大正蔵検索 INBUDS
|
辯正論 (No. 2110_ 法琳撰 ) in Vol. 52 496 497 498 499 500 501 502 503 504 505 506 507 508 509 510 511 [行番号:有/無] [返り点:無/有] [CITE]
T2110_.52.0497a01: 致危亡。所以降伏修羅。遠因般若。招延豐樂。
T2110_.52.0497a04: 有五千大將各振劍輪。四大夜叉倶領神衆。
T2110_.52.0497a10: 無靈不契。至如業稱過現福説重輕。但非定 T2110_.52.0497a11: 報皆可攘也。終不徒然。枉爲功徳 T2110_.52.0497a12: 辯正論卷第一 T2110_.52.0497a13: T2110_.52.0497a14: T2110_.52.0497a15: T2110_.52.0497a16: T2110_.52.0497a17: 唐沙門釋法琳*撰
T2110_.52.0497a20: 道。二者濟度。極道者。洞神經云。心齋坐忘至 T2110_.52.0497a21: 極道矣。濟度者。依經有三録七品。三録者。一 T2110_.52.0497a22: 曰金録。上消天災保鎭帝王。正理分度大平 T2110_.52.0497a23: 天下。二曰玉録。救度兆民改惡從善。悔過謝 T2110_.52.0497a24: 罪求恩請福。三曰黄録。拔度九玄七祖。超出 T2110_.52.0497a25: 五苦八難。救幽夜求歎之魂。濟地獄長悲之 T2110_.52.0497a26: 罪。七品者。一者洞神齋。求仙保國之法。二者 T2110_.52.0497a27: 自然齋。學眞修身之道。三者上清齋。入聖昇 T2110_.52.0497b01: 虚之妙。四者指教齋。救疾攘災之急。五者 T2110_.52.0497b02: 塗炭齋。悔過請命之要。六者明眞齋。拔幽夜 T2110_.52.0497b03: 之識。七者三元齋。謝三官之罪。此等諸齋或 T2110_.52.0497b04: 一日一夜。三日三夜。七日七夜。具如儀典。其 T2110_.52.0497b05: 外又六齋十直甲子庚申本命等齋。通用自 T2110_.52.0497b06: 然齋法。坐忘一道。獨超生死之源。濟度十齋。 T2110_.52.0497b07: 同離哀憂之本。始末研尋其功甚大。其間威 T2110_.52.0497b08: 儀軌式堂宇壇場。法象玄虚備諸楷則。衣冠 T2110_.52.0497b09: 容止濟濟鏘鏘。朝揖敬拜儼然齋肅。旋行唱 T2110_.52.0497b10: 讃眞氣自然。燒香花華神儀欝在。身心倶致 T2110_.52.0497b11: 感應必臻。賓主同諧自符景福。明眞儀云。安 T2110_.52.0497b12: 一長燈。上安九火置中央。以照九幽長夜之 T2110_.52.0497b13: 府。正月一日八日十四日十五日十八日二十 T2110_.52.0497b14: 三日二十四日二十八日二十九日三十日夜 T2110_.52.0497b15: 中安一長燈令高九尺。於一燈上燃九燈火。 T2110_.52.0497b16: 上照九玄。其佛家娑羅藥師度星方廣等齋。 T2110_.52.0497b17: 威儀軌則本無法象。世人並見何所表明 T2110_.52.0497b18: 通人謂曰。余結髮從師早經庠塾。備觀百氏 T2110_.52.0497b19: 躬習三玄。爰自開闢迄于漢魏。不聞王者奉 T2110_.52.0497b20: 道爲國家建三録之齋。*攘天災行七品之法。 T2110_.52.0497b21: 若言其法早行世者。昔洪水滔天四民昏墊。 T2110_.52.0497b22: 炎威鑠石六合洞然。當爾之時。豈所不以道 T2110_.52.0497b23: 齋往救。眼看狼狽若是者乎。若救而得者。其 T2110_.52.0497b24: 文昌釋羑武發疾瘳。復應是齋力所致乎。如 T2110_.52.0497b25: 其救不得者。豈復不是道齋虚妄乎。余嘗歴 T2110_.52.0497b26: 觀道經備詳其要。見玄中經云。道士受戒及 T2110_.52.0497b27: 符録。皆置五嶽位設酒脯再拜。又案三張 T2110_.52.0497b28: 之法。春秋二分祭竃祠社。冬夏兩至同俗祠 T2110_.52.0497b29: 祀先亡。及受治録兵符社契。皆言將軍吏兵 T2110_.52.0497c01: 之事。又見上元金録簡文威儀自然經云。上 T2110_.52.0497c02: 元總眞。中元總仙。下元總神。常清朝向本命 T2110_.52.0497c03: 迴心。禮三十三天者。搖頭以兩手指天。鳳 T2110_.52.0497c04: 翔各九迴。手摩額案兩肩後拭兩目案鼻兩 T2110_.52.0497c05: 邊上下兩孔。各七過受録。用上金五兩素絲 T2110_.52.0497c06: 五兩食米五升薪五束。或用金人金鐶金 T2110_.52.0497c07: 龍金魚銀人銀鐶銀筒銀榼等。莫不廣陳金 T2110_.52.0497c08: 玉多費繒綵。但肆貪求之術。未聞出要之方。 T2110_.52.0497c09: 何者竊尋道士陸修靜妄加穿鑿制此齋儀。 T2110_.52.0497c10: 意欲王者遵奉其法。屬梁武啓運。道化不行。 T2110_.52.0497c11: 何以知之。案梁武先世事道。潜龍之日親奉 T2110_.52.0497c12: 老子。至天監三年既得自在。四月八日出勅 T2110_.52.0497c13: 捨道。修靜不勝憤恨。於是遂與門徒及邊境 T2110_.52.0497c14: 亡命。叛入高齊。又傾金玉贈諸貴遊。託以襟 T2110_.52.0497c15: 期冀興道法。文宣帝令曇顯法師挫其鋒鋭。 T2110_.52.0497c16: 修靜神氣頓盡結舌不言。其徒爾日並皆捨 T2110_.52.0497c17: 邪歸正。求哀出家。未發心者勅令染剃。具 T2110_.52.0497c18: 如別傳所載。時有偏執儒生。厥姓劉氏。自 T2110_.52.0497c19: 稱漢末黄巾之裔。近承修靜左道之餘聞通 T2110_.52.0497c20: 人出修靜叛梁所由敍入齊被戮之状。乃勃 T2110_.52.0497c21: 然作色攘臂而起勵聲言曰。夫子大人言何 T2110_.52.0497c22: 容易可不聞乎。造次於是則顛沛於是。尋三 T2110_.52.0497c23: 録七品並出靈寶自然洞神等教。獨超生死 T2110_.52.0497c24: 之源。同離憂苦之本。傳之在昔行者登仙。 T2110_.52.0497c25: 是以入道之士。冠冕服章佩符帶印。操持簡 T2110_.52.0497c26: *録接奉仙庭。扇古道而佐明時。修無爲而崇 T2110_.52.0497c27: 上徳。進則動飈輪而登金闕。轉飛蓋而遊玉 T2110_.52.0497c28: 京。退則開小善而救三塗。運大慈而濟六 T2110_.52.0497c29: 道。此其状也 T2110_.52.0498a01: 通人謂曰。夫言尚浮華。語非實録。猶牝雞 T2110_.52.0498a02: 靡司晨之用。陶犬無守夜之功。何者檢諸古 T2110_.52.0498a03: 史逖聽先儒。不聞靈寶之名。未記天尊之説。 T2110_.52.0498a04: 討其根起。皆是張陵僞經之所傳也。其末 T2110_.52.0498a05: 學道士管見儒流不測所之奉以爲實。亦未 T2110_.52.0498a06: 詳道士之號從何而來。若能聞已勤行。當爲 T2110_.52.0498a07: 子説。通人之言未止。儒生懅而應曰。余聞 T2110_.52.0498a08: 珠育於水銅生於石。取者委之傳者迷之。若 T2110_.52.0498a09: 不委而傳。竊爲夫子不取也。三閭有言曰。道 T2110_.52.0498a10: 可受而不可傳。其斯謂矣。今對夫子略敍大 T2110_.52.0498a11: 宗。案道教衆經。並云。初應一氣號曰大羅。 T2110_.52.0498a12: 在三清之表。置玄都玉京玉城金闕。天尊治 T2110_.52.0498a13: 在其中。寶玄經云。自然應化有十種號。一號 T2110_.52.0498a14: 自然。二號無極。三號大道。四號至眞。五號太 T2110_.52.0498a15: 上。六號老君。七號高皇。八號天尊。九號玉 T2110_.52.0498a16: 帝。十號陛下。統領一切立君臣之道。正一經 T2110_.52.0498a17: 云。上化三清以置仙眞。聖王三公九卿二十七 T2110_.52.0498a18: 大夫八十一。元士一百二十。曹局千二百。仙 T2110_.52.0498a19: 官各治宮府。天曹普領星辰日月。分文垂象。 T2110_.52.0498a20: 令下界天子則而像之。故云。人法地。地法天。 T2110_.52.0498a21: 天法道。道法自然。是以先代聖君皆法此爲
T2110_.52.0498a25: 寶丈人則天寶君之祖。氣丈人是混洞太元 T2110_.52.0498a26: 高上玉皇之氣。九萬九千九十九億萬氣後。 T2110_.52.0498a27: 至龍漢元年化生。天寶君出書。時號高上。太 T2110_.52.0498a28: 有玉清宮。靈寶丈人即靈寶君之祖。氣丈人 T2110_.52.0498a29: 是赤混太元無上玉靈之氣。九萬九千九百 T2110_.52.0498b01: 九十萬氣後。至龍漢開圖化生。靈寶君經一 T2110_.52.0498b02: 劫至赤明元年。出書度人。時號上清。玄都 T2110_.52.0498b03: 玉京七寶紫微宮。神寶丈人即神寶君之祖。 T2110_.52.0498b04: 氣丈人是冥寂玄通無上玉*靈之氣。九萬九 T2110_.52.0498b05: 千九百九十萬氣後。至赤明元年化生。神寶 T2110_.52.0498b06: 君經二劫至上皇元年出書。時號三皇。洞神 T2110_.52.0498b07: 太清太極宮。又言。此三號雖年殊號異。本同 T2110_.52.0498b08: 一也。仍分爲玄元始三氣而治三寶。即三
T2110_.52.0498b15: 是玄元始之應變。後三皇是三元之變。以爲 T2110_.52.0498b16: 三台化形接物。此九皇者並是大道妙用應 T2110_.52.0498b17: 化相生。及五帝行化。其次三王代代習眞莫 T2110_.52.0498b18: 不法道。又云。三界二十八天之上。次四民天。 T2110_.52.0498b19: 從四民天到太清境。從太清境到上清境。從 T2110_.52.0498b20: 上清境到玉清境。從玉清境方至無上大羅。 T2110_.52.0498b21: 乃登極果。應化宮臺難以言説。謂爲道中之 T2110_.52.0498b22: 道。又是天尊之位處七映之宮。居九華之殿。 T2110_.52.0498b23: 坐金床而悦性。憑玉机以恬神。玉女羅仙 T2110_.52.0498b24: 童侍衞。分判善惡決斷死生。凡是鬼神莫不 T2110_.52.0498b25: 崇仰。爲天中之主。蓋聖者之尊。惟鬼惟神可 T2110_.52.0498b26: 信可尚。是以古之賢哲率共依行。或隱迹於 T2110_.52.0498b27: 市朝。或藏形於林藪。或門人隨從。或弟子諮 T2110_.52.0498b28: 詢玉台之侶三千。庚桑之衆非一。無不二觀 T2110_.52.0498c01: 調心重玄滌想談空極妙。扇大道以匡時修 T2110_.52.0498c02: 善立齋。運玄功而佐國。是以代代天子咸 T2110_.52.0498c03: 所遵崇。世世英賢悉皆欽尚。夏后鍾山之感。 T2110_.52.0498c04: 漢文河上之徴。妙應蝉聯無時暫替。義非虚 T2110_.52.0498c05: 説出自由來。故稱道教難可名也 T2110_.52.0498c06: 通人折曰。子能誦文不知求理。互郷之類誠 T2110_.52.0498c07: 難與言。夫凝冰慘慄。不能彫款冬之花。朱飈
T2110_.52.0498c10: 所引文。今當立驗。何者。禮云。太上貴徳。鄭注 T2110_.52.0498c11: 謂古之王者。老子云。太上下知。集注云。太古 T2110_.52.0498c12: 之世知上有君而不臣事。即三皇時也。天尊 T2110_.52.0498c13: 之號出自佛經。陛下之名肇於秦始。其公卿 T2110_.52.0498c14: 大夫及元士曹局。並用周官秦漢之制。而改 T2110_.52.0498c15: 頭換尾以僞爲眞。所敍三皇。並引帝系譜等。 T2110_.52.0498c16: 其三界品次諸天重數。並依傍佛經假立名 T2110_.52.0498c17: 字。而増減出沒似異而同。若上古已來實有 T2110_.52.0498c18: 斯法。庖犧著易未見敍之。往代皇王不聞奉 T2110_.52.0498c19: 事。周秦已後漸出訛言。莊子天運篇云。孔子 T2110_.52.0498c20: 行年五十有一。而不聞有道。乃南從清沛見 T2110_.52.0498c21: 老聃曰。使道可獻人莫不獻其君矣。幸子思 T2110_.52.0498c22: 之。無多言也。而云三界之外別有京闕都城 T2110_.52.0498c23: 者。有識之徒咸所嗟怪。笑道論中備詳其僞 T2110_.52.0498c24: 矣。莊子云。王台廢疾之人。庚桑抱患之士。 T2110_.52.0498c25: 不行章醮未出符書。身著時俗之衣。口授先 T2110_.52.0498c26: 王之典。弗爲道士靡戴黄巾。輒引將來欲何 T2110_.52.0498c27: 所表。縱夏禹開鍾山之藏。不道天尊。漢文 T2110_.52.0498c28: 詣河上之遊。絶無蹤迹。案潘嶽關中記嵇康 T2110_.52.0498c29: 皇甫謐高士傳班固漢史文帝傳及訪父老 T2110_.52.0499a01: 等無河上公結草爲菴現神變處事。並虚謬 T2110_.52.0499a02: 焉可憑乎。又言。道稱教者。凡立教之法先須 T2110_.52.0499a03: 有主。道家既無的主。云何得稱道教。以三事 T2110_.52.0499a04: 故道家不得別稱教也。一者就周孔對談。周 T2110_.52.0499a05: 孔二人直是傳教人。不得自稱教主。何以故。 T2110_.52.0499a06: 教是三皇五帝之教。教主即是三皇五帝。二 T2110_.52.0499a07: 者案前漢藝文志。討論今古墳典。總判凡有 T2110_.52.0499a08: 九流。一儒流。二道流。道無別教。總在九流之 T2110_.52.0499a09: 内。據此而言。無別立教。何以故。無教主故。 T2110_.52.0499a10: 若言以老子爲教主者。老子非是帝王。若爲 T2110_.52.0499a11: 得稱教主。若言別有天尊爲道教主者。案五 T2110_.52.0499a12: 經正典。三皇已來周公孔子等。不云別有天 T2110_.52.0499a13: 尊住在天上垂教布化爲道家主。並是三張 T2110_.52.0499a14: 以下僞經。妄説天尊上爲道主。既其無主。 T2110_.52.0499a15: 何得稱教。三者姚道安作二教論。唯立儒教 T2110_.52.0499a16: 佛教。不立道教。何以故。儒者用三皇五帝爲 T2110_.52.0499a17: 教主。尚書云。三皇之書。謂之三墳。五帝之 T2110_.52.0499a18: 書。謂之五典。用墳典之教以化天下。毛詩云。 T2110_.52.0499a19: 風以動之。教以化之。墳典是教。帝皇爲主。儒 T2110_.52.0499a20: 得稱教。佛是法王所説。十二部經布化天下。 T2110_.52.0499a21: 有教有主也。然佛是出世人。經是出世教。故 T2110_.52.0499a22: 得稱教主三皇五帝是世主。三墳五典是世 T2110_.52.0499a23: 教。先以世教化。後以出世教化。事盡於此。攝 T2110_.52.0499a24: 法既周。爲縁亦了。何須別有道教。又毛詩云。 T2110_.52.0499a25: 一國之事繋一人之本謂之風。天子有風能化 T2110_.52.0499a26: 天下。故得稱教。道非天子不得有風。既其 T2110_.52.0499a27: 無風。云何布化無風可化。不得別稱教也。據 T2110_.52.0499a28: 此而言。但有二教。縱稱有道制入儒流。又 T2110_.52.0499a29: 老子是俗人。未斷煩惱。有所言説。但序三皇 T2110_.52.0499b01: 之教化。河上公云。大道之世無爲養神無事 T2110_.52.0499b02: 安民。謂無所施爲無所造作。日出而起。日入 T2110_.52.0499b03: 而止。名爲大道。無別天尊住於天上。此謂道 T2110_.52.0499b04: 是道理。淳和之氣亦無形相也。又葛仙公云。 T2110_.52.0499b05: 吾師姓波閲宗。字維那訶。西域人也。亦不云 T2110_.52.0499b06: 天尊是我師也 T2110_.52.0499b07: 儒生問曰。道以自然爲宗。虚無爲本。其證非 T2110_.52.0499b08: 一。如太上玄妙經云。道曰自然者。道之眞也。 T2110_.52.0499b09: 無爲者。道之極也。虚無者。徳之尊也。不視不 T2110_.52.0499b10: 聽而抱其玄。無心無意若未生根。精聚化爲 T2110_.52.0499b11: 其身。又昇玄内教經云。太極眞人問大道。以 T2110_.52.0499b12: 何爲身。生在何許。名之爲道。通言。夫道玄 T2110_.52.0499b13: 妙出於自然。生於無生先於無先 T2110_.52.0499b14: 又靈寶自然經訣云。太上玄一眞人曰。太上 T2110_.52.0499b15: 無極大道無上至眞玄居虚無無形自然極虚 T2110_.52.0499b16: 無之上。上無復天下無復地。故曰無上至眞 T2110_.52.0499b17: 大道。道雖虚無而能生一。爲萬物之本也。通 T2110_.52.0499b18: 人問曰。道能生一。誰復生道。若道無從生。亦 T2110_.52.0499b19: 道不生一。若道不從他生。一亦不從道生。若 T2110_.52.0499b20: 道自生。一亦自生。一既不能自生。道亦不能 T2110_.52.0499b21: 自生。若道自生道。亦道自法道。何故老子云。 T2110_.52.0499b22: 人法地。地法天。天法道。道法自然。既道不自 T2110_.52.0499b23: 法而法自然。亦可道不自生從自然生。若道 T2110_.52.0499b24: 不從自然生。亦一不從道生。又一不及道從 T2110_.52.0499b25: 道生。亦可道不及自然從自然生。一從道生 T2110_.52.0499b26: 道得稱大。道從自然生亦可自然稱大。道不 T2110_.52.0499b27: 得稱大。若不稱大應云小道。若道望自然即 T2110_.52.0499b28: 道法自然。自然即爲道本。既道本於自然。即 T2110_.52.0499b29: 自然是常道不得是常。今道既稱常自然亦 T2110_.52.0499c01: 常。亦可道法自然自然亦應法道。若自然爲 T2110_.52.0499c02: 本道不得爲本。自然爲常道不得爲常。若兩 T2110_.52.0499c03: 箇倶是常。亦兩箇倶相法。如其一法一不法。 T2110_.52.0499c04: 亦一常一不常。若言倶常即倶自然。既有自 T2110_.52.0499c05: 然不自然。亦有常有無常。若自然爲本道爲 T2110_.52.0499c06: 迹。本迹倶稱常。亦可道爲本天爲迹。天道倶 T2110_.52.0499c07: 無常。今以道本對天迹。道常天無常。亦可 T2110_.52.0499c08: 自然對道迹。道無常而自然常。若道即自然 T2110_.52.0499c09: 亦天即是道。若天體非道體即一常一無常。 T2110_.52.0499c10: 今亦可道體即自然體。同體亦同常。今道法 T2110_.52.0499c11: 自然。云何得同體。既道法然不法還是*然 T2110_.52.0499c12: 常道無常。若有常異無常。可得無常非有常 T2110_.52.0499c13: 無無常異常。何得令常異無常。由無常有 T2110_.52.0499c14: 常。有常故無常。常法尚無有何得有無常。 T2110_.52.0499c15: 若離常有無常。因餘常有常亦離常無有常。 T2110_.52.0499c16: 是故知無常常法既無有云何有無常道。若 T2110_.52.0499c17: 稱常便爲諸見之首。如其稱大復被域中所 T2110_.52.0499c18: 拘。鳥鼠二端何以自出。假令有道因藥成仙 T2110_.52.0499c19: 耳。故袁宏後漢紀郊祀志云。道家者流出於 T2110_.52.0499c20: 老子。以清虚淡泊爲主姤善疾惡爲教。禍福 T2110_.52.0499c21: 報應在一生之内。畜妻子用符書。其修行不 T2110_.52.0499c22: 已。得至神仙也 T2110_.52.0499c23: 通人曰。尋老君居世未捨俗塵。儀貎服章亦 T2110_.52.0499c24: 無改異。不立館宇不領門徒。處柱下之微官。 T2110_.52.0499c25: 隱龍徳而養性。和其光而避外患。同其事以 T2110_.52.0499c26: 攝内生。愚者見之謂之愚。智者見之謂之智。 T2110_.52.0499c27: 非魯司寇。莫能識也。今之道士不遵其法。反 T2110_.52.0499c28: 同張禹漫行章句。苟求潤屋冀得養身。棄五 T2110_.52.0499c29: 千之妙門。行三張之穢術。如茅山道士陶隱 T2110_.52.0500a01: 居撰衆醮儀凡十卷。從天地山川星辰嶽涜。 T2110_.52.0500a02: 及安宅謝墓呼召魂神所營醮法。備列珍奇 T2110_.52.0500a03: 廣班綾綵多用蒸魚鹿脯黄白蜜粄清酒雜 T2110_.52.0500a04: 果鹽豉油米等。先奏章請喚將軍吏兵。道士 T2110_.52.0500a05: 等皆執手版。向神稱臣。叩頭再拜。求恩乞福。 T2110_.52.0500a06: 與俗並同。既非出家具造邪業。然紫微太微 T2110_.52.0500a07: 少微等。總謂天皇三官。案古來先儒云。天皇 T2110_.52.0500a08: 大帝者。是紫微尊神。一名曜魂寶即中央天 T2110_.52.0500a09: 也。謂之北極。在鉤陳之内。爲天之主。衆星所 T2110_.52.0500a10: 尊。左有天一神。右有太一神。爲左右將。如 T2110_.52.0500a11: 今左右丞相也。主承事天皇。人命所屬。尊中 T2110_.52.0500a12: 之尊。依尚書周禮。國家自有祭法。皆天子親 T2110_.52.0500a13: 所敬事。孝經云。周公有至孝之心。乃宗祀文 T2110_.52.0500a14: 王於明堂以配上帝。郊祀后稷以配天。天謂 T2110_.52.0500a15: 五方天。帝謂昊天上帝。以祖父配祭於明堂。 T2110_.52.0500a16: 及圓丘南郊等。本非道家之神。亦非道士所 T2110_.52.0500a17: 行之法。云何今日乃用道士醮祭。大乖禮教。 T2110_.52.0500a18: 深恐天神不饗非禮。從漢末張陵以鬼道行 T2110_.52.0500a19: 化。遂有道士祭醮。爰及梁陳盛行於世。麁法 T2110_.52.0500a20: 易染習俗生常。天下僞濫莫過於此。依周禮 T2110_.52.0500a21: 及郊特牲等。國家祭天自有儀式。醮者祭中 T2110_.52.0500a22: 一名。盡爵曰醮。三史九流亦無道士。爲國 T2110_.52.0500a23: *攘災奏章行醮也。昔武王病篤。周公請命。 T2110_.52.0500a24: 置壇設祭祈祷上天。不云告請道神徴喚 T2110_.52.0500a25: 道士。若道神在天上。衆聖所尊壽殀吉凶。
T2110_.52.0500b02: 罪於道。案五千文解節中經序云。令喜辟穀 T2110_.52.0500b03: 斷米爲粥三日一食。用上金錢九千唼白馬 T2110_.52.0500b04: 血。君子曰。老既慈仁。不應殺馬爲誓。道稱 T2110_.52.0500b05: 無欲。何乃貪金説經。其一曰泥洹府解道可 T2110_.52.0500b06: 道名可名萬物母有欲徼無欲妙。同出而異 T2110_.52.0500b07: 名衆妙之門淵兮似萬物之宗。其六曰人之 T2110_.52.0500b08: 府解谷神玄牝天地根綿綿若存等。道者謂 T2110_.52.0500b09: 泥洹。君名者謂脾。母者謂丹田。泥洹者天徳 T2110_.52.0500b10: 也。其神所治在人頭中。歳五來下。下至丹田。 T2110_.52.0500b11: 老謂尹曰。脾者中黄一也。黄氣徘徊治於中 T2110_.52.0500b12: 宮。黄神長一尺。戴日履月名曰金藤主。常飮 T2110_.52.0500b13: 甘露食駏驉之脯。其神太白主之於日月。五 T2110_.52.0500b14: 光覆之太一封之。青龍負之朱雀跱之。中有 T2110_.52.0500b15: 神一不可不思。又丹田者玄牝也。却著脊 T2110_.52.0500b16: 治下元。中有神氣名小童子。行一來下。至丹 T2110_.52.0500b17: 田灌鼻上去入泥洹。其妙謂虚無。其徼謂丹 T2110_.52.0500b18: 田。異名者謂諸精。其名有六。一曰精。二曰 T2110_.52.0500b19: 溺。三曰汗。四曰血。五曰涕。六曰唾。故曰異 T2110_.52.0500b20: 名。玄又玄者。謂左右目。衆妙門者。謂人死無 T2110_.52.0500b21: 氣。氣絶於口道沖而用之者。沖謂一也。道一 T2110_.52.0500b22: 身常沖行之不盈。淵兮者謂口也。口有華池 T2110_.52.0500b23: 唾而咽之。言津約滿口中。一行浸潤百二 T2110_.52.0500b24: 十府。口不可滿若淵泉也。似萬物之宗者。謂 T2110_.52.0500b25: 口飮食萬神於口也。谷神者。亦謂口也。神入 T2110_.52.0500b26: 口則生人也。玄牝者。謂鼻與口也。天地根者。 T2110_.52.0500b27: 謂口鼻爲門神氣於中出入爲生養根也。鼻 T2110_.52.0500b28: 不言不語。其氣綿綿爲天窓用之不勤也。凡 T2110_.52.0500b29: 八十一章。總以三元甲子爲第。所明旨趣大 T2110_.52.0500c01: 都與黄庭合契。皆在服氣養身及行房縮精 T2110_.52.0500c02: 之祕。爲俗所重。非道所遵。但爲詭説。非眞行 T2110_.52.0500c03: 也。以此求仙太爲河漢。豈有嗜欲翻得長生。
T2110_.52.0500c12: 宿歳星降。下爲東方朔淮南王。安誅於淮南 T2110_.52.0500c13: 而謂之獲道輕擧。鉤弋死於雲陽而謂之尸 T2110_.52.0500c14: 逝柩空。其爲虚妄甚矣哉。中興篤論之士有 T2110_.52.0500c15: 桓君山者。其所著述多善劉子駿。嘗問言。人 T2110_.52.0500c16: 誠能抑嗜欲闔耳目可不衰竭乎。時庭下有 T2110_.52.0500c17: 一老楡。君山指而謂曰。此樹無情欲可忍無 T2110_.52.0500c18: 耳目可闔。然猶枯槁腐朽。而子駿乃言可不 T2110_.52.0500c19: 衰竭非談也。君山援楡喩之未是也。何者余 T2110_.52.0500c20: 前爲王莽典樂。大夫樂記云。文帝得魏文侯 T2110_.52.0500c21: 樂人竇公。年百八十兩目盲。帝奇問之。何所 T2110_.52.0500c22: 施行。對曰。臣年十三而失明。父母哀其不及 T2110_.52.0500c23: 事。教臣鼓琴。臣不能導引。不知壽得何力。君 T2110_.52.0500c24: 山論之曰。頗得少盲專一内視精不外鑑之 T2110_.52.0500c25: 助也。先難子駿以内視無益。退論竇公便以 T2110_.52.0500c26: 不外鑒證之。吾未見其定論也。君山又曰。方 T2110_.52.0500c27: 士有董仲君。有罪繋獄。佯死數日。目陷虫出。 T2110_.52.0501a01: 死而復生。然後竟死。生之必死君子所達。夫 T2110_.52.0501a02: 何喩乎。夫至神不過。天地不能使蟄虫夏逝 T2110_.52.0501a03: 震雷冬發。時變則物動氣移而事應。彼仲君 T2110_.52.0501a04: 乃能藏其氣尸其體爛其膚出其虫無乃大怪 T2110_.52.0501a05: 乎。世有方士。吾王悉所招致。甘陵有甘始。廬 T2110_.52.0501a06: 江有左慈。陽城有郄儉。始能行氣導引。慈曉 T2110_.52.0501a07: 房中之術。儉善辟穀悉號三百歳。卒所以集 T2110_.52.0501a08: 之於魏國者。誠恐斯人之徒。挾姦詭以欺衆。 T2110_.52.0501a09: 行妖慝以惑民。故聚而禁之也。甘始者老而 T2110_.52.0501a10: 有少容。自諸術士咸共歸之。然始辭繁寡實 T2110_.52.0501a11: 頗切有怪言。若遭秦始皇漢武帝。則復徐市 T2110_.52.0501a12: 欒大之徒矣。桀紂殊世而齊惡。姦人異代而 T2110_.52.0501a13: 等僞。乃如此耶。又世虚然有仙人之説。仙人 T2110_.52.0501a14: 者黨猱援之屬。與世人得道化爲仙人乎。夫 T2110_.52.0501a15: 雉入海爲鴿燕入海爲蜃。當其徘徊其翼差池。 T2110_.52.0501a16: 其羽猶自識也。忽然自投神化體變。乃更與 T2110_.52.0501a17: 黿鼈爲群。豈復自識翔林薄巣垣屋之娯乎。 T2110_.52.0501a18: 而顧爲匹夫所罔。納虚妄之辭。信眩惑之説。 T2110_.52.0501a19: 隆禮以招弗臣。傾産以供虚求。散王爵以榮 T2110_.52.0501a20: 之。清閑館以居之。經年累稔終無一驗。或歿 T2110_.52.0501a21: 於沙丘。或崩于五柞。臨時雖復誅其身滅其 T2110_.52.0501a22: 族。紛然足爲天下笑矣。然壽命長短骨體強 T2110_.52.0501a23: 劣。各有人焉。善養者終之。勞擾者半之。虚用 T2110_.52.0501a24: 者夭之。其斯謂矣。子可詳焉。儒生怳焉莫知 T2110_.52.0501a25: 所對。久而言曰。豈若是乎。豈若是乎。鄙聞道 T2110_.52.0501a26: 徳二篇歴世宗仰。漢文魏武親自修行。洞玄 T2110_.52.0501a27: 經云。五千文者。道徳祖宗眞中之眞。誦之萬 T2110_.52.0501a28: 遍則身飛。仙學者議云。布李老無爲之風而 T2110_.52.0501a29: 民自化。執孔丘愛敬之道而天下孝慈。夫子 T2110_.52.0501b01: 學優見遠。*辯若懸河。請述所聞。敢同夕死 T2110_.52.0501b02: 也 T2110_.52.0501b03: 通人曰。學不師古。無克永世。先賢往彦孰不 T2110_.52.0501b04: 因師。僕之所崇。世號總持開士。現生五濁爰 T2110_.52.0501b05: 踵四依。縱有鍱腹奇才聞便喪膽折角。雄*辯 T2110_.52.0501b06: 見即緘脣。儒綜五車釋該八藏。綽綽有彬 T2110_.52.0501b07: 彬可觀。綺藻蘭言禀乎天骨。神情機警由於 T2110_.52.0501b08: 自然。高名發於上京。雅調流於下國。傳燈在 T2110_.52.0501b09: 意梁棟居心。寄金之業以成。護法之功遐播。 T2110_.52.0501b10: 嘉聲振於萬宇。玉覃於六幽。然而老氏 T2110_.52.0501b11: 宗源遍所詳究。請爲吾子函丈論之。於是 T2110_.52.0501b12: 共造祇園頂禮。開士退坐一面。具陳所懷。開 T2110_.52.0501b13: 士運不請之心。縱無礙之*辯。顧而説曰。尋 T2110_.52.0501b14: 太古無爲其民朴素。未崇仁義不尚威容。衣 T2110_.52.0501b15: 服莫用於六章。飮食詎調於五味。自世運推 T2110_.52.0501b16: 革時節流動。淳源一變澆波四起。既失序於 T2110_.52.0501b17: 結繩。因照俗以書契。八索縁茲以作。九丘 T2110_.52.0501b18: 自此而興。及軒轅在政淳風便隱。頗競聲色 T2110_.52.0501b19: 兼好畋漁。遂感隱者容成爲説五千文也。明 T2110_.52.0501b20: 道徳之純。序無爲之治。欲使還源反朴抱一 T2110_.52.0501b21: 守雌者耳。故説云。五色令人目盲五音令人 T2110_.52.0501b22: 耳聾。五味令人口爽騁馳。畋獵令人心發 T2110_.52.0501b23: 狂。奈何萬乘之主。而以身輕於天下。輕則失 T2110_.52.0501b24: 臣躁則失君。善行者無轍迹。善言者無瑕謫。 T2110_.52.0501b25: 善計者不用籌策。善閉無關鍵。善結無繩
T2110_.52.0501b29: 爲世訓。未能斷煩惱本絶生死根。尋黄帝之 T2110_.52.0501c01: 時。垂衣裳營宮室。尚聲尚色以畋以漁。人主 T2110_.52.0501c02: 驕奢下民勞役。容成因時故述斯要矣。雖言 T2110_.52.0501c03: 崆峒問道。詎曾脱躧鼎湖。輕擧反葬橋山。至 T2110_.52.0501c04: 於燕處超然未聞其説 T2110_.52.0501c05: 儒生曰。夫五千文探道徳之奧。順古歸朴致 T2110_.52.0501c06: 之太和。貴虚靜以守眞。軌至言以崇本。其 T2110_.52.0501c07: 文恢廓以弘遠。其教淡泊以柔弱。棄忽名利 T2110_.52.0501c08: 而潜世。聖智遺心而成功不在於己。而究萬 T2110_.52.0501c09: 物之幽。情存聖人之風。是以班固楊雄尚不 T2110_.52.0501c10: 訾毀子長。或以先於六經。冠於儒首。叔皮 T2110_.52.0501c11: 君山或以言約易守用過儒術。蓋知言之機。 T2110_.52.0501c12: 知道之微。可爲百王不刊之誡矣。而開士抑 T2110_.52.0501c13: 爲世訓同之俗典。若是可乎。開士曰。智大者 T2110_.52.0501c14: 盤桓於山峙。器小者蓬飛而萍浮。吾聞爲可 T2110_.52.0501c15: 爲於可爲之世。則天下同爲是爲可爲也。今 T2110_.52.0501c16: 示子以爲明可爲者可以不爲矣。夫五色致 T2110_.52.0501c17: 盲。謂貪淫好色傷精失明也。豈非淨名云所 T2110_.52.0501c18: 見色與盲等乎。五音致聾。謂耽淫聲則損和 T2110_.52.0501c19: 氣心。不能聽無聲之樂也。豈非淨名云所聞 T2110_.52.0501c20: 聲與響等乎。五味致爽。謂人嗜五味則舌損 T2110_.52.0501c21: 而厭生也。豈非淨名云所食味不分別乎。不 T2110_.52.0501c22: 貴難得之貨息盜也。豈非觀受無常乎。不見 T2110_.52.0501c23: 可欲自靜也。豈非靜也。非觀身不淨乎。去煩 T2110_.52.0501c24: 亂令心虚。愛精血令骨強。則有心可虚有骨 T2110_.52.0501c25: 可疆。氣散形枯非心虚也。神去體朽非骨疆 T2110_.52.0501c26: 也。挫其鋭黜思也。解其紛不鬥也。但是抑 T2110_.52.0501c27: 其聰明息其紛競。清儉自守不與物嫌。蓋爲 T2110_.52.0501c28: 士之一志。非通人之大度也。和其光不亂人 T2110_.52.0501c29: 也。同其塵不自別也。直是揚波淈泥以避患。 T2110_.52.0502a01: 未能利益同事以化生乃爲有爲事有事。非 T2110_.52.0502a02: 無爲無事也。以己而和不知物之所以自和。 T2110_.52.0502a03: 則和所不能和也。盤跚形體之間。倥傯分 T2110_.52.0502a04: 別之境。例可知矣 T2110_.52.0502a05: 儒生曰。顏光祿云。道者流出於仙法。佛者本 T2110_.52.0502a06: 在於神教。道也者必就深曠友飛靈精丹 T2110_.52.0502a07: 石粒芝精。所以還年却老延華駐彩也。佛也 T2110_.52.0502a08: 者必辭親偶閑身性師淨覺信縁命反一無生 T2110_.52.0502a09: 克成聖業。智邈大明志挾恒劫。雖殊塗而同 T2110_.52.0502a10: 歸。亦何異而獨往哉。向聞其異。未知所以爲 T2110_.52.0502a11: 異。請示其門。冀同歸也。開士喩曰。顏氏知一 T2110_.52.0502a12: 不知其二。夫道體無名無爲。天地之始。乾坤 T2110_.52.0502a13: 有質有爲。萬物之母。此則道不出於始無物 T2110_.52.0502a14: 而資於今有。便是本無今有。已有還無。拘限 T2110_.52.0502a15: 有無之間。生成始母之内矣。請吾言之。眞諦 T2110_.52.0502a16: 故無。無爲天地之始。世諦故有。有爲萬物之 T2110_.52.0502a17: 母。母能生也。故爲世諦。始爲本也。故爲眞 T2110_.52.0502a18: 諦。世諦説有。非無而有。眞諦説無。非有而 T2110_.52.0502a19: 無。非無而有。不有有也。非有而無。不無無 T2110_.52.0502a20: 也。非無而有常見自消。非有而無斷見便息。 T2110_.52.0502a21: 不有有者。非有非不有也。不無無者。非無非 T2110_.52.0502a22: 不無也。言其有者言非是有。既非是有非謂 T2110_.52.0502a23: 非有。是則執者失之爲者敗之者也。子知異 T2110_.52.0502a24: 之爲異。未知異之所以異。未知異之所 T2110_.52.0502a25: 異。焉知同異之所以異。未知異同之所以 T2110_.52.0502a26: 異。焉知異異之所以異。未知異異之所以異。 T2110_.52.0502a27: 焉知同同之所以異。未知同同之所以異。焉 T2110_.52.0502a28: 知非同非異之所以異。未知非同非異之所 T2110_.52.0502a29: 以異。焉知非非同非非異之所以異。未知非 T2110_.52.0502b01: 非同非非異之所以異。焉知非非不同非非 T2110_.52.0502b02: 不異之所以異。未知非非不同非非不異之 T2110_.52.0502b03: 所以異。焉知異同同異無異不異之所以異 T2110_.52.0502b04: 哉。是以如來説法常依二諦。起慈悲以救物。 T2110_.52.0502b05: 行喜捨以濟人。無念而成就衆生。不動而淨 T2110_.52.0502b06: 佛國土。雖有所作實無所爲。子其詳焉。無自 T2110_.52.0502b07: 誤也。儒生問曰。初列三教各陳其美。後將道 T2110_.52.0502b08: 教判入儒流。棄太史之正言。從班生之曲 T2110_.52.0502b09: 説。君子不黨何若是歟 T2110_.52.0502b10: 開士喩曰。小人黨親君子黨理。若理符而事 T2110_.52.0502b11: 順者。亦何愧於蒼蒼乎。吾聞世間法者有字 T2110_.52.0502b12: 無義。出世間法者有字有義。何者世法浮僞。 T2110_.52.0502b13: 喩如驢乳。出世眞實。喩如牛乳。然而驢乳爲 T2110_.52.0502b14: 酪不能出酥。縱強搆之還即成溺。所以然 T2110_.52.0502b15: 者。勢分絶也。牛乳出酥酪乃至醍醐。轉*搆 T2110_.52.0502b16: 轉淨唯香唯美。五種具足八味甘濃。佛所説 T2110_.52.0502b17: 經引之爲喩。考史記先黄老後六經。漢書先 T2110_.52.0502b18: 六經後黄老者。其見乃異就理不殊。各隨所 T2110_.52.0502b19: 愛。非盡言之論也。且*班固云。易有六十四 T2110_.52.0502b20: 卦。道止當謙一卦。藝文總判九流。道止入在 T2110_.52.0502b21: 一流。孔安國云。三皇所行。謂之大道。五帝所 T2110_.52.0502b22: 行。謂之常道。不言別更有道令人奉之。今以 T2110_.52.0502b23: 勸子。不可隨其臆斷。善自求其實也 T2110_.52.0502b24: 辯正論卷第二 T2110_.52.0502b25: T2110_.52.0502b26: T2110_.52.0502b27: T2110_.52.0502b28: T2110_.52.0502b29: T2110_.52.0502c01: T2110_.52.0502c02: T2110_.52.0502c03: T2110_.52.0502c04: T2110_.52.0502c05: T2110_.52.0502c06: T2110_.52.0502c07: *唐沙門釋法琳*撰 T2110_.52.0502c08: 十代奉佛上篇第三 T2110_.52.0502c09: 儒生曰。信心漸發邪執稍迴。又問曰。漢地君 T2110_.52.0502c10: 王奉佛至信。久而彌篤。爲福有徴者。可得聞 T2110_.52.0502c11: 乎 T2110_.52.0502c12: 開士喩曰。自項日降靈摩蕂入洛。歸心奉法 T2110_.52.0502c13: 不可殫言。今當爲子略陳十代君王三公宰 T2110_.52.0502c14: 輔通儒博識敬信佛者。以告子也
T2110_.52.0502c19: 十三人七十三部。僧尼三千七百餘人
Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 496 497 498 499 500 501 502 503 504 505 506 507 508 509 510 511 [行番号:有/無] [返り点:無/有] [CITE] |