SAT DB

T2110_.52.0524a01:

上名山。又云。天尊所治之府。
何爲山經不載。廣雅無文也

子稱太上爲佛師

T2110_.52.0524a02: 者。案往代先儒及梁承聖解五千文久有明
T2110_.52.0524a03: 釋言太上有四。其一曰下知有之。謂三皇至
T2110_.52.0524a04: 五龍。是也。其二曰次親譽之。謂伏羲與神農
T2110_.52.0524a05: 是也。三曰其次畏之。謂軒轅及帝嚳是也。四
T2110_.52.0524a06: 曰其次侮之。謂堯舜已下是也。禮記有云。太
T2110_.52.0524a07: 上貴徳。其次務施報。謂天皇人帝爲太上也。
T2110_.52.0524a08: 無別道神統論其教。止是訓導君民汲引浮
T2110_.52.0524a09: 俗。初未曾聞修萬行而趣涅槃。運四流以超
T2110_.52.0524a10: 生死。案道經元皇暦云。吾聞大道太上正眞
T2110_.52.0524a11: 出於自然。是謂爲佛無爲之君。檢道經中。喚
T2110_.52.0524a12: 佛爲大道爲太上爲自然爲正眞爲太極爲無

T2110_.52.0524a13:

上者。皆是佛也。又云。天竺國有古皇先生

言
佛

T2110_.52.0524a14:

是太古元
皇之先生

善入泥洹。古先生者。是吾師也。遊

T2110_.52.0524a15: 化天竺。今將返神還乎無名。絶身滅有不死

T2110_.52.0524a16:

不終。綿綿常存。吾今逝矣

老君知佛泥洹所以陳
去化縁事了。於是告

T2110_.52.0524a17:

還。門人未知。今須自述云。吾師者本在西方。
爲此西昇申其戀慕。在文指的取證分明者也

三洞經

T2110_.52.0524a18: 云。佛是道父。西昇又云。天下大術佛最第

T2110_.52.0524a19:

一

言神通變
化無窮也

化胡經云。老子知佛欲入涅槃。復

T2110_.52.0524a20: 迴在世。號曰迦葉。於娑羅林爲衆發問。轉神
T2110_.52.0524a21: 入定經云。思念一切。關令傳云。老子曰。吾
T2110_.52.0524a22: 師號佛覺。一切民也。菜食誦經稱無上正眞
T2110_.52.0524a23: 之道承佛威神號佛爲世尊。形與神遊。受高
T2110_.52.0524a24: 上大聖十方至眞已得佛道。檢道經處處皆
T2110_.52.0524a25: 稱佛爲師也。吾今爲子釋茲在茲。子當念茲
T2110_.52.0524a26: 在茲。頂受而奉行也。佛也者蓋絶稱之大宗。
T2110_.52.0524a27: 至妙之幽宅。不可以無取。不可以有求。果有
T2110_.52.0524a28: 其所以不有。故不可得而有。有其所以不無。
T2110_.52.0524a29: 故不可得而無。何者。若本之有境則大患永
T2110_.52.0524b01: 滅。推之無郷則大悲不竭。常理不可原。自然
T2110_.52.0524b02: 之體也。無心以成化。大道之宗也。三五莫能
T2110_.52.0524b03: 始。古皇之先也。不嚴以正俗。無爲之君也。
T2110_.52.0524b04: 混沌不可測。無名之主也。綿綿其若存。衆妙
T2110_.52.0524b05: 之本也。其降靈也。則爲大道之師。其開化也。
T2110_.52.0524b06: 則爲太上之父。焉得閉目以觀天地。塞耳而
T2110_.52.0524b07: 聽雷霆。所以佛號法王世之調御。下凡上聖
T2110_.52.0524b08: 靡不歸依。豈有稱五老之神。佩三皇之籙。而

T2110_.52.0524b09:

能爲釋氏之師乎

案出官儀云。無上三天。玄元始氣
太上老君。太上文人無上玄老。

T2110_.52.0524b10:

朝夕朝禮儀云。太上玄元五靈老君。當召功曹使者。左右
龍虎君。驛龍騎吏。侍香玉童。侍香玉女。玉帝直符。然老

T2110_.52.0524b11:

者長也。尊也。言五老君居衆仙之尊。萬神之長。五靈五
帝也。即靈威仰神。三皇天地人也。頃峻始學篇云。天地

T2110_.52.0524b12:

初立有天皇。十三頭。在治一萬八千歳。括地象云。天皇
九翼飛以往來。老子所事三皇五嶽。六甲符圖皆皇靈

T2110_.52.0524b13:

所制。老子佩之以防身也。然三皇符籙五老眞文。皆丹緑
五彩天文火字。言佩之長生不死。已至神仙。所敍官

T2110_.52.0524b14:

屬將軍吏兵。與俗無異顏光祿王斌等云。道者練形法在

T2110_.52.0524b15:

仙化。佛者持心教在濟物。論
道所宗。三皇及與五龍也

故涅槃云。諸佛所

T2110_.52.0524b16: 師。所謂法也。以法常故諸佛亦常。吾更爲子
T2110_.52.0524b17: 重明斯義。案佛説空寂所問經及天地經。皆
T2110_.52.0524b18: 云。吾令迦葉在彼爲老子號無上道。儒童在
T2110_.52.0524b19: 彼號曰孔丘。漸漸教化令其孝順。須那經云。

T2110_.52.0524b20:

吾後千歳法當東流。王及人民奉戒修善

古録
云。

T2110_.52.0524b21:

周惠王時已漸佛教。一百餘年之後。老子方説五千文也。
劉向序云。吾檢藏書。毎見佛經。當知佛化流此久矣也

T2110_.52.0524b22: 竊以三代將末六國就興。遊説之徒心存苟
T2110_.52.0524b23: 得。未患誇誕靡弊肉。穿鼓舌而騁奇謀。搖脣
T2110_.52.0524b24: 而談唐利。曹劌之請戰屈完。於是如師感
T2110_.52.0524b25: 被髮之哭。伊川痛窮車之填。濟水三河震竭
T2110_.52.0524b26: 四夷。交侵天闇飛蛬鎬遊舞兔。彭生爲豕啼
T2110_.52.0524b27: 之怪。杜伯見折脊之徴。假令任處阿衡身居
T2110_.52.0524b28: 台輔。莫不扇飄風凍雨之暴。烈迴天轉日之
T2110_.52.0524c01: 威。是以褒女獻王。延烽火之寇。楚人問鼎。漸
T2110_.52.0524c02: 滔天之逆。日者天地版蕩禮樂崩壞。名辱身
T2110_.52.0524c03: 殘曾無顧恥。顛家覆國安忍忘歸。詎知世界
T2110_.52.0524c04: 之何辜。罔念蒼生之塗炭。所以佛遣三聖權
T2110_.52.0524c05: 化一方。布治國之儀。敍修身之術。庶令其代
T2110_.52.0524c06: 邢用禮。變薄還淳。並是抑物本情。非出要之
T2110_.52.0524c07: 大道也。若放心於三達之境。寂慮於四徳之
T2110_.52.0524c08: 場。功被生靈澤均彼此者。則他方大士動喩
T2110_.52.0524c09: 恒沙。此土發心亦如塵算。諒非文字之所稱。
T2110_.52.0524c10: 傳略擧六人以開慕仰。文殊屈迹於當世。彌
T2110_.52.0524c11: 勒補處於未來。觀音普現色身。惠覃遐劫。
T2110_.52.0524c12: 地藏護持震旦。化洽無窮。馬鳴兼三方於東
T2110_.52.0524c13: 夏。猶朝陽之啓晨暉。而使六合倶照。龍樹跨
T2110_.52.0524c14: 萬里於神州。若明月之燭幽夜。能令八表同
T2110_.52.0524c15: 光。自斯已外。或耆年而弘道。或童孺而宣法。
T2110_.52.0524c16: 男女異形胡漢殊類。莫不就縁施化隨處誘
T2110_.52.0524c17: 凡。玄功利於百王。至教流於九有。名言茲在
T2110_.52.0524c18: 茲。允出茲在茲。無以子夏竊仲尼之名。蝸角
T2110_.52.0524c19: 擬崑崙之大也。儒生肉袒叩頭矯手而舐足
T2110_.52.0524c20: 曰。余請罪矣。余請罪矣◎
T2110_.52.0524c21: 辯正論卷第五
T2110_.52.0524c22:
T2110_.52.0524c23:
T2110_.52.0524c24:
T2110_.52.0524c25: 辯正論卷第六
T2110_.52.0524c26: 唐沙門釋法琳撰

T2110_.52.0524c27:

◎十喩篇第五

答傳道
士十異

T2110_.52.0524c28: 内九箴篇第六
T2110_.52.0524c29: 氣爲道本篇第七
T2110_.52.0525a01: 有黄巾李仲卿學謝管窺智慚信度。矜白鳥
T2110_.52.0525a02: 之翼。望駭嵩華。負爝火之光。爭輝日月。乃
T2110_.52.0525a03: 作十異九迷貶量至聖。余慨其無識念彼何
T2110_.52.0525a04: 辜。聊爲十喩曉之。九箴誡之。用指諸掌。庶明
T2110_.52.0525a05: 君子。詳茲致焉
T2110_.52.0525a06: 外一異曰
T2110_.52.0525a07: 注太上老君託神玄妙玉女。剖左腋而生
T2110_.52.0525a08: 釋迦牟尼寄胎摩耶夫人。開右脇而出
T2110_.52.0525a09: 内一喩曰
T2110_.52.0525a10: 老君逆常。託牧女而左出。世尊順化。因聖
T2110_.52.0525a11: 母而右生
T2110_.52.0525a12: 開士曰。案盧景裕戴詵韋處玄等集解五千
T2110_.52.0525a13: 文。及梁元帝周弘政等考義類疏云。太上有
T2110_.52.0525a14: 四。謂三皇及堯舜是也。言上古有此大徳之
T2110_.52.0525a15: 君。臨萬民之上。故云太上也。郭莊云。時之所
T2110_.52.0525a16: 賢者爲君。材不稱世者爲臣。老子非帝非皇。
T2110_.52.0525a17: 不在四種之限有何典據。輒稱太上耶。檢道
T2110_.52.0525a18: 家玄妙及中台朱韜玉机等經。并出塞記云。
T2110_.52.0525a19: 老是李母所生。不云有玄妙玉女。既非正説。
T2110_.52.0525a20: 尤假謬談也。按仙人玉籙云。仙人無妻玉女
T2110_.52.0525a21: 無夫。雖受女形畢竟不産。若有茲瑞。誠曰可
T2110_.52.0525a22: 嘉。何爲史記無文。周書不載。求虚責實信矯
T2110_.52.0525a23: 妄者之言耳。禮云。退官無位者左遷。論語
T2110_.52.0525a24: 云。左衽者非禮也。若以左勝右者。道士行道
T2110_.52.0525a25: 何不左旋而還右轉耶。國之詔書皆云。如右
T2110_.52.0525a26: 並順天之常也

T2110_.52.0525a27:

外二異曰

注老君垂訓。開不生滅之長生。
釋迦設教。示不滅生之永滅

T2110_.52.0525a28:

内二喩曰

＊注李聃禀質。有生有滅畏患生之生。反招
白首釋迦垂象。示滅示生歸寂滅之滅。乃糶

T2110_.52.0525b01:

金
軀

T2110_.52.0525b02: 開士曰。老子云。貴大患莫若有身。使吾無身
T2110_.52.0525b03: 吾有何患。患之所由莫若身矣。老子既患有
T2110_.52.0525b04: 身。欲求無惱未免頭白與世不殊。若言長生
T2110_.52.0525b05: 何因早死

T2110_.52.0525b06:

外三異曰

注老君應生出茲東夏
釋迦降迹挺彼西戎

T2110_.52.0525b07:

内三喩曰

李耳誕形。居東周之苦縣
能仁降迹。出中夏之神州

T2110_.52.0525b08: 開士曰。智度論云。千千重數。故曰三千。二過
T2110_.52.0525b09: 復千。故曰大千。迦維羅衞居其中也。婁炭
T2110_.52.0525b10: 經云。葱河已東名爲震旦。以日初出曜於東
T2110_.52.0525b11: 隅。故稱震旦。一本云。故得名也。諸佛出世皆
T2110_.52.0525b12: 在其中州不生邊邑。若生邊地地爲之傾。案
T2110_.52.0525b13: 法苑傳高僧傳永初記等云。宋何承天與智
T2110_.52.0525b14: 嚴慧觀法師。共爭邊中。法師云。西域之地立
T2110_.52.0525b15: 夏之日。一本云。夏至之日。正中時竪木無
T2110_.52.0525b16: 影。漢國影臺立夏之日。一本云。至期去表
T2110_.52.0525b17: 猶餘陰在。依算經。天上一寸地下千里。何
T2110_.52.0525b18: 乃悟焉。中邊始定。約事爲論。中天竺國則地
T2110_.52.0525b19: 之中。震旦自可爲東。一本云本自居中心方
T2110_.52.0525b20: 別。距海五萬餘里。若准此土。東約海濱便
T2110_.52.0525b21: 可迦維未肯爲西。其理驗矣

T2110_.52.0525b22:

外四異曰

＊注老君文王之日。爲隆周之宗
師釋迦莊王之時。爲罽賓之教主

T2110_.52.0525b23:

内四喩曰

＊注伯陽職處小臣忝充藏吏。不
在文王之日。亦非隆周之師

T2110_.52.0525b24: 牟尼位居太子。身證特尊。當昭王之盛年。
T2110_.52.0525b25: 爲閻浮之教主
T2110_.52.0525b26: 開士曰。前漢書云。孔子爲上上流是聖老。子
T2110_.52.0525b27: 爲中上流是賢何。晏王弼云老未及聖。二教
T2110_.52.0525b28: 論云。柱史在朝本非諧賛。出周入秦爲尹言
T2110_.52.0525c01: 道。無聞諸侯不見天子。若爲周師史無明證。
T2110_.52.0525c02: 不符正説其可得乎。案史記王儉百家譜云。
T2110_.52.0525c03: 李老高陽之後。始祖咎繇爲舜理官。因遂氏
T2110_.52.0525c04: 焉。李氏之興起於聃也。自聃之前未有李姓。
T2110_.52.0525c05: 唯氏理焉。以樹下生乃稱李氏。老子之子。名
T2110_.52.0525c06: 宗。仕魏文侯。蓋春秋之末。六國之時人也。文
T2110_.52.0525c07: 王之世既無李姓。何得有聃出爲周師。年代
T2110_.52.0525c08: 參差無的依據。抱朴云。出文王世嵇康皇甫
T2110_.52.0525c09: 謐並云生殷末者。蓋指道之僞文。非國典所
T2110_.52.0525c10: 載也

T2110_.52.0525c11:

外五異曰

＊注老君降迹周王之代。三隱三顯五百餘年
釋迦應生胡國之時。一滅一生壽唯八十

T2110_.52.0525c12:

内五喩曰

＊注李氏三隱三顯。既無的據可依。
假令五百許年。猶慚龜鵠之壽

T2110_.52.0525c13: 法王一滅一生。示見微塵之容。八十年
T2110_.52.0525c14: 間開誘恒沙之衆
T2110_.52.0525c15: 開士曰。撿諸史正典。無三隱三顯出沒之文。
T2110_.52.0525c16: 唯臧競諸操等老義例云。爲孔説仁義禮樂
T2110_.52.0525c17: 之本。爲一時。赧王之世千室以疾病致感。老
T2110_.52.0525c18: 君授百八十戒。并太平經一百七十篇。爲二
T2110_.52.0525c19: 時。至漢安帝時授張天師正一明威之教。于
T2110_.52.0525c20: 時自稱周之柱史。爲太上所遣。爲三時也。夫
T2110_.52.0525c21: 應形設教必藉有縁。勸化度人皆資徒衆。豈
T2110_.52.0525c22: 可五百年間全無弟子。三出三隱。不見門人
T2110_.52.0525c23: 禀學親承。杳然河漢烏有之説。委巷空傳。在
T2110_.52.0525c24: 周劣駕小車。鬢垂絲髮。來漢即蕭鼓雲萃羽
T2110_.52.0525c25: 從空浮。干寶搜神未聞其説齊諧異記不載
T2110_.52.0525c26: 斯靈。撫臆論心詭妄尤甚

T2110_.52.0525c27:

外六異曰

＊注老君降世。始自周文之日。訖于孔丘之
時釋迦下生。肇於淨飯之家。當我莊王之世

T2110_.52.0525c28:

内六喩曰

＊注迦葉生桓王丁卯之歳。終景王壬午之
年。雖訖孔丘之時。不生姫昌之世。調御誕

T2110_.52.0526a01:

應昭王甲寅之年。終穆王壬申之歳。
是爲淨飯之胤。本出莊王之前

T2110_.52.0526a02: 開士曰。孔子至周見老聃而問禮焉。史記具
T2110_.52.0526a03: 顯爲文王師則無典證。出於周末其事可尋。
T2110_.52.0526a04: 若在周初。史文不載。又撿周禮官儀文武成
T2110_.52.0526a05: 康之世。然並無柱史藏史之名。當是正品闕
T2110_.52.0526a06: 條周末小吏耳

T2110_.52.0526a07:

外七異曰

＊注老君初生周代。晩適流
沙。不測所終。莫知方所

T2110_.52.0526a08: 釋迦生於西國。終彼提河。弟子槌胸群
T2110_.52.0526a09: 胡大叫

T2110_.52.0526a10:

内七喩曰

＊注老子生於頼郷葬於槐里。詳乎秦矢之
弔。責在遁天之形。瞿曇出彼王宮。隱茲＊鵠

T2110_.52.0526a11:

樹。傳乎漢明之
世。祕在蘭臺之書

T2110_.52.0526a12: 開士曰。莊子内篇云。老聃死。秦 &T000604;

弔焉三
T2110_.52.0526a13: 號而出。弟子怪問。非夫子之徒歟。秦＊ &T000604;

曰。
T2110_.52.0526a14: 向吾入見。少者哭之如哭其父。老者哭之如
T2110_.52.0526a15: 哭其子。古者謂之遁天之形。始以爲其人也。
T2110_.52.0526a16: 而今非也。遁者隱也。天者免縛也。形者身
T2110_.52.0526a17: 也。言始以老子爲免縛隱形之仙。今則非也。
T2110_.52.0526a18: 嗟其諂曲取人之情。故不免死非我友也

T2110_.52.0526a19:

外八異曰

＊注老君蹈五把十。美眉方口。雙柱
參漏。日角月懸。此中國聖人之相

T2110_.52.0526a20: 釋迦鼻如金挺。眼類井星。睛若青蓮。
T2110_.52.0526a21: 頭生螺髮。此西域佛陀之相

T2110_.52.0526a22:

内八喩曰

＊注李老美眉方口。蓋是長者之形。蹈五把
十。未爲聖人之相。婆伽聚日融金之色。既

T2110_.52.0526a23:

彰希有之徴。萬字千輻
之奇。誠標聖人之相

T2110_.52.0526a24: 開士曰。老子中胎等經云。老聃黄色廣顙長
T2110_.52.0526a25: 耳大目疏齒厚脣。手把十字之文。脚蹈二五
T2110_.52.0526a26: 之畫。止是人間之異相。非聖者之奇姿也。傳
T2110_.52.0526a27: 記並云。老子鼻隆薄頭尖口高齒疏眼睞耳
T2110_.52.0526a28: 擿髮蒼梨色厚脣長耳。其状如是。豈比佛
T2110_.52.0526b01: 耶。如來身長丈六方正不傾。圓光七尺照諸
T2110_.52.0526b02: 幽冥。頂有肉髻其髮紺青。耳覆垂埵目視開
T2110_.52.0526b03: 明。師子頬車七合網盈。口四十齒方白齊平。
T2110_.52.0526b04: 舌能掩面蓮花葉形。手内外握掌文皆成。其
T2110_.52.0526b05: 語雷震八種音聲。胸上萬字足輪千縈。色融
T2110_.52.0526b06: 紫磨相好難名。具三十二相八十種禎。放一
T2110_.52.0526b07: 光而地獄休息。演一法使苦痛安寧。備列衆
T2110_.52.0526b08: 經不煩委指

T2110_.52.0526b09:

外九異曰

＊注老君設教。敬讓威儀自依中夏
釋迦制法。恭肅儀容還遵外國

T2110_.52.0526b10:

内九喩曰

＊注老是俗人。官居末品。衣冠拜伏自奉朝
章。佛爲聖主。道與俗乖服貎威儀不同凡制

T2110_.52.0526b11: 開士曰。昔丹陽余玖與。撰明眞論一十九
T2110_.52.0526b12: 篇。以駁道士出其僞妄。詳彼論焉。言巾褐之
T2110_.52.0526b13: 服。正是古曰儒墨之所服也。在昔五帝鹿巾
T2110_.52.0526b14: 許由皮冠。並俗者之服耳。褐身長三丈六尺。
T2110_.52.0526b15: 有三百六十寸。言法一歳三十六旬。或像一
T2110_.52.0526b16: 年三百六十日也。褐前有二帶。言法陰陽。兩
T2110_.52.0526b17: 判巾之兩角。又法二儀。余氏又云若如周秦
T2110_.52.0526b18: 二世即以夏之十月爲年。至於分度盈縮暦
T2110_.52.0526b19: 運折除。復焉得三百六十數耶。考堯舜周孔
T2110_.52.0526b20: 不爲此服。尋皇帝之遇皇人九眞之靈又降
T2110_.52.0526b21: 帝嚳。至夏禹開塗鍾二山之藏。窮此等服曾
T2110_.52.0526b22: 無據焉。案周有赤雀之徴。且感丹書之瑞。既
T2110_.52.0526b23: 符火徳世服朱衣。老是周人。兼陪末吏。冠屨
T2110_.52.0526b24: 拜伏。自奉恒儀即日治頭。本名鬼卒。黄巾赤
T2110_.52.0526b25: 録不傚伯陽。呪水行符親師張氏。非道非俗
T2110_.52.0526b26: 祖習誰風

T2110_.52.0526b27:

外十異曰

＊注老君之教以復孝慈爲徳本
釋迦之法以捨親戚爲行先

T2110_.52.0526b28:

内十喩曰

＊注老訓狂勃殺二親爲行先
釋教仁慈濟四生爲徳本

T2110_.52.0526b29: 開士曰。汝化胡經言。喜欲從聃。聃曰。若有至
T2110_.52.0526c01: 心隨我去者。當斬汝父母妻子七人頭者。乃
T2110_.52.0526c02: 可去耳。喜乃至心便自斬父母七人。將頭到
T2110_.52.0526c03: 聃前。便成七猪頭。夫順天地之道者行也。不
T2110_.52.0526c04: 傷和氣者孝也。丁蘭感通於朽木。董永孝致
T2110_.52.0526c05: 於天女。禽獸猶有母。子而知親。況聃喜行道
T2110_.52.0526c06: 於天下。斬其父母何名孝乎。戮其妻子豈謂
T2110_.52.0526c07: 慈乎◎
T2110_.52.0526c08: ◎内十喩　答外十異
T2110_.52.0526c09: 内從生有勝劣一立教有淺深二
T2110_.52.0526c10: 徳位有高卑三化縁有廣狹四
T2110_.52.0526c11: 壽夭有延促五化迹有先後六
T2110_.52.0526c12: 遷謝有顯晦七相好有少多八
T2110_.52.0526c13: 威儀有同異九法門有頓漸十
T2110_.52.0526c14: 答十異序
T2110_.52.0526c15: 夫椒蘭鮑肆。習久玩其先入。陽文敦洽。窮愛
T2110_.52.0526c16: 縁其曲情。故咸池玉英。墨翟有非聲之論。淳
T2110_.52.0526c17: 皇叡后。田巴有毀聖之談。蓋其揆也。況乃麟
T2110_.52.0526c18: 麕異質。魯俗均其容。鹿馬殊形。秦人一其
T2110_.52.0526c19: 貎。聊感之變頓至於此。況悠悠者乎。仲郷所
T2110_.52.0526c20: 以陳釋老優劣。余愍而傷之。備於後論矣。答
T2110_.52.0526c21: 一一牒件。上文如是
T2110_.52.0526c22: 外從生左右異一
T2110_.52.0526c23: 外論曰。聖人應迹異彼凡夫。或乘龍象以處
T2110_.52.0526c24: 胎。乍開脇腋而出世。雖復無關兩氣非假二
T2110_.52.0526c25: 親。至於左右之殊。其優劣之異一也

T2110_.52.0526c26:

内從生有勝劣

李氏之母則頼郷平氏。老子來而託
質。摩耶夫人即羅衞王之王后。釋迦

T2110_.52.0526c27:

因而
降神

T2110_.52.0526c28: 内喩曰。左衽者則戎狄所尊。右命者爲中華
T2110_.52.0526c29: 所尚。故春秋云。家卿無命。介卿有之。不亦
T2110_.52.0527a01: 左乎。史記云。藺相如功大。位在廉頗右。頗恥
T2110_.52.0527a02: 之。又云。張儀相右秦而左魏。犀首右韓而
T2110_.52.0527a03: 左魏。蓋云不便也。禮云。左道亂群殺之。豈非
T2110_.52.0527a04: 右優而左劣也。皇甫謐高士傳云。老子楚之
T2110_.52.0527a05: 相人。家于渦水之陰。師事常樅子。及常子有
T2110_.52.0527a06: 疾耳往問疾焉。嵇康云。李耳從涓子學九仙
T2110_.52.0527a07: 之術。檢太史公等衆書。不云老子剖左腋而
T2110_.52.0527a08: 生。既無正出皆是謬辭。不可承信明矣。驗
T2110_.52.0527a09: 知揮戈操翰。蓋文武之先。五氣三光。寔陰陽
T2110_.52.0527a10: 之首。是以釋門右轉且扶人用。張陵左道信
T2110_.52.0527a11: 逆天常。何者釋迦起無縁之慈。應有機之召。
T2110_.52.0527a12: 語其迹也。則行滿三祇相圓百劫。降神而乘
T2110_.52.0527a13: 玉象。掩曜而誕金姿。三十二祥。休徴開於地
T2110_.52.0527a14: 府。一十八梵。禎瑞駭於天宮。靈相周於十方。
T2110_.52.0527a15: 神光顯于八極。述其本也。久證圓明。塵沙莫
T2110_.52.0527a16: 能算其壽。早登寂照。虚空無以量其體。豈唯
T2110_.52.0527a17: 就攀枝而偉瑞。徴白首而効祥。猶螢光與龍
T2110_.52.0527a18: 燭競輝。魚目共蛇珠並耀。爾道之劣一也
T2110_.52.0527a19: 外教門生滅異二
T2110_.52.0527a20: 外論曰。夫等無生滅其理則均。導世引凡不
T2110_.52.0527a21: 無差異。但生者物之所欣。滅者物之所惡。然
T2110_.52.0527a22: 則生道難得必俟修功。滅法易求詎勞禀學。
T2110_.52.0527a23: 是知騰神駕景。自可積劫身存。氣盡形殂。
T2110_.52.0527a24: 固當一時神逝。此教門之殊二也

T2110_.52.0527a25:

内立教有淺深

老訓抱一守愚。遺形滅智。始詣於無
爲。釋教遍周圓修。衆徳備擧。後言於

T2110_.52.0527a26:

妙
覺

T2110_.52.0527a27: 内喩曰。夫滅身以懼大患。絶智以避長勞。議
T2110_.52.0527a28: 生靈於懸疣。齊泯性於王樂。蓋老莊之談也。
T2110_.52.0527a29: 且綿綿常住。古皇則不死不終。繩繩無名。
T2110_.52.0527b01: 老氏則復歸無物。然常存非永沒之稱。無物
T2110_.52.0527b02: 豈長生之化耶。聊復明其淺深。至若保弱守
T2110_.52.0527b03: 雌之文。虚心實腹之論。審浮生之有量。嗟智
T2110_.52.0527b04: 水之無涯。語大則局在域中。陶鈞則不出性
T2110_.52.0527b05: 分。蓋其志也。豈夫大覺開無窮之縁。挺圓
T2110_.52.0527b06: 極之照。測微則窮乎絶隙。究理則控在無方。
T2110_.52.0527b07: 美氣與氛氳共和。金軀同太虚比固。語其量
T2110_.52.0527b08: 也。猶嵩華與培塿殊峻溟渤將坎井異深。爾
T2110_.52.0527b09: 道之劣二也
T2110_.52.0527b10: 外方位東西異三
T2110_.52.0527b11: 外論曰。夫東西二方。自有陰陽之別。左右兩
T2110_.52.0527b12: 位。便成仁義之殊。仁惟長善陽又通生。義
T2110_.52.0527b13: 主裁成陰論肅殺。二氣爲教則陰不如陽。五
T2110_.52.0527b14: 徳爲言則仁深義淺。此方位之殊三也
T2110_.52.0527b15: ＊注彈曰。乾爲陽爲父。莅在西北。坤爲陰爲
T2110_.52.0527b16: 母。卜之西南。北方盛陰之郷。便爲中男之
T2110_.52.0527b17: 位。南方盛陽之地。翻成中女之居。男女既無
T2110_.52.0527b18: 定方。陰陽不拘恒准。所以木賊土故以己爲
T2110_.52.0527b19: 甲妻。金剋木故以乙爲庚妻。乾既位高乃居
T2110_.52.0527b20: 西北。震能出帝復在東方。至如禮席。若南北
T2110_.52.0527b21: 鋪之。即以西方爲上。言順乾尊也。東西列之。
T2110_.52.0527b22: 即以南方爲上。言逐陽盛也。優劣自見。此之
T2110_.52.0527b23: 謂歟
T2110_.52.0527b24: 内徳位有高卑
T2110_.52.0527b25: 内喩曰。夫金夫木妻。陰陽孰可永執。离南
T2110_.52.0527b26: 坎北。男女匪有定方。所以子午已東爲陽
T2110_.52.0527b27: 者。取男女生於東方也。子午＊已西爲陰者。
T2110_.52.0527b28: 言父母老於西方也。此則從生老以判陰陽。
T2110_.52.0527b29: 非尊卑以言勝劣。假令父母居西。未應卑子
T2110_.52.0527c01: 男女在東。豈敢尊父。仁非義則不成。義非仁
T2110_.52.0527c02: 則不養。所以子東仁也。父西義也。隨處立准
T2110_.52.0527c03: 無惑大方。苟局判於所生。而拘限於封域者。
T2110_.52.0527c04: 亦當西羌。大禹所出。仁汎之徳頓虚。東夷文
T2110_.52.0527c05: 王所生。裁成之教永缺。呑江納漢。非湫隘之

T2110_.52.0527c06:

陋居。浮渭據涇。無帝皇之神宅

前折邪
次歎正

夫釋

T2110_.52.0527c07: 氏者。天上地下介然居其尊。三界六道卓爾
T2110_.52.0527c08: 推其妙。加以小學二乘之侶。太心五品之倫。
T2110_.52.0527c09: 譬衆星之拱北辰。若金山之麗碧海。足令鹿
T2110_.52.0527c10: 頭象面屈矯抗之心。六異十仙申伏膺之禮。
T2110_.52.0527c11: 何止挫徐甲於庸夫。導尹喜於關吏。禀學於
T2110_.52.0527c12: 齒牙之際。＊注高士傳曰。常樅子因張其口。
T2110_.52.0527c13: 老子曰。將非謂齒剛而亡舌柔而存常。子曰
T2110_.52.0527c14: 盡矣。收名於藏史之間乎。爾道之劣三也
T2110_.52.0527c15: 外適化華夷異四
T2110_.52.0527c16: 外論曰。夫華夷禮隔。尊卑著自典信。邊正
T2110_.52.0527c17: 道乖。勝負存乎史册。戎狄之主。不許僭號稱
T2110_.52.0527c18: 王。楚越之君。故自貶之爲子。豈可 &MT02321;

鬻之
T2110_.52.0527c19: 小匠。匹我天王之大師。此華夷之異四也」

T2110_.52.0527c20:

内化縁有廣狹

老爲九服清虚化主。説五千教章。
釋爲三界遍知法王。開八萬妙藏

T2110_.52.0527c21: 内喩曰。案道徳序云。老子修道。自隱以無名
T2110_.52.0527c22: 爲務。周衰出關。二篇之教乃作。然周書典
T2110_.52.0527c23: 謨無老氏所製。案二教論等云。五千文者容
T2110_.52.0527c24: 成所説。老爲尹談。蓋述而不作也。又職唯藏

T2110_.52.0527c25:

＊史位非阿衡。隆周之師將非烏有

前折邪
後歎正

釋

T2110_.52.0527c26: 迦降神羅衞託質王宮。智實生知道唯遍覺。
T2110_.52.0527c27: 演惠明於百億。敷法雲於大千。靈澤周於十
T2110_.52.0527c28: 方。神化覃於四表。崇崖峻壁之典。龍居象負
T2110_.52.0527c29: 之文。蓋盈溢於茲矣。雖弘羊潜計之術。莫
T2110_.52.0528a01: 能紀其纖芥。鄒衍談天之論。無以議其涓
T2110_.52.0528a02: &T023830;

。豈夫章詮八十文列五千而已哉。恨子未
T2110_.52.0528a03: 窺牆仞。致有武叔之毀。亦復何傷日月。故多
T2110_.52.0528a04: 念其不知耳。爾道之劣四也
T2110_.52.0528a05: 外禀生有夭壽異五
T2110_.52.0528a06: 外論曰。夫老君道契環中。與虚空而等量。
T2110_.52.0528a07: 神超象外。隨變化而無窮。所以壽命固不同。
T2110_.52.0528a08: 凡隱顯居然異俗。釋迦生涯有限。壽乃促期
T2110_.52.0528a09: 一滅不能再生。＊注彈曰。老子既云長生今日
T2110_.52.0528a10: 在何郡縣也八十何期危脆。此壽夭之異五
T2110_.52.0528a11: 也

T2110_.52.0528a12:

内壽夭有延促

老史記云。周大史儋二百三十餘年。
釋法華云。受五百萬億阿僧祇微塵

T2110_.52.0528a13:

數劫
也

T2110_.52.0528a14: 内喩曰。序云。懷於李氏處胎八十一年。蓋太
T2110_.52.0528a15: 陽之數壽一百六十年。處胎已過其半。三變
T2110_.52.0528a16: 五百。將非假稱珍怪。太史公以爲楚老莱子
T2110_.52.0528a17: 及周太史儋皆老子也。或言。二百三十年。或
T2110_.52.0528a18: 一百六十歳。皇甫謐云。諸子之書近爲難信。
T2110_.52.0528a19: 唯秦矢弔焉。老死信矣。世人見谷神不死。是
T2110_.52.0528a20: 謂玄牝。故好事者遂假託焉。神仙傳云。欝華
T2110_.52.0528a21: 子録回子傅豫子太成子赤精子武成子尹
T2110_.52.0528a22: 壽子眞行子錫射子反色先生等。並是老子
T2110_.52.0528a23: 身者。皆見碎書。不出神仙正經。未正可據
T2110_.52.0528a24: 用也。夫有天地則有道術。道術之士何時暫
T2110_.52.0528a25: 乏。豈獨常是一老子也。皆由晩學之徒好奇
T2110_.52.0528a26: 尚異。苟欲推崇老子使之無限。淺見道士欲
T2110_.52.0528a27: 以老子爲神異。使後世學者信之。故爲詭説
T2110_.52.0528a28: 耳。誠哉斯言。可爲永鑒矣。夫妙樂資三徳乃
T2110_.52.0528a29: 成法身爲五分所立。是以生滅頓遣。圓覺之
T2110_.52.0528b01: 性乃彰。空有兼融。靈儀之妙攸在。故得形超
T2110_.52.0528b02: 視聽之表。名息情塵之外。湛然常樂。文系之
T2110_.52.0528b03: 所未詮。嶷爾圓明。言象之所莫測。雖西王桃
T2110_.52.0528b04: 實屡熟而靡延。東海桑田數變而非永。五雲
T2110_.52.0528b05: 九轉。悲繩鳥之暫留。飛雪玄霜。比遊駒以難
T2110_.52.0528b06: 固信。終馗無大椿之久。蜉蝣罕龜＊鵠之年。
T2110_.52.0528b07: 爾道之劣五也
T2110_.52.0528b08: 外從生前後異六
T2110_.52.0528b09: 外論曰。道佛二經各有其説。或言劫劫出世。
T2110_.52.0528b10: 競事無先。或代代出生。爭陳久遠。此之眇邈
T2110_.52.0528b11: 難取證知。今依傳史定其時代。人倫而語。則
T2110_.52.0528b12: 老尊而少卑。郷黨爲言。亦長兄而幼弟。此先
T2110_.52.0528b13: 後之異六也
T2110_.52.0528b14: 内化迹有先後
T2110_.52.0528b15: 内喩曰。釋誕隆周之初。老生姫季之末。論年
T2110_.52.0528b16: 二百餘祀。語世一十餘王。紫氣青牛。弗在昭
T2110_.52.0528b17: 莊之世。神光白象。非關桓景之年。然而洞霧
T2110_.52.0528b18: 昏天濁流翳地。文仲逆祀。孔子非其不智。子
T2110_.52.0528b19: 禽毀聖。賜也譏其失言。言玷難磨駟不及舌。

T2110_.52.0528b20:

誠不虚也

前折邪
後歎聖

夫俯迹應凡。託質於危脆。

T2110_.52.0528b21: &MT03447;

機化物。同壽於百年。故果局因修信相。由
T2110_.52.0528b22: 茲起惑齡促化廣。慈氏以故致疑。巨嶽非衡
T2110_.52.0528b23: 石所量。譬壽久而猶邈。玄虚非丈尺可辨。
T2110_.52.0528b24: 方劫遠而未窮。豈如蛇穴求仙翻其夭世。蜺
T2110_.52.0528b25: 纓待藥未且延齡。蓋騰鷃共鵬翼偶高馳。駑
T2110_.52.0528b26: 與驥足爭遠。爾道之劣六也
T2110_.52.0528b27: 外遷神返寂異七
T2110_.52.0528b28: 外論曰。老君初誕之日既不同凡。晦迹之時
T2110_.52.0528b29: 固當殊世。所以西之流沙途經函谷。青牛出
T2110_.52.0528c01: 境紫氣浮天。不測始終莫知方域。釋迦抱危
T2110_.52.0528c02: 疾於舍衞。告殞命於雙林。燒柩焚屍還同胡
T2110_.52.0528c03: 法。氣盡神謝會不異凡。此去世之異七也
T2110_.52.0528c04: 内遷謝有顯晦
T2110_.52.0528c05: 内喩曰。序云。託形李氏之胎。示人有始終之
T2110_.52.0528c06: 義。豈非生滅耶。即莊生所云。老聃死秦＊矢
T2110_.52.0528c07: 弔之是也。而生依頼郷死就槐里。始終莫

T2110_.52.0528c08:

測。何其瞽哉

前折邪
後歎正

夫大慈化圓徳滿縁謝

T2110_.52.0528c09: 機亡。仁舟溺於兩河。慧日沈於雙樹。其六天
T2110_.52.0528c10: 八國之位。法儔聖衆之倫。且電合而風馳。既
T2110_.52.0528c11: 雲委而霧集。靈齒瑞骨。昭勝福於殊方。紺髮
T2110_.52.0528c12: 紅爪。顯神工於絶代。是知莫來莫往。弘濟
T2110_.52.0528c13: 之徳美焉。非顯非昧。聲華之風盛矣。豈同鼎
T2110_.52.0528c14: 湖望返。嶠山之塚獨存。流沙不歸。扶風之壟
T2110_.52.0528c15: 空樹。＊注皇覽云。黄帝塚在嶠山。老子塚扶
T2110_.52.0528c16: 風也。爾道之劣七也
T2110_.52.0528c17: 外聖賢相好異八
T2110_.52.0528c18: 外論曰。夫聖人妙相本異凡夫。八彩雙瞳河
T2110_.52.0528c19: 目海口。龍顏鶴歩反宇奇毫。至如卷髮緑
T2110_.52.0528c20: 精。夷人之本状。高鼻深目。胡子之常形。豈
T2110_.52.0528c21: 可匹我聖人用爲奇相。若事佛得此報者。中
T2110_.52.0528c22: 國士女翻作胡形。此相好之異八也
T2110_.52.0528c23: 内相好有少多
T2110_.52.0528c24: 内喩曰。聖人相質無常隨方顯妙。是以蛇
T2110_.52.0528c25: 軀龍首之聖。道穆於上皇。雙瞳四乳之君。
T2110_.52.0528c26: 徳昭於中古。周公反握。猶騏驥之一毛。禹耳

T2110_.52.0528c27:

齊肩。乃崑山之片玉。非所類也

前釋疑
後歎正

夫法

T2110_.52.0528c28: 身等於如如。無方理絶稱謂。化體由乎應物。
T2110_.52.0528c29: 妙質可渉名言。故有白毫紺睫之暉。果脣花
T2110_.52.0529a01: 目之灑。萬字千輻之相。日輪月彩之殊。非色
T2110_.52.0529a02: 妙色之容。離相具相之體。薄拘有而不具。輪
T2110_.52.0529a03: 王具而不明
T2110_.52.0529a04: ＊注薩遮經云。非色生性勝。諸相百福勝。八
T2110_.52.0529a05: 十種妙勝。莊嚴佛日身。譬如三千大千世界
T2110_.52.0529a06: 四生衆生並成輪王。更増百倍。始就如來一
T2110_.52.0529a07: 毛功徳。復加百倍。始成一好功徳。復加百倍。
T2110_.52.0529a08: 始成一相功徳。復加百倍。始成眉間白毫相
T2110_.52.0529a09: 功徳。復加百倍。始成一無見頂相功徳。復加
T2110_.52.0529a10: 百倍。始成梵蠡聲功徳也。仙人覩而自悲。
T2110_.52.0529a11: 嗟衰葉之旦暮。梵志見而興感。歎靈華之罕
T2110_.52.0529a12: 逢。何止蹈五把十而標奇。蒙倛斷菑以顯
T2110_.52.0529a13: 異。＊注曹植相論云。孔子面如蒙倛。周公形
T2110_.52.0529a14: 如斷菑也
T2110_.52.0529a15: 豈陽文與鬷蔑比麗。孟娶與儱廉競妍。爾道
T2110_.52.0529a16: 之劣八也
T2110_.52.0529a17: 外中表威儀異九
T2110_.52.0529a18: 外論曰。老教容止威儀拜伏揖讓。玄巾黄褐
T2110_.52.0529a19: 持笏曳履。法象表明。蓋華夏之古制也。注
T2110_.52.0529a20: 曰。道士元來本著儒服不異俗人。至周武世
T2110_.52.0529a21: 始有横披。刺二十四縫。以應陰陽二十四
T2110_.52.0529a22: 氣。出自人情亦無典據也。釋訓袈裟左鉉偏
T2110_.52.0529a23: 袒右肩。全幅横縵之裙。半片奇支之服。禿
T2110_.52.0529a24: 髮露頂狗踞狐蹲。非預人倫。寔戎狄之風也。
T2110_.52.0529a25: 豈獨用茲形制匹我威義。此容服之異九也」
T2110_.52.0529a26: 内威儀有同異
T2110_.52.0529a27: 内喩曰。玉佩金貂莫施於樵野。荷衣蕙帶弗
T2110_.52.0529a28: 踐於王庭。故應器非靈廟所陳。染衣異朝宗
T2110_.52.0529a29: 之服。故乘於道者或順機而軌物。據於徳者
T2110_.52.0529b01: 或矯時而訓世。是以剪髮文身。仲尼稱太伯
T2110_.52.0529b02: 之善。反常合道。時人美棠棣之花。況將反
T2110_.52.0529b03: 性澄神隔凡踐聖。而不異其容服。未之有
T2110_.52.0529b04: 也。故使衣象福田器量如法。絲桐弗惑於
T2110_.52.0529b05: 耳。朱紫無眩於目。輕肥罔狎其體。勢競莫駭
T2110_.52.0529b06: 其心。故經云。羅漢者眞人也。聲色不能汚。榮
T2110_.52.0529b07: 位不能動。何必鶡冠雀弁反拘自縛磕齒嘘
T2110_.52.0529b08: 氣而稱道哉。登木求魚。去之彌遠。挈船待
T2110_.52.0529b09: 鉤。何其鄙夫。爾道之劣九也
T2110_.52.0529b10: 外説規逆順異十
T2110_.52.0529b11: 外論曰。老君作範唯孝唯忠。救世度人極慈
T2110_.52.0529b12: 極愛。是以聲教永傳百王不改。玄風長被萬
T2110_.52.0529b13: 古無差。所以治國治家常然楷式。釋教棄義
T2110_.52.0529b14: 棄親不仁不孝。闍王殺父飜得無愆。調達射
T2110_.52.0529b15: 兄無聞得罪。以此導凡更爲長惡。用斯範世
T2110_.52.0529b16: 何能生善。此逆順之異十也
T2110_.52.0529b17: 内法門有漸頓
T2110_.52.0529b18: 内喩曰。義乃道徳所卑。禮生忠信之薄。瑣仁
T2110_.52.0529b19: 譏於匹婦。大孝存乎不遺。然對凶歌笑。乖

T2110_.52.0529b20:

中夏之容。臨喪扣盆。非華俗之訓

原壤母死騎
棺而歌。孔

T2110_.52.0529b21:

子助祭弗譏。子桑死子貢弔四子
相視而笑。莊子妻死扣盆而歌也

故教之以孝。所

T2110_.52.0529b22: 以敬天下之爲人父也。教之以忠。敬天下之
T2110_.52.0529b23: 爲人君也。化周萬國。乃明辟之至仁。刑于
T2110_.52.0529b24: 四海。實聖王之巨孝。佛經言。識體輪迴。六趣
T2110_.52.0529b25: 無非父母。生死變易。三界孰辨怨親。又言。
T2110_.52.0529b26: 無明覆慧眼。來往生死中。往來多所作。更互
T2110_.52.0529b27: 爲父子。怨親數爲知識。知識數爲怨＊親。是
T2110_.52.0529b28: 以沙門捨俗趣眞。均庶類於天屬。遺榮即

T2110_.52.0529b29:

道。等含氣於己親

行普止之心。
等普親之意

且道尚清

T2110_.52.0529c01: 虚爾重恩愛。法貴平等爾簡怨親。豈非惑也。
T2110_.52.0529c02: 勢競遺親文史明事。齊桓楚穆此其流焉。欲
T2110_.52.0529c03: 以訾聖豈不謬哉爾道之劣十也
T2110_.52.0529c04: 内九箴篇第六
T2110_.52.0529c05: 答外九迷論
T2110_.52.0529c06:     周世無機一建造像塔二
T2110_.52.0529c07:     威儀器服三棄耕分衞四
T2110_.52.0529c08:     教爲治本五忠孝靡違六
T2110_.52.0529c09:     三寶無翻七異方同制八
T2110_.52.0529c10:     老身非佛九
T2110_.52.0529c11: 外論曰。夫言者非尚於華。辭貴在乎中理。歌
T2110_.52.0529c12: 者非尚於清。響貴資乎合節。佛經。如來説法
T2110_.52.0529c13: 之時。諸國天子普來集聽。或放光明遍大千
T2110_.52.0529c14: 土。但釋迦在世之日。當我周朝。史册所書固
T2110_.52.0529c15: 無遺漏。未聞天王詣彼葱嶺。豈於中華之帝。
T2110_.52.0529c16: 無善不預道場。邊鄙之君。有縁普沾法座。
T2110_.52.0529c17: 光明所照則衆生離苦。而此土何辜偏無人
T2110_.52.0529c18: 悟獨隔恩外曾不見聞。仰度能仁不容私簡。
T2110_.52.0529c19: 注曰。汝無見佛業有謗聖愆。何得怨神。唯
T2110_.52.0529c20: 自咎也。求心責實事。舛言乖妄詭。皎然足
T2110_.52.0529c21: 稱虚僞。凡夫莫悟逐影吠聲。而世不能知。其
T2110_.52.0529c22: 迷一也
T2110_.52.0529c23: 内周世無機指一
T2110_.52.0529c24: 内箴曰。夫淳曦麗天。曚叟莫鑒其色。震
T2110_.52.0529c25: 霆駭地。聾夫弗聆其響者。蓋機感之絶也。作
T2110_.52.0529c26: 暴兇跖。孔智無以遏其心。結憤野人。賜辯
T2110_.52.0529c27: 莫能蠲其忿。亦情性之殊也。注莊子云。孔子
T2110_.52.0529c28: 見盜跖。盜跖返責孔子。孔子懼逡巡而退。劉
T2110_.52.0529c29: 子云。孔子馬侵野人之苗。野人怒止其馬。孔
T2110_.52.0530a01: 子使子貢悦解焉。野人逾忿。乃遣馬圉者
T2110_.52.0530a02: 辭。焉野人乃悦之也。故道合則萬里懸應。勢
T2110_.52.0530a03: 乖則肝膽楚越。況無始結曠。惱愛與滄海校
T2110_.52.0530a04: 深。有爲業廣。塵勞將巨嶽爭峻。群情不能頓
T2110_.52.0530a05: 至。故導之以積漸。衆行不可備修。故策之
T2110_.52.0530a06: 以限分。猶天地三化始合於自然＊注老云。人
T2110_.52.0530a07: 法地。地法天。天法道也。齊魯再變乃臻於至
T2110_.52.0530a08: 道。密雲導於時雨。堅冰創於履霜。皆漸積之
T2110_.52.0530a09: 謂也。故三皇統化。＊注須彌四域經云。應聲
T2110_.52.0530a10: 菩薩爲伏羲。吉祥菩薩爲女媧。居淳風之初。
T2110_.52.0530a11: 三聖立言。＊注空寂所問經云。迦葉爲老子。
T2110_.52.0530a12: 儒童爲孔子。光淨爲顏回。興已澆之末。玄虚
T2110_.52.0530a13: 沖一之旨。黄老盛其談。詩書禮樂之文。周
T2110_.52.0530a14: 孔隆其教。明謙守質。乃登聖之階梯。三畏五
T2110_.52.0530a15: 常。爲人天之由漸。蓋冥符於佛理。非正辯之
T2110_.52.0530a16: 極談。猶訪道於瘖聾。麾方而莫窮遠邇。問津
T2110_.52.0530a17: 於兔馬。知濟而不測淺深。因斯而談殷周之
T2110_.52.0530a18: 世。非釋教所宜行也。猶炎盛赫耀。童子不
T2110_.52.0530a19: 能正目而視。迅雷奮撃懦夫不能張耳而聽。
T2110_.52.0530a20: 是以河池涌泛。昭王歡於誕神。雲霓四變。
T2110_.52.0530a21: 穆后欣於亡聖。＊注周書異記云。昭王二十
T2110_.52.0530a22: 四年四月八日。江河泉池悉皆泛漲。穆王五
T2110_.52.0530a23: 十二年二月十五日。暴風卒起樹木摧折。天
T2110_.52.0530a24: 陰雲黒有白虹之怪也。豈能越葱河而禀化。
T2110_.52.0530a25: 踰雪嶺而効誠。淨名云。是盲者過。非日月咎。
T2110_.52.0530a26: 適欲窮其鑿竅之辯。恐傷吾子混沌之性。非
T2110_.52.0530a27: 爾所知。其盲一也
T2110_.52.0530a28: 外論曰。夫銅山崩洛鍾應。葭灰缺月暈 &MT01802;

。
T2110_.52.0530a29: 未見虎嘯而風不生。龍騰而雲不起。今釋迦
T2110_.52.0530b01: 所説佛力最尊。一念運心無不來應。故凡俗
T2110_.52.0530b02: 各傾財産競造塔廟。不悋珠璣爭陳堂宇。或
T2110_.52.0530b03: 範土刻檀。寫獯胡之状。鎔金織素。代夷狄之
T2110_.52.0530b04: 容。妙盡丹青巧窮剞劂。一拜一禮冀望感通。
T2110_.52.0530b05: 自胡法南漸以來六百餘載。未聞一人言能
T2110_.52.0530b06: 見佛。豈胡人頂禮即感如來。漢國虔恭不逢
T2110_.52.0530b07: 調御。若化不到此即是無靈。誑惑人間空談
T2110_.52.0530b08: 威力。而世不能知。其迷二也
T2110_.52.0530b09: 内建造像塔指二
T2110_.52.0530b10: 内箴曰。左徹慕聖。刻像而拜軒皇。勾踐思賢。
T2110_.52.0530b11: 鑄金而模范蠡。丁蘭克孝憑剞劂以代親。
T2110_.52.0530b12: 顏在資仁采璧璫而圖聖。故使憂喜形乎
T2110_.52.0530b13: 容色。精誠通於夢寐。亦其至矣。豈如忉利不
T2110_.52.0530b14: 還。優填以茲鏤木。堅林晦影阿輸於是鑄金。
T2110_.52.0530b15: 託妙相於丹青。寄靈儀於銑 &MT02322;

。或覩眞避座
T2110_.52.0530b16: 寫貎迴軀。＊注感應傳云。楊州長干寺有育王
T2110_.52.0530b17: 像。人欲模寫。寺僧恐損金色不許。造像主乃
T2110_.52.0530b18: 至心發願。若精誠有感。乞像轉身西向。於是
T2110_.52.0530b19: 瑣閉高閣。明旦開視。像身宛已西向。遂許圖
T2110_.52.0530b20: 之。神應不窮由來尚矣。自像流東被正化南
T2110_.52.0530b21: 移。夕夢金人河浮玉馬。神光導於湘水。瑞
T2110_.52.0530b22: 彩發於檀溪。注感應傳云。廬陵發蒙寺育王
T2110_.52.0530b23: 像記云。像身出廬陵三曲。瑞光趺出湘州昭
T2110_.52.0530b24: 潭。並放光明照曜崖岸。武昌檀溪寺瑞像。身
T2110_.52.0530b25: 出檀溪光映水上也。長沙標聚日之姿。廬岳
T2110_.52.0530b26: 顯融金之質。其事廣焉。略而言矣。如干寶搜
T2110_.52.0530b27: 神臨川宣驗及徴應冥祥幽明録感應傳等。自
T2110_.52.0530b28: 漢明已下訖于齊梁。王公守牧清信士女。及
T2110_.52.0530b29: 比丘比丘尼等。冥感至聖目覩神光者。凡二
T2110_.52.0530c01: 百餘人。至如見迹萬山浮暉滬涜。清臺之下
T2110_.52.0530c02: 覩滿月之容。雍門之外觀相輪之影。南平獲
T2110_.52.0530c03: 應於瑞像。文宣感夢於聖牙。簫后一鑄而剋
T2110_.52.0530c04: 成。宋皇四摸而不就。其例甚多。不可具陳。
T2110_.52.0530c05: 豈以爾之無目而斥彼之有靈哉。然徳無不
T2110_.52.0530c06: 備者。謂之爲涅槃。道無不通者。名之爲菩提。
T2110_.52.0530c07: 智無不周者。稱之爲佛陀。以此漢語譯彼梵
T2110_.52.0530c08: 言。則彼此之佛昭然可信也。何以明之。夫佛
T2110_.52.0530c09: 陀者。漢言大覺也。菩提者。漢言大道也。涅槃
T2110_.52.0530c10: 者。漢言無爲也。而吾子終日踐菩提之地。不
T2110_.52.0530c11: 知大道即菩提之異號也。禀形於大覺之境。
T2110_.52.0530c12: 未閑大覺即佛陀之譯名也。故莊周云。且有
T2110_.52.0530c13: 大覺者而後知其大夢也。郭注云。覺者聖人
T2110_.52.0530c14: 也。言患在懷者皆夢也郭注云夫子與子
T2110_.52.0530c15: 游未能忘言而神解。故非大覺也。君子曰。孔
T2110_.52.0530c16: 丘之談茲亦盡矣。涅槃寂照不可識識不可
T2110_.52.0530c17: 智知。則言語道斷而心行處滅。故忘言也。
T2110_.52.0530c18: 法身乃三點四徳名言所成。簫然無累。故
T2110_.52.0530c19: 稱解脱。此其神解而患息也。夫子雖聖遙以
T2110_.52.0530c20: 推功於佛。何者案劉向古舊二録云。經流於
T2110_.52.0530c21: 中夏一百五十年。後老子方説五千文。然則
T2110_.52.0530c22: 周之與老。並見佛經所説言教。往往可驗故。
T2110_.52.0530c23: 夫子有言曰。夫易者無爲也無思也。寂然不
T2110_.52.0530c24: 動感而遂通。非天下之至神。其孰能與。於此
T2110_.52.0530c25: 余今提耳語子。當捨其積迷而荷其晩悟也。
T2110_.52.0530c26: 支提之製其流蓋遠夫。且封且樹。比干以忠
T2110_.52.0530c27: 勁顯墳。勿剪勿伐。展季以清貞禁壟。四民懷
T2110_.52.0530c28: 於十善。緬邈輪王之恩。三界尊於六通。昭
T2110_.52.0530c29: 彰羅漢之徳。正法念經云。四種人得樹偸
T2110_.52.0531a01: 婆。偸婆漢言塚。謂輪王羅漢辟支如來。況
T2110_.52.0531a02: 智周十力徳滿四弘。妙辯契於忘言。能垂訓
T2110_.52.0531a03: 於不測大明窮於勿照。乃暢燭於無幽。故有
T2110_.52.0531a04: 香炭金瓶。全身遍乎八國。光螺鮮貝。散體周
T2110_.52.0531a05: 於十方。乍五色凝輝。旋空彰於漢世。八彩分
T2110_.52.0531a06: 耀。神應顯於呉宮。爾其百鏡靈龕千花妙塔。
T2110_.52.0531a07: 掌承雲露鐸韻高風。紫柱紅梁遙浮空界。翔
T2110_.52.0531a08: 鵾跂鳳遠接虚方。盡壯麗之容。窮輪奐之美。
T2110_.52.0531a09: 豈夫高山仰止不忘景行。崇表峻闕標樹鴻
T2110_.52.0531a10: 猷而已哉。無以欄甃之辯。譏滄海之廣狹。楡
T2110_.52.0531a11: 枋之智。測崑閬之高卑乎。而汝莫知。其盲二
T2110_.52.0531a12: 也
T2110_.52.0531a13: 外論曰。夫禮義成徳之妙訓。忠孝立身之行
T2110_.52.0531a14: 本。未見臣民失禮其國可存。子孫不孝而家
T2110_.52.0531a15: 可立。今瞿曇制法必令衣同胡服。即是人中
T2110_.52.0531a16: 之師。口誦夷言。便爲世間之貴。致使無頼之
T2110_.52.0531a17: 徒因斯勃逆。箕踞父兄之上。自號桑門。傲
T2110_.52.0531a18: 慢君王之前。乃稱釋種。不仁不孝已著于家。
T2110_.52.0531a19: 無樂無恭復形于國
T2110_.52.0531a20: 注曰。禮云子冠父親醮之。母親拜之。所爲
T2110_.52.0531a21: 處高。可亦無禮無孝斯則門門出梟鏡之子。
T2110_.52.0531a22: 人人養豺狼之兒。撫臆論心良可痛矣。天道
T2110_.52.0531a23: 無親華夷詎隔。唯徳是輔豈分胡漢。豈可戴
T2110_.52.0531a24: 巾修善偏無勝福。禿頂行檀獨能感果。仁惠
T2110_.52.0531a25: 豈在髡頭。守眞無勞毀貎。世不能知。其迷
T2110_.52.0531a26: 三也
T2110_.52.0531a27: 内威儀器服指三
T2110_.52.0531a28: 内箴曰。夫玄聖創典。以因果爲宗。素王陳訓。
T2110_.52.0531a29: 以名教爲本。名教存乎治成。因果期乎道立。
T2110_.52.0531b01: 立道既捨愛居首。成治亦忠孝宜先。二義天
T2110_.52.0531b02: 殊。安可同日而言也。沙門者。乃行超俗表心
T2110_.52.0531b03: 遊塵外。威儀進趣非法不動。容服應器非道
T2110_.52.0531b04: 不行。故汚染乃萬質同歸。緇衣爲衆綵壞
T2110_.52.0531b05: 色。簡易遵於解脱。條隔象於福田。偏服未

T2110_.52.0531b06:

有執勞

禮云執
者袒也

缺袂便於運役。論語云。褻裘

T2110_.52.0531b07: 長短右袂。言便於執作也。聖制有以。終不徒
T2110_.52.0531b08: 然。是以捨愛捐親。仰衆聖也。摧棄聲色。遵梵
T2110_.52.0531b09: 行也。剃除鬚髮。去華競也。俯容肅質。不忘敬
T2110_.52.0531b10: 也。分衞掃衣。支身命也。言無隱曲。離邪佞
T2110_.52.0531b11: 也。和聲怡氣。入無諍也。吐納安祥。愼辭令
T2110_.52.0531b12: 也。世貴莫屈。守貞勁也。清虚恬漠。順道性
T2110_.52.0531b13: 也。邪相不撓。住八政也。正顏下色。愍衆病
T2110_.52.0531b14: 也。人天崇仰。三業淨也。窮玄極眞。取究竟
T2110_.52.0531b15: 也。廣仁弘濟亦忠孝之盛也。道士則不然。言
T2110_.52.0531b16: 慕道而心不染眞。謂捨家而形不變俗。戴圓
T2110_.52.0531b17: 冠無玄象之鑒。履方屨闕地理之明。著南鄭
T2110_.52.0531b18: 反漢之巾。把公旗誅家之笏。飾道𦸸禍宋之
T2110_.52.0531b19: 服。曳孫恩敗晋之裳。生常之業莫廢庸隷之
T2110_.52.0531b20: 役無恥。狎世則忠孝之禮虧。求仙則高尚之
T2110_.52.0531b21: 風缺。猶蒼蠅招白黒之論。蝙蝠有鳥鼠之譏。
T2110_.52.0531b22: 蓋妖惑之儔矣。爾不自見。其盲三也
T2110_.52.0531b23: ＊注正法念經云。譬如蝙蝠。人捕鳥時入穴爲
T2110_.52.0531b24: 鼠。人捕鼠時出穴爲鳥。今之祭酒蓋然。畜妻
T2110_.52.0531b25: 子謂有慈愛。勤耕稼謂不毀髮膚。王役課調
T2110_.52.0531b26: 則謂出家。亦猶蝙蝠之出入也
T2110_.52.0531b27: 外論曰。夫聖人應世本以濟益蒼生。仰觀俯
T2110_.52.0531b28: 察利安群品。是以味草木合五穀之精。植桑
T2110_.52.0531b29: 柘充八蠶之絋。故垂衣裳存稼穡。立社正置
T2110_.52.0531c01: 司衣。以利百姓。於是乎在。若一女不織。天下
T2110_.52.0531c02: 爲之苦寒。一男不耕。天下爲之少食。今釋迦
T2110_.52.0531c03: 垂法不織不耕。經無絶粒之法。田空耕稼之
T2110_.52.0531c04: 夫。教闕轉練之方。業廢機維之婦。是知持
T2110_.52.0531c05: 盂振錫糊口誰憑。左衽偏衣於何取託。故當
T2110_.52.0531c06: 一歳之中飢寒總至。未聞利益且見困窮。世
T2110_.52.0531c07: 不能知。其迷四也
T2110_.52.0531c08: 内棄耕分衞指四
T2110_.52.0531c09: 内箴曰。謀道不先於食。守信必後於飢。是以
T2110_.52.0531c10: 桀溺務耕。孔子譬諸禽獸。樊須學稼。仲尼
T2110_.52.0531c11: 譏於小人。稷下無位而招祿。高其賢也。黔婁
T2110_.52.0531c12: 非仕而獲賜。尚其清也。善人之道何必耕
T2110_.52.0531c13: 稼。請爲吾子言之。釋教驗於因果。該三世
T2110_.52.0531c14: 之洪源。仙道尚於金玉。勞一生之虚費。何者
T2110_.52.0531c15: 夫賢愚壽夭信于指掌。貧富貴賤昭於目前。
T2110_.52.0531c16: 報應則形影無差。業縁亦聲響不異。此其指
T2110_.52.0531c17: 也。未見服丹不死餌液長生。古詩云。服食求
T2110_.52.0531c18: 神仙。多爲藥所誤。不如飮美酒。被服紈與
T2110_.52.0531c19: 素。寄語後世人。道士愼莫作。言虚棄功夫。浪
T2110_.52.0531c20: 殀年壽也。汝有轉練之方。何因更請田地。
T2110_.52.0531c21: 又談織紝之婦。必知並畜妻房。故應道士專
T2110_.52.0531c22: 耕女官懃織。何爲莫充糊口恒闕資身。如其
T2110_.52.0531c23: 不織不耕即墮貧處。竊見樓觀黄巾。脱鹿皮
T2110_.52.0531c24: 而耩地。玄都鬼卒。捨横帔而偶耕。既無絶
T2110_.52.0531c25: 粒之人。頗慚客作之倦。自舂自磨餧在其
T2110_.52.0531c26: 中。勞形怵心何道之有。尋漢安元年歳在壬
T2110_.52.0531c27: 午。道士張陵分別黄書云。男女有和合之法。
T2110_.52.0531c28: 三五七九交接之道。其道眞決在於丹田。丹
T2110_.52.0531c29: 田者玉門也。唯以禁祕爲急。不許泄於道路。
T2110_.52.0532a01: 道路溺孔也。呼爲師友父母臭根之名。又
T2110_.52.0532a02: 云。女兒未嫁者。十四已上有決明之道。故注
T2110_.52.0532a03: 五千文云。道可道者。謂朝食美也。非常道者。
T2110_.52.0532a04: 謂暮成屎也。兩者同出而異名。謂人根生
T2110_.52.0532a05: 溺。溺出精也。玄之又玄者。謂鼻與口也。陵美
T2110_.52.0532a06: 此術子孫三世相繼行之。汝法如是穢亂生
T2110_.52.0532a07: 民。若觀百姓依汝法行。則不孝不恭。世出
T2110_.52.0532a08: 豺狼之種。無禮無義。家生梟＊鏡之兒明矣。
T2110_.52.0532a09: 夫辨奇貨者。採驪珠不忌九洄之深。求華璞
T2110_.52.0532a10: 者。追藍琰無憚三襲之險。貴其寶也。慕至道
T2110_.52.0532a11: 者。窺其戸牖。輕勢利於鴻毛。入其隩隅。忽榮
T2110_.52.0532a12: 位於脱屣。重其眞也。故能使倦夫不愛其力。
T2110_.52.0532a13: 貧客不悋其財。蓋希冥益非其迷也。至若仙
T2110_.52.0532a14: 術誕妄源流久矣。韓終徐市始詐於秦邦。文
T2110_.52.0532a15: 成五利紹僞於漢國。敍控鶴弗克陵雲之實。
T2110_.52.0532a16: 言餐霞莫覩療飢之信。致有猱猿蜃蛤之論。
T2110_.52.0532a17: ＊注曹植＊辨道論云。仙人者黨猱猿之屬。與
T2110_.52.0532a18: 世人得道化爲仙人。夫雉入海化爲蛤。燕入
T2110_.52.0532a19: 海化爲蜃。當其徘徊其翼差池其羽猶自識
T2110_.52.0532a20: 也。忽然自投神化體變。乃更爲魚鼈。豈復識
T2110_.52.0532a21: 翻翔林薄巣垣屋之娯乎。牛哀病而爲虎。逢
T2110_.52.0532a22: 其兄而噬之。若此者何貴於變化耶。繋風
T2110_.52.0532a23: 捕影之談。故棄實瓠者。以非器也。廢石田者。
T2110_.52.0532a24: 以難墾也。賤左道者。以虚僞也。蓋檢實則
T2110_.52.0532a25: 稱其所同。究虚則集其所異。理符則世重。情
T2110_.52.0532a26: 詭則物違。故常事耳。豈曰迷乎。卑道尊佛不
T2110_.52.0532a27: 亦可矣。而弗自知。其盲四也
T2110_.52.0532a28: 外論曰。夫國以民爲本。本固則邦寧。是以賜
T2110_.52.0532a29: 及育子之門。恩流孕婦之室。故子孫享祀世
T2110_.52.0532b01: 載不虧。雖至孝毀躬不令絶祀。故得國家富
T2110_.52.0532b02: 強天下昌盛。未聞人民凋盡家國可存。今佛
T2110_.52.0532b03: 教即不妻不娶。名爲奉法。唯事早逝號得涅
T2110_.52.0532b04: 槃。既闕長生之方。又無不死之術。期則一
T2110_.52.0532b05: 世之中。家國空矣。俗人雖欲求福。不知形命
T2110_.52.0532b06: 已殘。競慕家安。豈覺宗禋久滅。可謂畏死而
T2110_.52.0532b07: 服句吻。懼溺而赴長河。且天皇地皇之先
T2110_.52.0532b08: 世。無佛而祚延。後趙後魏已來。有僧而促
T2110_.52.0532b09: 運。正由眞僞混雜禮樂不調。世不能知。其迷
T2110_.52.0532b10: 五也
T2110_.52.0532b11: 内教爲治本指五
T2110_.52.0532b12: 内箴曰。夫澄神反性。入道之要門。絶情棄欲。
T2110_.52.0532b13: 登聖之遐本。故云。道高者尚。徳弘者賞。以道
T2110_.52.0532b14: 傳神以徳授聖。神聖相傳。是謂良嗣。塞道之
T2110_.52.0532b15: 源伐徳之根。此謂無後。非云棄欲爲無後也。
T2110_.52.0532b16: 子不聞乎。昔何尚之言釋氏之化。無所不可。
T2110_.52.0532b17: 諒入道之教源。識濟俗之稱首。夫行一善則
T2110_.52.0532b18: 去一惡。去一惡則息一刑。一刑息於家則萬
T2110_.52.0532b19: 刑息於國。故知五戒十善爲正治之本矣。又
T2110_.52.0532b20: 五戒修而惡趣減。十善暢而人天滋。人天滋
T2110_.52.0532b21: 則正化隆。惡趣衰而災害殄。＊注正法念經云。
T2110_.52.0532b22: 人不持戒。諸天減少阿修羅盛。善龍無力。惡
T2110_.52.0532b23: 龍有力。有力則降霜雹。非時暴風疾雨。五穀
T2110_.52.0532b24: 不登。疾疫競起人民飢饉。互相殘害。若人持
T2110_.52.0532b25: 戒。多諸天増。足威光。修羅減少。惡龍無力善
T2110_.52.0532b26: 能有力。善龍有力風雨順時。四氣和暢甘雨
T2110_.52.0532b27: 時降。百穀稔豐人民安樂。兵戈戢息。疫疾不
T2110_.52.0532b28: 行者猶屏薪去草益重而難彰。絶焔息煨績
T2110_.52.0532b29: 微而易顯。且強骨弱氣。李叟之至談。保髓
T2110_.52.0532c01: 愛精。仙家之奧旨。今反謂淫欲爲妙訓。妻子
T2110_.52.0532c02: 爲化源。宗老而毀其言。㩭仙而棄其術。且愛
T2110_.52.0532c03: 犬馬者。貴其識思。嫉梟＊鏡者。惡其反噬。爾
T2110_.52.0532c04: 則警夜代勞。功劣於犬馬。逆麟反舌。釁深於
T2110_.52.0532c05: 梟＊鏡。雄虺九首。不其然乎。載鬼一車。吁可
T2110_.52.0532c06: 畏矣。且運祚脩短雖曰天命。興替延促抑亦
T2110_.52.0532c07: 人符。故堯舜禹湯咸享嘉壽。桀紂幽厲無終
T2110_.52.0532c08: 永年。姫發履道而齡長羸政淫刑而詐短。
T2110_.52.0532c09: 陳思論云。昔堯舜禹湯文武周邵大公。並
T2110_.52.0532c10: 享百年之壽。七聖三賢並行道。修政治天下。
T2110_.52.0532c11: 不足損神。賢宰一國不足勞思。是以各盡其
T2110_.52.0532c12: 天年。桀放鳴條。紂死牧野。犬戎殺幽。厲王不
T2110_.52.0532c13: 終。周祚八百。秦滅於二世。此時本無佛僧。謨
T2110_.52.0532c14: 誥在目非曰虚談。豈敢無佛而祚延。有僧而
T2110_.52.0532c15: 運局。談何容易。談何容易。惜哉吾子自胎伊
T2110_.52.0532c16: 慼。良足歎矣。昏若夜遊。爾盲五也
T2110_.52.0532c17: 外論曰。夫孝爲徳本。人倫所先。莫大之宗。
T2110_.52.0532c18: 固惟恃怙。昊天之澤。豈曰能酬。故生盡温清
T2110_.52.0532c19: 之恭。終備墳陵之禮。今佛垂訓。必令棄爾骸
T2110_.52.0532c20: 骨損茲草野。多出財賄營我塔廟。遂使愚夫
T2110_.52.0532c21: 惑亂廢茲典禮。考妣棺柩曾無封樹之心
T2110_.52.0532c22: 注曰。觀夫上皇之世。不行殯葬之禮。始於
T2110_.52.0532c23: 曁周 &MT02323;

穸之事。故有

緘槥櫝瓦掩虞棺。
T2110_.52.0532c24: 皆起於中古也。曁周文之日。以骸骨暴露於
T2110_.52.0532c25: 野。因收而藏之。始行葬禮。故云葬者藏也。欲
T2110_.52.0532c26: 人之不見。是以夫子病篤。門人欲厚葬之。
T2110_.52.0532c27: 孔子曰。吾其欺天乎。當選不毛之地。不封不
T2110_.52.0532c28: 樹唯棘唯欒。俯同末世行於葬禮。蓋未能免
T2110_.52.0532c29: 俗也。戎狄屍靈翻盡彫裝之妙。且神不享非
T2110_.52.0533a01: 其族。物不祀非其先。不敬其親而敬他人其
T2110_.52.0533a02: 此之謂矣。且水葬火葬風俗不同。埋屍露屍
T2110_.52.0533a03: 郷邦本異。捨己殉他用爲求福。豈知土壤斯
T2110_.52.0533a04: 異各自而然。世不能知。其迷六也
T2110_.52.0533a05: 内忠孝無違指六
T2110_.52.0533a06: 内箴曰。導嗄聾者。必俯仰而指撝。啓愚滯
T2110_.52.0533a07: 者。亦提耳而擧掌。夫人倫本於孝敬。孝敬資
T2110_.52.0533a08: 於生成。故云非父母不生。非聖人不立。非聖
T2110_.52.0533a09: 者無法。非孝者無親。此則生成之義通。師親
T2110_.52.0533a10: 之情顯。故顏回死。顏路請子之車。孔子云。回
T2110_.52.0533a11: 也視余猶父。余不得視回猶子。蓋其義也。且
T2110_.52.0533a12: 愛敬之禮異。容不出於二理。賢愚之性殊。品
T2110_.52.0533a13: 無越於三階。故生則孝養無違。死則葬祭以
T2110_.52.0533a14: 禮。此禮制之異也。小孝用力。中孝用勞。大孝
T2110_.52.0533a15: 不匱。此性分之殊也。比夫釋教其義在焉。
T2110_.52.0533a16: 至如灑血焚軀之流。寶塔仁祀之禮。亦敬始
T2110_.52.0533a17: 愼終之謂也。曁於輪王八萬釋主三千
T2110_.52.0533a18: 阿育王經云。王殺八萬四千宮人。夜聞宮外
T2110_.52.0533a19: 哭聲。王悔爲造八萬四千塔。今此震旦亦有
T2110_.52.0533a20: 在此者。釋提桓因天上造三千倫婆也。竭溟
T2110_.52.0533a21: 海而求珠。淨康衢而徙石。蓋勞力也。總群生
T2110_.52.0533a22: 爲己任。等含氣於天屬。棲遑有漏之壤。負荷
T2110_.52.0533a23: 無頼之儔。蓋勞心也。迴軒實相之域。凝神寂
T2110_.52.0533a24: 照之場。指泥洹而長歸。乘法身而遐覽。斯
T2110_.52.0533a25: 不＊匱之道也。曁乃母氏降天。剖金棺而演
T2110_.52.0533a26: 句。父王即世。執寶床而送終
T2110_.52.0533a27: 智度論云。淨飯王終。佛自執繩床一脚。至
T2110_.52.0533a28: 闍維處。示於後世一切衆生報生養之恩＊也。
T2110_.52.0533a29: 孝敬表儀茲亦備矣。教棄骸骨從何而至哉。
T2110_.52.0533b01: 且經勸屍陀普施飛走。意存宿債冀免將來。
T2110_.52.0533b02: 不若莊周非末代厚葬失禮之本。而云螻蟻
T2110_.52.0533b03: 何親禽獸何疏。生既以身爲逆旅。死當以天
T2110_.52.0533b04: 地爲棺槨。還依上古不許埋藏嫌物輕生重
T2110_.52.0533b05: 死之弊也。求仙道者。或負笈從師擔簦遠岳。
T2110_.52.0533b06: 披蘿絹蕙鳥曳熊經。金竃罕成玉華難覯。凝
T2110_.52.0533b07: 髓化骨空致斯談。戴蜺憑螭末覩其實。或捐
T2110_.52.0533b08: 骸地胇喪骨天台。生闕蒸養之恩。死無冥益
T2110_.52.0533b09: 之利。倒心危於庶物。邪網罣於群生。九族
T2110_.52.0533b10: 延毀正之殃。六親招罔聖之業攀危據朽諒
T2110_.52.0533b11: 足寒心。傲然不懼。何愚之甚。悠悠未覺。爾
T2110_.52.0533b12: 盲六也
T2110_.52.0533b13: 外論曰。夫華夷語別音韻不同。然佛經釋迦
T2110_.52.0533b14: 稱牟尼。此是胡語。此土翻譯。乃曰能儒。能
T2110_.52.0533b15: 儒之名位卑周孔。故沒其能儒之劣名。而存
T2110_.52.0533b16: 釋迦之戎號。所言阿耨多羅三藐三菩提者。
T2110_.52.0533b17: 漢言阿無也。耨多羅言上也。三藐三正遍知
T2110_.52.0533b18: 也。菩提道也。此土先有無上正眞之道。老莊
T2110_.52.0533b19: 之教胡法。無以爲異。故不翻譯。又菩薩摩訶
T2110_.52.0533b20: 薩者。漢言大善心衆生。此名下劣。非爲上
T2110_.52.0533b21: 士。掩其鄙稱。亦又不翻。凡不譯之流。其例
T2110_.52.0533b22: 如是。覆蔽世俗惑亂物心。然厭舊尚新流蕩
T2110_.52.0533b23: 之常弊。惡同好異恒俗之鄙情。是以邯鄲有
T2110_.52.0533b24: 匍匐之賓。溺喪有忘歸之客世不能知。其迷
T2110_.52.0533b25: 七也
T2110_.52.0533b26: 内三寶無翻指七
T2110_.52.0533b27: 内箴曰。夫名無得物蓋謂實賓。豈以順世之
T2110_.52.0533b28: 假談。格玄聖之優劣。夫荀家以首召質。仲氏
T2110_.52.0533b29: 將山製名。山高於丘。仲仁未弘夫子。首總
T2110_.52.0533c01: 於耳。荀徳不逮老聃。能儒之名何容遂卑周
T2110_.52.0533c02: 孔。然釋迦之號義含多種。遍能貫於萬徳。不
T2110_.52.0533c03: 可以仁偏訓。通仁絶於四句。安得將能定翻
T2110_.52.0533c04: 述者。事不得已。強復存其舊號耳。又云。言
T2110_.52.0533c05: 道家舊有正遍知道與菩提不異者。信是正
T2110_.52.0533c06: 教流後僞竊此名。覈實尋源豈得斯號。夫上
T2110_.52.0533c07: 法高勝道義通玄。正實翻邪眞由反僞。今符
T2110_.52.0533c08: 書呪咀不可謂正。薫蕕混雜不可謂眞。道士
T2110_.52.0533c09: 畏鬼符云。左佩太極章。右帶昆吾鐵。指日
T2110_.52.0533c10: 即停暉。擬鬼千里血。造黄神越章殺鬼。又
T2110_.52.0533c11: 造赤章法亦殺人也

T2110_.52.0533c12:

守雌羨下非名爲上

老子云。莫若守雌
又云。道性近水

T2110_.52.0533c13:

鉗口膠目安得稱道

莊子云。膠離朱之
目。鉗楊黒之口

T2110_.52.0533c14: 猶春鳥囀哢或似於歌。鳥無能歌之實。秋
T2110_.52.0533c15: 蟲蠹木或近於字。＊蟲闕解字之眞。名實斯
T2110_.52.0533c16: 濫。蓋此之謂也。又疑菩薩不翻茲謬益甚。書
T2110_.52.0533c17: 云。上聖達於鷦螟。皆有＊蟲稱。經言。多足
T2110_.52.0533c18: 二足如來最尊。然昆蟄通於含靈。衆生豈越
T2110_.52.0533c19: 凡聖。大心之稱。非爲下劣。子雖洗垢求疵。無
T2110_.52.0533c20: 損南威之麗。捧心㩭疾。未變西施之妍。當更
T2110_.52.0533c21: 爲爾陳其指掌。釋迦是佛顯名。菩提是法尊
T2110_.52.0533c22: 稱。菩薩爲僧導首。三寶勝號譯人存其本名。
T2110_.52.0533c23: 非如朱門玉柱之讖。陽父陰母之淫。黄書
T2110_.52.0533c24: 云。開命門抱眞人。嬰迴龍彪載三五七九。天
T2110_.52.0533c25: 羅地網開朱門進玉柱。陽思陰母白如玉。陰
T2110_.52.0533c26: 思陽父手摩捉也。號馬屎爲靈薪。呼口唾爲
T2110_.52.0533c27: 玉液。扣齒爲天鼓。咽唾爲醴泉。馬屎爲靈
T2110_.52.0533c28: 薪。老鼠爲玉璞。出上清經。事鄙而怯彰。辭
T2110_.52.0533c29: 穢而難顯。猶靈鳳以容徳希覩。鼢鼠以醜懼
T2110_.52.0534a01: 潜形。雖隱質事同蚩妍異矣。冥焉不知。爾
T2110_.52.0534a02: 盲七也
T2110_.52.0534a03: 外論曰。夫聖人應化隨方接引。在胡則禿髮
T2110_.52.0534a04: 露頂。處漢則端委縉紳。此華夷之常形。非
T2110_.52.0534a05: 教方之勝負。若佛苟令去茲冠冕皂服被緇。
T2110_.52.0534a06: 棄我華風遠同胡俗。則不能兼通冠冤。便是
T2110_.52.0534a07: 智力不周。何謂天竺隨方現形而爲設教。苟
T2110_.52.0534a08: 若不能。則佛自是天竺之胡神。非中華之大
T2110_.52.0534a09: 聖。豈有禿髮之訓施於正國。若漢學胡形。
T2110_.52.0534a10: 剪髮便名事佛。則應故習漢法。著巾亦爲
T2110_.52.0534a11: 奉道。是知露頂。括髮郷俗不同。嗟乎士民用
T2110_.52.0534a12: 爲修善。可謂貴隣室之弊襜。賤自家之黼黻。
T2110_.52.0534a13: 世不能知。迷之八也
T2110_.52.0534a14: 内異方同制指八
T2110_.52.0534a15: 内箴曰。夫至道應運無方。聖賢乘機引物。子
T2110_.52.0534a16: 居九夷不患其陋。禹入裸國欣然解裳。姫伯
T2110_.52.0534a17: 適越而文身。武靈順世而胡服。雖復筌蹄異
T2110_.52.0534a18: 術。而魚兔之功齊矣。況變俗緘心毀形結志。
T2110_.52.0534a19: 去簪纓以會道。棄鬚髮以修眞。聖制不徒其
T2110_.52.0534a20: 有致矣。但仁義變於三遊。盜跖資於五善。聖

T2110_.52.0534a21:

教綿遠。終使鼠璞濫名

劉子云。周人謂
死鼠爲玉璞也

玄化幽

T2110_.52.0534a22:

微。遂令雞鳳混質

文心云。楚人
以山雞爲鳳

故九十五種騰

T2110_.52.0534a23: 翥於西 &T072112;

。三十六部淆亂於東國。至如優婁

T2110_.52.0534a24:

佉子之論。衞世師主之經

涅槃經云。衞
世師論也

吉頭

T2110_.52.0534a25:

夷羅之仙

火仙外道名吉波頭水
仙外道名夷叔羅也

末伽闍夜之道

T2110_.52.0534a26:

若提子斷
見外道也

或託水火而要聖。憑日月而㩭神。執

T2110_.52.0534a27: 四大以非因。指三業爲無報。滯識將冥山等
T2110_.52.0534a28: 闇。邪心與昧谷同昏。如斯之流。西土之邪
T2110_.52.0534b01: 論也。其次鬼笑靈談安歌浩唱。呑刀吐火。
T2110_.52.0534b02: 駭仲卿之庸心。漱雨嘘風。驚劉安之淺慮。或
T2110_.52.0534b03: 身佩中黄之籙。口誦靈飛之符。蹈金闕而遊
T2110_.52.0534b04: 神。憑玉京而洗累。若此之例。東區之異學也。
T2110_.52.0534b05: 並皆邪網覆心倒針刺眼。深持惑塹高築疑
T2110_.52.0534b06: 城。各抱一隅迷淪於三界。爭守二見沈晦於
T2110_.52.0534b07: 九流。識體輪迴。無明翳其住本。心用浮動。
T2110_.52.0534b08: 取相溺其長源。大聖道眼預觀隨機設藥。誕
T2110_.52.0534b09: 質西土正教東流。疾重則親降醫王。患輕則
T2110_.52.0534b10: 寄方遙授。偏裨以剪梟鏡。重將而戮鯨
T2110_.52.0534b11: 鯢。此亦釋門和扁之術。法王孫呉之勢也。聖
T2110_.52.0534b12: 無二制容服義均。猶清濟濁河。歸滄海而同
T2110_.52.0534b13: 味。緑膺絳顙。集須彌而共色。沖和子曰。琁
T2110_.52.0534b14: 璣文者。皆是求神仙不死之道。其次道則養
T2110_.52.0534b15: 我。今日身命駐彩延華。儻至三五百年以此
T2110_.52.0534b16: 爲眞耳。長生久視義在於斯。今之道士所學
T2110_.52.0534b17: 之法。不復以此爲念。然大都止令如佛家身
T2110_.52.0534b18: 死神明更生勝地耳。若不復貴此身者不如
T2110_.52.0534b19: 專心學佛道。佛道營練精神日明日益甚有
T2110_.52.0534b20: 名理定慧之法孱然可修。何勞勤苦。自名道
T2110_.52.0534b21: 士而實是學佛家僧法邪學又不專。蓋是圖
T2110_.52.0534b22: 龍畫虎之儔耳。何不去鹿巾釋黄褐。剃鬚髮
T2110_.52.0534b23: 染袈裟。而歸依世尊耶。世間道士經及行道。
T2110_.52.0534b24: 義理則約數論而後通。言偸佛家經論。改作
T2110_.52.0534b25: 道書。如黄庭元陽靈寶上清等經。及三皇之
T2110_.52.0534b26: 典。並改換法華及無量壽等經而作者也。修
T2110_.52.0534b27: 心則依坐禪而望感。言改坐禪之名。爲精思
T2110_.52.0534b28: 之號也。上清尤高。師未踰上界之域。太清仙
T2110_.52.0534b29: 法。又棄置而不論。未知何法取異佛家而稱
T2110_.52.0534c01: 爲道士也。其得意者當師佛矣。子是南人。躬
T2110_.52.0534c02: 學茅山道士沖和子之法。＊沖和子與陶隱
T2110_.52.0534c03: 居。常以敬重佛法爲業。但逢衆僧莫不禮拜。
T2110_.52.0534c04: 巖穴之内悉安佛像。自率門徒受學之士。朝
T2110_.52.0534c05: 夕懺悔恒讀佛經。案琁璣抄。文＊沖和子所
T2110_.52.0534c06: 製。以非當世道士不敬佛者。故陶隱居答大
T2110_.52.0534c07: 鸞法師書云。去朔耳聞音聲。茲晨眼受文字。
T2110_.52.0534c08: 或由頂禮歳積。故致眞應。來儀正爾。整拂藤
T2110_.52.0534c09: 蒲採汲花水。端襟儼思佇聆警錫也。弟子華
T2110_.52.0534c10: 陽陶弘景和南。汝師事佛敬僧。曾無異説。爾
T2110_.52.0534c11: 何自陷違背本宗。不義不仁罪招極法。牟子
T2110_.52.0534c12: 論云。堯舜周孔老氏之化。比之於佛。猶白鹿
T2110_.52.0534c13: 之與麒麟。而子不能悟。其盲八也
T2110_.52.0534c14: 外論曰。天皇九紀之前。書契未作。太昊六爻
T2110_.52.0534c15: 之後。文字乃興。自爾已來漸弘載籍。前賢往
T2110_.52.0534c16: 聖皆著典墳。揖讓干戈備陳篆册。所以左史
T2110_.52.0534c17: 記事古史記。辭直筆直言無矯無妄。魏書外
T2110_.52.0534c18: 國傳皇甫謐高士傳。並曰。桑門浮圖經。老子
T2110_.52.0534c19: 所作
T2110_.52.0534c20: 注曰。浮圖經者。魏略及西域傳云。臨猊國
T2110_.52.0534c21: 有神人。名曰沙律之所傳也。沙律年老髮白。
T2110_.52.0534c22: 常教人爲浮圖。人有災 &MT02324;

及無子者。勸行浮
T2110_.52.0534c23: 圖。齋戒令捨財贖愆。臨倪王久無太子。其
T2110_.52.0534c24: 妃莫耶。因祀浮圖而生太子。遂名其子爲浮
T2110_.52.0534c25: 圖焉。前漢哀帝時秦景使月氏。國王令太子
T2110_.52.0534c26: 口授於景。所以浮圖經教前漢早行。六十三
T2110_.52.0534c27: 年之後明帝方感瑞夢也。考秦景傳。經不云
T2110_.52.0534c28: 老説。案晋世道士王浮。改西域傳爲明威化
T2110_.52.0534c29: 胡經。乃稱老子渡流沙教胡王爲浮圖。變身
T2110_.52.0535a01: 作佛方有佛興。蓋誣誷之甚極也。但罽賓去
T2110_.52.0535a02: 此萬里已還。秦漢至今商人蕃使相繼不絶。
T2110_.52.0535a03: 莫傳老子在彼化胡。況浮圖經。及變身作佛
T2110_.52.0535a04: 未之聞也。縱使老子爲浮圖。始是報恩供養
T2110_.52.0535a05: 舍利方顯聖徳。何名誕哉。袁宏漢後紀云。
T2110_.52.0535a06: 老子入胡分身作佛。道家經誥。其説甚多。
T2110_.52.0535a07: 檢袁宏漢紀。本無老子作佛之文。即日朝廷
T2110_.52.0535a08: 博識者多。豈可塞耳。偸鈴指鹿爲馬。何愚之
T2110_.52.0535a09: 甚也
T2110_.52.0535a10: 明威化胡等經並云。胡王不信老子。老子神
T2110_.52.0535a11: 力伏之。方求悔過。自髡自翦謝愆謝罪。老
T2110_.52.0535a12: 君大慈愍其愚昧。爲説權教隨機戒約。皆令
T2110_.52.0535a13: 頭陀乞食。以制兇頑之心。赭服偏衣。用挫強
T2110_.52.0535a14: 梁之性。割毀形貎。示爲剠劓之身。禁約妻房。
T2110_.52.0535a15: 絶其勃逆之種
T2110_.52.0535a16: 注曰。汝以禁約妻房而爲罪者。玄都會聖仍
T2110_.52.0535a17: 爲燕爾之坊至徳清虚。便是同牢之觀也。既
T2110_.52.0535a18: 學長生。汝恒對婦親慕李氏。皆須養兒。但李
T2110_.52.0535a19: 耳李宗。人人取婦。張陵張魯世世畜妻。故有
T2110_.52.0535a20: 男官女官之兩名。係師嗣師之別號。魏晋已
T2110_.52.0535a21: 來館中生子。陳梁之日靜内養兒。喚婦女
T2110_.52.0535a22: 爲朱門。呼丈夫爲玉柱。淫欲猥慢生自道家。
T2110_.52.0535a23: 外假清虚内專穢紲。可恥之甚也。所謂重病
T2110_.52.0535a24: 加於毒藥。宜令刳腹洗腸。深罪約以嚴刑。必
T2110_.52.0535a25: 須誅宗滅祀。但此土君子夙禀道眞
T2110_.52.0535a26: 撿漢官儀云。景帝已來於國學内。始立道
T2110_.52.0535a27: 館。以教學徒。不許人間別立館舍。考梁陳
T2110_.52.0535a28: 齊魏之前。唯以瓠盧成經本。無天尊形像。
T2110_.52.0535a29: 案任子道論及杜氏幽求。並云。道無形質。蓋
T2110_.52.0535b01: 陰陽之精也。陶隱居内傳云。在茅山中立佛
T2110_.52.0535b02: 道二堂。隔日朝禮。佛堂有像。道堂無像。王淳
T2110_.52.0535b03: 三教論云。近世道士取活無方。欲人歸信。乃
T2110_.52.0535b04: 學佛家制立形像。假號天尊。及左右二眞人
T2110_.52.0535b05: 置之道堂。以憑衣食。梁陸修靜之爲此形
T2110_.52.0535b06: 也
T2110_.52.0535b07: 無勞禿頂。本遵至訓。詎假髡頭。可謂身無愆
T2110_.52.0535b08: 疵而樂著杻械。家無喪禍而愛居縗絰。昏戇
T2110_.52.0535b09: 之甚。良可悲痛。昔漢明感夢此法始來。還令
T2110_.52.0535b10: 胡人立廟。漢士不許遵行。魏承漢軌還依舊
T2110_.52.0535b11: 貫。石勒之日念其胡風爲佛澄道人矯世
T2110_.52.0535b12: 且凡下。避役之流競爲翦剃。世不能知。其
T2110_.52.0535b13: 迷九也
T2110_.52.0535b14: 内老子身非佛指九
T2110_.52.0535b15: 内箴曰。大厦爲衆材所成。群生非一人可化。
T2110_.52.0535b16: 故十方聖智。比塵沙而不窮。八萬法門。傾河
T2110_.52.0535b17: 海而莫測。故有此聖彼聖。殊方類於比肩。前
T2110_.52.0535b18: 佛後佛異世同於繼踵。雖像正差降淨穢區
T2110_.52.0535b19: 分。懲惡勸善其流一也。且周孔世訓。尚無改
T2110_.52.0535b20: 於百王。鄒孟劇談。猶垂美於千載。豈容周姫
T2110_.52.0535b21: 一代而三變三遷。老氏一身而成道成佛。即
T2110_.52.0535b22: 是餘人無踐聖之理。群朋絶登道之望。又先
T2110_.52.0535b23: 譏十異後諧一同。首軸之間毀譽矛楯。卷
T2110_.52.0535b24: 舒之際自皆參商。掩目盜裘信有斯諺。夫眞
T2110_.52.0535b25: 僞相形。猶禾莠之相類。善耘者存禾而去莠。
T2110_.52.0535b26: 求道者亦依眞而捨僞。沙門之勝宗流久矣。

T2110_.52.0535b27:

至如漢帝降禮於摩騰

如法
本傳

T2110_.52.0535b28: 呉王屈節於康會
T2110_.52.0535b29: 呉録云。呉王問僧會曰。佛法何以異俗。
T2110_.52.0535c01: 答曰。爲惡於顯人得而誅之。爲惡於隱鬼得
T2110_.52.0535c02: 而誅之。易云。積善餘慶。詩詠求福不回。雖儒
T2110_.52.0535c03: 俗之格言。亦佛法之漸訓也
T2110_.52.0535c04: 曇始延魏君之席
T2110_.52.0535c05: 魏録云。拓拔燾用崔寇之説。遂滅法。悉毀
T2110_.52.0535c06: 像燒經。驅僧還俗。始正旦杖錫法衣立於城
T2110_.52.0535c07: 門。門者白燾。燾命斬之。三刀而始不傷。刑者
T2110_.52.0535c08: 白燾。燾自取佩刀。又如前斬之不傷。乃内
T2110_.52.0535c09: 始於虎圈。虎閉眼伏頭。燾乃試置天師圈
T2110_.52.0535c10: 側。虎鳴吼欲噬。燾乃知佛化清高黄老所不
T2110_.52.0535c11: 及。延始上席謝過。道林登晋主之床。秦世道
T2110_.52.0535c12: 安榮參共輦。趙邦澄上寵懋錦衣。符書云。
T2110_.52.0535c13: 符主出遊。命安師共輦坐。高僧傳云。石虎號
T2110_.52.0535c14: 澄師爲大和上。衣以錦繍。毎上殿勅諸王
T2110_.52.0535c15: 公以下扶輿。皆道降極尊徳迴萬乘。良有以
T2110_.52.0535c16: 也。黄老之術由來不競者。費才以捔勝殞躬。
T2110_.52.0535c17: 崔浩以邪誣喪質
T2110_.52.0535c18: 魏書云。崔＊浩寇謙之勸拓拔燾毀滅正教。
T2110_.52.0535c19: 燾後身發惡疾。乃誅崔寇二人。姜斌以集詐
T2110_.52.0535c20: 徙質。王浮以造僞誅身。皆驗之於耳目。非取
T2110_.52.0535c21: 與之虚談。其崇敬也如此。其疵譴也如彼。夫
T2110_.52.0535c22: 顏閔遇於孔門。標徳行之首。蘇張逢於鬼谷。
T2110_.52.0535c23: 居浮詐之先。非獨人性之優劣。亦所習之眞
T2110_.52.0535c24: 僞也。且賢 &T069657;

相濫。＊

泄而賢彰。聖詐難分。
T2110_.52.0535c25: 詐窮而聖顯。猶蛇床與蘼蕪類質。達芳者辨
T2110_.52.0535c26: 其容。釰刎與素華齊根。曉藥者分其性。是
T2110_.52.0535c27: 以公旦黜而還輔。孔門虚而復盈。有自來矣。
T2110_.52.0535c28: 自漢明捔試。邪見折鋒。慧日凝暉。法雲舒蔭。
T2110_.52.0535c29: 姜潘捨家入道。呂集棄僞歸眞。曹馬傳燈而
T2110_.52.0536a01: 不窮。秦魏涌泉而無竭。汝言始於澄石。不亦
T2110_.52.0536a02: 誣哉。自黄老風澆容服亦變。非道非俗。諺號
T2110_.52.0536a03: 閹人善咀善罵。古名鬼卒。其救苦也。則探
T2110_.52.0536a04: 髮繋頸以繩自縛。牛糞塗身互相鞭打。其法
T2110_.52.0536a05: 律也。若失符録則倒銜手板逆風掃地。柳
T2110_.52.0536a06: 枝百束自斫自負。盜奏章也。則匍匐灰獄背

T2110_.52.0536a07:

負水塸

出道士孫
氏法儀也

責罰尤重。同奴隷之法。罪

T2110_.52.0536a08: 譴渝伏。比畜生之類。然釋門鍾磬集衆警
T2110_.52.0536a09: 時。漢魏已來。道家未有金剛師子護法善神。
T2110_.52.0536a10: 蓋佛教之所明。非黄領之先構。亦効勝範竊
T2110_.52.0536a11: 我聖蹤乎。故顏之推云。神仙之事有金玉
T2110_.52.0536a12: 之費。頗爲虚放。華山之下白骨如莽。何有
T2110_.52.0536a13: 得仙之理。縱使得仙。終當有死。不能出世。不
T2110_.52.0536a14: 勸汝曹學之。佛家三世之事。信而有徴。家業
T2110_.52.0536a15: 歸心。勿輕慢也。原夫四塵五廕剖析形有。六
T2110_.52.0536a16: 舟三駕運載群生。萬行歸空千門入善。辯才
T2110_.52.0536a17: 智慧。豈徒七經百氏之博哉。明非堯舜周孔
T2110_.52.0536a18: 老莊所及。故著歸心篇以誡子弟。爾不能知。
T2110_.52.0536a19: 其盲九也◎
T2110_.52.0536a20: ◎氣爲道本篇第七
T2110_.52.0536a21: 有考古通人與占衡君子。觀李卿誹謗之論。
T2110_.52.0536a22: 閲開士辯正之談。詳而議之。發憤興歎。欲
T2110_.52.0536a23: 使邪正異轍眞僞分流。定其是非以明得失。
T2110_.52.0536a24: 冀後進者永無疑焉。通人曰。余觀造化本乎
T2110_.52.0536a25: 陰陽。物類所生超乎天地。歴三古之世。尋五
T2110_.52.0536a26: 聖之文。不見天尊之神。亦無大道之像。案靈
T2110_.52.0536a27: 寶九天生神章云。氣清高澄積陽成天。氣結
T2110_.52.0536a28: 凝滓積滯成地。人之生也。皆由三元養育九
T2110_.52.0536a29: 氣經形。然後生也。是知陰陽者人之本也。天
T2110_.52.0536b01: 地者物之根也。根生是氣無別道神。君子曰。
T2110_.52.0536b02: 道士大霄隱書無上眞書等云。無上大道君
T2110_.52.0536b03: 治在五十五重無極大羅天中玉京之上。七
T2110_.52.0536b04: 寶玄臺金床玉机。仙童玉女之所侍衞。住在
T2110_.52.0536b05: 三十三天三界之外。案神仙五岳圖云。大道
T2110_.52.0536b06: 天尊治太玄之都。玉光之州。金眞之郡。天保
T2110_.52.0536b07: 之縣。元明之郷。定志之里。災所不及。靈書經
T2110_.52.0536b08: 云。大羅是五億五萬五千五百五十五重天
T2110_.52.0536b09: 之上天也。五岳圖云。都者覩也。太上大道道
T2110_.52.0536b10: 中上道神明君最守靜居太玄之都。諸天
T2110_.52.0536b11: 内音云。天與諸仙鳴樓都之鼓。朝宴玉京以
T2110_.52.0536b12: 樂道君。推此謬談。則道君是天之神明。既屬
T2110_.52.0536b13: 州縣。則天尊復是天之民伍。如佛家經論。三
T2110_.52.0536b14: 界之外名出生死。無分段之形。離色心之境。
T2110_.52.0536b15: 何得更有寶臺玉山州郡郷里。虚妄之甚轉
T2110_.52.0536b16: 復難矜。但道家僞説爲迹可觀。習俗生常爲
T2110_.52.0536b17: 日已久。衆邪競敍互有不同。如欲正名理須
T2110_.52.0536b18: 詳悉。今略出縁起隨而判之。案周禮。自堯已
T2110_.52.0536b19: 前未有郡縣。舜巡五岳始見州名。尚書。禹貢
T2110_.52.0536b20: 已來方陳州號。春秋之時。縣大郡小郷屬
T2110_.52.0536b21: 於縣。漢高已來以縣屬郡。典誥所明。九州
T2110_.52.0536b22: 禹跡百郡秦并是也。縱有道在天上猶應獨
T2110_.52.0536b23: 事無爲。何因戸屬郷居與凡不異。既有州縣
T2110_.52.0536b24: 即有官長。州牧郡守姓何名何。郷長里司誰
T2110_.52.0536b25: 子誰弟。並是官學道士無識黄巾。不悉古今
T2110_.52.0536b26: 未窺經史。見人間置立州縣。亦言天上與世
T2110_.52.0536b27: 符同。保僞爲眞。良可羞恥。其根脈本末。並如
T2110_.52.0536b28: 笑道論中委出也
T2110_.52.0536b29: 通人曰。莊周云。察其始而無生也。非徒無生
T2110_.52.0536c01: 而本無形。非徒無形而本無氣。茫忽之間變
T2110_.52.0536c02: 而有氣。氣變而有形。形變而有生。人之生也
T2110_.52.0536c03: 氣之聚。聚則爲生。散則爲死。故曰有無相生
T2110_.52.0536c04: 也。萬物一也。何爲一也。天下一氣也。推此
T2110_.52.0536c05: 而談。無別有道。高處大羅獨稱尊貴
T2110_.52.0536c06: 君子曰。陰陽二氣黄精經云。流丹九轉結氣
T2110_.52.0536c07: 成精。精化成神。神變成人。陽氣赤名曰玄丹。
T2110_.52.0536c08: 陰氣黄名曰黄精。陰陽交合二氣降精。精化
T2110_.52.0536c09: 爲神。精神凝結上應九天。九天之氣下於丹
T2110_.52.0536c10: 田。與神合凝臨於命門。要須九過是爲九丹。
T2110_.52.0536c11: 上化下凝以成於人。不云別有道神能宰萬
T2110_.52.0536c12: 物使之生也
T2110_.52.0536c13: 通人曰。古來名儒及河上公注五千文。視之
T2110_.52.0536c14: 不見。名曰夷。夷者精也。聽之不聞。名曰希。
T2110_.52.0536c15: 希者神也。摶之不得。名曰微。微者氣也。是謂
T2110_.52.0536c16: 無状之状。無物之象。故知氣體眇莽。所以
T2110_.52.0536c17: 迎之不見其首。氣形清虚。故云隨之不見其
T2110_.52.0536c18: 後。此則敍道之本從氣而生。所以上清經云。
T2110_.52.0536c19: 吾生＊眇莽之中甚幽冥。幽冥之中生於空
T2110_.52.0536c20: 同。空同之内生於太元。太元變化三氣明焉。
T2110_.52.0536c21: 一氣清。一氣白。一氣黄。故云。一生二。二生
T2110_.52.0536c22: 三。案生神章云。老子以元始三氣合而爲一。
T2110_.52.0536c23: 是至人法體。精是精靈。神是變化。氣是氣象。
T2110_.52.0536c24: 如陸簡寂藏矜顧歡諸揉孟智周等。老子義
T2110_.52.0536c25: 云。合此三氣以成聖體。又云。自然爲通相
T2110_.52.0536c26: 之體。三氣爲別相之體。檢道所宗以氣爲本。
T2110_.52.0536c27: 考三氣之内有色有心。既爲色心所成。未免
T2110_.52.0536c28: 生死之患。何得稱常
T2110_.52.0536c29: 君子曰。原道所先以氣爲體。何以明之。案養
T2110_.52.0537a01: 生服氣經云。道者氣也。保氣則得道。得道則
T2110_.52.0537a02: 長存。神者精也。保精則神明。神明則長生。精
T2110_.52.0537a03: 者血脈之川流。守骨之靈府。精去則骨枯。
T2110_.52.0537a04: 骨枯則死矣。故莊周云。吹呴呼吸吐故納
T2110_.52.0537a05: 新。彭祖修之以得壽考。校此而言。能養和氣
T2110_.52.0537a06: 以致長生。謂得道也
T2110_.52.0537a07: 通人曰。縱使有道不能自生。從自然生從自
T2110_.52.0537a08: 然出。道本自然則道有所待。既因他有。即是
T2110_.52.0537a09: 無常。故老子云。人法地。地法天。天法道。道
T2110_.52.0537a10: 法自然。王弼云。言天地之道並不相違。故稱
T2110_.52.0537a11: 法也。自然無稱窮極之辭。道是智慧靈知之
T2110_.52.0537a12: 號。用智不及無智。有形不及無形。道是有義。
T2110_.52.0537a13: 不及自然之無義也
T2110_.52.0537a14: 君子曰。易乾鑿度云。昔燧人氏仰觀斗極以
T2110_.52.0537a15: 定方名。庖犧因之而畫八卦。黄帝受命使大
T2110_.52.0537a16: 撓造甲子。容成次暦數。五行九宮之説自此
T2110_.52.0537a17: 而興。故説卦云。陽數九者立天之道。曰陰與
T2110_.52.0537a18: 陽。陰二陽一則天有三焉。立地之道。曰柔與
T2110_.52.0537a19: 剛。柔二剛一則地亦有三。立人之道。曰仁與
T2110_.52.0537a20: 義。義二仁一則人亦有三。三三合九。陰陽相
T2110_.52.0537a21: 通以成萬物。不聞別有道神處太玄都坐高。
T2110_.52.0537a22: 蓋天上羅三清下包三界。居七映之房。出九
T2110_.52.0537a23: 宮之上。行神布氣造作萬物。豈非惑亂陷墜
T2110_.52.0537a24: 人間耶。校功則業殊。比隆則事異。沙門旌
T2110_.52.0537a25: 徳而靡違。道士言行而有過。立不刊之遐
T2110_.52.0537a26: 跡。建不測之玄猷。洋洋乎弗可尚也。其唯
T2110_.52.0537a27: 釋教歟。豈以坳堂小水匹憑夷大波者哉。非
T2110_.52.0537a28: 所類矣◎
T2110_.52.0537a29: 辯正論卷第六
T2110_.52.0537b01:
T2110_.52.0537b02:
T2110_.52.0537b03:
T2110_.52.0537b04:
T2110_.52.0537b05: 辯正論卷第七
T2110_.52.0537b06: 唐沙門釋法琳撰
T2110_.52.0537b07: ◎信毀交報篇第八
T2110_.52.0537b08: 儒生問曰。造像書經本期現福。持齋行道貴
T2110_.52.0537b09: 益眼前。何爲念地藏而無徴。喚觀音而不救。
T2110_.52.0537b10: 七難之殃留連競集。二求之願携手莫從。馮
T2110_.52.0537b11: 士幹有詰聖之文。楊衒之致咎靈之論。徒勞
T2110_.52.0537b12: 辛苦枉費珠璣。專事誇談罕聞實録。非唯爲
T2110_.52.0537b13: 善者不蒙其効。亦乃作惡者翻受其榮。豈意
T2110_.52.0537b14: 釋門反成烏有。開士喩曰。夫幽揵難開唯信
T2110_.52.0537b15: 能入。玄波浩蕩唯智能度。智爲超聖之基。信
T2110_.52.0537b16: 是越凡之本。本因信而行立。度藉智而神澄。
T2110_.52.0537b17: 信以招福爲功。智以反源爲術。故曰。有智者
T2110_.52.0537b18: 可以所聞會理。抱信者可以師資道成。夫子
T2110_.52.0537b19: 云。兵食可忘。信不可去。今當爲爾論斯旨也。
T2110_.52.0537b20: 夫感在精誠道由懇苦。意不專道何以剋心。
T2110_.52.0537b21: 不至感無以通。是故鄒衍長歎夏日零霜。李
T2110_.52.0537b22: 廣注心箭羽沒石。將軍拜井疏勒泉飛。明府
T2110_.52.0537b23: 叩頭江陵火滅。若披肝露膽委命投骸。福福
T2110_.52.0537b24: 相資念念不倦者。便可還年轉障。何但獲
T2110_.52.0537b25: 福受恩者歟。外既有然内亦無爽。若謂觀音
T2110_.52.0537b26: 不神。士幹從何免死。地藏無力。孝謙由誰得

T2110_.52.0537b27:

全。至如建安感夢而疾瘳

感應傳云。齊建安王患
瘺。念觀音不忌。夜見觀

T2110_.52.0537b28:

音手爲拊藥。
明旦瘡愈

文宣降靈而病愈

齊竟陵王内傳云王
得熱病。夜中再。

T2110_.52.0537b29:

死。夢見金像手灌
神湯。因遂平復也

高王行刑而刀折

齊世有囚罪當
極法。夢見聖僧

T2110_.52.0537c01:

口授其經。至心誦念數盈千遍。臨刑刀
折。因遂免死。今高王觀世音經是也

金尊代戮而

T2110_.52.0537c02:

項傷

感應傳云。張逸爲事至死。預造金像朝夕祈命。臨
刑刀折而項不傷。官問其故。答曰。唯以禮像爲業。

T2110_.52.0537c03:

其像項上有二刀痕。痕
赤如血。因而得免耳

謝氏通魂。見亡子而祈福

T2110_.52.0537c04:

晋録曰。瑯琊王凝之夫人。陳郡謝氏名韜。元奕女也。清
心玄旨姿才秀遠。喪二男痛甚。六年不開帷幕。忽見二

T2110_.52.0537c05:

兒還鉗鎖大械。勸母自寛。云罪無得脱。爲福
徳可免耳。具敍諸苦。母爲祈福冀獲福祐也

孫君幽

T2110_.52.0537c06:

達。覩殞息而營齋

宣驗記云。孫祚齊國沮陽人。位至
太中大夫。少子稚字法暉。少聰

T2110_.52.0537c07:

慧奉法。年十八晋咸康元年桂陽郡患亡。祚以任武昌。到
三年四月八日。廣置法場請佛延僧建齋行道。見稚在衆

T2110_.52.0537c08:

中

從像後。往喚問之。稚跪拜具説興居。便隨父母歸
家。父先有疾。稚云。無禍崇。到五月當差。言辭委悉。云

T2110_.52.0537c09:

作福可以拔魂免
苦。其事不虚

長舒一唱而風迴。少年四投而火

T2110_.52.0537c10:

滅

晋録冥祥記云。晋世有竺長舒者。本天竺人。專心誦
觀世音經爲業。後居呉中。于時邑内遭火。屋宇連棟

T2110_.52.0537c11:

甍簷相結火至皆焚。無能爲救。長舒家正在下風。分意
燒毀。一心喚觀世音。欲至舒家風迴火滅。竟家獲免。合

T2110_.52.0537c12:

縣驚異歎其有神。時有兇惡年少。怪其老胡有何靈應火
燒不燃。到後夜風急。少年以火投屋四投皆滅。年少嗟

T2110_.52.0537c13:

感。至明乃叩頭首過。舒云。我無神力。
常以觀世音爲業。毎有事恒得免脱也

僧洪在禁鑄

T2110_.52.0537c14:

像摩頭

冥祥記云。晋世沙門僧洪住京師瓦官寺。當義
熙十二年。時官禁鎔鑄洪既發心鑄丈六金像。

T2110_.52.0537c15:

圓滿我死無恨。便即偸鑄。鑄竟像猶在模。所司收洪禁
在於府。鎖械甚嚴。一念觀音日誦百遍。便夢所鑄金

T2110_.52.0537c16:

像往獄手摩頭曰無慮。其像胸前一尺許銅色燋沸。當洪
禁日。國家牛馬不肯入欄。時以爲怪。旬日勅至彭城。

T2110_.52.0537c17:

洪因放免像即
破模自見

阿練託生胡音逸口

冥祥記云。瑯琊
王玟其妻無子。

T2110_.52.0537c18:

常祈觀音乞兒。玟後路行逢一胡僧。意甚悦之僧
曰。我死當爲君子。少時道人果亡三月間玟妻有娠。及生

T2110_.52.0537c19:

能語。即解西域十六國音。大聰明有器度。即晋尚書王淵

T2110_.52.0537c20:

明身也。故小名阿練。敍
前生時事事有驗也

徳祖一心雲迷虜騎

宣驗記
云。榮

T2110_.52.0537c21:

陽人毛祖初投江南偸道。而道逢虜騎所追伏。在道側
蓬蒿之内。草短蒿疏半身猶露。分意受死。合家默然念觀

T2110_.52.0537c22:

世音。俄然雲起雨
注。遂得免難也

李儒默念賊馬群驚

宣驗記云。
隊主李儒

T2110_.52.0537c23:

後鎭虎牢。爲魏虜所圍。危急欲降。夜踰城出見賊。縱横
並臥。儒乃一心念觀世音。便過賊處趣一燒澤。賊即隨來

T2110_.52.0537c24:

儒便入草。未及藏伏群馬向草。儒大驚恐一
心專念觀音焉忽然自驚。因此得脱也

郭宣許

Footnote:

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