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辯正論 (No. 2110_ 法琳撰 ) in Vol. 52 492 493 494 495 496 497 498 499 500 501 502 503 504 505 506 507 [行番号:有/無] [返り点:無/有] [CITE]
T2110_.52.0490a01: 移荊岫。皎潔之性彌彰。徙幽林。芬芳之 T2110_.52.0490a02: 風更遠。法師應眞人之祥。禀黄裳之吉。内該 T2110_.52.0490a03: 三藏外綜九流。既善縁情尤工體物。篇章婉 T2110_.52.0490a04: 麗理致遒華。郁郁間縟錦之文。飄飄聳凌雲 T2110_.52.0490a05: 之氣。班賈金玉未可同年。潘陸江海寧堪方 T2110_.52.0490a06: 駕。至如莊生墨生之學。黄子老子之書。三 T2110_.52.0490a07: 清三洞之文。九府九仙之籙。登眞隱決之祕。 T2110_.52.0490a08: 靈寶度命之儀。呑若胸中説猶指掌。加以舊 T2110_.52.0490a09: 習中觀少蘊法華。既有聞持比專著述。運思 T2110_.52.0490a10: 之外汲引無疲。辯中觀則龍樹可期。談自然 T2110_.52.0490a11: 則老莊非遠。於是四方雜還。如歸長者之 T2110_.52.0490a12: 園。七貴紛綸。若赴華陰之市。固以學侔安遠 T2110_.52.0490a13: 才邁肇生。實開士之棟梁。法城之牆塹者也。 T2110_.52.0490a14: 乃有道士李仲卿劉進喜等。並作庸文謗毀 T2110_.52.0490a15: 正法。在俗人士或生邪信。法師愍其盲瞽恐 T2110_.52.0490a16: 入泥犁。爰發大悲遂製斯論。可謂鼓茲法海 T2110_.52.0490a17: 振彼詞峯。碧雞之鋭競馳。黄馬之駿爭騖。莫 T2110_.52.0490a18: 不葉墜柯摧雲銷霧卷。状鴻爐之焚纖羽。猶 T2110_.52.0490a19: 炎景之鑠輕冰。負勝之儔於斯可見。暫歸慈 T2110_.52.0490a20: 定已破魔軍。聊奮慧刀即降愚賊。佛日於是 T2110_.52.0490a21: 重暉。法雲由其廣被。然法師所作詩賦啓頌 T2110_.52.0490a22: 碑誄章表大乘教法及破邪論等三十餘卷。 T2110_.52.0490a23: 在世久傳。然此論凡八卷十二篇二百餘紙。 T2110_.52.0490a24: 窮釋老之教源。極品藻之名理。修述多年仍 T2110_.52.0490a25: 未流布。昔秦孝公聽説帝而寐。聞談覇而興。 T2110_.52.0490a26: 陽春和寡。深可悲歎。但法師所述内外兼該。 T2110_.52.0490a27: 恐好事後生致有未諭。弟子頴川陳子良近 T2110_.52.0490a28: 伸頂禮。從而問津爛然溢目。若明月之入懷。 T2110_.52.0490a29: 寂乎應機。譬寶珠之矚物。既悟四衢之幻。便 T2110_.52.0490b01: 息百城之遊。於是啓所未聞。聊爲注解。庶將 T2110_.52.0490b02: 來同好。幸詳其致焉 T2110_.52.0490b03: T2110_.52.0490b04: T2110_.52.0490b05: T2110_.52.0490b06: T2110_.52.0490b07: T2110_.52.0490b08: 唐沙門釋法琳撰
T2110_.52.0490b18: 通莫過乎陰陽。埏埴覆燾莫過乎天地。尋夫
T2110_.52.0490c24: 邦平章百姓。流四凶於四裔。竄三苗於三
T2110_.52.0491a15: 邈時經百王。聖徳所覃神化所洽。龍庭鳳穴 T2110_.52.0491a16: 候氣輸賝。日域麟洲占風款塞。泉露呈其珍 T2110_.52.0491a17: 味。草木變其嘉形。燕頷魚身。昭彰於羽族。 T2110_.52.0491a18: 狼蹄牛尾。輝煥於毛群。惟徳動天休徴允集。 T2110_.52.0491a19: 元首延明哉之美。股肱肆良哉之歌。周卜永 T2110_.52.0491a20: 年殷稱奕葉。其爲道也。人倫禀以利建。庶物 T2110_.52.0491a21: 資以有生。邦國頼以無他。君臣藉以致治。徳 T2110_.52.0491a22: 教天下化被華夷。道貫五天恩加百姓。立功立 T2110_.52.0491a23: 事可大可久。時義備矣。世用足矣。至如李老 T2110_.52.0491a24: 仙方意存羽化。釋迦梵本期自涅槃。縱體於 T2110_.52.0491a25: 太清之中。遊神於常樂之境。貴練形以不死。 T2110_.52.0491a26: 求寂照於無生。構鵬鷃之寓言。張過未之虚 T2110_.52.0491a27: 説。何異鄒衍談天終歸眇莽。虞丘辯夢徒騁 T2110_.52.0491b01: 華詞。今大唐馭極聖皇垂拱。尚賢尚齒貴徳 T2110_.52.0491b02: 貴仁。反正之化已弘。還淳之風廣扇。理須捨 T2110_.52.0491b03: 繁就簡去僞歸眞。愚謂佛道二流在政非急。 T2110_.52.0491b04: 久欲聞奏。請試論之。不揆所疑敢陳未喩。夫 T2110_.52.0491b05: 子多識前古深究學源。獻替可否幸詳其要。 T2110_.52.0491b06: 於是右學通人斂容峻坐。良久而謂曰。異乎 T2110_.52.0491b07: 吾所聞也。論云。觀天之象。則見日月五星 T2110_.52.0491b08: 次度之分。觀地之象。則知百川四涜所歸之 T2110_.52.0491b09: 處。觀古今之跡。上形太極混元之前。却覩將 T2110_.52.0491b10: 來未萌之事。秋毫不疑。乃曰智也。子既知而 T2110_.52.0491b11: 故問。余亦述而略説。考周孔六書之訓。忠孝 T2110_.52.0491b12: 履其端。李老二篇之萌。道徳創其首。瞿曇 T2110_.52.0491b13: 三藏之文。慈悲爲其本。事跡乃異理數不殊。 T2110_.52.0491b14: 皆盡美盡善。可崇可慕也。是以談衆妙以虚 T2110_.52.0491b15: 心。開善權以汲引。吾往嘗見遠遊先生。頗亦 T2110_.52.0491b16: 聞之。説通方論。具敍三教兼陳九流。先生遁 T2110_.52.0491b17: 逸巖阿莫知氏諱。容儀閑雅進退可觀。言笑 T2110_.52.0491b18: 温弘動止有則。雖語有品藻而志無褒貶。飯 T2110_.52.0491b19: 餌松朮靡測其年。棲寢煙霞熟詳其世。至 T2110_.52.0491b20: 於三古本末煥若鏡中。百氏枝條明如掌内。 T2110_.52.0491b21: 窮周孔之令典。究佛道之弘規。察其所懷在 T2110_.52.0491b22: 乎逍遙齊物。觀其所尚。歸乎平等性空。先生 T2110_.52.0491b23: 燕默之餘。顧謂僕曰。世不達者多相是非。以 T2110_.52.0491b24: 是其所是。而非其所不是。不非其所非。而非 T2110_.52.0491b25: 其所不非。此則是其所非。而非彼所是矣。夫 T2110_.52.0491b26: 論儒之教也。意在居家理治長幼順序。在上 T2110_.52.0491b27: 不驕爲下不亂。臣子盡其忠孝。僕妾竭其歡 T2110_.52.0491b28: 心。大則配天祀帝尊親享祖。欲使天地昭察 T2110_.52.0491b29: 鬼神効靈。災害不興禍亂不作。小則就利乘 T2110_.52.0491c01: 時謹身節用。施政閨門之内。流恩僕隷之下。 T2110_.52.0491c02: 咸奉其事各得其宜也。道之教也。言萬物之 T2110_.52.0491c03: 所以生。至功之所以成。必生乎無形由乎無 T2110_.52.0491c04: 名。然而無形無名者萬物之宗也。敍道則爲 T2110_.52.0491c05: 始爲母。談教則有徼有妙。是以元始拱默於 T2110_.52.0491c06: 金臺。太上垂衣於紫殿。遣二眞以導俗。命五 T2110_.52.0491c07: 老以披圖。履幽而明抱一而貞。寂魄乎大羅。 T2110_.52.0491c08: 偃仰乎太清。然後設無爲之化。行不言之教。 T2110_.52.0491c09: 布黄庭紫府之文。授金版銀繩之籙。玄霜絳 T2110_.52.0491c10: 雪之妙。玉液雲英之奇。九雲明鏡之華。八 T2110_.52.0491c11: 練神丹之彩。足以還年却老。足以羽駕長生。 T2110_.52.0491c12: 遊閬苑而忘歸。沐咸池而不返。乍披褐於閶 T2110_.52.0491c13: 闔。或控鶴於蓬莱。靜慮姑射之阿。思微崆峒 T2110_.52.0491c14: 之上。與天地而遐久。共陰陽而晦明。佛之教 T2110_.52.0491c15: 也。大矣哉。牢籠華藏。出九重圓蓋之表。照灼 T2110_.52.0491c16: 雲臺。呑八維方質之外。非色妙色。流光混元 T2110_.52.0491c17: 之前。分身化身。列影太虚之始。故以旁薄 T2110_.52.0491c18: 而造陰陽。鑪錘以成天地。大象之象。含育 T2110_.52.0491c19: 於四象。剛材之材。通運於五材。玉衡轉眇 T2110_.52.0491c20: 眇乎。不測其機。合璧懸茫茫乎。*熟詳其化。 T2110_.52.0491c21: 不皦不昧惟微惟彰。統衆聖之靈府。赴群生 T2110_.52.0491c22: 之嘉會也。於是出火宅而御三車。入愛河而 T2110_.52.0491c23: 揮八棹現希有事。豈獨菴羅樹園。説不思議。 T2110_.52.0491c24: 非但摩伽陀國。種種方便一一慈悲。破生死 T2110_.52.0491c25: 之樊籠。濟涅槃之彼岸。莫不意珠騰曜智炬 T2110_.52.0491c26: 凝輝。總納百川。濬東溟之在地。綱維萬象。 T2110_.52.0491c27: 逾北極之居天。寧與高下相傾儒墨交競。誠 T2110_.52.0491c28: 固推之於眞際。反之於玄源。玄源也者。則境 T2110_.52.0491c29: 智倶亡。眞際也者。則權實斯泯。大宣究竟之 T2110_.52.0492a01: 旨。普運神通之力。尋其善巧謳和之致。陶 T2110_.52.0492a02: 鈞負荷之功。造化無以方。日用莫能擬。足 T2110_.52.0492a03: 以括嚢四大超忽三景。子當書紳以自鏡 T2110_.52.0492a04: 也 T2110_.52.0492a05: 公子曰。美則美矣。疑且疑焉。夫能匡社稷者 T2110_.52.0492a06: 莫過懷忠。養至親者莫過奉孝。經天地者莫 T2110_.52.0492a07: 過修文。定禍亂者莫過講武。安上下者莫過 T2110_.52.0492a08: 弘禮。移風俗者莫過習樂。此固皇王之要訓。 T2110_.52.0492a09: 亦治道之大方。維摩竭慈悲之談。厲郷垂 T2110_.52.0492a10: 道徳之論。未爲濟世之急。猶渉木雁之詞。非 T2110_.52.0492a11: 唯僕之未賓。抑亦賢之同去通人曰。訥言 T2110_.52.0492a12: 敏行君子所稱。無以己之寡聞取況於典論。 T2110_.52.0492a13: 子不聞魯侯之誡乎。無多言無多事。多言多 T2110_.52.0492a14: 害。多事多患。若事親殉主則以忠孝爲初。遠 T2110_.52.0492a15: 害全身則以道徳居始。利生救苦則以慈悲 T2110_.52.0492a16: 統源。奉孝懷忠可以全家國。行道立徳可以 T2110_.52.0492a17: 播身名。興慈運悲可以濟群品。濟群品則恩 T2110_.52.0492a18: 均六趣。播身名止榮被一門。全家國乃功包 T2110_.52.0492a19: 九合。故忠孝爲訓俗之教。道徳爲持身之術。 T2110_.52.0492a20: 慈悲蓋育物之行。亦猶天有三光鼎有三足。 T2110_.52.0492a21: 各稱其徳並著其功。遵而奉之。可以致嘉祐 T2110_.52.0492a22: 也 T2110_.52.0492a23: 公子曰。前漢藝文志云。全身保國凡有九 T2110_.52.0492a24: 流。一曰儒流。謂順陰陽陳教化。述唐虞之政。 T2110_.52.0492a25: 宗伸尼之道也。二曰道流。謂守弱自卑。陳 T2110_.52.0492a26: 堯舜揖讓之徳。明南面爲政之術。奉易之謙 T2110_.52.0492a27: 謙也。三曰陰陽流。謂順天歴象敬授民時 T2110_.52.0492a28: 也。四曰法流。謂明賞勅法以助禮制也。五曰 T2110_.52.0492a29: 名流。謂正名列位言順事成也。六曰墨流。謂 T2110_.52.0492b01: 清廟宗祀養老施惠也。七曰縱横流。謂受命 T2110_.52.0492b02: 使乎專對權事也。八曰雜流。謂兼儒墨之 T2110_.52.0492b03: 銓。含名法之訓。知國大體事無不貫也。九 T2110_.52.0492b04: 曰農流。謂勸勵耕桑備陳食貨也。遵其道可 T2110_.52.0492b05: 以安庶品。行其事可以利國家。爲政備矣。於 T2110_.52.0492b06: 民足矣。縱先生通方之説。右學盡善之詞。 T2110_.52.0492b07: 恐類風牛不相及也 T2110_.52.0492b08: 通人曰。觀一可以知百。覩此足以明彼。但 T2110_.52.0492b09: 佛教沖曠名義弘多。總而言之具有玄録。今 T2110_.52.0492b10: 爲吾子略擧大猷。自祥雲散空瑞蓮現海。半 T2110_.52.0492b11: 滿之門洞啓。空有之策兼揚。毘城有迴情入 T2110_.52.0492b12: 法之謨。靈山有攝末歸本之訓。在用如水分 T2110_.52.0492b13: 千月。爲體若鏡鑒萬形。斬籌含識共蔭慈雲。 T2110_.52.0492b14: 塵沙佛土咸霑甘露。及收光白韜影提河。 T2110_.52.0492b15: 於是乎五百應供搖象扇而聞持。八萬修多 T2110_.52.0492b16: 拂龍床而器寫。珠函寶印既溢王宮。貝葉梵 T2110_.52.0492b17: 文還盈海藏。昇堂萬計兢沭身田。負牆百億 T2110_.52.0492b18: 爭開心樹。爰至摩騰入洛僧會遊呉。遠流法 T2110_.52.0492b19: 鼓之音。倶傳慧風之業。以類相聚亦有九流。 T2110_.52.0492b20: 顯其嘉名稱爲九籙。一曰眞詮。二曰權旨。 T2110_.52.0492b21: 三曰戒品。四曰禪門。五曰呪術。六曰論部。 T2110_.52.0492b22: 七曰注解。八曰章疏。九曰傳記。言眞詮者。蓋 T2110_.52.0492b23: 方等之中心。諸佛之要觀也。事無不統理無 T2110_.52.0492b24: 不窮。其言巧妙其義深遠。包十仙之奧行。總 T2110_.52.0492b25: 八藏之玄文。縁覺渉求迷同汎海。聲聞在聽 T2110_.52.0492b26: 恍若闚天。此華嚴之引致也。裂見網之宏 T2110_.52.0492b27: 宗。破邪軍之要術。珠清濁水藥現深叢。迷亂 T2110_.52.0492b28: 乳之色既分。迴天之醉俄醒。樂民剋滿常 T2110_.52.0492b29: 果仍圓。斯涅槃之極旨也。三獸混迹一乘總 T2110_.52.0492c01: 轡。衣珠已現髻寶仍傳。十無上之沖規。四 T2110_.52.0492c02: 安樂之妙行。鑑多寶之所爲。悟長者之本心。 T2110_.52.0492c03: 迺法華之會歸也。布此十如冥茲四絶。即色 T2110_.52.0492c04: 非色離名無名。昭昭乎汎六度之舟。瀰瀰焉 T2110_.52.0492c05: 登三空之岸。謂般若之玄鋒也。理之包擧在 T2110_.52.0492c06: 此四焉 T2110_.52.0492c07: 權旨者。世雄方便之教也。誘五濁之衆。逗 T2110_.52.0492c08: 三乘之機。接疲侶而置化城。引窮子而持糞 T2110_.52.0492c09: 器。如來歿後迦葉集經。所謂四種阿含八部 T2110_.52.0492c10: 譬喩。本生本事之旨。貫華散華之談。王宗之 T2110_.52.0492c11: 所分判。安叡之所編録。爲縁散説部袠彌多。 T2110_.52.0492c12: 言戒品者。代佛之爲師。訓僧之令範也。亦 T2110_.52.0492c13: 出必由戸濟剋待舟。蓋萬善之梯基。五乘之 T2110_.52.0492c14: 脚足也。或約時約處隨事隨根。致有七聚別 T2110_.52.0492c15: 名五篇殊旨。開遮之説既異。輕重之相靡同。 T2110_.52.0492c16: 天竺流行乃分五部。中華傳習今有四焉。迦 T2110_.52.0492c17: 葉創其綱維。崛多分其條貫。教訓正俗。既非 T2110_.52.0492c18: 禮不成。滅惡生善。亦非戒不剋。佛在住持 T2110_.52.0492c19: 爰因憍梵。滅後傳授實啓波離。寔三業之司 T2110_.52.0492c20: 辰。乃六根之御史也。言禪門者。三學修心之 T2110_.52.0492c21: 紀也。能爲得聖之因。最稱盡漏之要。是以聲 T2110_.52.0492c22: 聞繋想則水淨心池。菩薩熏修則華開意樹。 T2110_.52.0492c23: 禪能發慧佛有誠言。四等六通。憩禪林而始 T2110_.52.0492c24: 就。八除十入。依定窟而方成。智度論云。以禪 T2110_.52.0492c25: 定力服智慧藥。得神通已還化衆生。況復置 T2110_.52.0492c26: 世界於一毛。凝海水爲五味。故曰。縁法察境 T2110_.52.0492c27: 唯寂乃照。其斯之謂歟。言呪術者。衆生滅 T2110_.52.0492c28: 罪之訓。毒害消伏之方。挫慢摧兇救危起 T2110_.52.0492c29: 死。如禪提逐鬼若先尼勅神。六字之除災。 T2110_.52.0493a01: 七佛之護命。反常合道因物成務。濟世之術 T2110_.52.0493a02: 孰若是乎。言論部者。摧邪立正。釋滯開矇 T2110_.52.0493a03: 之義府也。良以代移正像人變澆淳。直路難 T2110_.52.0493a04: 登邪途易入。致令雪山採藥爭收毒草。深水 T2110_.52.0493a05: 求珠競持瓦礫。故有通法聲聞傳燈菩薩。折 T2110_.52.0493a06: 彼邪論申此正經。鯨鯢既剪。五翳所以云亡。 T2110_.52.0493a07: 雰霧廓清。三光於焉遂朗。古録序云。至聖繩 T2110_.52.0493a08: 墨曰經。弟子述經曰論。論者如丘明之作傳 T2110_.52.0493a09: 也。呵梨曰。經若有論義則易解。旃延以深了 T2110_.52.0493a10: 實諦。創乾度之文。諸聖以富洽名理。繼婆沙 T2110_.52.0493a11: 之説。次則成實毘曇鋒頴精密。考而詳之。蓋 T2110_.52.0493a12: 小乘之英華也。至於建無畏幢。馬鳴標其稱 T2110_.52.0493a13: 首。然正法炬。龍樹統其機源。百論破外以 T2110_.52.0493a14: 簡邪。中觀祛内之偏執。十二玄門之精詣。 T2110_.52.0493a15: 摩訶衍義之宏深。並大教之棟幹也。言*注解 T2110_.52.0493a16: 者。就文現義。述而不作之儔也。並立像以取 T2110_.52.0493a17: 形。即事而出理。若生肇之注淨名。支陸之 T2110_.52.0493a18: 訓般若。屬詞灑落抗意標奇。昔仲尼既歿。寄 T2110_.52.0493a19: 微言於荀孟。大覺已逝。傳法印於通人。高山 T2110_.52.0493a20: 仰止實開*矇滯者也。言章疏者。擧網提綱拾 T2110_.52.0493a21: 遺補闕。通一部之文義。亦所以備遺忘也。大 T2110_.52.0493a22: 法初度未遑解釋。衞安帛遠創啓玄章。自斯 T2110_.52.0493a23: 厥後競撝談柄。至於憑敷大品愛亮涅槃。集 T2110_.52.0493a24: 鏡毘曇靜琳成實。何但詞省意深。固亦義周 T2110_.52.0493a25: 文愜。猶丹青之寫状。若水鏡之圖形也。並懸 T2110_.52.0493a26: 諸日月足稱罇俎矣。言傳記者。釋門記事之 T2110_.52.0493a27: 盡也。如斑馬述作陳范修文。王隱之序晋 T2110_.52.0493a28: 儀。袁宏之著漢紀。斯並治民小術。動碩學之 T2110_.52.0493a29: 奇才。忠孝片善。搖史臣之芳翰。況三達易隱 T2110_.52.0493b01: 八戒難思。卓朗擅其嘉聲。法開播其清辯。 T2110_.52.0493b02: 帛祖既方諸嵇阮。支遁亦匹彼王何。高逸隱 T2110_.52.0493b03: 節之文。遯世遊方之録。十科導世之士。五部 T2110_.52.0493b04: 利物之賢。美徳形容簡素斯在矣。尋法王垂 T2110_.52.0493b05: 軌爲息苦輪。既病有萬殊。故藥非一准致使 T2110_.52.0493b06: 牒盈天府偈積龍宮。香象八億。負初分而莫 T2110_.52.0493b07: 勝。羅漢五千。閲散華而靡遍。況乎數塵寶軸 T2110_.52.0493b08: 墨點玄言。十地覩而未詳。八恒觀而不測。 T2110_.52.0493b09: 豈儒道名法之類。能擬議其性海之門乎 T2110_.52.0493b10: 公子曰。古哲云。文繁者失其要。理寡者喪其 T2110_.52.0493b11: 實。今見之矣。縱釋氏銓旨禪戒之談。呪術傳 T2110_.52.0493b12: 記之典。自是一家勵己之謨。未爲五常經國 T2110_.52.0493b13: 之訓。猶方孔圓衲。雖美於形而闕於事矣。 T2110_.52.0493b14: 且書有五常之教。謂仁義禮智信也。愍傷不 T2110_.52.0493b15: 殺曰仁。防害不婬曰義。持心禁酒曰禮。清察 T2110_.52.0493b16: 不盜曰智。非法不言曰信。此五徳者。不可造 T2110_.52.0493b17: 次而虧。不可須臾而廢。王者履之以治國。君 T2110_.52.0493b18: 子奉之以立身。用無暫替。故云常也。夫子。向 T2110_.52.0493b19: 序佛教。言緩而義迂。非不愕然。太爲濩落 T2110_.52.0493b20: 矣。五常也者。在天爲五緯。在地爲五嶽。在處 T2110_.52.0493b21: 爲五方。在人爲五藏。在物爲五行。廣而言之。 T2110_.52.0493b22: 無所不統。仰觀俯察。其能有加焉。於是通人 T2110_.52.0493b23: 听爾而笑。沈吟久之。徐而喩曰。世云。千金 T2110_.52.0493b24: 易傾一言難吐。徒費指掌。恐子夜遊不免失 T2110_.52.0493b25: 言。強復論其大較。案沈氏均聖論云。炎昊之 T2110_.52.0493b26: 初。純厖之始。人未粒食。非肉非皮。死亡立 T2110_.52.0493b27: 至。雖復聖徳慇懃恩存救免。而身命是資。 T2110_.52.0493b28: 理難頓奪。寔宜導之以漸稍啓其源。故燧人 T2110_.52.0493b29: 改火變腥爲熟。腥熟既變。蓋佛教之萌兆也。 T2110_.52.0493c01: 君子曰。沈侯學綜玄儒理兼孔釋。匪斯人子 T2110_.52.0493c02: 奚有斯論乎。所以爾者。太昊本應聲大士。仲 T2110_.52.0493c03: 尼即儒童菩薩。先遊茲土權行漸化。愍濟五 T2110_.52.0493c04: 濁宣布五常。而吾子未訪所聞。今粗爲陳其 T2110_.52.0493c05: 本。何者。佛初成道。近接下凡。爰開小教。因 T2110_.52.0493c06: 尸利而説三歸。因末伽而説五戒。爲迦王而 T2110_.52.0493c07: 説十善。爲長者而説六齋。此四者何耶。三歸 T2110_.52.0493c08: 勸其捨邪。五戒防其行惡。十善使其招貴。六 T2110_.52.0493c09: 齋令其得樂。釋名云。歸向也。戒止也。善嘉 T2110_.52.0493c10: 也。齋肅也。言三歸者。教其歸向三尊防止五 T2110_.52.0493c11: 欲。備延嘉貺肅敬容儀。則冥祇欣萃徴慶允 T2110_.52.0493c12: 洽者矣。一曰不殺。二謂不盜。三不邪婬。四不 T2110_.52.0493c13: 妄語。五不飮酒爲五戒也。戒者。禁也。勒也。 T2110_.52.0493c14: 勒身口如馬著轡。禁情欲如猴帶鎖。智度論 T2110_.52.0493c15: 云。大惡病中戒爲良藥。大恐怖中戒爲守護。 T2110_.52.0493c16: 死闇冥中戒爲明燈。三惡道中戒爲橋梁。生 T2110_.52.0493c17: 死海中戒爲大船也。夫不殺者。如負天蹐地 T2110_.52.0493c18: 之屬。圓首方足之儔。水陸山空胎卵濕化。語 T2110_.52.0493c19: 其種類凡有四生。一一生中皆有八萬四千形 T2110_.52.0493c20: 状不等。然而人畜乃殊貴賤。云別至於顒顒 T2110_.52.0493c21: 怖死汲汲貪生。避苦以樂其身。求安以養其 T2110_.52.0493c22: 命。此情一種斯理萬均。何有枉害忠貞濫誅 T2110_.52.0493c23: 淳善。所以良士殲其神被髮趙同死大厲 T2110_.52.0493c24: 摶膺。邙阜積怨魂之悲。秦坑肆無辜之酷。 T2110_.52.0493c25: 乘舟之歌已作。黄鳥之詠徒哀。次則列圍㶚 T2110_.52.0493c26: 川從禽夢澤。張羅亘野布網連山。火逐嶺以 T2110_.52.0493c27: 高低。煙隨草而疏密。奔電之鷹爭擧。追風之 T2110_.52.0493c28: 馬競前。猿覩箭以虚驚。雁看弓而迥墜。洞胸 T2110_.52.0493c29: 達腋之痛。解脰陷腦之酸。奚獨喪蚌池空。遂 T2110_.52.0494a01: 使士狙林盡。加以垂絲曲渚下鉤深潭。獲朱 T2110_.52.0494a02: 鯉於河湍。收紫鱗於井谷。斯等並禀五常倶 T2110_.52.0494a03: 含四氣。同霑佛性共有神明。何忍陳此肉山 T2110_.52.0494a04: 樹茲炮烙。極鱗羽之命。盡芻豢之群。臛染指 T2110_.52.0494a05: 之黿。缹如朱之鼈。供何曾之盛饌。備婁護之 T2110_.52.0494a06: 珍羞。美彼心肝充其口腹。歡他燕爾樂我嘉 T2110_.52.0494a07: 賓。慶七徳之光榮。悦九功之繁會。*寔乃傷 T2110_.52.0494a08: 大慈之本意。故至聖以禁焉。所以飼魚長者
T2110_.52.0494a13: 嚢裝無孑遺之貨。胠篋有絶本之貧。遂使布 T2110_.52.0494a14: 被莫充葛袍奚擬。長者慚寄口之累精民羞 T2110_.52.0494a15: 屠販之勞。豈止犯菜偸魚竊瓜私棗。兼以盜 T2110_.52.0494a16: 僧鬘物用常住財。惡求多求以利生利。曾無 T2110_.52.0494a17: 愧邑都不介懷。何獨帶累見前信。亦殃咎
T2110_.52.0494a20: 辜爲甚。所以妹妃亡夏妲后喪殷。褒姒之仆 T2110_.52.0494a21: 隆周。麗姫之傾皇晋。神仙遭騎頸之辱。天廟 T2110_.52.0494a22: 致焚軀之災。故稱衆罪之根。是曰搆殃之本。 T2110_.52.0494a23: 近乖梵世遠障菩提。斷而不行。其徳三也。言 T2110_.52.0494a24: 不飮者。酒爲亂本。亦稱狂藥。遍興三毒之愆。 T2110_.52.0494a25: 備造六根之釁。裸露形體咆哱言聲。貴賤 T2110_.52.0494a26: 悉欺親疏等罵。既檮既杌或哭或歌。殷王牛 T2110_.52.0494a27: 飮而喪朝。楚子虎酣以敗徳。成都縈累月之 T2110_.52.0494a28: 醉。中山困千日之眠。體澒澒其如泥。心昏昏
T2110_.52.0494b03: 報。此罪最深。故佛不許。誠能奉戒獲福無窮。 T2110_.52.0494b04: 其徳四也。言不妄者。口是禍媒舌稱鬥本。能 T2110_.52.0494b05: 爲伐身之斧。厥號衆惡之門。刀劍起咽喉之 T2110_.52.0494b06: 間。繩索居唇齒之際。語寒風足使翠柯零葉。 T2110_.52.0494b07: 談芳節能令槁木舒華。褒貶由其一言。生死 T2110_.52.0494b08: 出其三寸。友于因之以水火。室家爲此而乖 T2110_.52.0494b09: 離。大害則滅族傾邦。小愆則危身致命。招未 T2110_.52.0494b10: 來之重報。結*現在之深怨。實四過之根株。 T2110_.52.0494b11: 乃十惡之林藪。釋典述如鼻之誡。周廟書銅 T2110_.52.0494b12: 人之銘。福無以加。其徳五也 T2110_.52.0494b13: 公子喜而對曰。鄙聞海無異鹹湯無異熱。仁 T2110_.52.0494b14: 者所談殺盜等戒。亦猶先王仁義之教也。終 T2110_.52.0494b15: 是眼目之異號。頭首之別名耳。將知殊途同 T2110_.52.0494b16: 歸百慮一致。斯之謂矣。五教已足何煩五 T2110_.52.0494b17: 戒 T2110_.52.0494b18: 通人曰。五教之職禁其*現非。五戒之謨防
T2110_.52.0494b23: 禮。時月朔望之奠。吉凶慶弔之羞。禮王制云。 T2110_.52.0494b24: 庶人薦韭以卵。薦麥以魚。薦黍以豚。薦稻以 T2110_.52.0494b25: 雁。諸侯用牛。大夫用羊。士用犬豕。祭天地以 T2110_.52.0494b26: 繭栗。饗宗廟角握。皆謂有故而私殺也。是 T2110_.52.0494b27: 以修其教不易其俗。齊其政不易其宜。教謂 T2110_.52.0494b28: 禮義。政謂刑禁。縱禮見其生不忍其死。聞其 T2110_.52.0494b29: 聲不取其肉。抑亦漸斷之談。未爲極慈之 T2110_.52.0494c01: 訓 T2110_.52.0494c02: 原夫釋氏之教也。勸之以善。化之以仁。行不 T2110_.52.0494c03: 殺以止殺。斷其殺業。以斷殺故而民畏罪。王 T2110_.52.0494c04: 者爲政。閉之以獄。齊之以刑。將殺以止殺。不 T2110_.52.0494c05: 斷殺業。以不斷故而民弗禁。智度論云。殺有 T2110_.52.0494c06: 十罪。一者心常懷毒世世不絶。二者衆生憎 T2110_.52.0494c07: 惡眼不喜見。三者常懷惡念思惟惡事。四者 T2110_.52.0494c08: 衆生惡之如見毒蛇。五者睡時心怖覺亦不 T2110_.52.0494c09: 安。六者常有惡夢。七者命終之時狂怖惡死。 T2110_.52.0494c10: 八者種短命業。九者身壞命終在泥犁中。十 T2110_.52.0494c11: 者若出爲人常當貧窮短命矣 T2110_.52.0494c12: 夫懼十罪於將來。而殺自止。制五刑於現在。
T2110_.52.0494c15: 仁。仁主肝木之位。春陽之時萬物盡生。正月 T2110_.52.0494c16: 二月少陽用事。養育群品。好生惡殺殺者無 T2110_.52.0494c17: 仁。不邪曰義。義主肺金之位。七月八月少陰 T2110_.52.0494c18: 用事。外防嫉妬危身之害。内存性命竭精之 T2110_.52.0494c19: 患。禁私不婬。婬者無義。不飮酒曰禮。禮主心 T2110_.52.0494c20: 火之位。四月五月太陽用事。天下太熱萬物 T2110_.52.0494c21: 發狂。飮酒致醉心亦發狂。口爲妄語亂道之 T2110_.52.0494c22: 本。身致危亡不盡天命。故禁以酒。酒者無禮。 T2110_.52.0494c23: 不盜曰智。智主腎水之位。十月十一月太陰 T2110_.52.0494c24: 用事。萬物收藏。盜者不順。天以得物藏之。故 T2110_.52.0494c25: 禁以盜。盜者無智。不妄曰信。信主脾土之位。 T2110_.52.0494c26: 三月六月九月十二月中央用事。制禦四域 T2110_.52.0494c27: 惡口。傷人禍在口中。言出則殃至。氣發則 T2110_.52.0494c28: 形傷。危身速命。故禁以舌。舌者無信譬喩 T2110_.52.0494c29: 經云。安持淨戒馬巧捉堅轡勒。身被精進 T2110_.52.0495a01: 鎧。乃脱魔王賊。百句譬喩經云。五根之禍。劇 T2110_.52.0495a02: 於毒龍。過於醉象。五根納受。如海呑流。如火 T2110_.52.0495a03: 得薪。未嘗厭足。五根如箭。意想如弓。思念如 T2110_.52.0495a04: 矢。以五戒仗守護六根。如視逸馬。天地本起 T2110_.52.0495a05: 經云。劫初之時人食地肥。有一衆生。頓取五 T2110_.52.0495a06: 日之食。因制盜戒以禁之也。以食地肥而生 T2110_.52.0495a07: 貪欲。因制婬戒。以婬欲故。共相欺奪。因制 T2110_.52.0495a08: 殺戒。以求欲故。妄語諂曲。因制不妄語戒。以 T2110_.52.0495a09: 飮酒故。昏亂行非。因制酒戒。計五戒之興。其 T2110_.52.0495a10: 來已久。萌於天地之始。形於萬物之先。細入 T2110_.52.0495a11: 無間。大彌八極。衆生之父。人道之根。包括三 T2110_.52.0495a12: 才。牢籠三世。含育群有。統御陰陽者也。四天 T2110_.52.0495a13: 王經云。一戒有五善神。若有歸向三寶守齋 T2110_.52.0495a14: 持戒。四王上啓天帝。天帝令二十五神營衞 T2110_.52.0495a15: 門戸。臨其命終往生天上云云。於是曳七寶 T2110_.52.0495a16: 之妙衣。羅百味之香食。明珠類月。美女如雲。 T2110_.52.0495a17: 花合花開。既無終始。目迎目送。自有周旋。魔 T2110_.52.0495a18: 化比丘經云。五戒人根。十善天種云云。言持 T2110_.52.0495a19: 五戒當得人身。修行十善必獲天報。十善者。 T2110_.52.0495a20: 所謂身三口四意業三種。合爲十也。智度論 T2110_.52.0495a21: 云。無放口之四害。無恣身之三患。發菩提心 T2110_.52.0495a22: 經云。以此十戒防身口意。持身戒者。永斷一 T2110_.52.0495a23: 切殺盜婬行。不斷物命。不侵他財。不犯外色。 T2110_.52.0495a24: 又亦不爲殺等因縁及其方便。不以杖木瓦 T2110_.52.0495a25: 石傷害衆生。若物屬他。他所受用一草一葉。 T2110_.52.0495a26: 不與不取。又亦未曾攀睞細色。於四威儀 T2110_.52.0495a27: 恭謹詳審。是名身戒。持口戒者。斷除一切妄 T2110_.52.0495a28: 言兩舌惡口綺語離間和合誹謗毀呰文飾言 T2110_.52.0495a29: 詞。及造方便惱觸於人。言必至誠柔軟忠信。 T2110_.52.0495b01: 言常饒益教化修善。是名口戒。持心戒者。除 T2110_.52.0495b02: 滅貪欲瞋恚邪見。常修軟心不作過罪。信是 T2110_.52.0495b03: 罪業得惡果報。思惟力故。不造衆惡。於輕罪 T2110_.52.0495b04: 中生極重想。設誤作者恐怖思悔。知恩報恩 T2110_.52.0495b05: 心無慳悋。樂作福徳常以化他。恒生慈悲憐 T2110_.52.0495b06: 愍一切。是名心戒。持十善戒死得生天受上 T2110_.52.0495b07: 妙樂云云。是以披五色之雲衣。曳三銖之綺 T2110_.52.0495b08: 服。質多樹下妙勝堂中。隨天衆而優遊。歩香 T2110_.52.0495b09: 園而容與。坐間一劫瞬頃千年。光華麗日月 T2110_.52.0495b10: 之輝。芬郁美旃檀之氣 T2110_.52.0495b11: 育王經云。王令國中人民悉行十善持五戒。 T2110_.52.0495b12: 月六齋年三長齋。牛馬犬猪一切皆齋云云 T2110_.52.0495b13: 淨土經云。當持九齋。所謂歳三月六。九齋 T2110_.52.0495b14: 應九神除九惱。滅九惡愈九病。三齋出三界 T2110_.52.0495b15: 求三道。制三流斷三苦。治三毒塞三途應三 T2110_.52.0495b16: 尊。六齋制六情禁六賊。止六衰得六和。起六 T2110_.52.0495b17: 行成六徳 T2110_.52.0495b18: 譬喩經云。天主帝釋勅四天王。以六齋日案 T2110_.52.0495b19: 行天下。伺求人間所造善惡。見大國王以十 T2110_.52.0495b20: 善四等治化天下。天主歡喜。即賜人王金輪 T2110_.52.0495b21: 千輻雕文刻鏤衆寶厠填光明洞達絶日月光 T2110_.52.0495b22: 金銀銅鐵凡四輪寶。空中自下。八斛明珠光 T2110_.52.0495b23: 焔如日。能除熱氣。在王宮中。復有女寶。從空 T2110_.52.0495b24: 而降。純肉無骨具滿女姿。腹圓不現。耳軟 T2110_.52.0495b25: 而垂。容態閑美。六十四變。睫毛青緻。髮澤不 T2110_.52.0495b26: 亂。能知王心應時供奉。奇異七寶水中涌出。 T2110_.52.0495b27: 寶馬八萬白象六牙。四大天王捉七寶瓶香 T2110_.52.0495b28: 湯灌頂。持天寶冠爲王著之。王若行時七寶 T2110_.52.0495b29: 導前四兵從後云云 T2110_.52.0495c01: 又育王經云。育王夫人寶瓔二具珠衣千領。 T2110_.52.0495c02: 雖處王妃受天服御云云。所謂珠光列後 T2110_.52.0495c03: 玉女羅前。風生霧縠之裙。香起雲羅之袖。大 T2110_.52.0495c04: 論云。奉戒持齋見得五利。刀不能傷毒不能 T2110_.52.0495c05: 害。火不能燒。水不能沒。於一切瞋恚怒害惡 T2110_.52.0495c06: 衆生中見者歡喜。譬喩經云。一日持齋有六 T2110_.52.0495c07: 十萬歳糧。得五種福。少病。身安。少婬。少睡。 T2110_.52.0495c08: 生天 T2110_.52.0495c09: 淨土經云。八王者。謂八節日也。言天王所 T2110_.52.0495c10: 奏文書一歳八出。故稱八王。此日最急。言歳 T2110_.52.0495c11: 終事畢考課結定。上言天帝三十二臣四鎭 T2110_.52.0495c12: 司命司録閻羅所司神明聽察。疏記罪福不 T2110_.52.0495c13: 問尊卑。一月六奏。六齋日是。一歳三覆。即三 T2110_.52.0495c14: 長齋月也。今人左右肩上有左右契。左神男 T2110_.52.0495c15: 右神女。男神疏善女神疏惡。先前一日夜半 T2110_.52.0495c16: 上天。校定罪福各自求功。爭了罪福毛髮不 T2110_.52.0495c17: 差。如來大悲爲拔彼苦。勸修齋戒令其得樂。 T2110_.52.0495c18: 余今明以語子。子當回也無違。勿爲下士自 T2110_.52.0495c19: 取笑也。宋典云。文帝以元嘉中。問何侍中曰。 T2110_.52.0495c20: 范泰謝靈運云。六經本是濟俗。若性靈眞要 T2110_.52.0495c21: 則以佛經爲指南。文帝又云。如其率土之濱 T2110_.52.0495c22: 皆純此化。吾坐致太平矣。尚之對曰。臣聞 T2110_.52.0495c23: 自渡江已來。王導周顗宰輔之冠蓋。王濛謝 T2110_.52.0495c24: 尚人倫之羽儀。郄超王謐等。或號絶倫或稱 T2110_.52.0495c25: 獨歩。略數十人靡非時俊。清信之士無乏於 T2110_.52.0495c26: 時。竊謂釋氏之化無所不可。何者夫百家之 T2110_.52.0495c27: 郷十人持五戒則十人淳謹。千室之邑百人 T2110_.52.0495c28: 修十善則百人和厚。傳此風訓已遍宇内。編 T2110_.52.0495c29: 戸千萬則仁人百萬。夫能行一善則去一惡。 T2110_.52.0496a01: 去一惡則息一刑。一刑息於家則萬刑息於
T2110_.52.0496a09: 度多陷刑網。若依佛語護戒捨刑則日長姦 T2110_.52.0496a10: 盜。若存公用罰又偏負大慈。進退兩楹幸聞 T2110_.52.0496a11: 厥中 T2110_.52.0496a12: 通人曰。趙書云。石虎嘗問國師佛圖澄曰。 T2110_.52.0496a13: 佛法既不許殺罰。今爲天下之主。非刑殺無 T2110_.52.0496a14: 以肅清海内。既違戒殺生。雖復事佛詎獲福 T2110_.52.0496a15: 耶。澄答曰。帝王事佛。當在體恭心順顯暢三 T2110_.52.0496a16: 寶。不爲暴虐不害無辜。至於凶愚無頼非化 T2110_.52.0496a17: 所遷不能改惡且有罪不得不殺。有惡不得 T2110_.52.0496a18: 不刑。但當殺可殺刑可刑耳。若暴虐恣意殺 T2110_.52.0496a19: 害非罪。雖復傾財事佛。無解殃禍。願陛下省 T2110_.52.0496a20: 欲興慈廣及一切。則佛教永隆帝祚方遠。石 T2110_.52.0496a21: 雖不能盡行而爲益不少 T2110_.52.0496a22: 宋典云。文帝之世。外國沙門求那跋摩。導 T2110_.52.0496a23: 化之聲播於遐邇。以宋元嘉八年至于建鄴。 T2110_.52.0496a24: 文帝勞問慇懃。又因言曰。弟子常欲持戒不 T2110_.52.0496a25: 殺以身殉物不獲從志。法師不遠萬里來化 T2110_.52.0496a26: 此國。將何以教之。跋摩對曰。夫道在心不在 T2110_.52.0496a27: 事。法由己非由人。且帝王與匹夫所修各異。 T2110_.52.0496a28: 匹夫身賤名劣言令不威。若不剋己苦躬將 T2110_.52.0496b01: 何爲用。帝王以四海爲家。萬民爲子。出一嘉 T2110_.52.0496b02: 言則士女以悦。布一善政則人神以和。刑不 T2110_.52.0496b03: 夭命役無勞力。則使風雨適時寒暖應節。百 T2110_.52.0496b04: 穀滋繁桑麻欝茂。如此持齋齋亦大矣。如此 T2110_.52.0496b05: 不殺徳以衆矣。寧在闕半日之餐。全一禽之 T2110_.52.0496b06: 命。然後方爲弘濟耶。帝大喜焉。嘗試論之。可 T2110_.52.0496b07: 爲永鑑。必能存至治之本者。當坐朝問道奉 T2110_.52.0496b08: 法無親。寛猛相資威惠兼擧。弘通三寶憐愍 T2110_.52.0496b09: 四生。則百姓畏而愛之。九有不嚴斯治。周官 T2110_.52.0496b10: 無以陳其薄効。洪範不足比其玄功 T2110_.52.0496b11: 公子問曰。奉佛能有益者。何故三方雲撓四 T2110_.52.0496b12: 海鼎沸。行道轉經而無福耶 T2110_.52.0496b13: 通人對曰。趙書云。晋軍出臨淮泗。人情危懼 T2110_.52.0496b14: 莫知所之。石虎瞋曰。吾之奉佛供僧而更致 T2110_.52.0496b15: 外寇。佛無神也。澄明旦早入虎以事問澄。澄 T2110_.52.0496b16: 因對曰。王過去世爲大商主。至罽賓寺常供 T2110_.52.0496b17: 大衆。會中有六千羅漢。吾此微躯亦豫斯會。 T2110_.52.0496b18: 時得道人謂吾曰。此主人命盡當更受雞身。 T2110_.52.0496b19: 後覇晋地今得爲王。豈非福耶。疆場軍寇國 T2110_.52.0496b20: 之常耳。何爲怨謗三寶夜興毒念乎。虎乃悟 T2110_.52.0496b21: 而媿焉。仁王經云。佛告波斯匿王。一切國土 T2110_.52.0496b22: 安立萬姓。快樂皆由般若波羅蜜。是故付囑 T2110_.52.0496b23: 諸國王。不付囑四部衆。何以故。無王力故。此 T2110_.52.0496b24: 閻浮提有十六大國。五百中國。十千小國。其 T2110_.52.0496b25: 國土中有七種難。一切國王爲是難故。講讀 T2110_.52.0496b26: 般若七難即滅。七福即生。萬姓安樂。帝王歡 T2110_.52.0496b27: 喜。云何爲七難。一者日月失度時節反逆。或 T2110_.52.0496b28: 赤日出黒日出。二三四五日出。或日蝕無光。 T2110_.52.0496b29: 或日輪一重二三四五重輪現。當變怪時讀 T2110_.52.0496c01: 誦此經。二者二十八宿失度。金星彗星輪星 T2110_.52.0496c02: 鬼星。火星水星刀星風星。南斗北斗五鎭大 T2110_.52.0496c03: 星。一切國主星三公星百官星。如是星等 T2110_.52.0496c04: 各各變現。亦讀此經。三者大火燒國萬姓燒 T2110_.52.0496c05: 盡。或鬼火龍火天火山火。人火木火賊火變 T2110_.52.0496c06: 怪。亦讀此經。四者大水漂沒百姓。時節反逆 T2110_.52.0496c07: 冬雨夏雪。冬時雷電霹靂。六月雨冰霜雹。雨 T2110_.52.0496c08: 赤水黒水青水。雨土山石雨沙礫石。江河逆 T2110_.52.0496c09: 流浮山流石。如是變時。亦讀此經。五者大 T2110_.52.0496c10: 風吹殺萬姓。國土山河樹木一時滅沒。非時 T2110_.52.0496c11: 大風黒風赤風青風天風地風火風。如是變 T2110_.52.0496c12: 時。亦讀此經。六者地國土亢陽炎火洞然萬 T2110_.52.0496c13: 草亢旱五穀不登土地赫然萬姓滅盡。如是變 T2110_.52.0496c14: 時。亦讀此經。七者四方賊來侵國内外賊起 T2110_.52.0496c15: 火賊水賊風賊鬼賊。百姓荒亂刀兵劫起。如 T2110_.52.0496c16: 是怪時。亦讀此經。是名七難。禳七難法。當作 T2110_.52.0496c17: 九色幡長九丈。九色華高二丈。千枝燈高五 T2110_.52.0496c18: 丈。九玉巾作七寶案七寶高座。置經案上。於 T2110_.52.0496c19: 七寶帳中其國王等燒香散華。日日供養如 T2110_.52.0496c20: 事父母如事帝釋云云。若未來世國王護持 T2110_.52.0496c21: 三寶者。我使五大力菩薩往護其國。一名金 T2110_.52.0496c22: 剛吼菩薩。手持千寶相輪。二名龍王吼菩薩。 T2110_.52.0496c23: 手持金輪燈。三名無畏十力吼菩薩。手持金 T2110_.52.0496c24: 剛杵。四名雷電吼菩薩。手持千寶羅網。五名 T2110_.52.0496c25: 無量力吼菩薩。手持五千劍輪。并五千大神 T2110_.52.0496c26: 王等。往護彼國作大利益。當立其形像而供 T2110_.52.0496c27: 養之云云。夫水積浮船風積運鳥。護國土者
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: 492 493 494 495 496 497 498 499 500 501 502 503 504 505 506 507 [行番号:有/無] [返り点:無/有] [CITE] |