莫過軒犧。而天地之在彼太
T2103_.52.0121c01: 虚。猶軒羲之在彼天地。齷齪之徒＊惟謂赫
T2103_.52.0121c02: 胥爲遠。何其鎖鎖爲念之局耶。世之有佛莫
T2103_.52.0121c03: 知其始。前佛後佛其道不異。法身湛然各由
T2103_.52.0121c04: 應感。感之所召。跨大千而咫尺。縁苟未應。雖
T2103_.52.0121c05: 踐迹而弗覩。娑婆南界是曰閻浮。葱嶺以西
T2103_.52.0121c06: 經塗密邇。縁運未開自與理隔。何以言之。夏
T2103_.52.0121c07: 殷＊以前書傳簡寡。周室受命經典備存。象寄
T2103_.52.0121c08: 狄鞮隨方受職。重譯入貢總括要荒。而八蠻
T2103_.52.0121c09: 五狄莫不愚鄙。文字靡識訓義不通。咸納贄
T2103_.52.0121c10: 王府登樂清廟。西國密塗厥路非遠。雖葉書
T2103_.52.0121c11: 横字胡華不同。而深義妙理於焉自出。唐虞
T2103_.52.0121c12: 三代不容未有。事獨西限道未東流。豈非區
T2103_.52.0121c13: 區中國縁應未啓。求其會歸尋其旨要寧與
T2103_.52.0121c14: 四夷之樂同日而語乎。非爲姫公所遺。蓋由
T2103_.52.0121c15: 斯法宜隱故也。炎昊之世。未火未粒肉食皮
T2103_.52.0121c16: 衣。仁惻之事弗萌懷抱。非肉非皮死亡立至。
T2103_.52.0121c17: 雖復大聖殷勤思存救免。而身命是資理難
T2103_.52.0121c18: 頓奪。寔宜導之以漸稍啓其源。故燧人火化
T2103_.52.0121c19: 變腥爲熟。腥熟既變。蓋佛教之萌兆也。何者。
T2103_.52.0121c20: 變腥爲熟其事漸難。積此漸難可以成著。迄
T2103_.52.0121c21: 乎神農復垂汲引。嘉穀肇播民用粒食。嗛腹
T2103_.52.0121c22: 充虚非肉可飽。則全命減殺於事彌多。自此
T2103_.52.0121c23: 以＊降矜護日廣。春蒐免其懷孕。夏苗取其害
T2103_.52.0121c24: 穀。秋獮冬狩所害誠多。頓去之難已備前説。
T2103_.52.0121c25: 周孔二聖宗條稍廣。見其生不忍其死。聞其
T2103_.52.0121c26: 聲不食其肉。草木斬伐有時。麛卵不得妄犯。
T2103_.52.0121c27: 漁不竭澤。佃不燎原。釣而不網。弋不射宿。
T2103_.52.0121c28: 肉食蠶衣皆須耆齒。牛羊犬豕無故不殺。此
T2103_.52.0121c29: 則戒有五支。又開其一也。逮乎酣醟于酒。
T2103_.52.0122a01: 婬迷乎色。詭妄於人。攘濫自己。外典所禁無
T2103_.52.0122a02: 待釋教。四者犯人。人爲含靈之首。一者害獸。
T2103_.52.0122a03: 獸爲生品之末。上聖開宗宜有次第。亦由佛
T2103_.52.0122a04: 戒殺人爲業最重也。内聖外聖義均理一。而
T2103_.52.0122a05: 蔽理之徒封著外教。以爲烹羊豢豕理固宜
T2103_.52.0122a06: 然。或者又云。若如釋氏之書。咸有縁報之
T2103_.52.0122a07: 業。則禹湯文武並受刳剔。周公孔子倶入鼎
T2103_.52.0122a08:
。是何迷於見道若斯之篤耶。試尋斯證。
T2103_.52.0122a09: 可以有悟矣
T2103_.52.0122a10: 華陽先生難
T2103_.52.0122a11: 鎭軍均聖論 山民陶隱居仰諮
T2103_.52.0122a12: 論云。前佛後佛其道不異。周室受命象寄狄
T2103_.52.0122a13: 鞮隨方受職。西國密塗厥路非遠。唐虞三代
T2103_.52.0122a14: 不容未有。事獨西限道未東流。非爲姫公所
T2103_.52.0122a15: 遺。蓋由斯法宜隱。燧人火粒變腥爲熟。蓋
T2103_.52.0122a16: 佛教之萌兆。周孔二聖宗條稍廣。見生不忍
T2103_.52.0122a17: 其死。聞聲不食其肉。草木斬伐有時。麛卵不
T2103_.52.0122a18: 得忘犯。又戒有＊五支。四者犯人。人爲含靈
T2103_.52.0122a19: 之首。一者害獸。獸爲生品之末。内聖外聖義
T2103_.52.0122a20: 均理一。諮曰。謹案佛經。一佛之興動踰累劫。
T2103_.52.0122a21: 未審前佛後佛相去宜幾。釋迦之現近在莊
T2103_.52.0122a22: 王。唐虞夏殷何必已有。周公不言。恐由未出。
T2103_.52.0122a23: 非關宜隱。育王造塔始敬王之世。既閻浮有
T2103_.52.0122a24: 四。則東國不容都無。夫子自以華禮興教。
T2103_.52.0122a25: 何宜乃説夷法。故歎中國失禮。求之四夷。亦
T2103_.52.0122a26: 良有別意。且四夷之樂。裁出要荒之際。投諸
T2103_.52.0122a27: 四裔。亦密邇危羽之野。禹迹所至不及河源。
T2103_.52.0122a28: 越裳白雉尚稱重譯。則天竺罽賓久與上國
T2103_.52.0122a29: 殊絶。衰周＊以後時或有聞。故鄒子以爲赤縣
T2103_.52.0122b01: 於㝢内。止是九中之一耳。漢初長安乃有
T2103_.52.0122b02: 浮圖而經像眇昧。張騫雖將命大夏。甘英遠
T2103_.52.0122b03: 屆安息。猶弗能宣譯風教闡揚斯法。必其發
T2103_.52.0122b04: 夢帝庭。乃稍就興顯。此則似如時致通閡。非
T2103_.52.0122b05: 關運有起伏也。若必以縁應有會。則昔之淳
T2103_.52.0122b06: 厚群生何辜。今之澆薄群生何幸。假使斯法
T2103_.52.0122b07: 本以救澆者。夫爲罪莫過於殺。肉食之時殺
T2103_.52.0122b08: 孰甚焉。而方俟火粒甫爲教萌。於大慈神力
T2103_.52.0122b09: 不有所躓乎。若粳糧未播。殺事難息。未審
T2103_.52.0122b10: 前時過去諸佛。復以何法爲教。此教之萌起
T2103_.52.0122b11: 在何佛。兼四戒犯人。爲報乍輕。一殺害獸受
T2103_.52.0122b12: 對更重。首輕末重亦爲未逹。夫立人之道。曰
T2103_.52.0122b13: 仁與義。周孔所云。聞聲不食。斬伐有時者。蓋
T2103_.52.0122b14: 欲大明仁義之道。於鳥獸草木。尚曰其然。況
T2103_.52.0122b15: 在乎人而可悖虐。非謂内惕寡。方意在縁報。
T2103_.52.0122b16: 覩迹或似。論情頓乖。不審於内外兩聖。其
T2103_.52.0122b17: 事可得是均以不。此中參差難用頓悟。謹備
T2103_.52.0122b18: 以諮洗。願具啓諸蔽
T2103_.52.0122b19: 難云。釋迦之現。近在莊王。唐虞夏殷何必
T2103_.52.0122b20: 已有。周公不言。恐由未出。非關宜隱。育王
T2103_.52.0122b21: 造塔。始敬王之世。閻浮有四。則東國不容都
T2103_.52.0122b22: 無。答曰。釋迦出世年月不可得知。佛經既無
T2103_.52.0122b23: 年歴注記。此法又未東流。何以得知是周莊
T2103_.52.0122b24: 之時。不過以春秋魯莊七年四月辛卯恒星
T2103_.52.0122b25: 不見爲據。三代年既不同。不知外國用何暦
T2103_.52.0122b26: 法。何因知魯莊之四月。是外國之四月乎。若
T2103_.52.0122b27: 外國用周正耶。則四月辛卯長暦惟是五日
T2103_.52.0122b28: 了非八日。若用殷正耶周之四月殷之三月
T2103_.52.0122b29: 用夏正耶周之四月夏之二月。都不與佛家
T2103_.52.0122c01: 四月八日同也。若以魯之四月爲證。則日月
T2103_.52.0122c02: 參差不可爲定。若不以此爲證。則佛生年月
T2103_.52.0122c03: 無證可尋。且釋迦初誕。唯空中自明。不云星
T2103_.52.0122c04: 辰不見也。瑞相又有日月星辰停住不行。又
T2103_.52.0122c05: 云。明星出時墮地方行七歩。初無星辰不現
T2103_.52.0122c06: 之語。與春秋恒星不現。意趣永乖。若育王造
T2103_.52.0122c07: 塔是敬王之世。閻浮有四此道已流東國者。
T2103_.52.0122c08: 敬王＊以來至於六國。記注繁密曾無一概。育
T2103_.52.0122c09: 王立塔非敬王之時。又分明也。以此而推。則
T2103_.52.0122c10: 釋迦之興不容在近周世。公旦之情何得未
T2103_.52.0122c11: 有。難云。夫子自以華禮興教。何宜乃説夷法。
T2103_.52.0122c12: 故歎中國失禮。求之四夷。亦良有別意。答曰。
T2103_.52.0122c13: 弘教次第前論己詳。不復重辯
T2103_.52.0122c14: 難云。四夷之樂裁出要荒之際。投諸四裔。亦
T2103_.52.0122c15: 密邇危羽之野。禹跡所至不及河源。越裳白
T2103_.52.0122c16: 雉尚稱重譯。則天竺罽賓久與上國殊絶。衰
T2103_.52.0122c17: 周＊以後時或有聞。故鄒子以爲赤縣於＊㝢
T2103_.52.0122c18: 内。止是九州中之一耳。漢初長安乃有浮圖
T2103_.52.0122c19: 而經像眇昧。張騫雖將命大夏。甘英遠屆安
T2103_.52.0122c20: 息。猶弗能宣譯風教。必其發夢遆庭。乃稍
T2103_.52.0122c21: 興顯。此則似時有通礙。非關運有起伏也。答
T2103_.52.0122c22: 曰。本以西域路近而大法不被。此蓋由縁應
T2103_.52.0122c23: 未發。非謂其塗爲遠也。其路既近而此法永
T2103_.52.0122c24: 不東流。若非縁應未至。何以致此。及後東被
T2103_.52.0122c25: 皆由縁應。宜發通礙。各有其時。前論已盡
T2103_.52.0122c26: 也
T2103_.52.0122c27: 難曰。若必以縁應有會。則昔之淳厚群生何
T2103_.52.0122c28: 辜。今之澆薄群生何幸。假使斯法本以救澆
T2103_.52.0122c29: 者。夫爲罪莫過於殺。肉食之時殺孰甚焉。而
T2103_.52.0123a01: 方俟火粒甫爲教萌。於大慈神力不有所躓
T2103_.52.0123a02: 乎。若粳糧未播。殺事難息。未審前時過去諸
T2103_.52.0123a03: 佛。復以何法爲教。此教之萌起在何佛。兼四
T2103_.52.0123a04: 戒犯人爲報乍輕。一殺害獸受對更重。首輕
T2103_.52.0123a05: 末重亦爲未逹。夫立人之道。曰仁與義。周孔
T2103_.52.0123a06: 所云。聞聲不食。斬伐以時者。蓋欲大明仁義
T2103_.52.0123a07: 之道。於鳥獸草木尚曰其然。況在乎人而可
T2103_.52.0123a08: 悖虐。非謂内惕寡。方意在縁報。覩迹或似。論
T2103_.52.0123a09: 情＊頓乖。不審於内外兩聖。其事可得是均
T2103_.52.0123a10: 以不。此中參差難用頓悟。謹備以諮洗。願
T2103_.52.0123a11: 具啓諸蔽
T2103_.52.0123a12: 答曰。民資肉食而火粒未啓。便令不肉教豈
T2103_.52.0123a13: 得行。前論言之已具。不復重釋。衆生縁果所
T2103_.52.0123a14: 遭各有期會。當昔佛教未被。是其惡業盛時。
T2103_.52.0123a15: 後之聞法是其善業萌時。善惡各有其時。何
T2103_.52.0123a16: 關淳厚之與澆薄。五支之戒各有輕重。非殺
T2103_.52.0123a17: 戒偏重四支並輕。且五業雖異而互相發起。
T2103_.52.0123a18: 犯人之戒。人重故先出。犯獸之戒。獸輕故後
T2103_.52.0123a19: 被。訓記之道次第宜然。周公孔子漸弘仁
T2103_.52.0123a20: 惻。前論已詳。請息重辯。若必以釋教乖方
T2103_.52.0123a21: 域之理。外此自一家之學所不敢言
T2103_.52.0123a22: 廣弘明集卷第五
T2103_.52.0123a23:
T2103_.52.0123a24:
T2103_.52.0123a25:
T2103_.52.0123a26:
T2103_.52.0123a27:
T2103_.52.0123a28:
T2103_.52.0123a29:
T2103_.52.0123b01:
T2103_.52.0123b02:
T2103_.52.0123b03:廣弘明集卷第六
T2103_.52.0123b04: 大唐西明寺沙門釋道宣撰
T2103_.52.0123b05: 辯惑篇第二之二
T2103_.52.0123b06: 列代王臣滯惑解上
T2103_.52.0123b07: 有唐太史傅奕者。本宗李老猜忌釋門。潜圖
T2103_.52.0123b08: 芟剪用逹其鄙。武徳之始上書具述。既非經
T2103_.52.0123b09: 國當時遂寢。奕不勝其憤。乃引古來王臣訕
T2103_.52.0123b10: 謗佛法者二十五人。撰次品目名爲高識傳。
T2103_.52.0123b11: 一帙十卷。抄於市賣欲廣其塵。又加潤飾増
T2103_.52.0123b12: 其罪状。至於張魯據於漢中黄巾反於天下。
T2103_.52.0123b13: 斯並李門勃逆。皆覆而不顯非。謂篤論之文
T2103_.52.0123b14: 乎。若夫城高必頽木秀斯拔。惟我清峻。故
T2103_.52.0123b15: 有異道嫉之。不足怪其鄙吝。未見廝徒。皂隷
T2103_.52.0123b16: 有加惱辱。明非目翳何事屏除。故因其立言
T2103_.52.0123b17: 仍隨開喩。此則古來行事釋判天分。未廣見
T2103_.52.0123b18: 者謂爲新致。聊陳舊解略顯由途。資此神開
T2103_.52.0123b19: 可稱高識。又傅氏寡識才用寄人。集叙時事
T2103_.52.0123b20: 廢興。太半坑殘焚蕩之事。可號非政所。須沙
T2103_.52.0123b21: 汰括撿之條。斯寔王化之本。故僧條俗格。
T2103_.52.0123b22: 代代滋彰。此乃禁非豈成除毀。傅氏通入廢
T2103_.52.0123b23: 限。是謂披毛之夫終淪塗炭。可悲之甚矣。奕
T2103_.52.0123b24: 學周子史意在誅除。搜揚列代論佛法者。莫
T2103_.52.0123b25: 委存廢。通疏二十五人。大略有二。初則崇
T2103_.52.0123b26: 敬佛法恐有婬穢。故須沙汰務得住持。二
T2103_.52.0123b27: 則憎嫉昌顯危身挾怨。故須除蕩以暢胸襟。
T2103_.52.0123b28: 初列住持王臣一十四人。傅奕高識傳。通列
T2103_.52.0123b29: 爲廢除者。今簡則是興隆之人
T2103_.52.0123c01: 宋世祖唐高祖王度顏延之蕭摹
T2103_.52.0123c02: 之周朗虞愿張普惠李
衞元
T2103_.52.0123c03: 嵩顧歡邢子才高道讓盧思道
T2103_.52.0123c04: 二列毀滅王臣一十一人。傅奕高識傳。列爲
T2103_.52.0123c05: 高識之人。今尋乃是廢滅者
T2103_.52.0123c06: 魏大武周高祖蔡謨劉晝陽衒之
T2103_.52.0123c07: 荀濟章仇子陀劉惠琳范縝李緒
T2103_.52.0123c09: 初序沙汰僧衆者。夫以稊稂之穢青田。榮華
T2103_.52.0123c10: 之弊白首者。良有以也。故六群之過興舍衞。
T2103_.52.0123c11: 十濫之僞起毘離。大聖因立條章。無學由而
T2103_.52.0123c12: 正犯。遂有七擯量其小失。四法拔其大
。張
T2103_.52.0123c13: 網目而示三千。顯律儀而陳八萬。故得正像
T2103_.52.0123c14: 咸稱有道内外同號無塵。自法漸王門。金科
T2103_.52.0123c15: 之刑無墜。僧羅海岳。藏疾之隙滋章。擧統
T2103_.52.0123c16: 以法繩之。烹鮮之儀可覿。隨機以時勸勉。握
T2103_.52.0123c17: 泥之喩自隣。人誰無過。垂珠之誡有津。醜迹
T2103_.52.0123c18: 易欣。掩耳之夫難覩。所以宋唐兩帝王顏等
T2103_.52.0123c19: 賢。鑒物性之昏明曉時縁之淳薄。縱釋門之
T2103_.52.0123c20: 紛蕩。則淄澠一亂。彈僧徒之得失。則涇渭殊
T2103_.52.0123c21: 流斥貪競之鄙夫。毀藏積之僧滓。存高尚之
T2103_.52.0123c22: 道徳。廷重惠以攝人。至如漢魏齊梁之爲政
T2103_.52.0123c23: 也。恢恢天網取漏呑舟。察察王政事兼苛濫。
T2103_.52.0123c24: 所以大弘佛法通濟於五乘。該洽明時陶漸
T2103_.52.0123c25: 於清濁。使濁者知歸令自新於大造。清者容
T2103_.52.0123c26: 養悟適化之多方。其猶大赦天下。逋逃因之
T2103_.52.0123c27: 改容。忘瑕納衆。群小以之遷善。堯舜豈非聖
T2103_.52.0123c28: 主而化不及丹朱。漢祖焉樂亂階而亮貫高
T2103_.52.0123c29: 之逆。孔門季路雖僻而預升堂。釋種逹多乃
T2103_.52.0117a02: 尚久。銷愁適性獨可茲乎。所以嵇阮七賢。興
T2103_.52.0117a03: 情於斗石之量。勛華兩聖。盛徳於鍾壺之
T2103_.52.0117a04: 飮。管則藉此而談玄。于則因茲而斷獄。聞諸
T2103_.52.0117a05: 往哲。未嘗不醼。但自持之於禮。何用阻衆獨。
T2103_.52.0117a06: 清此先生之三蔽也。僕聞八政著民天之食。
T2103_.52.0117a07: 五味資道器之身。降茲呼吸風霞餌飮芝露。
T2103_.52.0117a08: 敢爲生類罔＊不由之。自可飽食。用心無廢於
T2103_.52.0117a09: 道業。何假持齋。倦力有乏於勤修。此先生之
T2103_.52.0117a10: 四蔽也。先生若改斯蔽。僕亦慕焉。先生曰。吾
T2103_.52.0117a11: 聞剛強難化固當爾耳。子之蔽乎。自不知其
T2103_.52.0117a12: 蔽。吾之通也。子豈識其通。由此觀之。未可與
T2103_.52.0117a13: 言道也。竊以鄙言無遜尚避至親。邪行不仁
T2103_.52.0117a14: 猶慚先逹。然其男則纔離繦緥。羨雙飛以求
T2103_.52.0117a15: 娶。女則僅辭乳哺。怨空房而感情。苟貪小樂
T2103_.52.0117a16: 公行世禮。積習生常混然誰怪。此而無恥尤
T2103_.52.0117a17: 類鶉鵲。勿將群小之制婚敢非高尚之敦雅。
T2103_.52.0117a18: 且婚者昏也。事寄昏成。明非昌顯之裁範。
T2103_.52.0117a19: 諒是庸鄙之危行。獨有展禽柳下之操。可以
T2103_.52.0117a20: 厲婬夫。彭祖獨臥之術。可以養和性。斯固播
T2103_.52.0117a21: 之於良書。美之於方策。況乃吾師之成教也。
T2103_.52.0117a22: 弘淨行之宗經。豈復順彼邪風。嬰茲欲網。將
T2103_.52.0117a23: 出六天之表。猶無携妓妾。既超四空之外。焉
T2103_.52.0117a24: 可挾妻孥。＊惟有二果白衣。繋業通許。一床
T2103_.52.0117a25: 居士精而難混。但品物之生。自有縁託。何必
T2103_.52.0117a26: 待我之相配方嗣。於吾師獨不聞同一化生
T2103_.52.0117a27: 士無女業咸屏四大法喜資形。所謂一通也。
T2103_.52.0117a28: 吾聞生死去來本同歩蠖。顯晦上下無異循
T2103_.52.0117a29: 環。業之所運人畜何准。是以衞姫蜀帝之徒。
T2103_.52.0117b01: 牛哀伯奇之類。狐爲美女狸作書生。抑亦事
T2103_.52.0117b02: 歸難思。豈易詳也。竊以持戒無畏鬼龍。含徳
T2103_.52.0117b03: 不懼蜂
T2103_.52.0117b04: 以明珠。人惡則應之以毒氣。諒由息之生殺。
T2103_.52.0117b05: 豈禽獸＊惟害物耶。雖復飛走別形。惜身莫
T2103_.52.0117b06: 異。輪迴無始誰非所親。恕己爲喩亦何不忍。
T2103_.52.0117b07: 詎可宰有生之血肉。充無用之肌膚。至若死
T2103_.52.0117b08: 而歸土物我同致。所以黄不食黿。孔猶覆醯。
T2103_.52.0117b09: 況吾仁慈之隱惻。孰甘美於肥鮮。但五律慚
T2103_.52.0117b10: 開雙林永制。此吾所謂二通也。吾聞酒池牛
T2103_.52.0117b11: 飮著乎在昔。雖百六數窮。亦亂國斯起。三
T2103_.52.0117b12: 十五失。抑有由之。但今身酩酊。是焉可驗。
T2103_.52.0117b13: 來生幽暗將復何已。至如文擧之鐏不空。玄
T2103_.52.0117b14: 石之眠難悟。蓋惟耽酒之狂客。曷可以論至
T2103_.52.0117b15: 道哉。但使深酣則過多。微醼則愆薄。欲言飮
T2103_.52.0117b16: 而無災。未之有也。往賢之所嚴誡。良以此
T2103_.52.0117b17: 乎。縱不關物命。亦無宜擧酌。此吾所謂三通
T2103_.52.0117b18: 也。吾聞戒自禁心。齋唯齊志。可謂入道之初
T2103_.52.0117b19: 行。教民之本法。但支立而已。身亦何知。若縱
T2103_.52.0117b20: 情嗜欲。終爲難滿。所以節限二時足充四大。
T2103_.52.0117b21: 覺翳螳之附後。見野狼之對前。危亡之期既
T2103_.52.0117b22: 切。渇乏之情遂緩。自忻道勝而肥。何嗟食短
T2103_.52.0117b23: 而倦。竊以帝王之祠宗廟。夫子之請伯陽。猶
T2103_.52.0117b24: 須絶味辛葷清居齋室。況吾欲亡身而訪道。
T2103_.52.0117b25: 寧復留心於美膳者哉。此吾所謂四通也。莫
T2103_.52.0117b26: 謂子所不能謂吾爲蔽。吾之所辯幸子擇以
T2103_.52.0117b27: 從之。公子於是接足叩頭。百體皆汗。魂飛
T2103_.52.0117b28: 膽喪。五色無主。既如蹈虎。復似見龍。怳焉
T2103_.52.0117b29: 若狂。莫知所對。先生摩頂勞曰。吾惟愍物。
T2103_.52.0117c01: 子何怖耶。公子稍乃自安。泣而對曰。僕本生
T2103_.52.0117c02: 下邑。無聞大覺之名。禀性疏野。翻踵外邪之
T2103_.52.0117c03: 見。不遇先生幾將禍矣。比承下風之末。精義
T2103_.52.0117c04: 入神。仰恃大慈追收前失。請容剃落。受業於
T2103_.52.0117c05: 先生之門也。先生曰子悟。迷知返善矣哉
T2103_.52.0117c06: 廣弘明集卷第四
T2103_.52.0117c07:
T2103_.52.0117c08:
T2103_.52.0117c09:
T2103_.52.0117c10:
T2103_.52.0117c11: 大唐西明寺沙門釋道宣撰
T2103_.52.0117c12: 辯惑篇第二
T2103_.52.0117c13: 俗之惑者大略有二。初惑佛爲幻僞善誘人
T2103_.52.0117c14: 心。二惑因果沈冥保重身世。且佛名大覺照
T2103_.52.0117c15: 極機初。審性欲之多方。練病藥之權道。故能
T2103_.52.0117c16: 俯現金姿。垂丈六之偉質。流光遍燭。通大千
T2103_.52.0117c17: 而闡化。致使受其道者獲證塵砂。内傾十使
T2103_.52.0117c18: 之纒。外蕩八魔之弊。故能履水火而無礙。
T2103_.52.0117c19: 攝龍鬼而怡神。三明六通。暢靈襟之妙術。
T2103_.52.0117c20: 四辯八解。演被物之康衢。其道顯然差難備
T2103_.52.0117c21: 叙。至於李叟稱道纔闡二篇。名位周之史臣。
T2103_.52.0117c22: 門學周之一吏。生於厲郷死於槐里。莊生可
T2103_.52.0117c23: 爲實録。秦佚誠非妄論。而史遷褒之乃云。西
T2103_.52.0117c24: 遁流砂。漢景信之。方開東夏道學。爾後宗緒
T2103_.52.0117c25: 漸布。終淪滯於神州。絶智守雌。全未聞於
T2103_.52.0117c26: 寰海。蒙俗信度飾詐揚眞。乃造老子化胡
T2103_.52.0117c27: 等經。比擬佛法四果十地劫數周循。結土爲
T2103_.52.0117c28: 人觀音侍老。黄書度命赤章厭祝。斯言孟浪
T2103_.52.0117c29: 無足可稱。方欲陵佛而誇法僧矯俗而爲尊
T2103_.52.0118a01: 極。通鑒遠識者自絶生常。瑣學迷津者或同
T2103_.52.0118a02: 墜溺。且道徳二篇涓子所説。伯陽爲尹而傳
T2103_.52.0118a03: 是則述而不作。至於四果以下。全非道流。斯
T2103_.52.0118a04: 乃後學門人廣開衢術。言輒引類翻累本宗。
T2103_.52.0118a05: 故神仙傳云。無識道士妄傳。老子代代爲國
T2103_.52.0118a06: 師者濫也。葛洪可謂生知之士。千載之一遇
T2103_.52.0118a07: 也諸餘碌碌等駕齊驅。佛經無叙於李聃。道
T2103_.52.0118a08: 書多渉於釋訓。人流慕上古諺之常言。惡居
T2103_.52.0118a09: 下徒今俗之行事。所以隨有相状無不擬儀。
T2103_.52.0118a10: 道本氣也。無像可圖。今則擬佛金姿。峙列天
T2103_.52.0118a11: 堂地獄。連寫施行五戒十善曾無異迹。終是
T2103_.52.0118a12: 才用薄弱不能自立宗科。竊經盜義倚傍稱
T2103_.52.0118a13: 道。至如楊雄太玄迢然居異。抱樸論道邈爾
T2103_.52.0118a14: 開權。莊惠之流可爲名作。南華近出亦足命
T2103_.52.0118a15: 家。豈若上皇之元密。取漢徹之號。剖生左腋。
T2103_.52.0118a16: 用比能仁之儀。斯途衆矣。具如後顯。又俗惑
T2103_.52.0118a17: 三際之業。時輕四趣之報。人死極於此生。生
T2103_.52.0118a18: 亦莫知何至。由斯淪滯出竟無縁。若不統叙
T2103_.52.0118a19: 長迷逾遠。深嫌繁委何得略之。又序曰。夫
T2103_.52.0118a20: 解惑之生。存乎博見義擧。傳聞闇託信爲難
T2103_.52.0118a21: 辯舟師。故四不壞淨位居入流之始。一正定
T2103_.52.0118a22: 聚方稱渉正之域。餘則初染輕毛。隨風揚扇
T2103_.52.0118a23: 不退。漆木雖磨不燐。是以＊辯惑履正。開於
T2103_.52.0118a24: 悟逹之機。宅形安道。必據稽明之徳。自法流
T2103_.52.0118a25: 震旦。信毀相陵。多由臆斷師心統決。三際必
T2103_.52.0118a26: 然之事。乃謂寓言。六道昭彰之形。言爲虚指。
T2103_.52.0118a27: 夫以輪迴生死隨業往還。依念念而賦身。逐
T2103_.52.0118a28: 劫劫而傳識。所以濠上英華。著方生之論。柱
T2103_.52.0118a29: 下叡哲。稱其鬼不神。可謂長時有盡生涯不
T2103_.52.0118b01: 窮。禹父既化黄能。漢王變爲蒼犬。彭生豕
T2103_.52.0118b02: 見事顯齊公。元伯纓垂名高漢史。斯途衆矣。
T2103_.52.0118b03: 難備書紳。無識之倫妄生推託。便言三后在
T2103_.52.0118b04: 天。勸誘之高軌。陳祭鬼饗。孝道之權猷。斯則
T2103_.52.0118b05: 乖人倫之典謨。越天常之行事。詭經亂俗不
T2103_.52.0118b06: 足言之。若夫繋述遊魂之談。經叙故身之務。
T2103_.52.0118b07: 昭穆有序祖尊重親。追遠愼終。由來之同
T2103_.52.0118b08: 仰。踐霜興感列代之彝倫。安有捐擲所生。專
T2103_.52.0118b09: 存諸己。横陳無鬼之論。自許有身之術。前集
T2103_.52.0118b10: 已論今重昌顯。固須讐校名理尋討經論。卷
T2103_.52.0118b11: 部五千咸經目閲。義通八藏妙識宗歸。若斯
T2103_.52.0118b12: 博詣事絶迴惑。竊以六因四縁。乘善惡而成
T2103_.52.0118b13: 業。四生六道。紹升沈之果報。茲道坦然非學
T2103_.52.0118b14: 不逹。豈可信凡庸之臆度。排大聖之明略哉。
T2103_.52.0118b15: 況復列十度之仁舟。濟大心於苦海。分四諦
T2103_.52.0118b16: 之階級。導小智之邪山。三學以統兩乘。四輪
T2103_.52.0118b17: 而摧八難。梗概若此。無由惑之。又以寺塔崇
T2103_.52.0118b18: 華。糜費於財事。僧徒供施。叨濫於福田。過
T2103_.52.0118b19: 犯滋彰。譏嫌時俗。通汚佛法咸被湮埋。故周
T2103_.52.0118b20: 魏二武生本幽都。赫連兩君胤惟玁狁。郷
T2103_.52.0118b21: 非仁義之域。性絶陶甄之心。擅行殲殄誠無
T2103_.52.0118b22: 足怪。今疏括列代編而次之。庶或迷沒披而
T2103_.52.0118b23: 取悟。序之云爾
T2103_.52.0118b24: 梁弘明集＊辯惑篇目録
T2103_.52.0118b25: 牟融＊辯惑 亡名正誣論 宗炳難何
T2103_.52.0118b26: 承天白黒論 何承天逹性論顏延之難
T2103_.52.0118b27: 釋道恒釋駁論 張融門律周顒難
T2103_.52.0118b28: 釋玄光＊辯惑論 劉勰滅惑論 李森
| T2103_.52.0118b29: | 難不現佛形論 | 釋高 明答 | 蕭子良釋疑惑書 |
T2103_.52.0118c02: 魏陳思王辯道論 晋孫盛聖賢同軌老
T2103_.52.0118c03: 聃非大賢論 晋孫盛叙道反訊老子疑
T2103_.52.0118c04: 問 南齊沈休文均聖論并難及解 叙
T2103_.52.0118c05: 列王臣滯惑解 元魏太武廢佛法詔
T2103_.52.0118c06: 周高祖集僧論廢立 周沙門釋道安二
T2103_.52.0118c07: 教論 周甄鸞笑道論 周高祖廢二教
T2103_.52.0118c08: 詔 周武平齊集僧論廢立 周前沙門
T2103_.52.0118c09: 任道林抗帝論 周前沙門王明廣請興
T2103_.52.0118c10: 法表 唐傅奕上廢佛法表事 唐李少
| T2103_.52.0118c11: | 卿十異九迷論 | 并答 | 唐沙門釋法琳上 |
| T2103_.52.0118c12: | 破邪論 | 并表啓 | 唐沙門釋明概上立法 |
| T2103_.52.0118c14: | 姚主釋疑論 | 及外問答 往反十首 | 唐沙門釋慧淨折 |
| T2103_.52.0118c16: | 廣弘明集＊辯惑篇第二之一 | 卷五 |
T2103_.52.0118c18: 軌老聃非大賢論 晋祕書監孫盛安國
T2103_.52.0118c19: 老子疑問反訊 晋孫盛 均聖論 齊
| T2103_.52.0118c20: | 常侍沈約 | 陶隱居 難并解 |
T2103_.52.0118c22: 夫神仙之書。道家之言。乃云。傅説上爲辰
T2103_.52.0118c23: 尾宿。歳星降爲東方朔。淮南王安誅於淮南。
T2103_.52.0118c24: 而謂之獲道輕擧。鉤弋死於雲陽。而謂之屍
T2103_.52.0118c25: 逝柩空。其爲虚妄甚矣哉。中興篤論之士。有
T2103_.52.0118c26: 桓君山者。其所著述多善。劉子駿甞問人言。
T2103_.52.0118c27: 誠能仰嗜慾闔耳目。可不衰竭乎。時庭中有
T2103_.52.0118c28: 一老楡。君山指而謂曰。此樹無情＊慾可忍。
T2103_.52.0118c29: 無耳目可闔。然猶枯槁腐朽。而子駿乃言可
T2103_.52.0119a01: 不衰竭。非談也。君山援楡喩之。未是也。何
T2103_.52.0119a02: 者。余前爲王莽典樂大夫樂記云。文帝得魏
T2103_.52.0119a03: 文侯樂人竇公。年百八十。兩目盲。帝奇而問
T2103_.52.0119a04: 之。何所施行。對曰。臣年十三而失明。父母哀
T2103_.52.0119a05: 其不及事。教臣鼓琴。臣不能導引不知壽得
T2103_.52.0119a06: 何力。君山論之曰。頗得少盲。專一内視精
T2103_.52.0119a07: 不外鑒之助也。先難子駿以内視無益。退論
T2103_.52.0119a08: 竇公便以不鑒證之。吾未見其定論也。君山
T2103_.52.0119a09: 又曰。方士有董仲君者。繋獄陽死。數日目
T2103_.52.0119a10: 陷蟲出。死而復生。然後竟死生之必死。君子
T2103_.52.0119a11: 所逹夫何喩乎。夫至神不過天地。不能使蟄
T2103_.52.0119a12: 蟲夏遊震雷冬發。時變則物動。氣移而事
T2103_.52.0119a13: 應。彼仲君者。乃能藏其氣。屍其體。爛其膚。
T2103_.52.0119a14: 出其蟲。無乃大怪乎。世有方士。吾王悉所招
T2103_.52.0119a15: 致。甘陵有甘始。廬江有左慈。陽城有郄儉。始
T2103_.52.0119a16: 能行氣導引。慈曉房中之術。儉善辟穀。悉號
T2103_.52.0119a17: 三百歳。本所以集之於魏國者。誠恐斯人之
T2103_.52.0119a18: 徒。接姦詭以欺衆。行妖慝以惑人。故聚而禁
T2103_.52.0119a19: 之。甘始者老而有少容。自餘術士咸共歸之。
T2103_.52.0119a20: 然始詞繁寡實。頗竊有怪言。若遭秦始皇漢
T2103_.52.0119a21: 武帝。則復徐福欒大之徒矣。桀紂殊世而齊
T2103_.52.0119a22: 惡。姦人異代而等僞。乃如此耶。又世虚然有
T2103_.52.0119a23: 仙人之説。仙人者黨猱猿之屬。與世人得
T2103_.52.0119a24: 道。化爲仙人乎。夫雀入海爲蛤。雉入海爲
T2103_.52.0119a25: 蜃。當其徘徊其翼差池。其羽猶自識也。忽
T2103_.52.0119a26: 然自投神化體變。乃更與黿鼈爲群。豈復自
T2103_.52.0119a27: 識翔林薄巣垣屋之娯乎。而顧爲匹夫所惘
T2103_.52.0119a28: 納虚妄之詞。信眩惑之説。隆禮以招弗臣。傾
T2103_.52.0119a29: 産以供虚求。散王爵以榮之。清閑館以居
T2103_.52.0119b01: 之。經年累稔終無一効。或歿於沙丘。或崩乎
T2103_.52.0119b02: 五柞。臨時雖誅其身滅其族。紛然足爲天下
T2103_.52.0119b03: 笑矣。然壽命長短骨體強劣。各有人焉。善養
T2103_.52.0119b04: 者終之。勞擾者半之。虚用者殀之。其斯之謂
T2103_.52.0119b05: 歟
T2103_.52.0119b06: 植字子建。魏武帝第四子也。初封東阿郡王。
T2103_.52.0119b07: 終後諡爲陳思王也。幼含珪璋。十歳能屬文。
T2103_.52.0119b08: 下筆便成。初無所改。世間術藝無不畢善。邯
T2103_.52.0119b09: 鄲淳見而駭。服稱爲天人也。植毎讀佛經。輒
T2103_.52.0119b10: 流連嗟翫以爲至道宗極也。遂製轉讀七聲
T2103_.52.0119b11: 升降曲折之響。故世之諷誦。咸憲章焉。嘗遊
T2103_.52.0119b12: 魚山。聞空中梵天之賛。乃摹而傳于後。則
T2103_.52.0119b13: 備見梁法苑集。然統括道源精究仙録。詐妄
T2103_.52.0119b14: 尤甚。故著論以詳云
T2103_.52.0119b15: 聖賢同軌老聃非大賢論
T2103_.52.0119b16: 晋孫盛安國
T2103_.52.0119b17: 頃獲閑居。復申所詠。仰先哲之玄微。考大賢
T2103_.52.0119b18: 之靈衢。詳觀風流究覽行止。高下之辯殆
T2103_.52.0119b19: 可彷彿。夫大聖乘時。故迹浪於所因。大賢次
T2103_.52.0119b20: 微。故與大聖而舒卷。所因不同。故有揖讓
T2103_.52.0119b21: 與干戈迹乖。次微道亞。故行藏之軌莫異。亦
T2103_.52.0119b22: 有龍虎之從風雲。形聲之會影響。理固自然
T2103_.52.0119b23: 非召之也。是故箕文同兆。元吉於虎兕之吻。
T2103_.52.0119b24: 顏孔倶否。逍遙於匡陳之間。唐堯則天。稷偰
T2103_.52.0119b25: 翼其化。湯武革命。伊呂賛其功。由斯以言。用
T2103_.52.0119b26: 舍影響之論。惟我與爾之談。豈不信哉。何者。
T2103_.52.0119b27: 大賢庶幾觀象知器。觀象知器豫籠吉凶。豫
T2103_.52.0119b28: 籠吉凶。是以運形斯同御治因應。對接群方
T2103_.52.0119b29: 終保元吉。窮通滯礙其揆一也。但欽聖樂易
T2103_.52.0119c01: 有待而享。欽冥而不能冥。悦寂而不能寂。以
T2103_.52.0119c02: 此爲優劣耳。至於中賢第三之人。去聖有
T2103_.52.0119c03: 間。故冥體之道未盡。自然運用自不得玄同。
T2103_.52.0119c04: 然希古存勝高想頓足。仰慕淳風專詠至虚。
T2103_.52.0119c05: 故有栖峙林壑若巣許之倫者。言行抗轡如
T2103_.52.0119c06: 老彭之徒者。亦非故然理自然也。夫形躁好
T2103_.52.0119c07: 靜質柔愛剛。瀆所常習愒所希聞。世俗之常
T2103_.52.0119c08: 也。是以見偏抗之辭。不復尋因應之適。覩矯
T2103_.52.0119c09: 誑之論。不復悟過直之失耳。案老子之作與
T2103_.52.0119c10: 聖教同者。是代大匠斲駢拇枝指之喩。其詭
T2103_.52.0119c11: 乎聖教者。是遠救世之宜違明道若昧之義
T2103_.52.0119c12: 也。六經何常闕虚靜之訓謙沖之誨哉。孔子
T2103_.52.0119c13: 曰。述而不作。信而好古。竊比於我老彭。尋
T2103_.52.0119c14: 斯旨也。則老彭之道以籠罩乎聖教之内矣。
T2103_.52.0119c15: 且指説二事而不非實言也。何以明之。聖人
T2103_.52.0119c16: 淵寂何不好哉。又三皇五帝＊不下靡不制作。
T2103_.52.0119c17: 是故易象經墳爛然炳著。棟宇衣裳。與時而
T2103_.52.0119c18: 興。安在述而不作乎。故易曰。聖人作而萬物
T2103_.52.0119c19: 覩。斯言之證。蓋指説老彭之徳。有以彷彿類
T2103_.52.0119c20: 己形迹之處所耳。亦猶匿怨而友其人。左丘
T2103_.52.0119c21: 明恥之。丘亦恥之。豈若於吾言無所不説相
T2103_.52.0119c22: 體之至也。且顏孔不以導養爲事。而老彭養
T2103_.52.0119c23: 之。孔顏同乎斯人。而老彭異之。凡斯數者非
T2103_.52.0119c24: 不亞聖之迹。而又其書往往矛眉。粗列如左。
T2103_.52.0119c25: 大雅搢紳幸祛其弊。盛又不逹老聃輕擧之
T2103_.52.0119c26: 旨。爲欲著訓戎狄宣導殊俗乎。若欲明宣導
T2103_.52.0119c27: 殊類。則左衽非玄化之所。孤遊非嘉遁之
T2103_.52.0119c28: 擧。諸夏陵遲敷訓所先。聖人之教自近及遠。
T2103_.52.0119c29: 未有輈張避險如此之遊也。若懼禍避地。則
T2103_.52.0120a01: 聖門可隱商朝。魯邦有無如者矣。苟得其道
T2103_.52.0120a02: 則遊刃有餘。觸地元吉何違天心。於戎貊如
T2103_.52.0120a03: 不能然者。得無庶於朝隱而祈仙之徒乎
T2103_.52.0120a04: 昔裴逸民作崇有貴無二論。時談者或以爲
T2103_.52.0120a05: 不虚逹勝之道者。或以爲矯時流遁者。余以
T2103_.52.0120a06: 爲尚無既失之矣。崇有亦未爲得也。道之爲
T2103_.52.0120a07: 物＊惟怳與忽。因應無方惟變所適。値澄
T2103_.52.0120a08: 淳之時則司契垂拱。遇萬動之化則形體勃
T2103_.52.0120a09: 興。是以洞鑒雖同。有無之教異陳。聖教雖一
T2103_.52.0120a10: 而稱謂之名殊目。唐虞不希結繩。湯武不擬
T2103_.52.0120a11: 揖讓。夫豈異哉。時運故也。而伯陽以執古之
T2103_.52.0120a12: 道。以御今之有。逸民欲執今之有。以絶古之
T2103_.52.0120a13: 風。吾故以爲彼二子者。不逹圓化之道。各矜
T2103_.52.0120a14: 其一方者耳
T2103_.52.0120a15: 老子疑問反訊晋孫盛
T2103_.52.0120a16: 道經云。故常無欲以觀其妙。故常有欲以觀
T2103_.52.0120a17: 其徼。此兩者同出而異名。同謂之玄。玄之又
T2103_.52.0120a18: 玄衆妙之門
T2103_.52.0120a19: 舊説及王弼解。妙謂始。徼謂終也。夫觀始要
T2103_.52.0120a20: 終覩妙知著。逹人之鑒也。既以欲澄神昭其
T2103_.52.0120a21: 妙始。則自斯以已宜悉鎭之。何以復須有欲
T2103_.52.0120a22: 得其終乎。宜有欲倶出妙門。同謂之玄。若然
T2103_.52.0120a23: 以往復何獨貴於無欲乎
T2103_.52.0120a24: 天下皆知美之爲美斯惡已。皆知善之爲善
T2103_.52.0120a25: 斯不善已
T2103_.52.0120a26: 盛以爲。夫美惡之名。生乎美惡之實。道徳
T2103_.52.0120a27: 淳美則有善名。頑嚚聾昧則有惡聲。故易曰。
T2103_.52.0120a28: 惡不積不足以滅身。又曰。美在其中。暢於
T2103_.52.0120a29: 四支而發於事業。又曰。韶盡美矣。未盡善
T2103_.52.0120b01: 也
T2103_.52.0120b02: 然則大美大善。天下皆知之。何得云斯惡乎。
T2103_.52.0120b03: 若虚美非美。爲善非善。所美過美。所善違中。
T2103_.52.0120b04: 若此皆世教所疾。聖王奮誠天下。亦自知
T2103_.52.0120b05: 之。於斯談
T2103_.52.0120b06: 不尚賢。使民不爭。不貴難得之貨。使人不
T2103_.52.0120b07: 盜。常使民無知無＊慾。使知者不敢爲
T2103_.52.0120b08: 又曰。絶學無憂。唯之與阿相去幾何。善之與
T2103_.52.0120b09: 惡相去何若
T2103_.52.0120b10: 下章云。善人不善人之師。不善人善人之資。
T2103_.52.0120b11: 不貴其師不愛其資。雖知大迷。盛以爲民苟
T2103_.52.0120b12: 無欲。亦何所師於師哉。既相師資非學如何。
T2103_.52.0120b13: 不善師善。非尚賢如何。貴愛既存則美惡不
T2103_.52.0120b14: 得不彰。非相去何若之謂。又下章云。人之
T2103_.52.0120b15: 所教我亦以教人。吾言甚易知。而天下莫能
T2103_.52.0120b16: 知
T2103_.52.0120b17: 又曰。吾將以爲教父原斯談也。未爲絶學。所
T2103_.52.0120b18: 云絶者。堯孔之學耶。堯孔之學隨時設教。老
T2103_.52.0120b19: 氏之言一其所尚隨時設教。所以道通百代。
T2103_.52.0120b20: 一其所尚。不得不滯於適變。此又闇弊。所未
T2103_.52.0120b21: 能通者也
T2103_.52.0120b22: 道沖而用之又不盈。和其光同其塵。盛以爲
T2103_.52.0120b23: 老聃可謂知道。非體道者也。昔陶唐之莅天
T2103_.52.0120b24: 下也。無日解哉。則維昭任衆師錫匹夫。則
T2103_.52.0120b25: 馺然授禪。豈非沖而用之光塵同彼哉。伯
T2103_.52.0120b26: 陽則不然。既處濁位復遠導西戎。行止則
T2103_.52.0120b27: 昌狂其迹。著書則矯誑其言。和光同塵固若
T2103_.52.0120b28: 是乎。余固以爲知道體道則未也。道經云。
T2103_.52.0120b29: 三者不可致詰。混然爲一。繩繩兮不可名。復
T2103_.52.0120b30: 歸於無物。無物之象是謂＊忽怳
T2103_.52.0120c01: 下章云。道之爲物＊惟怳與＊忽。＊忽兮怳兮其
T2103_.52.0120c02: 中有象。怳兮＊忽兮其中有物。此二章或言
T2103_.52.0120c03: 無物。或言有物。先有所不宜者也
T2103_.52.0120c04: 執古之道以御今之有。上章執者失之爲者
T2103_.52.0120c05: 敗之。而復云執古之道以御今之有。或執或
T2103_.52.0120c06: 否。得無陷矛盾之論乎
T2103_.52.0120c07: 絶聖棄智民利百倍
T2103_.52.0120c08: 孫盛曰。夫有仁聖必有仁聖之徳。迹此而
T2103_.52.0120c09: 不崇。則陶訓焉融。仁義不尚。則孝慈道喪。
T2103_.52.0120c10: 老氏既云絶聖。而毎章輒稱聖人。既稱聖
T2103_.52.0120c11: 人則迹焉能得絶。若所欲絶者。絶堯舜周
T2103_.52.0120c12: 孔之迹。則所稱聖者。爲是何聖之迹乎。即
T2103_.52.0120c13: 如其言。聖人有宜滅其迹者。有宜稱其迹者。
T2103_.52.0120c14: 稱滅不同吾誰適從
T2103_.52.0120c15: 絶仁棄義民復孝慈
T2103_.52.0120c16: 若如此談。仁義不絶則不孝不慈矣。復云。居
T2103_.52.0120c17: 善地與善仁。不審與善仁之仁。是向所云欲
T2103_.52.0120c18: 絶者非耶。如其是也。則不宜復稱述矣。如其
T2103_.52.0120c19: 非也。則未詳二仁之義。一仁宜絶。一仁宜明。
T2103_.52.0120c20: 此又所未逹也。若謂不聖之聖不仁之仁。則
T2103_.52.0120c21: 教所誅不假高唱矣
T2103_.52.0120c22: 退至莊周云聖人不死大盜不止。又曰。田常
T2103_.52.0120c23: 竊仁義以取齊國。夫天地陶鑄善惡兼育。各
T2103_.52.0120c24: 禀自然理不相關。梟鴆縱毒。不假學於鸞鳳。
T2103_.52.0120c25: 豺虎肆害。不借術於麒麟。此皆天質自然。不
T2103_.52.0120c26: 須外物者也。何至凶頑之人獨當假仁義以
T2103_.52.0120c27: 濟其姦乎。若乃冒頓殺父鄭伯盜鄶。豈復先
T2103_.52.0120c28: 假孝道獲其終害乎。而莊李掊撃殺根毀駁
T2103_.52.0120c29: 正訓。何異疾盜賊而銷鑄干戈。覩食噎而絶
T2103_.52.0121a01: 棄嘉穀乎。後之談者雖曲爲其義辯而釋之。
T2103_.52.0121a02: 莫不艱屯於殺聖困躓於忘親也
T2103_.52.0121a03: 知我者希則我貴矣
T2103_.52.0121a04: 上章云。聖人之在天下也。百姓皆注其耳目。
T2103_.52.0121a05: 師資貴愛必彰萬物。如斯則知之者安得希
T2103_.52.0121a06: 哉。知希者何必貴哉。即己之身見貴。九服何
T2103_.52.0121a07: 得。背實抗言云貴。由知希哉。斯蓋欲抑動
T2103_.52.0121a08: 恒俗。故發此過言耳。聖教則不然。中和其詞
T2103_.52.0121a09: 以理訓導。故曰。在家必聞。在邦必聞也。是聞
T2103_.52.0121a10: 必逹也。不見善而無悶。潜龍之徳。人不知而
T2103_.52.0121a11: 不慍。君子之道。衆好之必察焉。衆惡之必察
T2103_.52.0121a12: 焉。既不以知多爲顯。亦不以知少爲貴。誨誘
T2103_.52.0121a13: 綽綽理中自然。何與老聃之言同日而語其
T2103_.52.0121a14: 優劣哉
T2103_.52.0121a15: 禮者忠信之薄。而亂之首。前識者道之華。而
T2103_.52.0121a16: 愚之始。是以大丈夫處其厚不處其薄。處其
T2103_.52.0121a17: 實不處其華也
T2103_.52.0121a18: 孫盛曰。老聃足知聖人禮樂。非玄勝之具。不
T2103_.52.0121a19: 獲已而制作耳。而故毀之何哉。是故屏撥禮
T2103_.52.0121a20: 學以全其任。自然之論。豈不知叔末。不復得
T2103_.52.0121a21: 返自然之道。直欲申己好之懷。然則不免情
T2103_.52.0121a22: 於所悦。非注心救物者也。非＊惟不救。乃奬
T2103_.52.0121a23: 其弊矣。或問。莊老所以故發此唱。蓋與聖
T2103_.52.0121a24: 教相爲表裏。其於陶物明訓。其歸一也。盛
T2103_.52.0121a25: 以爲不然。夫聖人之道廣大悉備矣。猶日月
T2103_.52.0121a26: 懸天。有何不照者哉。老氏之言皆効於六經
T2103_.52.0121a27: 矣。寧復有所愆之俟。佐助於聃周乎。即莊周
T2103_.52.0121a28: 所謂日月出矣而爝火不息者。至於虚誑譎
T2103_.52.0121a29: 怪儌詭之言。尚拘滯於一方。而横稱不經之
T2103_.52.0121b01: 奇詞也
T2103_.52.0121b02: 王侯得一以爲天下貞。貞正也
T2103_.52.0121b03: 下章云。孰知其極其無正。正復爲奇。善復爲
T2103_.52.0121b04: 妖
T2103_.52.0121b05: 尋此二章。或云天下正。或言無正。既云善人
T2103_.52.0121b06: 不善人師。而復云爲妖
T2103_.52.0121b07: 天下之善一也。而或師或妖。天下之正道一
T2103_.52.0121b08: 也。而云正復爲奇斯反。鄙見所未能通也。盛
T2103_.52.0121b09: 字安國。仕晋爲給事中祕書監。少遊渉墳素
T2103_.52.0121b10: 而以史籍爲懷。故曰。賢聖玄邈得諸言表。而
T2103_.52.0121b11: 仁愛自我陶染庶物。漸漬之功莫過乎經史。
T2103_.52.0121b12: 著晋陽春秋三十餘卷。評老氏中賢之流。故
T2103_.52.0121b13: 知爲尹述書。乃祖承有據嵇子云。老子就涓
T2103_.52.0121b14: 子學九仙之術。尋乎導養。斯言有徴。至於
T2103_.52.0121b15: 聖也。則不云學。故語曰。生知者上。學知者
T2103_.52.0121b16: 次。王何所位典逹鴻猷。故班固序人九等之
T2103_.52.0121b17: 例。孔丘等爲上上。類例皆是聖。李耳等爲
T2103_.52.0121b18: 中上。類例皆是賢。聖有至聖亞聖。賢有大賢
T2103_.52.0121b19: 中賢。並以神機有利鈍。故智用有漸頓也。盛
T2103_.52.0121b20: 叙老非大賢。取其閑放自牧不能兼濟於天
T2103_.52.0121b21: 下。坐觀周衰遁於西裔。行及秦壤。死於扶風。
T2103_.52.0121b22: 葬於槐里。非遁天之仙信矣
T2103_.52.0121b23: 均聖論齊沈約休文
T2103_.52.0121b24: 自天地權輿民生攸始。遐哉眇邈無得而言。
T2103_.52.0121b25: 焉無得而言。因有可言之象。至於大虚之
T2103_.52.0121b26: 空曠。無始之杳茫。豈唯言象莫窺。良以心慮
T2103_.52.0121b27: 事絶。及天地蕞爾來宅其中。毫端之泛鉅
T2103_.52.0121b28: 海。方斯非譬。然則有此天地以來。猶一念
T2103_.52.0121b29: 也。我之所久莫過軒犧。而天地之在彼太
T2103_.52.0121c01: 虚。猶軒羲之在彼天地。齷齪之徒＊惟謂赫
T2103_.52.0121c02: 胥爲遠。何其鎖鎖爲念之局耶。世之有佛莫
T2103_.52.0121c03: 知其始。前佛後佛其道不異。法身湛然各由
T2103_.52.0121c04: 應感。感之所召。跨大千而咫尺。縁苟未應。雖
T2103_.52.0121c05: 踐迹而弗覩。娑婆南界是曰閻浮。葱嶺以西
T2103_.52.0121c06: 經塗密邇。縁運未開自與理隔。何以言之。夏
T2103_.52.0121c07: 殷＊以前書傳簡寡。周室受命經典備存。象寄
T2103_.52.0121c08: 狄鞮隨方受職。重譯入貢總括要荒。而八蠻
T2103_.52.0121c09: 五狄莫不愚鄙。文字靡識訓義不通。咸納贄
T2103_.52.0121c10: 王府登樂清廟。西國密塗厥路非遠。雖葉書
T2103_.52.0121c11: 横字胡華不同。而深義妙理於焉自出。唐虞
T2103_.52.0121c12: 三代不容未有。事獨西限道未東流。豈非區
T2103_.52.0121c13: 區中國縁應未啓。求其會歸尋其旨要寧與
T2103_.52.0121c14: 四夷之樂同日而語乎。非爲姫公所遺。蓋由
T2103_.52.0121c15: 斯法宜隱故也。炎昊之世。未火未粒肉食皮
T2103_.52.0121c16: 衣。仁惻之事弗萌懷抱。非肉非皮死亡立至。
T2103_.52.0121c17: 雖復大聖殷勤思存救免。而身命是資理難
T2103_.52.0121c18: 頓奪。寔宜導之以漸稍啓其源。故燧人火化
T2103_.52.0121c19: 變腥爲熟。腥熟既變。蓋佛教之萌兆也。何者。
T2103_.52.0121c20: 變腥爲熟其事漸難。積此漸難可以成著。迄
T2103_.52.0121c21: 乎神農復垂汲引。嘉穀肇播民用粒食。嗛腹
T2103_.52.0121c22: 充虚非肉可飽。則全命減殺於事彌多。自此
T2103_.52.0121c23: 以＊降矜護日廣。春蒐免其懷孕。夏苗取其害
T2103_.52.0121c24: 穀。秋獮冬狩所害誠多。頓去之難已備前説。
T2103_.52.0121c25: 周孔二聖宗條稍廣。見其生不忍其死。聞其
T2103_.52.0121c26: 聲不食其肉。草木斬伐有時。麛卵不得妄犯。
T2103_.52.0121c27: 漁不竭澤。佃不燎原。釣而不網。弋不射宿。
T2103_.52.0121c28: 肉食蠶衣皆須耆齒。牛羊犬豕無故不殺。此
T2103_.52.0121c29: 則戒有五支。又開其一也。逮乎酣醟于酒。
T2103_.52.0122a01: 婬迷乎色。詭妄於人。攘濫自己。外典所禁無
T2103_.52.0122a02: 待釋教。四者犯人。人爲含靈之首。一者害獸。
T2103_.52.0122a03: 獸爲生品之末。上聖開宗宜有次第。亦由佛
T2103_.52.0122a04: 戒殺人爲業最重也。内聖外聖義均理一。而
T2103_.52.0122a05: 蔽理之徒封著外教。以爲烹羊豢豕理固宜
T2103_.52.0122a06: 然。或者又云。若如釋氏之書。咸有縁報之
T2103_.52.0122a07: 業。則禹湯文武並受刳剔。周公孔子倶入鼎
T2103_.52.0122a08:
T2103_.52.0122a09: 可以有悟矣
T2103_.52.0122a10: 華陽先生難
T2103_.52.0122a11: 鎭軍均聖論 山民陶隱居仰諮
T2103_.52.0122a12: 論云。前佛後佛其道不異。周室受命象寄狄
T2103_.52.0122a13: 鞮隨方受職。西國密塗厥路非遠。唐虞三代
T2103_.52.0122a14: 不容未有。事獨西限道未東流。非爲姫公所
T2103_.52.0122a15: 遺。蓋由斯法宜隱。燧人火粒變腥爲熟。蓋
T2103_.52.0122a16: 佛教之萌兆。周孔二聖宗條稍廣。見生不忍
T2103_.52.0122a17: 其死。聞聲不食其肉。草木斬伐有時。麛卵不
T2103_.52.0122a18: 得忘犯。又戒有＊五支。四者犯人。人爲含靈
T2103_.52.0122a19: 之首。一者害獸。獸爲生品之末。内聖外聖義
T2103_.52.0122a20: 均理一。諮曰。謹案佛經。一佛之興動踰累劫。
T2103_.52.0122a21: 未審前佛後佛相去宜幾。釋迦之現近在莊
T2103_.52.0122a22: 王。唐虞夏殷何必已有。周公不言。恐由未出。
T2103_.52.0122a23: 非關宜隱。育王造塔始敬王之世。既閻浮有
T2103_.52.0122a24: 四。則東國不容都無。夫子自以華禮興教。
T2103_.52.0122a25: 何宜乃説夷法。故歎中國失禮。求之四夷。亦
T2103_.52.0122a26: 良有別意。且四夷之樂。裁出要荒之際。投諸
T2103_.52.0122a27: 四裔。亦密邇危羽之野。禹迹所至不及河源。
T2103_.52.0122a28: 越裳白雉尚稱重譯。則天竺罽賓久與上國
T2103_.52.0122a29: 殊絶。衰周＊以後時或有聞。故鄒子以爲赤縣
T2103_.52.0122b01: 於㝢内。止是九中之一耳。漢初長安乃有
T2103_.52.0122b02: 浮圖而經像眇昧。張騫雖將命大夏。甘英遠
T2103_.52.0122b03: 屆安息。猶弗能宣譯風教闡揚斯法。必其發
T2103_.52.0122b04: 夢帝庭。乃稍就興顯。此則似如時致通閡。非
T2103_.52.0122b05: 關運有起伏也。若必以縁應有會。則昔之淳
T2103_.52.0122b06: 厚群生何辜。今之澆薄群生何幸。假使斯法
T2103_.52.0122b07: 本以救澆者。夫爲罪莫過於殺。肉食之時殺
T2103_.52.0122b08: 孰甚焉。而方俟火粒甫爲教萌。於大慈神力
T2103_.52.0122b09: 不有所躓乎。若粳糧未播。殺事難息。未審
T2103_.52.0122b10: 前時過去諸佛。復以何法爲教。此教之萌起
T2103_.52.0122b11: 在何佛。兼四戒犯人。爲報乍輕。一殺害獸受
T2103_.52.0122b12: 對更重。首輕末重亦爲未逹。夫立人之道。曰
T2103_.52.0122b13: 仁與義。周孔所云。聞聲不食。斬伐有時者。蓋
T2103_.52.0122b14: 欲大明仁義之道。於鳥獸草木。尚曰其然。況
T2103_.52.0122b15: 在乎人而可悖虐。非謂内惕寡。方意在縁報。
T2103_.52.0122b16: 覩迹或似。論情頓乖。不審於内外兩聖。其
T2103_.52.0122b17: 事可得是均以不。此中參差難用頓悟。謹備
T2103_.52.0122b18: 以諮洗。願具啓諸蔽
T2103_.52.0122b19: 難云。釋迦之現。近在莊王。唐虞夏殷何必
T2103_.52.0122b20: 已有。周公不言。恐由未出。非關宜隱。育王
T2103_.52.0122b21: 造塔。始敬王之世。閻浮有四。則東國不容都
T2103_.52.0122b22: 無。答曰。釋迦出世年月不可得知。佛經既無
T2103_.52.0122b23: 年歴注記。此法又未東流。何以得知是周莊
T2103_.52.0122b24: 之時。不過以春秋魯莊七年四月辛卯恒星
T2103_.52.0122b25: 不見爲據。三代年既不同。不知外國用何暦
T2103_.52.0122b26: 法。何因知魯莊之四月。是外國之四月乎。若
T2103_.52.0122b27: 外國用周正耶。則四月辛卯長暦惟是五日
T2103_.52.0122b28: 了非八日。若用殷正耶周之四月殷之三月
T2103_.52.0122b29: 用夏正耶周之四月夏之二月。都不與佛家
T2103_.52.0122c01: 四月八日同也。若以魯之四月爲證。則日月
T2103_.52.0122c02: 參差不可爲定。若不以此爲證。則佛生年月
T2103_.52.0122c03: 無證可尋。且釋迦初誕。唯空中自明。不云星
T2103_.52.0122c04: 辰不見也。瑞相又有日月星辰停住不行。又
T2103_.52.0122c05: 云。明星出時墮地方行七歩。初無星辰不現
T2103_.52.0122c06: 之語。與春秋恒星不現。意趣永乖。若育王造
T2103_.52.0122c07: 塔是敬王之世。閻浮有四此道已流東國者。
T2103_.52.0122c08: 敬王＊以來至於六國。記注繁密曾無一概。育
T2103_.52.0122c09: 王立塔非敬王之時。又分明也。以此而推。則
T2103_.52.0122c10: 釋迦之興不容在近周世。公旦之情何得未
T2103_.52.0122c11: 有。難云。夫子自以華禮興教。何宜乃説夷法。
T2103_.52.0122c12: 故歎中國失禮。求之四夷。亦良有別意。答曰。
T2103_.52.0122c13: 弘教次第前論己詳。不復重辯
T2103_.52.0122c14: 難云。四夷之樂裁出要荒之際。投諸四裔。亦
T2103_.52.0122c15: 密邇危羽之野。禹跡所至不及河源。越裳白
T2103_.52.0122c16: 雉尚稱重譯。則天竺罽賓久與上國殊絶。衰
T2103_.52.0122c17: 周＊以後時或有聞。故鄒子以爲赤縣於＊㝢
T2103_.52.0122c18: 内。止是九州中之一耳。漢初長安乃有浮圖
T2103_.52.0122c19: 而經像眇昧。張騫雖將命大夏。甘英遠屆安
T2103_.52.0122c20: 息。猶弗能宣譯風教。必其發夢遆庭。乃稍
T2103_.52.0122c21: 興顯。此則似時有通礙。非關運有起伏也。答
T2103_.52.0122c22: 曰。本以西域路近而大法不被。此蓋由縁應
T2103_.52.0122c23: 未發。非謂其塗爲遠也。其路既近而此法永
T2103_.52.0122c24: 不東流。若非縁應未至。何以致此。及後東被
T2103_.52.0122c25: 皆由縁應。宜發通礙。各有其時。前論已盡
T2103_.52.0122c26: 也
T2103_.52.0122c27: 難曰。若必以縁應有會。則昔之淳厚群生何
T2103_.52.0122c28: 辜。今之澆薄群生何幸。假使斯法本以救澆
T2103_.52.0122c29: 者。夫爲罪莫過於殺。肉食之時殺孰甚焉。而
T2103_.52.0123a01: 方俟火粒甫爲教萌。於大慈神力不有所躓
T2103_.52.0123a02: 乎。若粳糧未播。殺事難息。未審前時過去諸
T2103_.52.0123a03: 佛。復以何法爲教。此教之萌起在何佛。兼四
T2103_.52.0123a04: 戒犯人爲報乍輕。一殺害獸受對更重。首輕
T2103_.52.0123a05: 末重亦爲未逹。夫立人之道。曰仁與義。周孔
T2103_.52.0123a06: 所云。聞聲不食。斬伐以時者。蓋欲大明仁義
T2103_.52.0123a07: 之道。於鳥獸草木尚曰其然。況在乎人而可
T2103_.52.0123a08: 悖虐。非謂内惕寡。方意在縁報。覩迹或似。論
T2103_.52.0123a09: 情＊頓乖。不審於内外兩聖。其事可得是均
T2103_.52.0123a10: 以不。此中參差難用頓悟。謹備以諮洗。願
T2103_.52.0123a11: 具啓諸蔽
T2103_.52.0123a12: 答曰。民資肉食而火粒未啓。便令不肉教豈
T2103_.52.0123a13: 得行。前論言之已具。不復重釋。衆生縁果所
T2103_.52.0123a14: 遭各有期會。當昔佛教未被。是其惡業盛時。
T2103_.52.0123a15: 後之聞法是其善業萌時。善惡各有其時。何
T2103_.52.0123a16: 關淳厚之與澆薄。五支之戒各有輕重。非殺
T2103_.52.0123a17: 戒偏重四支並輕。且五業雖異而互相發起。
T2103_.52.0123a18: 犯人之戒。人重故先出。犯獸之戒。獸輕故後
T2103_.52.0123a19: 被。訓記之道次第宜然。周公孔子漸弘仁
T2103_.52.0123a20: 惻。前論已詳。請息重辯。若必以釋教乖方
T2103_.52.0123a21: 域之理。外此自一家之學所不敢言
T2103_.52.0123a22: 廣弘明集卷第五
T2103_.52.0123a23:
T2103_.52.0123a24:
T2103_.52.0123a25:
T2103_.52.0123a26:
T2103_.52.0123a27:
T2103_.52.0123a28:
T2103_.52.0123a29:
T2103_.52.0123b01:
T2103_.52.0123b02:
T2103_.52.0123b03:
T2103_.52.0123b04: 大唐西明寺沙門釋道宣撰
T2103_.52.0123b05: 辯惑篇第二之二
T2103_.52.0123b06: 列代王臣滯惑解上
T2103_.52.0123b07: 有唐太史傅奕者。本宗李老猜忌釋門。潜圖
T2103_.52.0123b08: 芟剪用逹其鄙。武徳之始上書具述。既非經
T2103_.52.0123b09: 國當時遂寢。奕不勝其憤。乃引古來王臣訕
T2103_.52.0123b10: 謗佛法者二十五人。撰次品目名爲高識傳。
T2103_.52.0123b11: 一帙十卷。抄於市賣欲廣其塵。又加潤飾増
T2103_.52.0123b12: 其罪状。至於張魯據於漢中黄巾反於天下。
T2103_.52.0123b13: 斯並李門勃逆。皆覆而不顯非。謂篤論之文
T2103_.52.0123b14: 乎。若夫城高必頽木秀斯拔。惟我清峻。故
T2103_.52.0123b15: 有異道嫉之。不足怪其鄙吝。未見廝徒。皂隷
T2103_.52.0123b16: 有加惱辱。明非目翳何事屏除。故因其立言
T2103_.52.0123b17: 仍隨開喩。此則古來行事釋判天分。未廣見
T2103_.52.0123b18: 者謂爲新致。聊陳舊解略顯由途。資此神開
T2103_.52.0123b19: 可稱高識。又傅氏寡識才用寄人。集叙時事
T2103_.52.0123b20: 廢興。太半坑殘焚蕩之事。可號非政所。須沙
T2103_.52.0123b21: 汰括撿之條。斯寔王化之本。故僧條俗格。
T2103_.52.0123b22: 代代滋彰。此乃禁非豈成除毀。傅氏通入廢
T2103_.52.0123b23: 限。是謂披毛之夫終淪塗炭。可悲之甚矣。奕
T2103_.52.0123b24: 學周子史意在誅除。搜揚列代論佛法者。莫
T2103_.52.0123b25: 委存廢。通疏二十五人。大略有二。初則崇
T2103_.52.0123b26: 敬佛法恐有婬穢。故須沙汰務得住持。二
T2103_.52.0123b27: 則憎嫉昌顯危身挾怨。故須除蕩以暢胸襟。
T2103_.52.0123b28: 初列住持王臣一十四人。傅奕高識傳。通列
T2103_.52.0123b29: 爲廢除者。今簡則是興隆之人
T2103_.52.0123c01: 宋世祖唐高祖王度顏延之蕭摹
T2103_.52.0123c02: 之周朗虞愿張普惠李
T2103_.52.0123c03: 嵩顧歡邢子才高道讓盧思道
T2103_.52.0123c04: 二列毀滅王臣一十一人。傅奕高識傳。列爲
T2103_.52.0123c05: 高識之人。今尋乃是廢滅者
T2103_.52.0123c06: 魏大武周高祖蔡謨劉晝陽衒之
T2103_.52.0123c07: 荀濟章仇子陀劉惠琳范縝李緒
| T2103_.52.0123c08: | 傅奕 | 減省除 滅半之 | 王文同 |
T2103_.52.0123c10: 之弊白首者。良有以也。故六群之過興舍衞。
T2103_.52.0123c11: 十濫之僞起毘離。大聖因立條章。無學由而
T2103_.52.0123c12: 正犯。遂有七擯量其小失。四法拔其大
T2103_.52.0123c13: 網目而示三千。顯律儀而陳八萬。故得正像
T2103_.52.0123c14: 咸稱有道内外同號無塵。自法漸王門。金科
T2103_.52.0123c15: 之刑無墜。僧羅海岳。藏疾之隙滋章。擧統
T2103_.52.0123c16: 以法繩之。烹鮮之儀可覿。隨機以時勸勉。握
T2103_.52.0123c17: 泥之喩自隣。人誰無過。垂珠之誡有津。醜迹
T2103_.52.0123c18: 易欣。掩耳之夫難覩。所以宋唐兩帝王顏等
T2103_.52.0123c19: 賢。鑒物性之昏明曉時縁之淳薄。縱釋門之
T2103_.52.0123c20: 紛蕩。則淄澠一亂。彈僧徒之得失。則涇渭殊
T2103_.52.0123c21: 流斥貪競之鄙夫。毀藏積之僧滓。存高尚之
T2103_.52.0123c22: 道徳。廷重惠以攝人。至如漢魏齊梁之爲政
T2103_.52.0123c23: 也。恢恢天網取漏呑舟。察察王政事兼苛濫。
T2103_.52.0123c24: 所以大弘佛法通濟於五乘。該洽明時陶漸
T2103_.52.0123c25: 於清濁。使濁者知歸令自新於大造。清者容
T2103_.52.0123c26: 養悟適化之多方。其猶大赦天下。逋逃因之
T2103_.52.0123c27: 改容。忘瑕納衆。群小以之遷善。堯舜豈非聖
T2103_.52.0123c28: 主而化不及丹朱。漢祖焉樂亂階而亮貫高
T2103_.52.0123c29: 之逆。孔門季路雖僻而預升堂。釋種逹多乃
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