INBUDS
廣弘明集 (No. 2103_ 道宣撰 ) in Vol. 52
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T2103_.52.0187a01: 同。空同之内生於太無。太＊無變化三氣明
T2103_.52.0187a02: 焉。一氣青。一氣白。一氣黄。故云。一生二。二
T2103_.52.0187a03: 生三。案生神章云。老子以元始三氣合而爲
T2103_.52.0187a04: 一。是主人法體精是精靈。神是變化。氣是
T2103_.52.0187a05: 氣象。如陸簡寂臧矜顧歡孟智周等老子義
T2103_.52.0187a06: 云。合此三乘以成聖體。又云。自然爲通相之
T2103_.52.0187a07: 體。三氣爲別相之體。撿道所宗以氣爲本。考
T2103_.52.0187a08: 三氣之内有色有心。既爲色心所成。未免生
T2103_.52.0187a09: 死之患。何得稱常。君子曰。原道所先。以氣爲
T2103_.52.0187a10: 體。何以明之。案養生服氣經云。道者氣也。保
T2103_.52.0187a11: 氣則得道。得道則長存。神者精也。保精則神
T2103_.52.0187a12: 明。神明則長生。精者血脈之川流。守骨之靈
T2103_.52.0187a13: 神。精去則骨枯。骨枯則死矣。故莊周云。吹
T2103_.52.0187a14: 呴呼吸吐故納新。彭祖修之以得壽考。挍此
T2103_.52.0187a15: 而言。能養和氣以致長生。謂得道也
T2103_.52.0187a16: 通人曰。縱使有道不能自生。從自然出。道本
T2103_.52.0187a17: 自然則道有所待。既因他有。即是無常。故老
T2103_.52.0187a18: 子云。人法地。地法天。天法道。道法自然。王
T2103_.52.0187a19: 弼之言。天地王道並不相違。故稱法也。自
T2103_.52.0187a20: 然無稱窮極之辭。道是智慧靈知之號。用
T2103_.52.0187a21: 智不及無智。有形不及無形。道是有義。不及
T2103_.52.0187a22: 自然之無義也
T2103_.52.0187a23: 君子曰。易乾鑿度云。昔燧人氏仰觀斗極以
T2103_.52.0187a24: 定方名。庖羲因之而畫八卦。黄帝受命使大
T2103_.52.0187a25: 撓造甲子容成次暦數。五行九宮之説自此
T2103_.52.0187a26: 而興。故説卦云。陽取九者。立天之道。曰陰
T2103_.52.0187a27: 與陽。陰二陽一則天有三焉。立地之道曰柔
T2103_.52.0187a28: 與剛。剛二柔一則地亦有三。立人之道曰仁
T2103_.52.0187a29: 與義。義二仁一則人亦有三。三三合九。陰陽
T2103_.52.0187b01: 相包以成萬物。不聞別有道神處大玄都坐
T2103_.52.0187b02: 高蓋天。上羅三清下包三界。居七英之房。出
T2103_.52.0187b03: 九宮之上。行神布氣造作萬物。豈非惑亂陷
T2103_.52.0187b04: 墜人間耶。挍功則業殊。比跡則事異。沙門旌
T2103_.52.0187b05: 徳而靡違。道士言行而多過。立不刊之遐
T2103_.52.0187b06: 迹。建不朽之玄猷。洋洋乎弗可尚也。其唯
T2103_.52.0187b07: 釋教歟豈以拗堂小。水匹憑夷大波者。哉
T2103_.52.0187b08: 非所類矣
T2103_.52.0187b09: 廣弘明集卷第十三
T2103_.52.0187b10:
T2103_.52.0187b11:
T2103_.52.0187b12:
T2103_.52.0187b13:廣弘明集卷第十四
T2103_.52.0187b14: ＊大唐＊西明寺＊沙門釋道宣＊撰
T2103_.52.0187b15: 辯惑篇第二之十
T2103_.52.0187b16: 内徳論門下典儀李師政
T2103_.52.0187b17: 若夫十力調御。運法舟於苦海。三乘汲引。坦
T2103_.52.0187b18: 夷途於火宅。勸善進徳之廣。七經所不逮。戒
T2103_.52.0187b19: 惡防患之深。九流莫之比。但窮神知化。其言
T2103_.52.0187b20: 宏大而可驚。去惑絶塵。厥軌清邈而難蹈。
T2103_.52.0187b21: 華夷士庶朝野文儒。各附所安鮮味斯道。自
T2103_.52.0187b22: 非研精以考眞妄。沈思而察苦空。無以立匪
T2103_.52.0187b23: 石之信根。去若亡之疑蓋。遠則淨名妙徳
T2103_.52.0187b24: 知道勝而服勤。近則天親龍樹悟理眞而敦。
T2103_.52.0187b25: 悦羅什道安之篤學。究玄宗而益敬。僧睿惠
T2103_.52.0187b26: 遠之歸信。迄皓首而彌堅。邁士安之淫書。
T2103_.52.0187b27: 甚宣尼之翫易。千金未足驚其視。八音不能
T2103_.52.0187b28: 改其聽。聞之博而樂愈深。思之深而信彌。篤
T2103_.52.0187b29: 皆欲罷而不能。則其非妄也必矣
T2103_.52.0187c01: 我皇誕膺天命弘濟區宇。覆等蒼旻載均厚
T2103_.52.0187c02: 地。掃氛祲清八。表救塗炭寧兆。民五教敬敷
T2103_.52.0187c03: 九功惟。序總萬古之徽。猷改百王之餘弊。
T2103_.52.0187c04: 網羅庶善。崇三寶以津梁。芟夷群惡。屏四
T2103_.52.0187c05: 部之稊莠。遵付囑之遺旨。弘紹隆之要術。功
T2103_.52.0187c06: 徳崇高昊天罔喩。但縉紳之士祖述多途。各
T2103_.52.0187c07: 師所學異論鋒起。或謂三王無佛而年永。二
T2103_.52.0187c08: 石有僧而政虐。損化由於奉佛。益國在於廢
T2103_.52.0187c09: 僧。苟明偏見未申通理。博考興亡足證浮僞。
T2103_.52.0187c10: 何則亡秦者胡亥。時無佛而土崩。興佛者漢
T2103_.52.0187c11: 明。世有僧而國治。周除佛寺。而天元之祚未
T2103_.52.0187c12: 永。隋弘釋教。而開皇之令無虐。盛衰由布政。
T2103_.52.0187c13: 治亂在庶官。歸咎佛僧寔非通論。且佛唯弘
T2103_.52.0187c14: 善不長惡。於臣民戒本防非。何損治于家
T2103_.52.0187c15: 國。若人人守善家家奉戒。則刑罰何得而
T2103_.52.0187c16: 施。禍亂無由而作。騏驥雖駿。不乘無以致
T2103_.52.0187c17: 遠。藥石徒豐。未餌焉能愈疾。項籍喪師。非
T2103_.52.0187c18: 范曾之無算。石氏興虐。豈浮圖之不仁。但
T2103_.52.0187c19: 爲違之而暴亂。未有遵之而兇虐。由此觀之。
T2103_.52.0187c20: 亦足明矣。復有謂正覺爲妖神比淨施於淫
T2103_.52.0187c21: 祀。訾而謗之無所不至。聖朝勸善。立伽藍以
T2103_.52.0187c22: 崇福。迷民起謗。反功徳以爲尤。此深訕上
T2103_.52.0187c23: 非徒毀佛。愚竊撫心而太息。所以發憤而含
T2103_.52.0187c24: 毫者也。忝頼皇恩預霑法雨。切瑳所惑積稔
T2103_.52.0187c25: 於茲。信隨聞起疑因解滅。昔甞苟訾而不信。
T2103_.52.0187c26: 今則篤信而無毀。近推諸己廣以量人。凡百
T2103_.52.0187c27: 輕毀而弗欽。皆爲討論之未究。若令探賾索
T2103_.52.0187c28: 隱。功齊於澄什。必皆深信篤敬。志均於名僧
T2103_.52.0187c29: 矣。師政學匪鉤深識不臻妙。少有所聞微去
T2103_.52.0188a01: 其惑。謹課庸短著論三篇。辯惑第一明邪正
T2103_.52.0188a02: 之通蔽。通命第二辯殃慶之倚伏。空有第三
T2103_.52.0188a03: 破斷常之執見。覈之以群言。考之以衆善。上
T2103_.52.0188a04: 顯聖朝之淨福。下折淫祀之虚誹。徒有斯意
T2103_.52.0188a05: 寔乏其才。屬辭鄙陋援證膚淺。雖竭愚勤
T2103_.52.0188a06: 何宣聖徳。庶同病而未愈者。聞淺譬而深悟
T2103_.52.0188a07: 也。如藩籬之卉或蠲疾於腹心。藜藿之餐儻
T2103_.52.0188a08: 救餒于溝壑。若金丹在目玉饌盈案。顧瞻菲
T2103_.52.0188a09: 薄良足陋矣
T2103_.52.0188a10: 辯惑篇第一
T2103_.52.0188a11: 一惑佛出西胡二惑周孔不言
T2103_.52.0188a12: 三惑毀佛譽道四惑比佛妖魅
T2103_.52.0188a13: 五惑昔有反僧六惑比僧土梟
T2103_.52.0188a14: 七惑譏毀鬚髮八惑埿種事＊埿
T2103_.52.0188a15: 九惑有佛政虐十惑無佛民和
T2103_.52.0188a16: 有辯聰書生。謂忠正君子曰蓋聞釋迦生於
T2103_.52.0188a17: 天竺。修多。出自西。胡名號無傳於周孔。功徳
T2103_.52.0188a18: 靡稱於典謨。寔遠夷所尊敬。非中夏之師儒。
T2103_.52.0188a19: 逮攝摩騰之入漢。及康僧會之遊呉。顯舍利
T2103_.52.0188a20: 於南國。起招提於東都。自茲厥後乃尚浮圖。
T2103_.52.0188a21: 沙門盛洙泗之衆。精舍麗王侯之居。既營之
T2103_.52.0188a22: 于爽塏。又資之以膏腴。擢修幢而曜日。擬甲
T2103_.52.0188a23: 第而當衢。王公大人助之以金帛。農商富族
T2103_.52.0188a24: 施之以田廬。其福利之焉在。何尊崇之有餘
T2103_.52.0188a25: 也。未若銷像而絶鐫鑄。貨泉可以無費。毀經
T2103_.52.0188a26: 以禁繕寫。筆紙不爲之貴。廢僧以從編戸。益
T2103_.52.0188a27: 黍稷之餘税。壞塔以補不足。廣賑恤之仁惠。
T2103_.52.0188a28: 欲詣闕而効愚忠上書而獻斯計。竊謂可以
T2103_.52.0188a29: 益國而利民矣。吾子以爲何如乎。忠正君子
T2103_.52.0188b01: 曰。是何言之過歟。非忠孝之道也。夫忠臣奉
T2103_.52.0188b02: 國。願受福之無疆。孝子安親。務防災於未兆。
T2103_.52.0188b03: 聞多福之因縁。求之如不及。覩速禍之萌
T2103_.52.0188b04: 抵。避之若探湯。國重天地之祈。祈於福也。家
T2103_.52.0188b05: 避陰陽之忌。忌於禍也福疑從取禍疑從去。
T2103_.52.0188b06: 人之情也。忠之道焉。子乃去人之所謂福。取
T2103_.52.0188b07: 人之所謂殃。豈忠臣奉國之計。非孝子安親
T2103_.52.0188b08: 之方也。觀匹夫之自愛。尚不反醫而違卜。
T2103_.52.0188b09: 況忠臣之愛君。如何勸殃而阻福乎。何異採
T2103_.52.0188b10: 藥物以薦君而取農岐之所忌。求醫術以奉
T2103_.52.0188b11: 親而反和鵲之深致。彼勸取忌而用毒。良非
T2103_.52.0188b12: 重愼之至意。施諸己而猶懼矣。矧敢安於所
T2103_.52.0188b13: 天乎。若夫廢宗廟之粢盛。供子孫之魚肉。毀
T2103_.52.0188b14: 蒸甞之黻冕。充僕妾之衣服。苟求惠下之恩。
T2103_.52.0188b15: 不崇安上之福。恨養親之費膳。思廢養以潤
T2103_.52.0188b16: 屋。如此者可謂忠乎。可謂孝乎。且夫周棄弘
T2103_.52.0188b17: 播殖之教。遂配稷以長尊。勾龍立水土之功。
T2103_.52.0188b18: 亦爲社而恒敬。坊墉小益。尚參八蜡之祭。林
T2103_.52.0188b19: 澤微靈。猶行一獻之祀。況夫三逹無閡之
T2103_.52.0188b20: 智。百神無以儔。十力無等之尊。千聖莫之
T2103_.52.0188b21: 匹。萬惑盡矣。萬徳備矣。梵天仰焉。帝釋師
T2103_.52.0188b22: 焉。道濟四生化通三界。拔生死於輪迴。示涅
T2103_.52.0188b23: 槃之常樂。身光赫奕。奪朗日之流暉。形相端
T2103_.52.0188b24: 嚴。具聖人之奇表。微妙玄通。周孔未足擬議。
T2103_.52.0188b25: 博施兼濟。堯舜其猶病諸。等慈而無棄物。可
T2103_.52.0188b26: 不謂之仁乎。具智而有妙覺。可不謂之聖乎。
T2103_.52.0188b27: 夫體仁聖之徳者。豈爲譎誑之説哉。靜而思
T2103_.52.0188b28: 之蔑不信矣。至如立寺功深於巨海。度僧福
T2103_.52.0188b29: 重於高嶽。法王之所明言。開士之所篤信。若
T2103_.52.0188c01: 興之者増慶益國。不亦大乎。敬之者生善利
T2103_.52.0188c02: 民。不亦廣乎。或小損而大益。豈非國之所宜
T2103_.52.0188c03: 崇乎。或小益而大損。豈非民之所當避乎。法
T2103_.52.0188c04: 眼明了。覩福報之無量。金口信實。説咎因之
T2103_.52.0188c05: 不朽。凡百士民皆非目見。縱未能信其必爾。
T2103_.52.0188c06: 亦何以知其不然哉。冥昧不可以意決。深遠
T2103_.52.0188c07: 唯當以聖證。豈不冀崇之福資於君父。畏毀
T2103_.52.0188c08: 之累及於家國乎。臣無斯愼於其君。非忠臣
T2103_.52.0188c09: 也。子無此慮於其親。非孝子也。子欲苟遂
T2103_.52.0188c10: 娼嫉之褊心。不弘忠愼之深慮。阻祈福之大
T2103_.52.0188c11: 縁。毀安上之善業。乃取咎之道也。豈盡忠
T2103_.52.0188c12: 之義哉。余昔篤志於儒林。又措心于文苑。頗
T2103_.52.0188c13: 同吾子之言論。良由聞法之遲晩。頼指南以
T2103_.52.0188c14: 去惑。幸失途之未遠。毎省過而責躬則臨餐
T2103_.52.0188c15: 而忘飯。子若博考而深計。亦將悔迷而知返
T2103_.52.0188c16: 矣。竊聞有太史令傅君者。又甚余曩日之惑
T2103_.52.0188c17: 焉。内自省於昔迷。則十同其五矣。請辯傅君
T2103_.52.0188c18: 之惑言。以釋吾子之邪執
T2103_.52.0188c19: 傅謂佛法本出於西胡。不應奉之於中國。余
T2103_.52.0188c20: 昔同此惑焉。今則悟其不然矣。夫由余出
T2103_.52.0188c21: 自西戎。輔秦穆以開覇業。日磾生於北狄。侍
T2103_.52.0188c22: 漢武而除危害。臣既有之。師亦宜爾。何必取
T2103_.52.0188c23: 其同俗而捨於異方乎。師以道大爲尊。無論
T2103_.52.0188c24: 於彼此。法以善高爲勝。不計於遐邇。若夫尚
T2103_.52.0188c25: 仁爲美去欲稱高。戒積惡之餘殃。勸爲善以
T2103_.52.0188c26: 邀福。百家之所同。七經無以易。但褊淺而未
T2103_.52.0188c27: 深至。齷齪而不周廣。其恕己接物。孰與佛
T2103_.52.0188c28: 之弘乎。其覩末知本。孰與佛之遠乎。其勸善
T2103_.52.0188c29: 懲惡。孰與佛之廣乎。其明空析有。孰與佛之
T2103_.52.0189a01: 深乎。由此觀之。其道妙矣。聖人之徳何以
T2103_.52.0189a02: 加焉。豈得以生於異域而賤其道。出於遠方
T2103_.52.0189a03: 而棄其寶。夫絶群之駿。非唯中邑之産。曠世
T2103_.52.0189a04: 之珍。不必諸華之物。漢求西域之名馬。魏收
T2103_.52.0189a05: 南海之明珠。貢犀象之牙角。採翡翠之毛羽。
T2103_.52.0189a06: 物生遠域。尚於此而爲珍。道出遐方。獨奈何
T2103_.52.0189a07: 而可棄。若藥物出於戎夷。禁咒起於胡越。苟
T2103_.52.0189a08: 可以蠲邪而去疾。豈以遠來而不用之哉。夫
T2103_.52.0189a09: 滅三毒以證無爲。其蠲邪也大矣。除八苦而
T2103_.52.0189a10: 致常樂。其去疾也深矣。何得拘夷夏而計親
T2103_.52.0189a11: 疏乎。況百億日月之下。三千世界之内。則中
T2103_.52.0189a12: 在於彼域。不在於此方矣
T2103_.52.0189a13: 傅計詩書所未言。以爲修多不足尚。余昔
T2103_.52.0189a14: 同此惑焉。今又悟其不然矣
T2103_.52.0189a15: 夫天文暦象之祕奧。地理山川之卓詭。經脈
T2103_.52.0189a16: 孔穴之診候。針藥符咒之方術。詩書有所不
T2103_.52.0189a17: 載。周孔未之明言。然考之吉凶而有徴矣。察
T2103_.52.0189a18: 其行用而多効矣。且又周孔未言之物。蠢蠢
T2103_.52.0189a19: 無窮。詩書不載之法。茫茫何限。信乎書不盡
T2103_.52.0189a20: 言言不盡意。何得拘六經之局教。而背三乘
T2103_.52.0189a21: 之通旨哉。夫能事未興於上古。聖人開務於
T2103_.52.0189a22: 後世。故棟宇易橧巣之居。文字代結繩之
T2103_.52.0189a23: 制。飮血茹毛之饌則先用而未珍。火化粒食
T2103_.52.0189a24: 之功雖後作而非弊。彼用捨之先後。非理教
T2103_.52.0189a25: 之通蔽。豈得以詩書早播而特隆。修多晩至
T2103_.52.0189a26: 而當替。人有幼噉藜藿長飯粱肉。少爲布衣
T2103_.52.0189a27: 老遇侯服。豈得以藜藿先獲。謂勝粱肉之味。
T2103_.52.0189a28: 侯服晩遇。不如布衣之貴乎。萬物有遷三寶
T2103_.52.0189a29: 常住。寂然不動感而皆遇。化身示隱顯之迹。
T2103_.52.0189b01: 法體絶興亡之數。非初誕於王宮。不長逝於
T2103_.52.0189b02: 雙樹。何得論生滅于赴感。計修促于來去
T2103_.52.0189b03: 乎
T2103_.52.0189b04: 傅氏譽老子而毀釋迦。讃道書而非佛教。余
T2103_.52.0189b05: 昔同此惑焉。今又悟其不然也。夫釋老之爲
T2103_.52.0189b06: 教體一而不二矣。同蠲有欲之累。倶顯無爲
T2103_.52.0189b07: 之宗。老氏明而未融。釋典言臻其極。道若果
T2103_.52.0189b08: 是。佛固同是而無非。佛若果非。道亦可非而
T2103_.52.0189b09: 無是。理非矛盾之異。人懷向背之殊。既同衆
T2103_.52.0189b10: 狙之喜怒。又似葉公之愛畏。至如柱下道徳
T2103_.52.0189b11: 之旨。漆園内外之篇。雅奧而難加。清高而可
T2103_.52.0189b12: 尚。竊常讀之無間然矣。豈以信奉釋典而苟
T2103_.52.0189b13: 訾之哉。抑又論之。夫生死無窮之縁。報應不
T2103_.52.0189b14: 朽之旨。釋氏之所創明。黄老未之言及。不知
T2103_.52.0189b15: 今之道書何因類於佛典。論三世以勸戒。出
T2103_.52.0189b16: 九流之軌躅。若目覩而言之。則同佛而等其
T2103_.52.0189b17: 照。若耳聞而倣之。則師佛而遵其説。同照
T2103_.52.0189b18: 則同不當非。相師則師不可毀。譽道而非
T2103_.52.0189b19: 佛。何謬之甚哉
T2103_.52.0189b20: 傅云。佛是妖魅之氣。寺爲淫邪之祀。此其未
T2103_.52.0189b21: 思之言也。妖唯作
。豈弘十善之化。魅必憑
T2103_.52.0189b22: 邪。寧興八正之道。妖猶畏狗。魅亦懼猫。何以
T2103_.52.0189b23: 降帝釋之高心。摧天魔之巨力。又如圖澄羅
T2103_.52.0189b24: 什之侶。道安慧遠之儔。高徳高名非狂非醉。
T2103_.52.0189b25: 豈容捨愛辭榮。求魑魅之邪道。勤身苦節。事
T2103_.52.0189b26: 魍魎之妖神。又自昔東漢至我
T2103_.52.0189b27: 大唐。代代而禁妖言。處處而斷淫祀。豈容捨
T2103_.52.0189b28: 其財力放其士民。營魑魅之堂塔。入魍魎之
T2103_.52.0189b29: 徒衆。又有宰輔冠蓋人倫羽儀。王導庾亮之
T2103_.52.0189c01: 徒。戴逵許詢之輩。置情天人之際。抗迹煙霞
T2103_.52.0189c02: 之表。並禀教而歸依。皆厝心以崇信。豈容尊
T2103_.52.0189c03: 妖奉魅以自屈乎。良由覩妙知眞使之然耳。
T2103_.52.0189c04: 又傅氏之先毅字武仲。高才碩學世號通人。
T2103_.52.0189c05: 辯顯宗之祥夢。證金人之冥感。釋道東被。毅
T2103_.52.0189c06: 有功焉。竊揆傅令之才識。未可齊於武仲也。
T2103_.52.0189c07: 何爲毀佛謗法。與其先之反乎。呉尚書令闞
T2103_.52.0189c08: 澤對呉主孫權曰。孔老二家比方佛法優劣
T2103_.52.0189c09: 遠矣。何以言之。孔老設教法天以制。不敢違
T2103_.52.0189c10: 天。諸佛説法天奉而行。不敢違佛。以此言
T2103_.52.0189c11: 之實非比對。愚謂闞子斯論。知優劣之一隅
T2103_.52.0189c12: 矣。凡百家君子可不思其言乎。夫大士高僧
T2103_.52.0189c13: 觀於理也深矣。明主賢臣謀於國也忠矣。而
T2103_.52.0189c14: 歴代寶之以爲大訓何哉。知其窮理盡性道
T2103_.52.0189c15: 莫之加故也。傅氏觀不深於名僧。思未精於
T2103_.52.0189c16: 前哲。獨師心而背法。輕絶福而興咎。何其爲
T2103_.52.0189c17: 國謀而不忠乎。爲身慮而不遠乎。大覺窮神
T2103_.52.0189c18: 而知化。深勸思患而豫防。惟百齡之易盡。
T2103_.52.0189c19: 嗟五福其難常。命川流而電逝。業地久而天
T2103_.52.0189c20: 長。三塗極迍而杳杳。四流無際而茫茫。憑法
T2103_.52.0189c21: 舟而利濟。藉信翮以高翔。宜轉咎而爲福。
T2103_.52.0189c22: 何罔念而作狂也
T2103_.52.0189c23: 傅云。趙時梁時皆有僧反。況今天下僧尼二
T2103_.52.0189c24: 十萬衆。此又不思之言也。若以昔有反僧而
T2103_.52.0189c25: 廢今之法衆。豈得以古有叛臣而棄今之多
T2103_.52.0189c26: 士。隣有逆兒而遂己之順子。昔有亂民而不
T2103_.52.0189c27: 養今之黎庶乎。夫普天之下。出家之衆。非雲
T2103_.52.0189c28: 集於一邑。寔星分於九土。攝之以州縣。限之
T2103_.52.0189c29: 以關河。無徴發之威權。有憲章之禁約。縱令
T2103_.52.0190a01: 五三凶險一二闡提。既無縁以烏合。亦何憂
T2103_.52.0190a02: 於蟻聚。且又沙門入道。豈懷亡命之謀。女子
T2103_.52.0190a03: 出家。寧求帶鉀之用。何乃混計僧尼之數。雷
T2103_.52.0190a04: 同梟鏡之黨。搆虚以亂眞。蔽善而稱惡。君
T2103_.52.0190a05: 子有三畏。豈當如是乎。夫青衿有罪。非關尼
T2103_.52.0190a06: 父之失。皂服爲非。豈是釋尊之咎。僧干朝憲
T2103_.52.0190a07: 尼犯俗刑。譬誦律而穿窬。如讀禮而驕倨。但
T2103_.52.0190a08: 以人禀頑嚚之性而不遷於善。非是經開逆
T2103_.52.0190a09: 亂之源而令染於惡。人不皆賢法實盡善。何
T2103_.52.0190a10: 得因怒惡而及善。以咎人而棄法。夫口談夷
T2103_.52.0190a11: 惠而身行桀蹠。耳聽詩禮而心存邪僻。夏殷
T2103_.52.0190a12: 以降何代無之。豈得怒蹠而尤夷惠疾邪而
T2103_.52.0190a13: 廢詩禮。然則人有可誅之罪。法無可廢之過。
T2103_.52.0190a14: 但應禁非以弘法。不可以人而賤道。竊篤信
T2103_.52.0190a15: 于妙法。不苟黨於沙門。至於耘稊稗以植嘉
T2103_.52.0190a16: 苗。肅姦回以清大教。所深願矣。所深願矣｣
T2103_.52.0190a17: 傅云。道人土梟驢騾四色。皆是貪逆之惡種。
T2103_.52.0190a18: 此又不思之言也。夫以捨俗修道故稱道人。
T2103_.52.0190a19: 學道離貪何名貪逆。若云貪菩提道逆生死
T2103_.52.0190a20: 流。則傅子興言未逹斯旨。觀沙門之律行也。
T2103_.52.0190a21: 行人所不能行。止人所不能止。具諸釋典可
T2103_.52.0190a22: 得而究。蠕動之物猶不加害。況爲梟鏡之事
T2103_.52.0190a23: 乎。嫁娶之禮尚捨不爲。況爲禽獸之行乎。何
T2103_.52.0190a24: 乃引離欲之上人。＊匹聚麀之下物援有道
T2103_.52.0190a25: 之賢俊。比無知之驢騾。毀大慈之善衆。媲不
T2103_.52.0190a26: 祥之惡鳥。謂道人爲逆種。以梵行比獸心。害
T2103_.52.0190a27: 善一何甚乎。反白頓如此乎
T2103_.52.0190a28: 余昔毎引孝經之不毀傷。以譏沙門之去鬚
T2103_.52.0190a29: 髮。謂其反先王之道。失忠孝之義。今則悟其
T2103_.52.0190b01: 不然矣。若夫事君親而盡節。雖殺身而稱仁。
T2103_.52.0190b02: 虧忠孝而偸存。徒全膚而非義。論美見危而
T2103_.52.0190b03: 致命禮防臨難而苟免。何得一概而訶毀傷。
T2103_.52.0190b04: 雷同而顧膚髮。割股納肝傷則甚矣。剔鬚落
T2103_.52.0190b05: 髮毀乃微焉。立忠不顧其命。論者莫之咎。求
T2103_.52.0190b06: 道不愛其毛。何獨以爲過。湯恤蒸民。尚焚軀
T2103_.52.0190b07: 以祈澤。墨敦兼愛。欲磨足而至頂。況夫上
T2103_.52.0190b08: 爲君父深求福利。鬚髮之毀何足顧哉。且夫
T2103_.52.0190b09: 聖人之教有殊途而同歸。君子之道或反經
T2103_.52.0190b10: 而合義。則太伯其人也。廢在家之就養。託
T2103_.52.0190b11: 採藥而不歸。棄中國之服章。依剪髮以爲
T2103_.52.0190b12: 飾。反經悖禮莫甚。於斯。然而仲尼稱之曰。
T2103_.52.0190b13: ＊太伯可謂至徳矣。其故何也。雖迹背君親
T2103_.52.0190b14: 而心忠於家國。形虧百越而徳全乎三讓。故
T2103_.52.0190b15: ＊太伯棄衣冠之制而無損於至徳。則沙門捨
T2103_.52.0190b16: 搢紳之容。亦何傷乎妙道。雖易服改貎違臣
T2103_.52.0190b17: 子之常儀。而信道歸心願君親之多福。苦其
T2103_.52.0190b18: 身意。修出家之衆善。遺其君父。以歴劫之深
T2103_.52.0190b19: 慶。其爲忠孝。不亦多乎。謂善沙門爲不忠。未
T2103_.52.0190b20: 之信矣
T2103_.52.0190b21: 傅又云。西域胡人因埿而生。是以便事埿
T2103_.52.0190b22: 瓦。此又未思之言也。夫崇立靈像摸寫尊
T2103_.52.0190b23: 形。所用多塗。非獨泥瓦。或彫或鑄。則以鐵
T2103_.52.0190b24: 木金銅。圖之繍之。亦在丹青縑素。復謂西域
T2103_.52.0190b25: 士女遍從此物而生乎。且又中國之廟以木
T2103_.52.0190b26: 爲主。則謂制禮君子皆從木而育耶。親不
T2103_.52.0190b27: 可忘。故爲之宗廟。佛不可忘。故立其形像。以
T2103_.52.0190b28: 表罔極之心。用申如在之敬。欽聖仰徳。何
T2103_.52.0190b29: 失之有哉。夫以善爲過者。故亦以惡爲功
T2103_.52.0190c01: 矣
T2103_.52.0190c02: 傅又云。帝王無佛則國治年長。有佛則政虐
T2103_.52.0190c03: 祚短。此又未思之言也。則謂能仁設教。皆闡
T2103_.52.0190c04: 淫虐之風。菩薩立言。專弘桀紂之事。以實論
T2103_.52.0190c05: 之。殊不然矣。夫殷喪大寶。災興妲己之言。周
T2103_.52.0190c06: 失諸侯。禍由褒姒之笑。三代之亡。皆此物也。
T2103_.52.0190c07: 三乘之教。豈斯尚乎。佛之爲道慈悲喜護。齊
T2103_.52.0190c08: 物我而等怨親。與安樂而救危苦。古之所以
T2103_.52.0190c09: 得其民者。佛既弘之矣。民之所以逃其上者。
T2103_.52.0190c10: 經甚戒之矣。羲軒舜禹之徳。在六度而苞
T2103_.52.0190c11: 籠。羿浞癸辛之咎。總十惡以防禁。向使桀弘
T2103_.52.0190c12: 少欲之教。紂順大慈之道。伊呂無所用其
T2103_.52.0190c13: 謀。湯武焉得行其討。可使嗚條免去國之禍。
T2103_.52.0190c14: 牧野息倒戈之亂。夏后從洛汭之歌。楚子違
T2103_.52.0190c15: 乾溪之難。然則釋氏之化爲益非小。延福祚
T2103_.52.0190c16: 於無窮。遏危亡於未兆。傅謂有之爲損無之
T2103_.52.0190c17: 爲益。是何言歟。是何言歟。與佛何讐而誣之
T2103_.52.0190c18: 至此。佛何所負而疾之若讎乎
T2103_.52.0190c19: 傅又云。未有佛法之前。人皆淳和世無簒逆。
T2103_.52.0190c20: 此又未思之言也。夫九黎亂徳。豈非無佛之
T2103_.52.0190c21: 年。三苗逆命。非當有法之後。夏殷之季何有
T2103_.52.0190c22: 淳和。春秋之時寧無簒逆。寇賊姦宄。作士命
T2103_.52.0190c23: 於皐繇。玁狁孔熾。薄伐勞於吉甫。而傅謂
T2103_.52.0190c24: 佛興簒逆法敗淳和。專搆虚言皆違實録。一
T2103_.52.0190c25: 縷之盜佛猶戒之。豈長簒逆之亂乎。一言之
T2103_.52.0190c26: 妄佛亦防之。何敗淳和之道乎。惟佛之爲教
T2103_.52.0190c27: 也。勸臣以忠。勸子以孝。勸國以治。勸家以
T2103_.52.0190c28: 和。弘善示天堂之樂。懲非顯地獄之苦。不唯
T2103_.52.0190c29: 一字以爲褒。豈止五刑而作戒。乃謂傷和而
T2103_.52.0191a01: 長亂。不亦誣謗之甚哉。亦何傷於佛日乎。
T2103_.52.0191a02: 但自淪於苦海矣。輕而不避。良可悲夫。於是
T2103_.52.0191a03: 書生心伏而色愧避席而謝曰。僕以習俗生
T2103_.52.0191a04: 常違道自佚。忽於所未究翫其所先述。背
T2103_.52.0191a05: 正法而異論。受邪言以同失。今聞佛智之玄
T2103_.52.0191a06: 遠。乃知釋教之忠實。豁然神悟而理攄。足以
T2103_.52.0191a07: 蕩迷而祛疾。雖從邪於昔歳。請歸正於茲
T2103_.52.0191a08: 日。謹誦來戒以爲口實矣
T2103_.52.0191a09: 内徳論通命篇第二
T2103_.52.0191a10: 或曰。聖人陳福以勸善。示禍以戒惡。小人謂
T2103_.52.0191a11: 善無益而不爲。謂惡無傷而不去。然有殃有
T2103_.52.0191a12: 福之言。乃華而不實。無益無傷之論。則信而
T2103_.52.0191a13: 有徴。何以言之也。伯夷餒矣。啓期貧矣。顏
T2103_.52.0191a14: 回殀矣。冉耕疾矣。或侈侈隆富。言罕及於
T2103_.52.0191a15: 義方。或皤皤壽考。名不稱於歿世。仁而不壽
T2103_.52.0191a16: 富而未仁。書契已降不可勝紀。故知仲尼殃
T2103_.52.0191a17: 慶之言。徒欺人耳。文命影響之喩。殆難信乎。
T2103_.52.0191a18: 有敦善行而不怠者。嗟斯言之長惑焉。乃論
T2103_.52.0191a19: 而釋之曰。夫殃福蓋有其根。不可無因而妄
T2103_.52.0191a20: 致。善惡當收其報。必非失應而徒已。但根深
T2103_.52.0191a21: 而報遠。耳目之所不該。原始而究終。儒墨之
T2103_.52.0191a22: 所莫逮。故隨遭之命度於天而難詳。殀壽之
T2103_.52.0191a23: 年考於人而易惑。人之爲賞罰也。尚能明察
T2103_.52.0191a24: 而不濫。天之降殃福也。豈反淆亂而無倫哉。
T2103_.52.0191a25: 故知有理存焉。不可誣矣。非夫大覺而遍知
T2103_.52.0191a26: 者。孰能窮理而除惑哉。卜商賈誼之爲言。班
T2103_.52.0191a27: 彪季康之著論。但知混而謂之命。莫辯命之
T2103_.52.0191a28: 所以然。何異見黍稷於倉廩。而不知得之由
T2103_.52.0191a29: 稼穡。覩羅紈於篋笥。而未識成之以機杼。馬
T2103_.52.0191b01: 遷嗟報施之爽。積疑而莫之通。范滂惑善惡
T2103_.52.0191b02: 之宜。含憤而無以釋。皆覩流而弗尋源。見一
T2103_.52.0191b03: 而不知二。惟觀釋氏之經論。可以究其始終
T2103_.52.0191b04: 乎。爲善爲惡之報。窮枝派於千葉。一厚一薄
T2103_.52.0191b05: 之命。照根源于萬古。辯六趣之往來。示三
T2103_.52.0191b06: 世之殃福。乃知形歿而業無朽焉。人死而神
T2103_.52.0191b07: 又生焉。或賢聖而受宿殃。六通乏適口之。膳
T2103_.52.0191b08: 或禽獸而荷餘福。四足懷如意之寶。爲業既
T2103_.52.0191b09: 非一緒。感報寔亦千變。業各異而隨心。報不
T2103_.52.0191b10: 同其如面。原其心也。或先迷而後復。或有
T2103_.52.0191b11: 初而無終。或惡恒而罔悔。或善粹而常崇。或
T2103_.52.0191b12: 爲功而兼咎。或福微而慧隆。或罪均而情異。
T2103_.52.0191b13: 或功殊而志同。故其報也。有先號而後笑。有
T2103_.52.0191b14: 既得而患失。有少賤而卒凶。有始榮而終吉。
T2103_.52.0191b15: 有操潔而年＊殀。有行鄙而財溢。有同罪而殊
T2103_.52.0191b16: 刑。有齊徳而異秩。業多端而交加。果遍酬而
T2103_.52.0191b17: 縷悉。譬如畫工布丹青之彩。鏡像應姸蚩
T2103_.52.0191b18: 之質。命招六印。逹季子之遊談。業引萬金。果
T2103_.52.0191b19: 朱公之計術。取青紫如俯拾。有昔因之助焉。
T2103_.52.0191b20: 逹禮樂而固窮。無宿福之資也。讀論者繼踵
T2103_.52.0191b21: 而張文獨享其榮。説詩者比肩而匡鼎偏高
T2103_.52.0191b22: 其位。或功勤可記而祿不及於介推。或咎隙
T2103_.52.0191b23: 當誅而爵先加於雍齒。韋賢經術遠勝黄金
T2103_.52.0191b24: 之遺。趙壹文籍。不如盈嚢之錢。此豈功業
T2103_.52.0191b25: 之異哉。故由宿命之殊耳。或材小而任大。宰
T2103_.52.0191b26: 衡無赫赫之功。或道著而身微。孔墨有栖栖
T2103_.52.0191b27: 之辱。亦有徳位倶顯。元凱列唐虞之朝。才命
T2103_.52.0191b28: 並隆。傅呂受鹽梅之寄。二因雙殖。則兼之也。
T2103_.52.0191b29: 如此。一業孤修。則其偏也若彼。管仲釋囚而
T2103_.52.0191c01: 登相。李斯爲相而被刑。范睢先辱而後榮。鄧
T2103_.52.0191c02: 通始富而終餒。非初訥而末辯。豈昔愚而
T2103_.52.0191c03: 今智。由果熟而泰來。以福盡而屯及。若云
T2103_.52.0191c04: 敗伍胥者宰嚭也。非由昔殃。濟張倉者王陵
T2103_.52.0191c05: 也。何關往福。此爲見縁而不知因。有斷見之
T2103_.52.0191c06: 咎矣。若＊云業縻好爵不念同昇之恩。命偶仁
T2103_.52.0191c07: 風。無愧來蘇之澤。此爲知因而不識縁。有背
T2103_.52.0191c08: 恩之罪矣。若兼逹其旨兩遣其累。進徳修業
T2103_.52.0191c09: 豈有閡乎。春種嘉穀。方頼夏雨以繁滋。宿
T2103_.52.0191c10: 殖良因。乃藉今縁而起發。受膏澤而荒蕪不
T2103_.52.0191c11: 墾之地也。遇明時而貧賤無因之士也。因縁
T2103_.52.0191c12: 之旨具諸經論。觸途而長。皆此類焉。若唯見
T2103_.52.0191c13: 其一不會其二。咎累之萌傷其徳矣。觀釋典
T2103_.52.0191c14: 之所明也。白黒之業。有必定之與不定。禍福
T2103_.52.0191c15: 之報。有可轉及於無轉。爲徳爲咎。唯禳可轉
T2103_.52.0191c16: 之業。若賢若愚。無移必定之命。夫大善積而
T2103_.52.0191c17: 災銷。衆惡盈而福滅。理之必然信而不貳。
T2103_.52.0191c18: 譬如藥石勝而疾除。水雨注而焚息。巨堤之
T2103_.52.0191c19: 堰涓流。蕭斧之伐朝菌。但疾處膏肓。良藥有
T2103_.52.0191c20: 所不救。火炎原隰。滴水固其無解。鄧林之木
T2103_.52.0191c21: 非隻刃而可盡。長江之流豈一塊之能塞。大
T2103_.52.0191c22: 徳可以掩微瑕。微功不足補大咎。鐫金石者
T2103_.52.0191c23: 難爲功。摧枯朽者易爲力。其業微者報不堅。
T2103_.52.0191c24: 其行堅者果必定。不堅故可轉。必定則難移。
T2103_.52.0191c25: 可轉之難。故三唱息巨海之波。難移之厄。則
T2103_.52.0191c26: 四果遇兇人之害。劉琨小賢。致反風而滅
T2103_.52.0191c27: 火。唐堯大聖。遭洪水之襄陵。准此而論。未
T2103_.52.0191c28: 足惑矣。晋文増徳。殄長蛇於路隅。宋景興
T2103_.52.0191c29: 言。退妖星於天際。此不定之業也。邾文輕己
T2103_.52.0192a01: 而利民。有徳而無應。楚昭引災而讓福。言善
T2103_.52.0192a02: 而身凶。乃必定之命也。或同惡而殊感。或善
T2103_.52.0192a03: 均而報異。皆昔因之所致也。何足怪之於一
T2103_.52.0192a04: 生哉。孔子曰。小人不知天命而不畏。又曰。不
T2103_.52.0192a05: 知命無以爲君子。佛之所云業也。儒之所謂
T2103_.52.0192a06: 命也。蓋言殊而理會。可得而同論焉。命繋
T2103_.52.0192a07: 於業。業起於人。人禀命以窮通。命隨業而厚
T2103_.52.0192a08: 薄。厚薄之命莫非由己。怨天尤上不亦謬
T2103_.52.0192a09: 乎。詩云。下民之。匪降自天。傳曰。禍福無
T2103_.52.0192a10: 門。惟人所召。此云。天之不可推而責之於
T2103_.52.0192a11: 人矣。孟軻干魯。不憾臧倉之蔽。仲由仕季。無
T2103_.52.0192a12: 恚伯寮之讒。則謂人之不可責而推之於天
T2103_.52.0192a13: 矣。其言若及其致匪殊。要而論之。同歸進
T2103_.52.0192a14: 徳。剋己戒人。以勗乾乾之志。樂天知命。蠲
T2103_.52.0192a15: 其慼＊慼之尤。夫然故内勤克命之功。外弘
T2103_.52.0192a16: 不爭之徳。上無怨天之咎。下絶尤人之累。
T2103_.52.0192a17: 行之中和。於是乎在。古之善爲道者。其從事
T2103_.52.0192a18: 於斯乎。昔者初聞釋典信之不篤。拘其耳目
T2103_.52.0192a19: 之間。疑於視聽之外。謂前因後果之説。等莊
T2103_.52.0192a20: 周之寓言。天上地下之談。類相如之烏有。覩
T2103_.52.0192a21: 姦回之漏網。則爲非而不懲。聞忠直之逢尤。
T2103_.52.0192a22: 則輕善而無勸。甚哉此惑也。知業則不然。夫
T2103_.52.0192a23: 逹業之君子無私而委命。仰聖賢之清徳。敦
T2103_.52.0192a24: 金玉之高行。無悶于陋巷之居。忘懷於名利
T2103_.52.0192a25: 之競。所以畢既往之餘業。啓將來之長慶。不
T2103_.52.0192a26: 顧流俗之嗤毀。豈求郷曲之稱詠哉。夫種殖
T2103_.52.0192a27: 不見其長。有時而大砥礪。莫覩其虧。終銷厥
T2103_.52.0192a28: 厚。今形善惡之報。爲時近而未熟。昔世吉凶
T2103_.52.0192a29: 之果。須數終而乃謝。譬如稼穡作甘。不朝
T2103_.52.0192b01: 種而夕稔。蒺
爲刺。亦春生而秋實。不耕而
T2103_.52.0192b02: 飽飫者。因昔歳之餘穀。不賢而富壽者。荷前
T2103_.52.0192b03: 身之舊福。天道無親疏。人業有盈縮。由斯以
T2103_.52.0192b04: 推天命。可得除疑惑矣。若夫虞夏商周之典。
T2103_.52.0192b05: 黄老孔墨之言。道＊惟施於一生。言罔及於三
T2103_.52.0192b06: 世。則可惑者有六焉。無辭以通之矣。示爲善
T2103_.52.0192b07: 之利。謂爵賞及名譽。陳爲惡之害。明恥辱與
T2103_.52.0192b08: 刑罰。然逃賞晦名之士。以何爲利乎。苟免無
T2103_.52.0192b09: 恥之夫。不受其害矣。何足以爲懲勸哉。可惑
T2103_.52.0192b10: 者一也。云天與善降之以百祥。謂神糺淫加
T2103_.52.0192b11: 之以六極。然伯牛徳行而有疾。天豈惡其爲
T2103_.52.0192b12: 善乎。盜蹠凶暴而無殃。神豈善其爲惡乎。
T2103_.52.0192b13: 何禍福之濫及哉。可惑者二也。者云罪隨形
T2103_.52.0192b14: 而並滅。功與身而共朽。善何慶之可論。惡何
T2103_.52.0192b15: 殃而當戒。若善惡之報。信有而非無也。食山
T2103_.52.0192b16: 薇而飢死。何處而加之福。膾人肝而壽終。何
T2103_.52.0192b17: 時而受其禍。何善惡之無報哉。可惑者三也。
T2103_.52.0192b18: 若云禍福由其祖禰。殃慶延於子孫。考之於
T2103_.52.0192b19: 前載。不必皆然矣。伯宗羊肹之嗣。絶滅於
T2103_.52.0192b20: 晋朝。慶父叔牙之後。繁昌於魯國。豈祖禰之
T2103_.52.0192b21: 由乎。可惑者四也。若云觀善察惡。時有謬於
T2103_.52.0192b22: 上天。故使降福流災遂無均於下土。然天之
T2103_.52.0192b23: 明命寧當闇於賞罰乎。曾謂天道不如王者
T2103_.52.0192b24: 之制乎。可惑者五也。若云禍福非人所召。善
T2103_.52.0192b25: 惡無報於後。而百王賞善而刑淫。六經褒徳
T2103_.52.0192b26: 而貶過。則爲虚勸於不益妄戒於無損。何貴
T2103_.52.0192b27: 孔丘之弘教。何咎羸正之焚書乎。可惑者六
T2103_.52.0192b28: 也。然則善惡之所感致。禍福之所倚伏。＊惟
T2103_.52.0192b29: 限之於一生。不通之以三世。其理局而不弘
T2103_.52.0192c01: 矣。何以辯人之惑乎。防於惡也未盡。導於善
T2103_.52.0192c02: 也多闕。其取義也尚淺。其利民也猶微。比夫
T2103_.52.0192c03: 十力深言三乘妙法。濟四生于火宅。運六舟
T2103_.52.0192c04: 於苦海。高下之相懸也。若培塿之與崑崙。淺
T2103_.52.0192c05: 深之不類也。匹潢汚之與江漢。何可同年而
T2103_.52.0192c06: 語哉。昔維摩詰之明逹。及舍利弗之聰辯。經
T2103_.52.0192c07: 論詳之。可得而挍。足以逾項託超孔丘。邁李
T2103_.52.0192c08: 老越許由。伏墨翟摧莊周。呑百氏該九流。書
T2103_.52.0192c09: 籍所載莫之與儔。然受諸異道不毀正信。雖
T2103_.52.0192c10: 明世典常樂佛法。師事釋迦伏膺善誘。豈不
T2103_.52.0192c11: 識道勝而鑚仰之乎
T2103_.52.0192c12: 内徳論空有篇第三
T2103_.52.0192c13: 或有惡取於空以生斷見。無所慚懼。自謂大
T2103_.52.0192c14: 乘。此正法所深戒也。其斷見者曰。經以法喩
T2103_.52.0192c15: 泡影生同幻化。又云。罪福不二業報非有。故
T2103_.52.0192c16: 知殖因收果之談。天堂地獄之説。無異相
T2103_.52.0192c17: 如述上林之橘樹。孟徳指前路之梅園。權
T2103_.52.0192c18: 誘愚蒙假稱珍怪。有其語焉無其實矣。至如
T2103_.52.0192c19: 冉疾顏殀以攝養之乖宜。彭壽聃存。由將衞
T2103_.52.0192c20: 之有術。貴賤自然而殊。苦樂偶其所遇。譬諸
T2103_.52.0192c21: 草木區以別矣。若蓂莢之表祥瑞。連理之應
T2103_.52.0192c22: 休明。名載于竹帛状圖於丹青。此則草木之
T2103_.52.0192c23: 貴者也。若被三徑而易蔓。亘七澤而難剪。充
T2103_.52.0192c24: 僕妾之薪蒸。被牛羊之履踐。此則草木之賤
T2103_.52.0192c25: 者也。若列挺干雲之峯。羅生絶跡之地。斤斧
T2103_.52.0192c26: 莫之及。樵蘇所不至。此則草木之全壽者也。
T2103_.52.0192c27: 若匠石之所數顧。農夫之所務去。遭荷蓧之
T2103_.52.0192c28: 奮鋤。値般輸之揮斧。此則草木＊殀命者
T2103_.52.0192c29: 也。若篠簜比質於松柏。蕙若同氣於蘭芷。
T2103_.52.0193a01: 翠陵寒而未渝。芳在幽而不已。草木之賢俊
T2103_.52.0193a02: 者也。若蒺生而見惡。枳棘多而莫美。在詩
T2103_.52.0193a03: 騷之比興。以匹姦而喩鄙。草木之庸猥者也。
T2103_.52.0193a04: 若乃異臭殊味。千品萬形壤之所殖。胡可勝
T2103_.52.0193a05: 名。何業而見重。何因而被輕。何尤而速斃。
T2103_.52.0193a06: 何功而久生。何咎而枯槁。何福而華榮。何習
T2103_.52.0193a07: 而含毒。何修而播馨。此豈宿業之所致乎。乃
T2103_.52.0193a08: 自然而萬差耳。人之殊命。蓋亦如是。豈由前
T2103_.52.0193a09: 業使之然哉。然則無是無非。大乘之深理。明
T2103_.52.0193a10: 善明惡。小乘之淺教。愚騃者
T2103_.52.0193a11: 合眞。謹愼者乖道。何爲捨惡趣善而起分別
T2103_.52.0193a12: 之心乎。又嫌佛之説法端緒太多。論空説有
T2103_.52.0193a13: 自相乖背。此是佛鬥衆生耳。何不唯明一
T2103_.52.0193a14: 種之法乎。邪空之説云爾。正空則不然矣。苟
T2103_.52.0193a15: 識空有之理者。豈發如是之言乎。此既喩非
T2103_.52.0193a16: 而博言僞而辯。懼其迷誤後人増長邪見。聊
T2103_.52.0193a17: 率所聞試論之曰。若夫如夢如幻如響如泡。
T2103_.52.0193a18: 無一法而不爾。總萬象而倶苞。上士觀之
T2103_.52.0193a19: 以至聖。至聖體之而獨超。大浸稽天而不溺。
T2103_.52.0193a20: 大風偃岳而無飄。具六通而自在。越三界而
T2103_.52.0193a21: 逍遙。然理不自了正觀以照。心不自寂靜攝
T2103_.52.0193a22: 斯調。障不自遣對治方銷。徳不自備勤修乃
T2103_.52.0193a23: 饒。六蔽既除則眞如可顯。三障未滅則菩提
T2103_.52.0193a24: 極遙。故眞諦離垢淨之相。俗諦立是非之條。
T2103_.52.0193a25: 指事必假於分別。論法豈宜於混淆。六度不
T2103_.52.0193a26: 可爲墜苦之業。三毒不可爲出世之橋。投谷
T2103_.52.0193a27: 難以無墜。赴火何由不燒。堯舜不可比之於
T2103_.52.0193a28: 昏桀。幽厲不可同之於聖堯。忠賢不可斥之
T2103_.52.0193a29: 於荒野。邪佞不可昇之於明朝。不可反白而
T2103_.52.0193b01: 作黒。不可俾晝而爲宵。不可以邪害於正。不
T2103_.52.0193b02: 可持鳳比於梟。何得同因果於兔角。匹罪福
T2103_.52.0193b03: 於龜毛乎。雖引大乘之妙言。不得妙之眞致。
T2103_.52.0193b04: 説之於口若同。用之於心則異。異者何也。正
T2103_.52.0193b05: 法以空去其貪。邪説以空恣其愛。智者觀空
T2103_.52.0193b06: 以除恚。惑者論空而肆害。逹者行空而慧解。
T2103_.52.0193b07: 迷者取空以狂悖。大士體空而進徳。小人説
T2103_.52.0193b08: 空而善退。其殊若此。豈同致乎。良由反用正
T2103_.52.0193b09: 言以生邪執矣。騏驥浮水勤而無功。舟楫
T2103_.52.0193b10: 登山勞而不進。豈騏驥舟楫之不善哉。但
T2103_.52.0193b11: 浮水登山用之反也。讀淨名離相之典而廢
T2103_.52.0193b12: 進修。誦莊周齊物之言以縱情欲。無異策駟
T2103_.52.0193b13: 馬而泝流。棹方舟以登阪。望追造父之長
T2103_.52.0193b14: 驅。欲比越人之利渉。不亦難乎。夫淨名有清
T2103_.52.0193b15: 高之徳。莊周無嗜欲之累。故知斷見之論空。
T2103_.52.0193b16: 與無爲之道反矣。夫妙道之玄致。即群有以
T2103_.52.0193b17: 明空。既觸實而知假。亦就殊而照同。其何類
T2103_.52.0193b18: 也。譬如對廣鏡而傍觀。臨碧池而俯映。衆
T2103_.52.0193b19: ＊象粲而在目可見而無實性。縁生有而成形。
T2103_.52.0193b20: 有離縁而喪質。水遇寒而氷壯。氷渉温而
T2103_.52.0193b21: 堅失。凡從縁而爲有。雖大有其何實。故天
T2103_.52.0193b22: 地與我皆虚。我與萬物爲一。菩提不得謂爲
T2103_.52.0193b23: 有。何況群生與衆術。故察於物而非物。取諸
T2103_.52.0193b24: 身而匪身。麗天著而皆妄。鎭地崇而莫眞。言
T2103_.52.0193b25: 論窮理而無説。賓客盈堂而無人。豔色絶世
T2103_.52.0193b26: 而無美。瑰寶溢目而無珍。善惡殊途而不二。
T2103_.52.0193b27: 聖凡異等而常均。尋夫經論之大旨也。從縁
T2103_.52.0193b28: 以明非有。縁起以辯非無。事有而無妙實。義
T2103_.52.0193b29: 空而匪太虚。無人非闚戸之閴。無見非面牆
T2103_.52.0193c01: 之愚。無説非金人之口。無體非棘猴之軀。無
T2103_.52.0193c02: 動非山岳之貎。無別非雷同之諛。無眞非魚
T2103_.52.0193c03: 目之寶。無實非雁足之書。財比夢財而莫
T2103_.52.0193c04: 異。色與幻色而何殊。猗頓等原憲之産。宋里
T2103_.52.0193c05: 匹平城之姝。道智了空而絶縛。俗情滯有以
T2103_.52.0193c06: 常拘。人與業報而非有。業報隨人而不無。天
T2103_.52.0193c07: 堂類天而匪妄。地獄等地而爲虚。非同楊雄
T2103_.52.0193c08: 之假稱玉樹。曼都之矯見神居。何乃取空言
T2103_.52.0193c09: 而背旨。援卉木而比諸。夫夜光結緑之寶。南
T2103_.52.0193c10: 威毛嬙之色。人皆見其有而興愛。孰能體其
T2103_.52.0193c11: 空而不染。睚眥蠆介之隙。青蠅貝錦之讐。
T2103_.52.0193c12: 莫不著其相而興憤。尟能比於空而不憾。獨
T2103_.52.0193c13: 謂鄙行空而不戒。善法空而不遵。三惑應捨
T2103_.52.0193c14: 而未悛。五徳應修而反棄。不觀空以遣累。但
T2103_.52.0193c15: 取空而廢善。此豈淨名不二之深致。莊周齊
T2103_.52.0193c16: 物之玄旨乎。大矣哉至人之體空也。證萬物
T2103_.52.0193c17: 之本寂。知四大之爲假。視西施如行厠。比南
T2103_.52.0193c18: 金于碎瓦。五欲不能亂其心。四魔無以變其
T2103_.52.0193c19: 雅。智日明而徳富。惑日除而過寡。截手足而
T2103_.52.0193c20: 無憾。乞頭目而能捨。八法不生二相。萬物
T2103_.52.0193c22: 其理也解脱如此。失其旨者過患如彼。何得
T2103_.52.0193c23: 爲非而不懼崇邪以爲是。夫見舟見水皆非
T2103_.52.0193c24: 眞諦。而將渉大川非舟不濟。病體藥性均
T2103_.52.0193c25: 是空虚。而人由病殞病因藥除。犀角鴆毛等
T2103_.52.0193c26: 類泡沫。而飮鴆者死服犀者活。淡水醇醪並
T2103_.52.0193c27: 非眞有。而漿不亂人酒能生咎。忠順叛逆皆
T2103_.52.0193c28: 如
響。而叛逆受誅忠順獲賞。罪福之性平
T2103_.52.0193c29: 等不二。而福以善臻禍因惡致。善惡諸法等
T2103_.52.0194a01: 空無相。而善法助道惡法生障。故知萬法眞
T2103_.52.0194a02: 性同一如矣。無妨因縁法中有萬殊矣。空
T2103_.52.0194a03: 有二門不相違矣。眞俗二諦同所歸矣。若
T2103_.52.0194a04: 謂小乘有罪福之言。大乘無是非之語。似
T2103_.52.0194a05: 胡越之殊趣。若矛盾之相拒。童子尚羞番
T2103_.52.0194a06: 覆。聖人豈爲首鼠。良以道聽而途説。遂使謬
T2103_.52.0194a07: 量而惡取。若博考而深思。必疑釋而迷愈
T2103_.52.0194a08: 矣。敬惟十力世雄無上慈父。言無不實慈無
T2103_.52.0194a09: 不普。相無不離視無不覩。徳無不周過無不
T2103_.52.0194a10: 去。善無不勸惡無不沮。香塗不欣刀割無怒。
T2103_.52.0194a11: 不愛從順不憎違拒。福慧圓滿而靡餘。煩惱
T2103_.52.0194a12: 罄竭而無緒。拔三界之沈溺啓四生之聾瞽。
T2103_.52.0194a13: 空有倶照以相濟。眞俗會通而雙擧。務在量
T2103_.52.0194a14: 病而施藥。不可違中而偏處。若夫方等一乘
T2103_.52.0194a15: 波若八部聖慧之極。大乘之首。莫不廣述受
T2103_.52.0194a16: 持之利。深陳毀謗之咎。經又云。深信因果不
T2103_.52.0194a17: 謗大乘。何謂大乘之理都無因果乎。夫取相
T2103_.52.0194a18: 而爲善。則善而未精。見相而斷惡。則斷已復
T2103_.52.0194a19: 生。若悟善性寂而無作。若了惡體空而何
T2103_.52.0194a20: 斷。乃令三障氷銷而寂滅。萬徳雲集以彌滿。
T2103_.52.0194a21: 智慧如海。不可酌之以一蠡。道邁人天。豈得
T2103_.52.0194a22: ＊闚之以寸管。而喩之於檮杌。測之以愚短。
T2103_.52.0194a23: 不亦謬哉。夫説空而恣情者。不能無所苦也。
T2103_.52.0194a24: 疾痛惱之則寢不安矣。刀鋸傷之則體不完
T2103_.52.0194a25: 矣。終日不食則受其飢矣。無裘禦冬則苦其
T2103_.52.0194a26: 寒矣。然則致苦之業。豈可輕而不避乎。夫五
T2103_.52.0194a27: 福之與六極。人情所不能齊也。故居窮而思
T2103_.52.0194a28: 逹。處危而求安。嬰疾而願愈。在慼而羨歡。愛
T2103_.52.0194a29: 壽考而忌短折。榮世祿而恥形殘。樂加之而
T2103_.52.0194b01: 欣笑。苦及之而憂歎。何得雷同於善惡而不
T2103_.52.0194b02: 修於福因乎。觀萬姓之異禀。寔千種而殊級。
T2103_.52.0194b03: 或比上壽而有餘。或匹下殤而不及。或衣單
T2103_.52.0194b04: 布而無恙。或服重繭而寒入。或藉草土而安
T2103_.52.0194b05: 和。或處床褥而風濕。或不治而自愈。或雖治
T2103_.52.0194b06: 而不立。或無術而體康。或善攝而痾集。其
T2103_.52.0194b07: 形之表也均有髮膚。膚之内也腑臟奚殊。
T2103_.52.0194b08: 皆含血而＊苞肉並筋連而骨扶。何一壽而一
T2103_.52.0194b09: 夭。何一充而一臞。禀何靈而獨實。受何氣而
T2103_.52.0194b10: 偏虚。虚者不獨埃塵而作體。實者豈偏金石
T2103_.52.0194b11: 以爲軀。未必壽長者有醫術。齡促者無道書。
T2103_.52.0194b12: 何謂專由攝養不在業乎。亦有殀命胞胎。
T2103_.52.0194b13: 受疾嬰孩。憙怒未競嗜欲未開。未觸冐於寒
T2103_.52.0194b14: 暑。未毀悴於悲哀。壽何以而＊殀。疾何從而
T2103_.52.0194b15: 來。則其所以然者。豈非前業之由哉。至如漢
T2103_.52.0194b16: 昭哀之二主。魏文明之兩帝。或未三九而登
T2103_.52.0194b17: 遐。或僅五八而捐世。術人雲集。但致李氏之
T2103_.52.0194b18: 靈。方士如林。不救倉舒之逝。君王不乏於藥。
T2103_.52.0194b19: 巫醫豈祕其藝。何寢疾而弗瘳。何促齡而莫
T2103_.52.0194b20: 繼。豈非隨業而感報非道術之所濟乎。然經
T2103_.52.0194b21: 稱施藥之功。佛歎醫王之徳。孔公明愼疾之
T2103_.52.0194b22: 軌。老子有攝生之則。不信業者既迷。不順醫
T2103_.52.0194b23: 者亦惑。能詳因果之深淺。乃辯藥石之通塞。
T2103_.52.0194b24: 可究之以智慧。難具之於翰墨。至如公明辯
T2103_.52.0194b25: 崇鶣鵲除痾。河東郭璞譙郡華他。廣陵呉普
T2103_.52.0194b26: 彭城樊阿。或禳凶而作吉。或止疾以爲和。何
T2103_.52.0194b27: 得不信醫術之有益乎。然景純識加刑之日。
T2103_.52.0194b28: 而不能使刑之不加。公明知壽盡之年。不能
T2103_.52.0194b29: 令年之不盡。＊鶣鵲華他不能使其親不歿。
T2103_.52.0194c01: 呉普樊阿不能令其躬不殞。何得不信長短
T2103_.52.0194c02: 之有業乎。醫由業會藥依縁聚。醫實有功藥
T2103_.52.0194c03: 非無取。必死之病雖聖莫之蠲。可療之疾待
T2103_.52.0194c04: 醫而方愈。魂由業反。則僵尸遇再生之藥。
T2103_.52.0194c05: 命以業殂。則聖醫爲一棺之土。壽之修促體
T2103_.52.0194c06: 之安苦。隨遭不泰姸＊蚩申痀。千品萬端皆
T2103_.52.0194c07: 業爲主。三界六趣隨業而處。百卉無情。故美
T2103_.52.0194c08: 惡非關於業報。四生有命。則因縁不同於草
T2103_.52.0194c09: 莽。斤斧伐木不驚。刀杖加人則懼。匏爪繋而
T2103_.52.0194c10: 不食。羽毛食而馳騖。比有情於無知。何非倫
T2103_.52.0194c11: 而引喩。夫空有略談則率由心業。前且詠其
T2103_.52.0194c12: 生常。今則示其正法。小乘以依報爲業有。大
T2103_.52.0194c13: 乘以萬境爲識造。隨幻業而施之天地。逐妄
T2103_.52.0194c14: 心而現之識草。若翳目覩乎空花。比睡夢現
T2103_.52.0194c15: 其生老。若悟之於心業。則＊惟聞乎佛道。原夫
T2103_.52.0194c16: 小乘之與大乘。如小學之與大學。幼唯教之
T2103_.52.0194c17: 以書計。長乃博之以禮樂。始蒙然而類牛毛。
T2103_.52.0194c18: 終卓爾而同麟角。此乃爲訓之次序。何有異
T2103_.52.0194c19: 同而可剥。良以衆生之根有利有鈍。是故聖
T2103_.52.0194c20: 人之教或漸或頓。或致之於深遠。或進之以
T2103_.52.0194c21: 分寸。雖百慮而一致。亦異道而乖論。乃有
T2103_.52.0194c22: 執空門以反教。論大乘而謗小。佛不鬪衆生
T2103_.52.0194c23: 衆生自不了。譬闇室之無燭。如夜遊而未曉。
T2103_.52.0194c24: 故相剥奪而諠諠。競是非而擾擾。何異採芙
T2103_.52.0194c25: 蓉於木末。尋呉楚于燕趙。不亦謬乎。夫一
T2103_.52.0194c26: 水無以和羹。一木無以構室。一衣不稱衆
T2103_.52.0194c27: 體。一藥不療殊疾。一彩無以爲文繍。一聲無
T2103_.52.0194c28: 以諧琴瑟。一言無以勸衆善。一戒無以防多
T2103_.52.0194c29: 失。何得怪漸頓之殊異。令法門之專一。夫法
T2103_.52.0195a01: 門之多品。如藥石之殊功。救冷以温物爲用。
T2103_.52.0195a02: 去熱則寒藥宜豐。或特宜於禦濕。或偏須於
T2103_.52.0195a03: 止風。不可同病而殊藥。不可病殊而藥同。若
T2103_.52.0195a04: 守株而必閡。能逹變而後通。何得拘一途而
T2103_.52.0195a05: 相剥起戰爭於其中乎。三世因果佛不誑欺。
T2103_.52.0195a06: 十力勸戒聞當不疑。勸之者應修。戒之者宜
T2103_.52.0195a07: 遠。抑凡情之所耽。行聖智之所願。何得違經
T2103_.52.0195a08: 論之所明。以胸臆而爲斷。而謂善惡都空無
T2103_.52.0195a09: 損益乎。夫法眼明了無法不悉。舌相廣長言
T2103_.52.0195a10: 無不實。其析有也。則一毫爲萬。其等空也。
T2103_.52.0195a11: 則萬象皆一。防斷常之生尤。兼空有以除
T2103_.52.0195a12: 疾。彼菩提之妙理。實甚深而微密。厭塵勞而
T2103_.52.0195a13: 求解慧。當謹愼而無放佚。非聖者必凶。順道
T2103_.52.0195a14: 者終吉。勿謂不信。有如皎日
T2103_.52.0195a15: 廣弘明集卷第十四
T2103_.52.0195a16:
T2103_.52.0195a17:
T2103_.52.0195a18:
T2103_.52.0195a19:廣弘明集卷第十五
T2103_.52.0195a20: ＊大唐＊西明寺＊沙門釋道宣撰
T2103_.52.0195a21: 佛徳篇第三
T2103_.52.0195a22: 序曰。夫以。蒙俗作梗。妙籍舟師。師之大者。
T2103_.52.0195a23: 所謂王也。故王者往也。若海之朝宗百川焉。
T2103_.52.0195a24: 王之取號況於此也。然則統言王者。約縁乃
T2103_.52.0195a25: 多。事理兩分擧要惟二。初謂詳事。二謂明
T2103_.52.0195a26: 理。故詳事之王。則人王天王是也。行化在事。
T2103_.52.0195a27: 事止於身。身存而化行。身滅而化息。此則外
T2103_.52.0195a28: 計其身。而莫思其内識。故目其化。爲外教也。
T2103_.52.0195a29: 二謂明理。則法王佛覺是也。行化在理。理在
T2103_.52.0195b01: 於心。心存而化行。想滅而境絶。此則内撿其
T2103_.52.0195b02: 心。而不縁於外境。故目其化。爲内教也。所以
T2103_.52.0195b03: 厚身而存生。生生而不窮。捐生而去情。情亡
T2103_.52.0195b04: 而照寂。致使存形之教萬國同儀。練心之術
T2103_.52.0195b05: 千聖齊一。是則道俗兩教出入升沈。俗則入
T2103_.52.0195b06: 有而沈形。六道以之而綿亘。道則出空而升
T2103_.52.0195b07: 位。三聖自此而昌明焉。自正道東流。六百餘
T2103_.52.0195b08: 載。釋蒙從信。其徒不一。獨夫振虐。而坑僧
T2103_.52.0195b09: 撃像者二三。明后重道。寺塔崇樹者亦衆
T2103_.52.0195b10: 矣。至如呉王之詳佛聖。曉天人之所歸。宋君
T2103_.52.0195b11: 之叙佛徳。明朝賢之宗奉。諸餘蒙昧。無足勝
T2103_.52.0195b12: 言。故序現迹之祥瑞。又述頌作之盛徳。隨類
T2103_.52.0195b13: 覽歴。豈不昭彰心性乎
T2103_.52.0195b14: 初序梁弘明集序佛徳目
T2103_.52.0195b15: 晋宗炳明佛論
T2103_.52.0195b16: 大唐廣弘明集佛徳篇總目 卷十五
T2103_.52.0195b17: 晋沙門支道林佛菩薩像讃
T2103_.52.0195b18: 晋沙門釋慧遠佛影銘
T2103_.52.0195b19: 宋侍中謝靈運佛法銘讃
T2103_.52.0195b21: 晋代已來佛像感應相
T2103_.52.0195b22: 梁高祖出育王舍利詔
T2103_.52.0195b27: 梁王僧孺唱導佛文
T2103_.52.0195b29: 廣弘明集佛徳篇第三之初
T2103_.52.0195c01: 佛釋迦文菩薩等像讃 晋沙門支道
T2103_.52.0195c02: 林
T2103_.52.0195c03: 佛影銘 晋沙門釋慧遠
T2103_.52.0195c04: 佛法銘讃 宋侍中謝靈運
T2103_.52.0195c05: 佛記序 梁沈約
T2103_.52.0195c06: 佛像瑞集 唐終南山釋氏
T2103_.52.0195c07: 出育王舍利詔 梁高祖武皇帝
T2103_.52.0195c08: 菩提樹頌 梁晋安王蕭綱
T2103_.52.0195c09: 梁唱導文 蕭綱在蕃作
T2103_.52.0195c10: 歸佛發願誓文 梁王僧孺
T2103_.52.0195c12: 夫立人之道。曰仁與義。然則仁義有本。道徳
T2103_.52.0195c13: 之謂也。昔姫周之末有大聖號佛。天竺釋王
T2103_.52.0195c14: 白淨之太子也。俗氏母族。厥姓裘曇焉。仰靈
T2103_.52.0195c15: 胄以丕承。藉乃哲之遺芳。吸中和之誕化。禀
T2103_.52.0195c16: 白淨之浩然。生自右脇。弱而能言。諒天爵
T2103_.52.0195c17: 以不加爲貴。誠逸祿以靡須爲足。故常夕惕
T2103_.52.0195c18: 上位逆旅紫庭。紆軫儲宮擬翮區外。俄而高
T2103_.52.0195c19: 逝周覽郊野。四闢皇扉。三鑒疾苦。風人勵
T2103_.52.0195c20: 辭以激興。乃甘心受而莫逆。訊大猷於有道。
T2103_.52.0195c21: 慨在茲之致淹。遂乃明發遐征栖遲幽閑。脱
T2103_.52.0195c22: 皇儲之重寶。希無待以輕擧。褫龍草之盛
T2103_.52.0195c23: 飾。貿窮巖之蓰褐。資送之儔自崖而反矣。
T2103_.52.0195c24: 爾乃抗志匪石。安仁以山。斑卉匡居。摧心
T2103_.52.0195c25: 立盟。釐安般之氣緒。運十算以質心。偋運
T2103_.52.0195c26: 四籌之八記。從二隨而簡巡。絶送迎之兩
T2103_.52.0195c27: 際。縁妙一於鼻端。發三止之矇秀。洞四觀而
T2103_.52.0195c28: 合泯。五陰遷於還府。六情虚於靜林。涼五内
T2103_.52.0195c29: 之欲火。廓太素之浩心。濯般若以進徳。潜七
T2103_.52.0187a02: 焉。一氣青。一氣白。一氣黄。故云。一生二。二
T2103_.52.0187a03: 生三。案生神章云。老子以元始三氣合而爲
T2103_.52.0187a04: 一。是主人法體精是精靈。神是變化。氣是
T2103_.52.0187a05: 氣象。如陸簡寂臧矜顧歡孟智周等老子義
T2103_.52.0187a06: 云。合此三乘以成聖體。又云。自然爲通相之
T2103_.52.0187a07: 體。三氣爲別相之體。撿道所宗以氣爲本。考
T2103_.52.0187a08: 三氣之内有色有心。既爲色心所成。未免生
T2103_.52.0187a09: 死之患。何得稱常。君子曰。原道所先。以氣爲
T2103_.52.0187a10: 體。何以明之。案養生服氣經云。道者氣也。保
T2103_.52.0187a11: 氣則得道。得道則長存。神者精也。保精則神
T2103_.52.0187a12: 明。神明則長生。精者血脈之川流。守骨之靈
T2103_.52.0187a13: 神。精去則骨枯。骨枯則死矣。故莊周云。吹
T2103_.52.0187a14: 呴呼吸吐故納新。彭祖修之以得壽考。挍此
T2103_.52.0187a15: 而言。能養和氣以致長生。謂得道也
T2103_.52.0187a16: 通人曰。縱使有道不能自生。從自然出。道本
T2103_.52.0187a17: 自然則道有所待。既因他有。即是無常。故老
T2103_.52.0187a18: 子云。人法地。地法天。天法道。道法自然。王
T2103_.52.0187a19: 弼之言。天地王道並不相違。故稱法也。自
T2103_.52.0187a20: 然無稱窮極之辭。道是智慧靈知之號。用
T2103_.52.0187a21: 智不及無智。有形不及無形。道是有義。不及
T2103_.52.0187a22: 自然之無義也
T2103_.52.0187a23: 君子曰。易乾鑿度云。昔燧人氏仰觀斗極以
T2103_.52.0187a24: 定方名。庖羲因之而畫八卦。黄帝受命使大
T2103_.52.0187a25: 撓造甲子容成次暦數。五行九宮之説自此
T2103_.52.0187a26: 而興。故説卦云。陽取九者。立天之道。曰陰
T2103_.52.0187a27: 與陽。陰二陽一則天有三焉。立地之道曰柔
T2103_.52.0187a28: 與剛。剛二柔一則地亦有三。立人之道曰仁
T2103_.52.0187a29: 與義。義二仁一則人亦有三。三三合九。陰陽
T2103_.52.0187b01: 相包以成萬物。不聞別有道神處大玄都坐
T2103_.52.0187b02: 高蓋天。上羅三清下包三界。居七英之房。出
T2103_.52.0187b03: 九宮之上。行神布氣造作萬物。豈非惑亂陷
T2103_.52.0187b04: 墜人間耶。挍功則業殊。比跡則事異。沙門旌
T2103_.52.0187b05: 徳而靡違。道士言行而多過。立不刊之遐
T2103_.52.0187b06: 迹。建不朽之玄猷。洋洋乎弗可尚也。其唯
T2103_.52.0187b07: 釋教歟豈以拗堂小。水匹憑夷大波者。哉
T2103_.52.0187b08: 非所類矣
T2103_.52.0187b09: 廣弘明集卷第十三
T2103_.52.0187b10:
T2103_.52.0187b11:
T2103_.52.0187b12:
T2103_.52.0187b13:
T2103_.52.0187b14: ＊大唐＊西明寺＊沙門釋道宣＊撰
T2103_.52.0187b15: 辯惑篇第二之十
T2103_.52.0187b16: 内徳論門下典儀李師政
T2103_.52.0187b17: 若夫十力調御。運法舟於苦海。三乘汲引。坦
T2103_.52.0187b18: 夷途於火宅。勸善進徳之廣。七經所不逮。戒
T2103_.52.0187b19: 惡防患之深。九流莫之比。但窮神知化。其言
T2103_.52.0187b20: 宏大而可驚。去惑絶塵。厥軌清邈而難蹈。
T2103_.52.0187b21: 華夷士庶朝野文儒。各附所安鮮味斯道。自
T2103_.52.0187b22: 非研精以考眞妄。沈思而察苦空。無以立匪
T2103_.52.0187b23: 石之信根。去若亡之疑蓋。遠則淨名妙徳
T2103_.52.0187b24: 知道勝而服勤。近則天親龍樹悟理眞而敦。
T2103_.52.0187b25: 悦羅什道安之篤學。究玄宗而益敬。僧睿惠
T2103_.52.0187b26: 遠之歸信。迄皓首而彌堅。邁士安之淫書。
T2103_.52.0187b27: 甚宣尼之翫易。千金未足驚其視。八音不能
T2103_.52.0187b28: 改其聽。聞之博而樂愈深。思之深而信彌。篤
T2103_.52.0187b29: 皆欲罷而不能。則其非妄也必矣
T2103_.52.0187c01: 我皇誕膺天命弘濟區宇。覆等蒼旻載均厚
T2103_.52.0187c02: 地。掃氛祲清八。表救塗炭寧兆。民五教敬敷
T2103_.52.0187c03: 九功惟。序總萬古之徽。猷改百王之餘弊。
T2103_.52.0187c04: 網羅庶善。崇三寶以津梁。芟夷群惡。屏四
T2103_.52.0187c05: 部之稊莠。遵付囑之遺旨。弘紹隆之要術。功
T2103_.52.0187c06: 徳崇高昊天罔喩。但縉紳之士祖述多途。各
T2103_.52.0187c07: 師所學異論鋒起。或謂三王無佛而年永。二
T2103_.52.0187c08: 石有僧而政虐。損化由於奉佛。益國在於廢
T2103_.52.0187c09: 僧。苟明偏見未申通理。博考興亡足證浮僞。
T2103_.52.0187c10: 何則亡秦者胡亥。時無佛而土崩。興佛者漢
T2103_.52.0187c11: 明。世有僧而國治。周除佛寺。而天元之祚未
T2103_.52.0187c12: 永。隋弘釋教。而開皇之令無虐。盛衰由布政。
T2103_.52.0187c13: 治亂在庶官。歸咎佛僧寔非通論。且佛唯弘
T2103_.52.0187c14: 善不長惡。於臣民戒本防非。何損治于家
T2103_.52.0187c15: 國。若人人守善家家奉戒。則刑罰何得而
T2103_.52.0187c16: 施。禍亂無由而作。騏驥雖駿。不乘無以致
T2103_.52.0187c17: 遠。藥石徒豐。未餌焉能愈疾。項籍喪師。非
T2103_.52.0187c18: 范曾之無算。石氏興虐。豈浮圖之不仁。但
T2103_.52.0187c19: 爲違之而暴亂。未有遵之而兇虐。由此觀之。
T2103_.52.0187c20: 亦足明矣。復有謂正覺爲妖神比淨施於淫
T2103_.52.0187c21: 祀。訾而謗之無所不至。聖朝勸善。立伽藍以
T2103_.52.0187c22: 崇福。迷民起謗。反功徳以爲尤。此深訕上
T2103_.52.0187c23: 非徒毀佛。愚竊撫心而太息。所以發憤而含
T2103_.52.0187c24: 毫者也。忝頼皇恩預霑法雨。切瑳所惑積稔
T2103_.52.0187c25: 於茲。信隨聞起疑因解滅。昔甞苟訾而不信。
T2103_.52.0187c26: 今則篤信而無毀。近推諸己廣以量人。凡百
T2103_.52.0187c27: 輕毀而弗欽。皆爲討論之未究。若令探賾索
T2103_.52.0187c28: 隱。功齊於澄什。必皆深信篤敬。志均於名僧
T2103_.52.0187c29: 矣。師政學匪鉤深識不臻妙。少有所聞微去
T2103_.52.0188a01: 其惑。謹課庸短著論三篇。辯惑第一明邪正
T2103_.52.0188a02: 之通蔽。通命第二辯殃慶之倚伏。空有第三
T2103_.52.0188a03: 破斷常之執見。覈之以群言。考之以衆善。上
T2103_.52.0188a04: 顯聖朝之淨福。下折淫祀之虚誹。徒有斯意
T2103_.52.0188a05: 寔乏其才。屬辭鄙陋援證膚淺。雖竭愚勤
T2103_.52.0188a06: 何宣聖徳。庶同病而未愈者。聞淺譬而深悟
T2103_.52.0188a07: 也。如藩籬之卉或蠲疾於腹心。藜藿之餐儻
T2103_.52.0188a08: 救餒于溝壑。若金丹在目玉饌盈案。顧瞻菲
T2103_.52.0188a09: 薄良足陋矣
T2103_.52.0188a10: 辯惑篇第一
T2103_.52.0188a11: 一惑佛出西胡二惑周孔不言
T2103_.52.0188a12: 三惑毀佛譽道四惑比佛妖魅
T2103_.52.0188a13: 五惑昔有反僧六惑比僧土梟
T2103_.52.0188a14: 七惑譏毀鬚髮八惑埿種事＊埿
T2103_.52.0188a15: 九惑有佛政虐十惑無佛民和
T2103_.52.0188a16: 有辯聰書生。謂忠正君子曰蓋聞釋迦生於
T2103_.52.0188a17: 天竺。修多。出自西。胡名號無傳於周孔。功徳
T2103_.52.0188a18: 靡稱於典謨。寔遠夷所尊敬。非中夏之師儒。
T2103_.52.0188a19: 逮攝摩騰之入漢。及康僧會之遊呉。顯舍利
T2103_.52.0188a20: 於南國。起招提於東都。自茲厥後乃尚浮圖。
T2103_.52.0188a21: 沙門盛洙泗之衆。精舍麗王侯之居。既營之
T2103_.52.0188a22: 于爽塏。又資之以膏腴。擢修幢而曜日。擬甲
T2103_.52.0188a23: 第而當衢。王公大人助之以金帛。農商富族
T2103_.52.0188a24: 施之以田廬。其福利之焉在。何尊崇之有餘
T2103_.52.0188a25: 也。未若銷像而絶鐫鑄。貨泉可以無費。毀經
T2103_.52.0188a26: 以禁繕寫。筆紙不爲之貴。廢僧以從編戸。益
T2103_.52.0188a27: 黍稷之餘税。壞塔以補不足。廣賑恤之仁惠。
T2103_.52.0188a28: 欲詣闕而効愚忠上書而獻斯計。竊謂可以
T2103_.52.0188a29: 益國而利民矣。吾子以爲何如乎。忠正君子
T2103_.52.0188b01: 曰。是何言之過歟。非忠孝之道也。夫忠臣奉
T2103_.52.0188b02: 國。願受福之無疆。孝子安親。務防災於未兆。
T2103_.52.0188b03: 聞多福之因縁。求之如不及。覩速禍之萌
T2103_.52.0188b04: 抵。避之若探湯。國重天地之祈。祈於福也。家
T2103_.52.0188b05: 避陰陽之忌。忌於禍也福疑從取禍疑從去。
T2103_.52.0188b06: 人之情也。忠之道焉。子乃去人之所謂福。取
T2103_.52.0188b07: 人之所謂殃。豈忠臣奉國之計。非孝子安親
T2103_.52.0188b08: 之方也。觀匹夫之自愛。尚不反醫而違卜。
T2103_.52.0188b09: 況忠臣之愛君。如何勸殃而阻福乎。何異採
T2103_.52.0188b10: 藥物以薦君而取農岐之所忌。求醫術以奉
T2103_.52.0188b11: 親而反和鵲之深致。彼勸取忌而用毒。良非
T2103_.52.0188b12: 重愼之至意。施諸己而猶懼矣。矧敢安於所
T2103_.52.0188b13: 天乎。若夫廢宗廟之粢盛。供子孫之魚肉。毀
T2103_.52.0188b14: 蒸甞之黻冕。充僕妾之衣服。苟求惠下之恩。
T2103_.52.0188b15: 不崇安上之福。恨養親之費膳。思廢養以潤
T2103_.52.0188b16: 屋。如此者可謂忠乎。可謂孝乎。且夫周棄弘
T2103_.52.0188b17: 播殖之教。遂配稷以長尊。勾龍立水土之功。
T2103_.52.0188b18: 亦爲社而恒敬。坊墉小益。尚參八蜡之祭。林
T2103_.52.0188b19: 澤微靈。猶行一獻之祀。況夫三逹無閡之
T2103_.52.0188b20: 智。百神無以儔。十力無等之尊。千聖莫之
T2103_.52.0188b21: 匹。萬惑盡矣。萬徳備矣。梵天仰焉。帝釋師
T2103_.52.0188b22: 焉。道濟四生化通三界。拔生死於輪迴。示涅
T2103_.52.0188b23: 槃之常樂。身光赫奕。奪朗日之流暉。形相端
T2103_.52.0188b24: 嚴。具聖人之奇表。微妙玄通。周孔未足擬議。
T2103_.52.0188b25: 博施兼濟。堯舜其猶病諸。等慈而無棄物。可
T2103_.52.0188b26: 不謂之仁乎。具智而有妙覺。可不謂之聖乎。
T2103_.52.0188b27: 夫體仁聖之徳者。豈爲譎誑之説哉。靜而思
T2103_.52.0188b28: 之蔑不信矣。至如立寺功深於巨海。度僧福
T2103_.52.0188b29: 重於高嶽。法王之所明言。開士之所篤信。若
T2103_.52.0188c01: 興之者増慶益國。不亦大乎。敬之者生善利
T2103_.52.0188c02: 民。不亦廣乎。或小損而大益。豈非國之所宜
T2103_.52.0188c03: 崇乎。或小益而大損。豈非民之所當避乎。法
T2103_.52.0188c04: 眼明了。覩福報之無量。金口信實。説咎因之
T2103_.52.0188c05: 不朽。凡百士民皆非目見。縱未能信其必爾。
T2103_.52.0188c06: 亦何以知其不然哉。冥昧不可以意決。深遠
T2103_.52.0188c07: 唯當以聖證。豈不冀崇之福資於君父。畏毀
T2103_.52.0188c08: 之累及於家國乎。臣無斯愼於其君。非忠臣
T2103_.52.0188c09: 也。子無此慮於其親。非孝子也。子欲苟遂
T2103_.52.0188c10: 娼嫉之褊心。不弘忠愼之深慮。阻祈福之大
T2103_.52.0188c11: 縁。毀安上之善業。乃取咎之道也。豈盡忠
T2103_.52.0188c12: 之義哉。余昔篤志於儒林。又措心于文苑。頗
T2103_.52.0188c13: 同吾子之言論。良由聞法之遲晩。頼指南以
T2103_.52.0188c14: 去惑。幸失途之未遠。毎省過而責躬則臨餐
T2103_.52.0188c15: 而忘飯。子若博考而深計。亦將悔迷而知返
T2103_.52.0188c16: 矣。竊聞有太史令傅君者。又甚余曩日之惑
T2103_.52.0188c17: 焉。内自省於昔迷。則十同其五矣。請辯傅君
T2103_.52.0188c18: 之惑言。以釋吾子之邪執
T2103_.52.0188c19: 傅謂佛法本出於西胡。不應奉之於中國。余
T2103_.52.0188c20: 昔同此惑焉。今則悟其不然矣。夫由余出
T2103_.52.0188c21: 自西戎。輔秦穆以開覇業。日磾生於北狄。侍
T2103_.52.0188c22: 漢武而除危害。臣既有之。師亦宜爾。何必取
T2103_.52.0188c23: 其同俗而捨於異方乎。師以道大爲尊。無論
T2103_.52.0188c24: 於彼此。法以善高爲勝。不計於遐邇。若夫尚
T2103_.52.0188c25: 仁爲美去欲稱高。戒積惡之餘殃。勸爲善以
T2103_.52.0188c26: 邀福。百家之所同。七經無以易。但褊淺而未
T2103_.52.0188c27: 深至。齷齪而不周廣。其恕己接物。孰與佛
T2103_.52.0188c28: 之弘乎。其覩末知本。孰與佛之遠乎。其勸善
T2103_.52.0188c29: 懲惡。孰與佛之廣乎。其明空析有。孰與佛之
T2103_.52.0189a01: 深乎。由此觀之。其道妙矣。聖人之徳何以
T2103_.52.0189a02: 加焉。豈得以生於異域而賤其道。出於遠方
T2103_.52.0189a03: 而棄其寶。夫絶群之駿。非唯中邑之産。曠世
T2103_.52.0189a04: 之珍。不必諸華之物。漢求西域之名馬。魏收
T2103_.52.0189a05: 南海之明珠。貢犀象之牙角。採翡翠之毛羽。
T2103_.52.0189a06: 物生遠域。尚於此而爲珍。道出遐方。獨奈何
T2103_.52.0189a07: 而可棄。若藥物出於戎夷。禁咒起於胡越。苟
T2103_.52.0189a08: 可以蠲邪而去疾。豈以遠來而不用之哉。夫
T2103_.52.0189a09: 滅三毒以證無爲。其蠲邪也大矣。除八苦而
T2103_.52.0189a10: 致常樂。其去疾也深矣。何得拘夷夏而計親
T2103_.52.0189a11: 疏乎。況百億日月之下。三千世界之内。則中
T2103_.52.0189a12: 在於彼域。不在於此方矣
T2103_.52.0189a13: 傅計詩書所未言。以爲修多不足尚。余昔
T2103_.52.0189a14: 同此惑焉。今又悟其不然矣
T2103_.52.0189a15: 夫天文暦象之祕奧。地理山川之卓詭。經脈
T2103_.52.0189a16: 孔穴之診候。針藥符咒之方術。詩書有所不
T2103_.52.0189a17: 載。周孔未之明言。然考之吉凶而有徴矣。察
T2103_.52.0189a18: 其行用而多効矣。且又周孔未言之物。蠢蠢
T2103_.52.0189a19: 無窮。詩書不載之法。茫茫何限。信乎書不盡
T2103_.52.0189a20: 言言不盡意。何得拘六經之局教。而背三乘
T2103_.52.0189a21: 之通旨哉。夫能事未興於上古。聖人開務於
T2103_.52.0189a22: 後世。故棟宇易橧巣之居。文字代結繩之
T2103_.52.0189a23: 制。飮血茹毛之饌則先用而未珍。火化粒食
T2103_.52.0189a24: 之功雖後作而非弊。彼用捨之先後。非理教
T2103_.52.0189a25: 之通蔽。豈得以詩書早播而特隆。修多晩至
T2103_.52.0189a26: 而當替。人有幼噉藜藿長飯粱肉。少爲布衣
T2103_.52.0189a27: 老遇侯服。豈得以藜藿先獲。謂勝粱肉之味。
T2103_.52.0189a28: 侯服晩遇。不如布衣之貴乎。萬物有遷三寶
T2103_.52.0189a29: 常住。寂然不動感而皆遇。化身示隱顯之迹。
T2103_.52.0189b01: 法體絶興亡之數。非初誕於王宮。不長逝於
T2103_.52.0189b02: 雙樹。何得論生滅于赴感。計修促于來去
T2103_.52.0189b03: 乎
T2103_.52.0189b04: 傅氏譽老子而毀釋迦。讃道書而非佛教。余
T2103_.52.0189b05: 昔同此惑焉。今又悟其不然也。夫釋老之爲
T2103_.52.0189b06: 教體一而不二矣。同蠲有欲之累。倶顯無爲
T2103_.52.0189b07: 之宗。老氏明而未融。釋典言臻其極。道若果
T2103_.52.0189b08: 是。佛固同是而無非。佛若果非。道亦可非而
T2103_.52.0189b09: 無是。理非矛盾之異。人懷向背之殊。既同衆
T2103_.52.0189b10: 狙之喜怒。又似葉公之愛畏。至如柱下道徳
T2103_.52.0189b11: 之旨。漆園内外之篇。雅奧而難加。清高而可
T2103_.52.0189b12: 尚。竊常讀之無間然矣。豈以信奉釋典而苟
T2103_.52.0189b13: 訾之哉。抑又論之。夫生死無窮之縁。報應不
T2103_.52.0189b14: 朽之旨。釋氏之所創明。黄老未之言及。不知
T2103_.52.0189b15: 今之道書何因類於佛典。論三世以勸戒。出
T2103_.52.0189b16: 九流之軌躅。若目覩而言之。則同佛而等其
T2103_.52.0189b17: 照。若耳聞而倣之。則師佛而遵其説。同照
T2103_.52.0189b18: 則同不當非。相師則師不可毀。譽道而非
T2103_.52.0189b19: 佛。何謬之甚哉
T2103_.52.0189b20: 傅云。佛是妖魅之氣。寺爲淫邪之祀。此其未
T2103_.52.0189b21: 思之言也。妖唯作
T2103_.52.0189b22: 邪。寧興八正之道。妖猶畏狗。魅亦懼猫。何以
T2103_.52.0189b23: 降帝釋之高心。摧天魔之巨力。又如圖澄羅
T2103_.52.0189b24: 什之侶。道安慧遠之儔。高徳高名非狂非醉。
T2103_.52.0189b25: 豈容捨愛辭榮。求魑魅之邪道。勤身苦節。事
T2103_.52.0189b26: 魍魎之妖神。又自昔東漢至我
T2103_.52.0189b27: 大唐。代代而禁妖言。處處而斷淫祀。豈容捨
T2103_.52.0189b28: 其財力放其士民。營魑魅之堂塔。入魍魎之
T2103_.52.0189b29: 徒衆。又有宰輔冠蓋人倫羽儀。王導庾亮之
T2103_.52.0189c01: 徒。戴逵許詢之輩。置情天人之際。抗迹煙霞
T2103_.52.0189c02: 之表。並禀教而歸依。皆厝心以崇信。豈容尊
T2103_.52.0189c03: 妖奉魅以自屈乎。良由覩妙知眞使之然耳。
T2103_.52.0189c04: 又傅氏之先毅字武仲。高才碩學世號通人。
T2103_.52.0189c05: 辯顯宗之祥夢。證金人之冥感。釋道東被。毅
T2103_.52.0189c06: 有功焉。竊揆傅令之才識。未可齊於武仲也。
T2103_.52.0189c07: 何爲毀佛謗法。與其先之反乎。呉尚書令闞
T2103_.52.0189c08: 澤對呉主孫權曰。孔老二家比方佛法優劣
T2103_.52.0189c09: 遠矣。何以言之。孔老設教法天以制。不敢違
T2103_.52.0189c10: 天。諸佛説法天奉而行。不敢違佛。以此言
T2103_.52.0189c11: 之實非比對。愚謂闞子斯論。知優劣之一隅
T2103_.52.0189c12: 矣。凡百家君子可不思其言乎。夫大士高僧
T2103_.52.0189c13: 觀於理也深矣。明主賢臣謀於國也忠矣。而
T2103_.52.0189c14: 歴代寶之以爲大訓何哉。知其窮理盡性道
T2103_.52.0189c15: 莫之加故也。傅氏觀不深於名僧。思未精於
T2103_.52.0189c16: 前哲。獨師心而背法。輕絶福而興咎。何其爲
T2103_.52.0189c17: 國謀而不忠乎。爲身慮而不遠乎。大覺窮神
T2103_.52.0189c18: 而知化。深勸思患而豫防。惟百齡之易盡。
T2103_.52.0189c19: 嗟五福其難常。命川流而電逝。業地久而天
T2103_.52.0189c20: 長。三塗極迍而杳杳。四流無際而茫茫。憑法
T2103_.52.0189c21: 舟而利濟。藉信翮以高翔。宜轉咎而爲福。
T2103_.52.0189c22: 何罔念而作狂也
T2103_.52.0189c23: 傅云。趙時梁時皆有僧反。況今天下僧尼二
T2103_.52.0189c24: 十萬衆。此又不思之言也。若以昔有反僧而
T2103_.52.0189c25: 廢今之法衆。豈得以古有叛臣而棄今之多
T2103_.52.0189c26: 士。隣有逆兒而遂己之順子。昔有亂民而不
T2103_.52.0189c27: 養今之黎庶乎。夫普天之下。出家之衆。非雲
T2103_.52.0189c28: 集於一邑。寔星分於九土。攝之以州縣。限之
T2103_.52.0189c29: 以關河。無徴發之威權。有憲章之禁約。縱令
T2103_.52.0190a01: 五三凶險一二闡提。既無縁以烏合。亦何憂
T2103_.52.0190a02: 於蟻聚。且又沙門入道。豈懷亡命之謀。女子
T2103_.52.0190a03: 出家。寧求帶鉀之用。何乃混計僧尼之數。雷
T2103_.52.0190a04: 同梟鏡之黨。搆虚以亂眞。蔽善而稱惡。君
T2103_.52.0190a05: 子有三畏。豈當如是乎。夫青衿有罪。非關尼
T2103_.52.0190a06: 父之失。皂服爲非。豈是釋尊之咎。僧干朝憲
T2103_.52.0190a07: 尼犯俗刑。譬誦律而穿窬。如讀禮而驕倨。但
T2103_.52.0190a08: 以人禀頑嚚之性而不遷於善。非是經開逆
T2103_.52.0190a09: 亂之源而令染於惡。人不皆賢法實盡善。何
T2103_.52.0190a10: 得因怒惡而及善。以咎人而棄法。夫口談夷
T2103_.52.0190a11: 惠而身行桀蹠。耳聽詩禮而心存邪僻。夏殷
T2103_.52.0190a12: 以降何代無之。豈得怒蹠而尤夷惠疾邪而
T2103_.52.0190a13: 廢詩禮。然則人有可誅之罪。法無可廢之過。
T2103_.52.0190a14: 但應禁非以弘法。不可以人而賤道。竊篤信
T2103_.52.0190a15: 于妙法。不苟黨於沙門。至於耘稊稗以植嘉
T2103_.52.0190a16: 苗。肅姦回以清大教。所深願矣。所深願矣｣
T2103_.52.0190a17: 傅云。道人土梟驢騾四色。皆是貪逆之惡種。
T2103_.52.0190a18: 此又不思之言也。夫以捨俗修道故稱道人。
T2103_.52.0190a19: 學道離貪何名貪逆。若云貪菩提道逆生死
T2103_.52.0190a20: 流。則傅子興言未逹斯旨。觀沙門之律行也。
T2103_.52.0190a21: 行人所不能行。止人所不能止。具諸釋典可
T2103_.52.0190a22: 得而究。蠕動之物猶不加害。況爲梟鏡之事
T2103_.52.0190a23: 乎。嫁娶之禮尚捨不爲。況爲禽獸之行乎。何
T2103_.52.0190a24: 乃引離欲之上人。＊匹聚麀之下物援有道
T2103_.52.0190a25: 之賢俊。比無知之驢騾。毀大慈之善衆。媲不
T2103_.52.0190a26: 祥之惡鳥。謂道人爲逆種。以梵行比獸心。害
T2103_.52.0190a27: 善一何甚乎。反白頓如此乎
T2103_.52.0190a28: 余昔毎引孝經之不毀傷。以譏沙門之去鬚
T2103_.52.0190a29: 髮。謂其反先王之道。失忠孝之義。今則悟其
T2103_.52.0190b01: 不然矣。若夫事君親而盡節。雖殺身而稱仁。
T2103_.52.0190b02: 虧忠孝而偸存。徒全膚而非義。論美見危而
T2103_.52.0190b03: 致命禮防臨難而苟免。何得一概而訶毀傷。
T2103_.52.0190b04: 雷同而顧膚髮。割股納肝傷則甚矣。剔鬚落
T2103_.52.0190b05: 髮毀乃微焉。立忠不顧其命。論者莫之咎。求
T2103_.52.0190b06: 道不愛其毛。何獨以爲過。湯恤蒸民。尚焚軀
T2103_.52.0190b07: 以祈澤。墨敦兼愛。欲磨足而至頂。況夫上
T2103_.52.0190b08: 爲君父深求福利。鬚髮之毀何足顧哉。且夫
T2103_.52.0190b09: 聖人之教有殊途而同歸。君子之道或反經
T2103_.52.0190b10: 而合義。則太伯其人也。廢在家之就養。託
T2103_.52.0190b11: 採藥而不歸。棄中國之服章。依剪髮以爲
T2103_.52.0190b12: 飾。反經悖禮莫甚。於斯。然而仲尼稱之曰。
T2103_.52.0190b13: ＊太伯可謂至徳矣。其故何也。雖迹背君親
T2103_.52.0190b14: 而心忠於家國。形虧百越而徳全乎三讓。故
T2103_.52.0190b15: ＊太伯棄衣冠之制而無損於至徳。則沙門捨
T2103_.52.0190b16: 搢紳之容。亦何傷乎妙道。雖易服改貎違臣
T2103_.52.0190b17: 子之常儀。而信道歸心願君親之多福。苦其
T2103_.52.0190b18: 身意。修出家之衆善。遺其君父。以歴劫之深
T2103_.52.0190b19: 慶。其爲忠孝。不亦多乎。謂善沙門爲不忠。未
T2103_.52.0190b20: 之信矣
T2103_.52.0190b21: 傅又云。西域胡人因埿而生。是以便事埿
T2103_.52.0190b22: 瓦。此又未思之言也。夫崇立靈像摸寫尊
T2103_.52.0190b23: 形。所用多塗。非獨泥瓦。或彫或鑄。則以鐵
T2103_.52.0190b24: 木金銅。圖之繍之。亦在丹青縑素。復謂西域
T2103_.52.0190b25: 士女遍從此物而生乎。且又中國之廟以木
T2103_.52.0190b26: 爲主。則謂制禮君子皆從木而育耶。親不
T2103_.52.0190b27: 可忘。故爲之宗廟。佛不可忘。故立其形像。以
T2103_.52.0190b28: 表罔極之心。用申如在之敬。欽聖仰徳。何
T2103_.52.0190b29: 失之有哉。夫以善爲過者。故亦以惡爲功
T2103_.52.0190c01: 矣
T2103_.52.0190c02: 傅又云。帝王無佛則國治年長。有佛則政虐
T2103_.52.0190c03: 祚短。此又未思之言也。則謂能仁設教。皆闡
T2103_.52.0190c04: 淫虐之風。菩薩立言。專弘桀紂之事。以實論
T2103_.52.0190c05: 之。殊不然矣。夫殷喪大寶。災興妲己之言。周
T2103_.52.0190c06: 失諸侯。禍由褒姒之笑。三代之亡。皆此物也。
T2103_.52.0190c07: 三乘之教。豈斯尚乎。佛之爲道慈悲喜護。齊
T2103_.52.0190c08: 物我而等怨親。與安樂而救危苦。古之所以
T2103_.52.0190c09: 得其民者。佛既弘之矣。民之所以逃其上者。
T2103_.52.0190c10: 經甚戒之矣。羲軒舜禹之徳。在六度而苞
T2103_.52.0190c11: 籠。羿浞癸辛之咎。總十惡以防禁。向使桀弘
T2103_.52.0190c12: 少欲之教。紂順大慈之道。伊呂無所用其
T2103_.52.0190c13: 謀。湯武焉得行其討。可使嗚條免去國之禍。
T2103_.52.0190c14: 牧野息倒戈之亂。夏后從洛汭之歌。楚子違
T2103_.52.0190c15: 乾溪之難。然則釋氏之化爲益非小。延福祚
T2103_.52.0190c16: 於無窮。遏危亡於未兆。傅謂有之爲損無之
T2103_.52.0190c17: 爲益。是何言歟。是何言歟。與佛何讐而誣之
T2103_.52.0190c18: 至此。佛何所負而疾之若讎乎
T2103_.52.0190c19: 傅又云。未有佛法之前。人皆淳和世無簒逆。
T2103_.52.0190c20: 此又未思之言也。夫九黎亂徳。豈非無佛之
T2103_.52.0190c21: 年。三苗逆命。非當有法之後。夏殷之季何有
T2103_.52.0190c22: 淳和。春秋之時寧無簒逆。寇賊姦宄。作士命
T2103_.52.0190c23: 於皐繇。玁狁孔熾。薄伐勞於吉甫。而傅謂
T2103_.52.0190c24: 佛興簒逆法敗淳和。專搆虚言皆違實録。一
T2103_.52.0190c25: 縷之盜佛猶戒之。豈長簒逆之亂乎。一言之
T2103_.52.0190c26: 妄佛亦防之。何敗淳和之道乎。惟佛之爲教
T2103_.52.0190c27: 也。勸臣以忠。勸子以孝。勸國以治。勸家以
T2103_.52.0190c28: 和。弘善示天堂之樂。懲非顯地獄之苦。不唯
T2103_.52.0190c29: 一字以爲褒。豈止五刑而作戒。乃謂傷和而
T2103_.52.0191a01: 長亂。不亦誣謗之甚哉。亦何傷於佛日乎。
T2103_.52.0191a02: 但自淪於苦海矣。輕而不避。良可悲夫。於是
T2103_.52.0191a03: 書生心伏而色愧避席而謝曰。僕以習俗生
T2103_.52.0191a04: 常違道自佚。忽於所未究翫其所先述。背
T2103_.52.0191a05: 正法而異論。受邪言以同失。今聞佛智之玄
T2103_.52.0191a06: 遠。乃知釋教之忠實。豁然神悟而理攄。足以
T2103_.52.0191a07: 蕩迷而祛疾。雖從邪於昔歳。請歸正於茲
T2103_.52.0191a08: 日。謹誦來戒以爲口實矣
T2103_.52.0191a09: 内徳論通命篇第二
T2103_.52.0191a10: 或曰。聖人陳福以勸善。示禍以戒惡。小人謂
T2103_.52.0191a11: 善無益而不爲。謂惡無傷而不去。然有殃有
T2103_.52.0191a12: 福之言。乃華而不實。無益無傷之論。則信而
T2103_.52.0191a13: 有徴。何以言之也。伯夷餒矣。啓期貧矣。顏
T2103_.52.0191a14: 回殀矣。冉耕疾矣。或侈侈隆富。言罕及於
T2103_.52.0191a15: 義方。或皤皤壽考。名不稱於歿世。仁而不壽
T2103_.52.0191a16: 富而未仁。書契已降不可勝紀。故知仲尼殃
T2103_.52.0191a17: 慶之言。徒欺人耳。文命影響之喩。殆難信乎。
T2103_.52.0191a18: 有敦善行而不怠者。嗟斯言之長惑焉。乃論
T2103_.52.0191a19: 而釋之曰。夫殃福蓋有其根。不可無因而妄
T2103_.52.0191a20: 致。善惡當收其報。必非失應而徒已。但根深
T2103_.52.0191a21: 而報遠。耳目之所不該。原始而究終。儒墨之
T2103_.52.0191a22: 所莫逮。故隨遭之命度於天而難詳。殀壽之
T2103_.52.0191a23: 年考於人而易惑。人之爲賞罰也。尚能明察
T2103_.52.0191a24: 而不濫。天之降殃福也。豈反淆亂而無倫哉。
T2103_.52.0191a25: 故知有理存焉。不可誣矣。非夫大覺而遍知
T2103_.52.0191a26: 者。孰能窮理而除惑哉。卜商賈誼之爲言。班
T2103_.52.0191a27: 彪季康之著論。但知混而謂之命。莫辯命之
T2103_.52.0191a28: 所以然。何異見黍稷於倉廩。而不知得之由
T2103_.52.0191a29: 稼穡。覩羅紈於篋笥。而未識成之以機杼。馬
T2103_.52.0191b01: 遷嗟報施之爽。積疑而莫之通。范滂惑善惡
T2103_.52.0191b02: 之宜。含憤而無以釋。皆覩流而弗尋源。見一
T2103_.52.0191b03: 而不知二。惟觀釋氏之經論。可以究其始終
T2103_.52.0191b04: 乎。爲善爲惡之報。窮枝派於千葉。一厚一薄
T2103_.52.0191b05: 之命。照根源于萬古。辯六趣之往來。示三
T2103_.52.0191b06: 世之殃福。乃知形歿而業無朽焉。人死而神
T2103_.52.0191b07: 又生焉。或賢聖而受宿殃。六通乏適口之。膳
T2103_.52.0191b08: 或禽獸而荷餘福。四足懷如意之寶。爲業既
T2103_.52.0191b09: 非一緒。感報寔亦千變。業各異而隨心。報不
T2103_.52.0191b10: 同其如面。原其心也。或先迷而後復。或有
T2103_.52.0191b11: 初而無終。或惡恒而罔悔。或善粹而常崇。或
T2103_.52.0191b12: 爲功而兼咎。或福微而慧隆。或罪均而情異。
T2103_.52.0191b13: 或功殊而志同。故其報也。有先號而後笑。有
T2103_.52.0191b14: 既得而患失。有少賤而卒凶。有始榮而終吉。
T2103_.52.0191b15: 有操潔而年＊殀。有行鄙而財溢。有同罪而殊
T2103_.52.0191b16: 刑。有齊徳而異秩。業多端而交加。果遍酬而
T2103_.52.0191b17: 縷悉。譬如畫工布丹青之彩。鏡像應姸蚩
T2103_.52.0191b18: 之質。命招六印。逹季子之遊談。業引萬金。果
T2103_.52.0191b19: 朱公之計術。取青紫如俯拾。有昔因之助焉。
T2103_.52.0191b20: 逹禮樂而固窮。無宿福之資也。讀論者繼踵
T2103_.52.0191b21: 而張文獨享其榮。説詩者比肩而匡鼎偏高
T2103_.52.0191b22: 其位。或功勤可記而祿不及於介推。或咎隙
T2103_.52.0191b23: 當誅而爵先加於雍齒。韋賢經術遠勝黄金
T2103_.52.0191b24: 之遺。趙壹文籍。不如盈嚢之錢。此豈功業
T2103_.52.0191b25: 之異哉。故由宿命之殊耳。或材小而任大。宰
T2103_.52.0191b26: 衡無赫赫之功。或道著而身微。孔墨有栖栖
T2103_.52.0191b27: 之辱。亦有徳位倶顯。元凱列唐虞之朝。才命
T2103_.52.0191b28: 並隆。傅呂受鹽梅之寄。二因雙殖。則兼之也。
T2103_.52.0191b29: 如此。一業孤修。則其偏也若彼。管仲釋囚而
T2103_.52.0191c01: 登相。李斯爲相而被刑。范睢先辱而後榮。鄧
T2103_.52.0191c02: 通始富而終餒。非初訥而末辯。豈昔愚而
T2103_.52.0191c03: 今智。由果熟而泰來。以福盡而屯及。若云
T2103_.52.0191c04: 敗伍胥者宰嚭也。非由昔殃。濟張倉者王陵
T2103_.52.0191c05: 也。何關往福。此爲見縁而不知因。有斷見之
T2103_.52.0191c06: 咎矣。若＊云業縻好爵不念同昇之恩。命偶仁
T2103_.52.0191c07: 風。無愧來蘇之澤。此爲知因而不識縁。有背
T2103_.52.0191c08: 恩之罪矣。若兼逹其旨兩遣其累。進徳修業
T2103_.52.0191c09: 豈有閡乎。春種嘉穀。方頼夏雨以繁滋。宿
T2103_.52.0191c10: 殖良因。乃藉今縁而起發。受膏澤而荒蕪不
T2103_.52.0191c11: 墾之地也。遇明時而貧賤無因之士也。因縁
T2103_.52.0191c12: 之旨具諸經論。觸途而長。皆此類焉。若唯見
T2103_.52.0191c13: 其一不會其二。咎累之萌傷其徳矣。觀釋典
T2103_.52.0191c14: 之所明也。白黒之業。有必定之與不定。禍福
T2103_.52.0191c15: 之報。有可轉及於無轉。爲徳爲咎。唯禳可轉
T2103_.52.0191c16: 之業。若賢若愚。無移必定之命。夫大善積而
T2103_.52.0191c17: 災銷。衆惡盈而福滅。理之必然信而不貳。
T2103_.52.0191c18: 譬如藥石勝而疾除。水雨注而焚息。巨堤之
T2103_.52.0191c19: 堰涓流。蕭斧之伐朝菌。但疾處膏肓。良藥有
T2103_.52.0191c20: 所不救。火炎原隰。滴水固其無解。鄧林之木
T2103_.52.0191c21: 非隻刃而可盡。長江之流豈一塊之能塞。大
T2103_.52.0191c22: 徳可以掩微瑕。微功不足補大咎。鐫金石者
T2103_.52.0191c23: 難爲功。摧枯朽者易爲力。其業微者報不堅。
T2103_.52.0191c24: 其行堅者果必定。不堅故可轉。必定則難移。
T2103_.52.0191c25: 可轉之難。故三唱息巨海之波。難移之厄。則
T2103_.52.0191c26: 四果遇兇人之害。劉琨小賢。致反風而滅
T2103_.52.0191c27: 火。唐堯大聖。遭洪水之襄陵。准此而論。未
T2103_.52.0191c28: 足惑矣。晋文増徳。殄長蛇於路隅。宋景興
T2103_.52.0191c29: 言。退妖星於天際。此不定之業也。邾文輕己
T2103_.52.0192a01: 而利民。有徳而無應。楚昭引災而讓福。言善
T2103_.52.0192a02: 而身凶。乃必定之命也。或同惡而殊感。或善
T2103_.52.0192a03: 均而報異。皆昔因之所致也。何足怪之於一
T2103_.52.0192a04: 生哉。孔子曰。小人不知天命而不畏。又曰。不
T2103_.52.0192a05: 知命無以爲君子。佛之所云業也。儒之所謂
T2103_.52.0192a06: 命也。蓋言殊而理會。可得而同論焉。命繋
T2103_.52.0192a07: 於業。業起於人。人禀命以窮通。命隨業而厚
T2103_.52.0192a08: 薄。厚薄之命莫非由己。怨天尤上不亦謬
T2103_.52.0192a09: 乎。詩云。下民之
T2103_.52.0192a10: 門。惟人所召。此云。天之不可推而責之於
T2103_.52.0192a11: 人矣。孟軻干魯。不憾臧倉之蔽。仲由仕季。無
T2103_.52.0192a12: 恚伯寮之讒。則謂人之不可責而推之於天
T2103_.52.0192a13: 矣。其言若及其致匪殊。要而論之。同歸進
T2103_.52.0192a14: 徳。剋己戒人。以勗乾乾之志。樂天知命。蠲
T2103_.52.0192a15: 其慼＊慼之尤。夫然故内勤克命之功。外弘
T2103_.52.0192a16: 不爭之徳。上無怨天之咎。下絶尤人之累。
T2103_.52.0192a17: 行之中和。於是乎在。古之善爲道者。其從事
T2103_.52.0192a18: 於斯乎。昔者初聞釋典信之不篤。拘其耳目
T2103_.52.0192a19: 之間。疑於視聽之外。謂前因後果之説。等莊
T2103_.52.0192a20: 周之寓言。天上地下之談。類相如之烏有。覩
T2103_.52.0192a21: 姦回之漏網。則爲非而不懲。聞忠直之逢尤。
T2103_.52.0192a22: 則輕善而無勸。甚哉此惑也。知業則不然。夫
T2103_.52.0192a23: 逹業之君子無私而委命。仰聖賢之清徳。敦
T2103_.52.0192a24: 金玉之高行。無悶于陋巷之居。忘懷於名利
T2103_.52.0192a25: 之競。所以畢既往之餘業。啓將來之長慶。不
T2103_.52.0192a26: 顧流俗之嗤毀。豈求郷曲之稱詠哉。夫種殖
T2103_.52.0192a27: 不見其長。有時而大砥礪。莫覩其虧。終銷厥
T2103_.52.0192a28: 厚。今形善惡之報。爲時近而未熟。昔世吉凶
T2103_.52.0192a29: 之果。須數終而乃謝。譬如稼穡作甘。不朝
T2103_.52.0192b01: 種而夕稔。蒺
T2103_.52.0192b02: 飽飫者。因昔歳之餘穀。不賢而富壽者。荷前
T2103_.52.0192b03: 身之舊福。天道無親疏。人業有盈縮。由斯以
T2103_.52.0192b04: 推天命。可得除疑惑矣。若夫虞夏商周之典。
T2103_.52.0192b05: 黄老孔墨之言。道＊惟施於一生。言罔及於三
T2103_.52.0192b06: 世。則可惑者有六焉。無辭以通之矣。示爲善
T2103_.52.0192b07: 之利。謂爵賞及名譽。陳爲惡之害。明恥辱與
T2103_.52.0192b08: 刑罰。然逃賞晦名之士。以何爲利乎。苟免無
T2103_.52.0192b09: 恥之夫。不受其害矣。何足以爲懲勸哉。可惑
T2103_.52.0192b10: 者一也。云天與善降之以百祥。謂神糺淫加
T2103_.52.0192b11: 之以六極。然伯牛徳行而有疾。天豈惡其爲
T2103_.52.0192b12: 善乎。盜蹠凶暴而無殃。神豈善其爲惡乎。
T2103_.52.0192b13: 何禍福之濫及哉。可惑者二也。者云罪隨形
T2103_.52.0192b14: 而並滅。功與身而共朽。善何慶之可論。惡何
T2103_.52.0192b15: 殃而當戒。若善惡之報。信有而非無也。食山
T2103_.52.0192b16: 薇而飢死。何處而加之福。膾人肝而壽終。何
T2103_.52.0192b17: 時而受其禍。何善惡之無報哉。可惑者三也。
T2103_.52.0192b18: 若云禍福由其祖禰。殃慶延於子孫。考之於
T2103_.52.0192b19: 前載。不必皆然矣。伯宗羊肹之嗣。絶滅於
T2103_.52.0192b20: 晋朝。慶父叔牙之後。繁昌於魯國。豈祖禰之
T2103_.52.0192b21: 由乎。可惑者四也。若云觀善察惡。時有謬於
T2103_.52.0192b22: 上天。故使降福流災遂無均於下土。然天之
T2103_.52.0192b23: 明命寧當闇於賞罰乎。曾謂天道不如王者
T2103_.52.0192b24: 之制乎。可惑者五也。若云禍福非人所召。善
T2103_.52.0192b25: 惡無報於後。而百王賞善而刑淫。六經褒徳
T2103_.52.0192b26: 而貶過。則爲虚勸於不益妄戒於無損。何貴
T2103_.52.0192b27: 孔丘之弘教。何咎羸正之焚書乎。可惑者六
T2103_.52.0192b28: 也。然則善惡之所感致。禍福之所倚伏。＊惟
T2103_.52.0192b29: 限之於一生。不通之以三世。其理局而不弘
T2103_.52.0192c01: 矣。何以辯人之惑乎。防於惡也未盡。導於善
T2103_.52.0192c02: 也多闕。其取義也尚淺。其利民也猶微。比夫
T2103_.52.0192c03: 十力深言三乘妙法。濟四生于火宅。運六舟
T2103_.52.0192c04: 於苦海。高下之相懸也。若培塿之與崑崙。淺
T2103_.52.0192c05: 深之不類也。匹潢汚之與江漢。何可同年而
T2103_.52.0192c06: 語哉。昔維摩詰之明逹。及舍利弗之聰辯。經
T2103_.52.0192c07: 論詳之。可得而挍。足以逾項託超孔丘。邁李
T2103_.52.0192c08: 老越許由。伏墨翟摧莊周。呑百氏該九流。書
T2103_.52.0192c09: 籍所載莫之與儔。然受諸異道不毀正信。雖
T2103_.52.0192c10: 明世典常樂佛法。師事釋迦伏膺善誘。豈不
T2103_.52.0192c11: 識道勝而鑚仰之乎
T2103_.52.0192c12: 内徳論空有篇第三
T2103_.52.0192c13: 或有惡取於空以生斷見。無所慚懼。自謂大
T2103_.52.0192c14: 乘。此正法所深戒也。其斷見者曰。經以法喩
T2103_.52.0192c15: 泡影生同幻化。又云。罪福不二業報非有。故
T2103_.52.0192c16: 知殖因收果之談。天堂地獄之説。無異相
T2103_.52.0192c17: 如述上林之橘樹。孟徳指前路之梅園。權
T2103_.52.0192c18: 誘愚蒙假稱珍怪。有其語焉無其實矣。至如
T2103_.52.0192c19: 冉疾顏殀以攝養之乖宜。彭壽聃存。由將衞
T2103_.52.0192c20: 之有術。貴賤自然而殊。苦樂偶其所遇。譬諸
T2103_.52.0192c21: 草木區以別矣。若蓂莢之表祥瑞。連理之應
T2103_.52.0192c22: 休明。名載于竹帛状圖於丹青。此則草木之
T2103_.52.0192c23: 貴者也。若被三徑而易蔓。亘七澤而難剪。充
T2103_.52.0192c24: 僕妾之薪蒸。被牛羊之履踐。此則草木之賤
T2103_.52.0192c25: 者也。若列挺干雲之峯。羅生絶跡之地。斤斧
T2103_.52.0192c26: 莫之及。樵蘇所不至。此則草木之全壽者也。
T2103_.52.0192c27: 若匠石之所數顧。農夫之所務去。遭荷蓧之
T2103_.52.0192c28: 奮鋤。値般輸之揮斧。此則草木＊殀命者
T2103_.52.0192c29: 也。若篠簜比質於松柏。蕙若同氣於蘭芷。
T2103_.52.0193a01: 翠陵寒而未渝。芳在幽而不已。草木之賢俊
T2103_.52.0193a02: 者也。若蒺
T2103_.52.0193a03: 騷之比興。以匹姦而喩鄙。草木之庸猥者也。
T2103_.52.0193a04: 若乃異臭殊味。千品萬形壤之所殖。胡可勝
T2103_.52.0193a05: 名。何業而見重。何因而被輕。何尤而速斃。
T2103_.52.0193a06: 何功而久生。何咎而枯槁。何福而華榮。何習
T2103_.52.0193a07: 而含毒。何修而播馨。此豈宿業之所致乎。乃
T2103_.52.0193a08: 自然而萬差耳。人之殊命。蓋亦如是。豈由前
T2103_.52.0193a09: 業使之然哉。然則無是無非。大乘之深理。明
T2103_.52.0193a10: 善明惡。小乘之淺教。愚騃者
T2103_.52.0193a11: 合眞。謹愼者乖道。何爲捨惡趣善而起分別
T2103_.52.0193a12: 之心乎。又嫌佛之説法端緒太多。論空説有
T2103_.52.0193a13: 自相乖背。此是佛鬥衆生耳。何不唯明一
T2103_.52.0193a14: 種之法乎。邪空之説云爾。正空則不然矣。苟
T2103_.52.0193a15: 識空有之理者。豈發如是之言乎。此既喩非
T2103_.52.0193a16: 而博言僞而辯。懼其迷誤後人増長邪見。聊
T2103_.52.0193a17: 率所聞試論之曰。若夫如夢如幻如響如泡。
T2103_.52.0193a18: 無一法而不爾。總萬象而倶苞。上士觀之
T2103_.52.0193a19: 以至聖。至聖體之而獨超。大浸稽天而不溺。
T2103_.52.0193a20: 大風偃岳而無飄。具六通而自在。越三界而
T2103_.52.0193a21: 逍遙。然理不自了正觀以照。心不自寂靜攝
T2103_.52.0193a22: 斯調。障不自遣對治方銷。徳不自備勤修乃
T2103_.52.0193a23: 饒。六蔽既除則眞如可顯。三障未滅則菩提
T2103_.52.0193a24: 極遙。故眞諦離垢淨之相。俗諦立是非之條。
T2103_.52.0193a25: 指事必假於分別。論法豈宜於混淆。六度不
T2103_.52.0193a26: 可爲墜苦之業。三毒不可爲出世之橋。投谷
T2103_.52.0193a27: 難以無墜。赴火何由不燒。堯舜不可比之於
T2103_.52.0193a28: 昏桀。幽厲不可同之於聖堯。忠賢不可斥之
T2103_.52.0193a29: 於荒野。邪佞不可昇之於明朝。不可反白而
T2103_.52.0193b01: 作黒。不可俾晝而爲宵。不可以邪害於正。不
T2103_.52.0193b02: 可持鳳比於梟。何得同因果於兔角。匹罪福
T2103_.52.0193b03: 於龜毛乎。雖引大乘之妙言。不得妙之眞致。
T2103_.52.0193b04: 説之於口若同。用之於心則異。異者何也。正
T2103_.52.0193b05: 法以空去其貪。邪説以空恣其愛。智者觀空
T2103_.52.0193b06: 以除恚。惑者論空而肆害。逹者行空而慧解。
T2103_.52.0193b07: 迷者取空以狂悖。大士體空而進徳。小人説
T2103_.52.0193b08: 空而善退。其殊若此。豈同致乎。良由反用正
T2103_.52.0193b09: 言以生邪執矣。騏驥浮水勤而無功。舟楫
T2103_.52.0193b10: 登山勞而不進。豈騏驥舟楫之不善哉。但
T2103_.52.0193b11: 浮水登山用之反也。讀淨名離相之典而廢
T2103_.52.0193b12: 進修。誦莊周齊物之言以縱情欲。無異策駟
T2103_.52.0193b13: 馬而泝流。棹方舟以登阪。望追造父之長
T2103_.52.0193b14: 驅。欲比越人之利渉。不亦難乎。夫淨名有清
T2103_.52.0193b15: 高之徳。莊周無嗜欲之累。故知斷見之論空。
T2103_.52.0193b16: 與無爲之道反矣。夫妙道之玄致。即群有以
T2103_.52.0193b17: 明空。既觸實而知假。亦就殊而照同。其何類
T2103_.52.0193b18: 也。譬如對廣鏡而傍觀。臨碧池而俯映。衆
T2103_.52.0193b19: ＊象粲而在目可見而無實性。縁生有而成形。
T2103_.52.0193b20: 有離縁而喪質。水遇寒而氷壯。氷渉温而
T2103_.52.0193b21: 堅失。凡從縁而爲有。雖大有其何實。故天
T2103_.52.0193b22: 地與我皆虚。我與萬物爲一。菩提不得謂爲
T2103_.52.0193b23: 有。何況群生與衆術。故察於物而非物。取諸
T2103_.52.0193b24: 身而匪身。麗天著而皆妄。鎭地崇而莫眞。言
T2103_.52.0193b25: 論窮理而無説。賓客盈堂而無人。豔色絶世
T2103_.52.0193b26: 而無美。瑰寶溢目而無珍。善惡殊途而不二。
T2103_.52.0193b27: 聖凡異等而常均。尋夫經論之大旨也。從縁
T2103_.52.0193b28: 以明非有。縁起以辯非無。事有而無妙實。義
T2103_.52.0193b29: 空而匪太虚。無人非闚戸之閴。無見非面牆
T2103_.52.0193c01: 之愚。無説非金人之口。無體非棘猴之軀。無
T2103_.52.0193c02: 動非山岳之貎。無別非雷同之諛。無眞非魚
T2103_.52.0193c03: 目之寶。無實非雁足之書。財比夢財而莫
T2103_.52.0193c04: 異。色與幻色而何殊。猗頓等原憲之産。宋里
T2103_.52.0193c05: 匹平城之姝。道智了空而絶縛。俗情滯有以
T2103_.52.0193c06: 常拘。人與業報而非有。業報隨人而不無。天
T2103_.52.0193c07: 堂類天而匪妄。地獄等地而爲虚。非同楊雄
T2103_.52.0193c08: 之假稱玉樹。曼都之矯見神居。何乃取空言
T2103_.52.0193c09: 而背旨。援卉木而比諸。夫夜光結緑之寶。南
T2103_.52.0193c10: 威毛嬙之色。人皆見其有而興愛。孰能體其
T2103_.52.0193c11: 空而不染。睚眥蠆介之隙。青蠅貝錦之讐。
T2103_.52.0193c12: 莫不著其相而興憤。尟能比於空而不憾。獨
T2103_.52.0193c13: 謂鄙行空而不戒。善法空而不遵。三惑應捨
T2103_.52.0193c14: 而未悛。五徳應修而反棄。不觀空以遣累。但
T2103_.52.0193c15: 取空而廢善。此豈淨名不二之深致。莊周齊
T2103_.52.0193c16: 物之玄旨乎。大矣哉至人之體空也。證萬物
T2103_.52.0193c17: 之本寂。知四大之爲假。視西施如行厠。比南
T2103_.52.0193c18: 金于碎瓦。五欲不能亂其心。四魔無以變其
T2103_.52.0193c19: 雅。智日明而徳富。惑日除而過寡。截手足而
T2103_.52.0193c20: 無憾。乞頭目而能捨。八法不生二相。萬物
| T2103_.52.0193c21: | 觀如一馬。故能證無上智爲薩婆若 | 如者 反 | 得 |
T2103_.52.0193c23: 爲非而不懼崇邪以爲是。夫見舟見水皆非
T2103_.52.0193c24: 眞諦。而將渉大川非舟不濟。病體藥性均
T2103_.52.0193c25: 是空虚。而人由病殞病因藥除。犀角鴆毛等
T2103_.52.0193c26: 類泡沫。而飮鴆者死服犀者活。淡水醇醪並
T2103_.52.0193c27: 非眞有。而漿不亂人酒能生咎。忠順叛逆皆
T2103_.52.0193c28: 如
T2103_.52.0193c29: 等不二。而福以善臻禍因惡致。善惡諸法等
T2103_.52.0194a01: 空無相。而善法助道惡法生障。故知萬法眞
T2103_.52.0194a02: 性同一如矣。無妨因縁法中有萬殊矣。空
T2103_.52.0194a03: 有二門不相違矣。眞俗二諦同所歸矣。若
T2103_.52.0194a04: 謂小乘有罪福之言。大乘無是非之語。似
T2103_.52.0194a05: 胡越之殊趣。若矛盾之相拒。童子尚羞番
T2103_.52.0194a06: 覆。聖人豈爲首鼠。良以道聽而途説。遂使謬
T2103_.52.0194a07: 量而惡取。若博考而深思。必疑釋而迷愈
T2103_.52.0194a08: 矣。敬惟十力世雄無上慈父。言無不實慈無
T2103_.52.0194a09: 不普。相無不離視無不覩。徳無不周過無不
T2103_.52.0194a10: 去。善無不勸惡無不沮。香塗不欣刀割無怒。
T2103_.52.0194a11: 不愛從順不憎違拒。福慧圓滿而靡餘。煩惱
T2103_.52.0194a12: 罄竭而無緒。拔三界之沈溺啓四生之聾瞽。
T2103_.52.0194a13: 空有倶照以相濟。眞俗會通而雙擧。務在量
T2103_.52.0194a14: 病而施藥。不可違中而偏處。若夫方等一乘
T2103_.52.0194a15: 波若八部聖慧之極。大乘之首。莫不廣述受
T2103_.52.0194a16: 持之利。深陳毀謗之咎。經又云。深信因果不
T2103_.52.0194a17: 謗大乘。何謂大乘之理都無因果乎。夫取相
T2103_.52.0194a18: 而爲善。則善而未精。見相而斷惡。則斷已復
T2103_.52.0194a19: 生。若悟善性寂而無作。若了惡體空而何
T2103_.52.0194a20: 斷。乃令三障氷銷而寂滅。萬徳雲集以彌滿。
T2103_.52.0194a21: 智慧如海。不可酌之以一蠡。道邁人天。豈得
T2103_.52.0194a22: ＊闚之以寸管。而喩之於檮杌。測之以愚短。
T2103_.52.0194a23: 不亦謬哉。夫説空而恣情者。不能無所苦也。
T2103_.52.0194a24: 疾痛惱之則寢不安矣。刀鋸傷之則體不完
T2103_.52.0194a25: 矣。終日不食則受其飢矣。無裘禦冬則苦其
T2103_.52.0194a26: 寒矣。然則致苦之業。豈可輕而不避乎。夫五
T2103_.52.0194a27: 福之與六極。人情所不能齊也。故居窮而思
T2103_.52.0194a28: 逹。處危而求安。嬰疾而願愈。在慼而羨歡。愛
T2103_.52.0194a29: 壽考而忌短折。榮世祿而恥形殘。樂加之而
T2103_.52.0194b01: 欣笑。苦及之而憂歎。何得雷同於善惡而不
T2103_.52.0194b02: 修於福因乎。觀萬姓之異禀。寔千種而殊級。
T2103_.52.0194b03: 或比上壽而有餘。或匹下殤而不及。或衣單
T2103_.52.0194b04: 布而無恙。或服重繭而寒入。或藉草土而安
T2103_.52.0194b05: 和。或處床褥而風濕。或不治而自愈。或雖治
T2103_.52.0194b06: 而不立。或無術而體康。或善攝而痾集。其
T2103_.52.0194b07: 形之表也均有髮膚。膚之内也腑臟奚殊。
T2103_.52.0194b08: 皆含血而＊苞肉並筋連而骨扶。何一壽而一
T2103_.52.0194b09: 夭。何一充而一臞。禀何靈而獨實。受何氣而
T2103_.52.0194b10: 偏虚。虚者不獨埃塵而作體。實者豈偏金石
T2103_.52.0194b11: 以爲軀。未必壽長者有醫術。齡促者無道書。
T2103_.52.0194b12: 何謂專由攝養不在業乎。亦有殀命胞胎。
T2103_.52.0194b13: 受疾嬰孩。憙怒未競嗜欲未開。未觸冐於寒
T2103_.52.0194b14: 暑。未毀悴於悲哀。壽何以而＊殀。疾何從而
T2103_.52.0194b15: 來。則其所以然者。豈非前業之由哉。至如漢
T2103_.52.0194b16: 昭哀之二主。魏文明之兩帝。或未三九而登
T2103_.52.0194b17: 遐。或僅五八而捐世。術人雲集。但致李氏之
T2103_.52.0194b18: 靈。方士如林。不救倉舒之逝。君王不乏於藥。
T2103_.52.0194b19: 巫醫豈祕其藝。何寢疾而弗瘳。何促齡而莫
T2103_.52.0194b20: 繼。豈非隨業而感報非道術之所濟乎。然經
T2103_.52.0194b21: 稱施藥之功。佛歎醫王之徳。孔公明愼疾之
T2103_.52.0194b22: 軌。老子有攝生之則。不信業者既迷。不順醫
T2103_.52.0194b23: 者亦惑。能詳因果之深淺。乃辯藥石之通塞。
T2103_.52.0194b24: 可究之以智慧。難具之於翰墨。至如公明辯
T2103_.52.0194b25: 崇鶣鵲除痾。河東郭璞譙郡華他。廣陵呉普
T2103_.52.0194b26: 彭城樊阿。或禳凶而作吉。或止疾以爲和。何
T2103_.52.0194b27: 得不信醫術之有益乎。然景純識加刑之日。
T2103_.52.0194b28: 而不能使刑之不加。公明知壽盡之年。不能
T2103_.52.0194b29: 令年之不盡。＊鶣鵲華他不能使其親不歿。
T2103_.52.0194c01: 呉普樊阿不能令其躬不殞。何得不信長短
T2103_.52.0194c02: 之有業乎。醫由業會藥依縁聚。醫實有功藥
T2103_.52.0194c03: 非無取。必死之病雖聖莫之蠲。可療之疾待
T2103_.52.0194c04: 醫而方愈。魂由業反。則僵尸遇再生之藥。
T2103_.52.0194c05: 命以業殂。則聖醫爲一棺之土。壽之修促體
T2103_.52.0194c06: 之安苦。隨遭不泰姸＊蚩申痀。千品萬端皆
T2103_.52.0194c07: 業爲主。三界六趣隨業而處。百卉無情。故美
T2103_.52.0194c08: 惡非關於業報。四生有命。則因縁不同於草
T2103_.52.0194c09: 莽。斤斧伐木不驚。刀杖加人則懼。匏爪繋而
T2103_.52.0194c10: 不食。羽毛食而馳騖。比有情於無知。何非倫
T2103_.52.0194c11: 而引喩。夫空有略談則率由心業。前且詠其
T2103_.52.0194c12: 生常。今則示其正法。小乘以依報爲業有。大
T2103_.52.0194c13: 乘以萬境爲識造。隨幻業而施之天地。逐妄
T2103_.52.0194c14: 心而現之識草。若翳目覩乎空花。比睡夢現
T2103_.52.0194c15: 其生老。若悟之於心業。則＊惟聞乎佛道。原夫
T2103_.52.0194c16: 小乘之與大乘。如小學之與大學。幼唯教之
T2103_.52.0194c17: 以書計。長乃博之以禮樂。始蒙然而類牛毛。
T2103_.52.0194c18: 終卓爾而同麟角。此乃爲訓之次序。何有異
T2103_.52.0194c19: 同而可剥。良以衆生之根有利有鈍。是故聖
T2103_.52.0194c20: 人之教或漸或頓。或致之於深遠。或進之以
T2103_.52.0194c21: 分寸。雖百慮而一致。亦異道而乖論。乃有
T2103_.52.0194c22: 執空門以反教。論大乘而謗小。佛不鬪衆生
T2103_.52.0194c23: 衆生自不了。譬闇室之無燭。如夜遊而未曉。
T2103_.52.0194c24: 故相剥奪而諠諠。競是非而擾擾。何異採芙
T2103_.52.0194c25: 蓉於木末。尋呉楚于燕趙。不亦謬乎。夫一
T2103_.52.0194c26: 水無以和羹。一木無以構室。一衣不稱衆
T2103_.52.0194c27: 體。一藥不療殊疾。一彩無以爲文繍。一聲無
T2103_.52.0194c28: 以諧琴瑟。一言無以勸衆善。一戒無以防多
T2103_.52.0194c29: 失。何得怪漸頓之殊異。令法門之專一。夫法
T2103_.52.0195a01: 門之多品。如藥石之殊功。救冷以温物爲用。
T2103_.52.0195a02: 去熱則寒藥宜豐。或特宜於禦濕。或偏須於
T2103_.52.0195a03: 止風。不可同病而殊藥。不可病殊而藥同。若
T2103_.52.0195a04: 守株而必閡。能逹變而後通。何得拘一途而
T2103_.52.0195a05: 相剥起戰爭於其中乎。三世因果佛不誑欺。
T2103_.52.0195a06: 十力勸戒聞當不疑。勸之者應修。戒之者宜
T2103_.52.0195a07: 遠。抑凡情之所耽。行聖智之所願。何得違經
T2103_.52.0195a08: 論之所明。以胸臆而爲斷。而謂善惡都空無
T2103_.52.0195a09: 損益乎。夫法眼明了無法不悉。舌相廣長言
T2103_.52.0195a10: 無不實。其析有也。則一毫爲萬。其等空也。
T2103_.52.0195a11: 則萬象皆一。防斷常之生尤。兼空有以除
T2103_.52.0195a12: 疾。彼菩提之妙理。實甚深而微密。厭塵勞而
T2103_.52.0195a13: 求解慧。當謹愼而無放佚。非聖者必凶。順道
T2103_.52.0195a14: 者終吉。勿謂不信。有如皎日
T2103_.52.0195a15: 廣弘明集卷第十四
T2103_.52.0195a16:
T2103_.52.0195a17:
T2103_.52.0195a18:
T2103_.52.0195a19:
T2103_.52.0195a20: ＊大唐＊西明寺＊沙門釋道宣撰
T2103_.52.0195a21: 佛徳篇第三
T2103_.52.0195a22: 序曰。夫以。蒙俗作梗。妙籍舟師。師之大者。
T2103_.52.0195a23: 所謂王也。故王者往也。若海之朝宗百川焉。
T2103_.52.0195a24: 王之取號況於此也。然則統言王者。約縁乃
T2103_.52.0195a25: 多。事理兩分擧要惟二。初謂詳事。二謂明
T2103_.52.0195a26: 理。故詳事之王。則人王天王是也。行化在事。
T2103_.52.0195a27: 事止於身。身存而化行。身滅而化息。此則外
T2103_.52.0195a28: 計其身。而莫思其内識。故目其化。爲外教也。
T2103_.52.0195a29: 二謂明理。則法王佛覺是也。行化在理。理在
T2103_.52.0195b01: 於心。心存而化行。想滅而境絶。此則内撿其
T2103_.52.0195b02: 心。而不縁於外境。故目其化。爲内教也。所以
T2103_.52.0195b03: 厚身而存生。生生而不窮。捐生而去情。情亡
T2103_.52.0195b04: 而照寂。致使存形之教萬國同儀。練心之術
T2103_.52.0195b05: 千聖齊一。是則道俗兩教出入升沈。俗則入
T2103_.52.0195b06: 有而沈形。六道以之而綿亘。道則出空而升
T2103_.52.0195b07: 位。三聖自此而昌明焉。自正道東流。六百餘
T2103_.52.0195b08: 載。釋蒙從信。其徒不一。獨夫振虐。而坑僧
T2103_.52.0195b09: 撃像者二三。明后重道。寺塔崇樹者亦衆
T2103_.52.0195b10: 矣。至如呉王之詳佛聖。曉天人之所歸。宋君
T2103_.52.0195b11: 之叙佛徳。明朝賢之宗奉。諸餘蒙昧。無足勝
T2103_.52.0195b12: 言。故序現迹之祥瑞。又述頌作之盛徳。隨類
T2103_.52.0195b13: 覽歴。豈不昭彰心性乎
T2103_.52.0195b14: 初序梁弘明集序佛徳目
T2103_.52.0195b15: 晋宗炳明佛論
T2103_.52.0195b16: 大唐廣弘明集佛徳篇總目 卷十五
T2103_.52.0195b17: 晋沙門支道林佛菩薩像讃
T2103_.52.0195b18: 晋沙門釋慧遠佛影銘
T2103_.52.0195b19: 宋侍中謝靈運佛法銘讃
| T2103_.52.0195b20: | 梁沈約佛記序 | 并勅答 |
T2103_.52.0195b22: 梁高祖出育王舍利詔
| T2103_.52.0195b23: | 梁晋安菩提樹頌 | 并表 |
| T2103_.52.0195b24: | 梁簡文唱導佛徳文 | 十首 |
| T2103_.52.0195b25: | 梁簡文謝佛事啓 | 十首 |
| T2103_.52.0195b26: | 梁沈約佛刹塔像諸銘 | 十首 |
| T2103_.52.0195b28: | 隋高祖於國内立舍利塔詔 | 并瑞應 表謝 |
T2103_.52.0195c01: 佛釋迦文菩薩等像讃 晋沙門支道
T2103_.52.0195c02: 林
T2103_.52.0195c03: 佛影銘 晋沙門釋慧遠
T2103_.52.0195c04: 佛法銘讃 宋侍中謝靈運
T2103_.52.0195c05: 佛記序 梁沈約
T2103_.52.0195c06: 佛像瑞集 唐終南山釋氏
T2103_.52.0195c07: 出育王舍利詔 梁高祖武皇帝
T2103_.52.0195c08: 菩提樹頌 梁晋安王蕭綱
T2103_.52.0195c09: 梁唱導文 蕭綱在蕃作
T2103_.52.0195c10: 歸佛發願誓文 梁王僧孺
| T2103_.52.0195c11: | 釋迦文佛像讃 | 并序 | 晋支道林 |
T2103_.52.0195c13: 之謂也。昔姫周之末有大聖號佛。天竺釋王
T2103_.52.0195c14: 白淨之太子也。俗氏母族。厥姓裘曇焉。仰靈
T2103_.52.0195c15: 胄以丕承。藉乃哲之遺芳。吸中和之誕化。禀
T2103_.52.0195c16: 白淨之浩然。生自右脇。弱而能言。諒天爵
T2103_.52.0195c17: 以不加爲貴。誠逸祿以靡須爲足。故常夕惕
T2103_.52.0195c18: 上位逆旅紫庭。紆軫儲宮擬翮區外。俄而高
T2103_.52.0195c19: 逝周覽郊野。四闢皇扉。三鑒疾苦。風人勵
T2103_.52.0195c20: 辭以激興。乃甘心受而莫逆。訊大猷於有道。
T2103_.52.0195c21: 慨在茲之致淹。遂乃明發遐征栖遲幽閑。脱
T2103_.52.0195c22: 皇儲之重寶。希無待以輕擧。褫龍草之盛
T2103_.52.0195c23: 飾。貿窮巖之蓰褐。資送之儔自崖而反矣。
T2103_.52.0195c24: 爾乃抗志匪石。安仁以山。斑卉匡居。摧心
T2103_.52.0195c25: 立盟。釐安般之氣緒。運十算以質心。偋運
T2103_.52.0195c26: 四籌之八記。從二隨而簡巡。絶送迎之兩
T2103_.52.0195c27: 際。縁妙一於鼻端。發三止之矇秀。洞四觀而
T2103_.52.0195c28: 合泯。五陰遷於還府。六情虚於靜林。涼五内
T2103_.52.0195c29: 之欲火。廓太素之浩心。濯般若以進徳。潜七
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