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辯正論 (No. 2110_ 法琳撰 ) in Vol. 52 537 538 539 540 541 542 543 544 545 546 547 548 549 550 [行番号:有/無] [返り点:無/有] [CITE]
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: 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_.52.0538c20: T2110_.52.0538c21: T2110_.52.0538c22: T2110_.52.0538c23:
T2110_.52.0539c20: T2110_.52.0539c21: T2110_.52.0539c22: T2110_.52.0539c23:
T2110_.52.0540c04: 也。耳聞之與目驗。可略而言。勗哉吾子。幸能 T2110_.52.0540c05: 自免。儒生曰。察師誠旨。則善惡孱然信毀 T2110_.52.0540c06: 交報。竊見顏回徳行反値殀年。盜跖凶狂翻 T2110_.52.0540c07: 招長命。二王事佛而誅家。三張奉道而滅族。 T2110_.52.0540c08: 行善得禍作惡無愆。交報之徴豈非詭説。開 T2110_.52.0540c09: 士喩曰。顏生知十。子夏起予。示隅不反實 T2110_.52.0540c10: 恥也。然一世局談未能盡理。三世備擧方可 T2110_.52.0540c11: 窮源。聖説有業現苦有苦報有業現。樂有苦 T2110_.52.0540c12: 報有業現。苦有樂報有業見。樂有樂報。或 T2110_.52.0540c13: 餘福未盡惡不即加。或宿愆尚在善縁便發。 T2110_.52.0540c14: 加灰覆火豈得稱無。若闇尋聲當知必有。且 T2110_.52.0540c15: 夫善惡有歸報應無爽。周孔之教皆同此説。 T2110_.52.0540c16: 可以爲善而偶逢禍至。行惡而或値福來。即 T2110_.52.0540c17: 謂丘説必虚且談不實耶。亦由江南呉不信 T2110_.52.0540c18: 有千人帳。河北漢不信有萬石船。無得以蓬 T2110_.52.0540c19: 艾之小心。測扶搖之遠運也。顏氏誡其子曰。 T2110_.52.0540c20: 汝曹若顧存俗計。樹立門戸不棄妻子。未 T2110_.52.0540c21: 能出家者。猶當兼行戒行留心誦讀。以爲來 T2110_.52.0540c22: 世資糧。人身難得。勿虚過也。夫有子孫者。自 T2110_.52.0540c23: T2110_.52.0540c24: T2110_.52.0540c25: T2110_.52.0540c26: T2110_.52.0540c27: T2110_.52.0540c28: T2110_.52.0540c29: T2110_.52.0541a01: 是天地間一蒼生耳。與身竟何親乎。而乃愛 T2110_.52.0541a02: 護爲其勤苦。匱以産業憂其飢飽況於己之 T2110_.52.0541a03: 神爽而不自念頓欲棄之哉。可謂迷大聖之 T2110_.52.0541a04: 慈訓。信凡人之臆説也 T2110_.52.0541a05: 品藻衆書篇第九 T2110_.52.0541a06: 儒生問曰。聖人制法皆有所因。請爲詳之。願 T2110_.52.0541a07: 聞厥趣。開士喩曰。昔有無名野老。不知何許 T2110_.52.0541a08: 人。未詳其姓字。住青溪千仞之南。紫臺七盤 T2110_.52.0541a09: 之北。地居形勝山號膏腴。門枕危峰簷臨碧 T2110_.52.0541a10: 澗。忘憂長樂。既靃靡於閑庭。荷蓋蓮衣。亦 T2110_.52.0541a11: 紛披於曲沼。雲樓暫起影麗朝川。霞錦纔舒 T2110_.52.0541a12: 光含近日。布濩掃壇之竹。爭列翠於中園。葳 T2110_.52.0541a13: 蕤覆井之桐。競垂陰於野院。階繁倒柳戸掛 T2110_.52.0541a14: 懸蘿。臥石似床久横林下。飛泉若雨毎灑窓 T2110_.52.0541a15: 前。松風將鶴唳倶哀。春鳥共樵歌並韻。實 T2110_.52.0541a16: 棲心之福地。遯世之桃源者矣。余久承靈 T2110_.52.0541a17: 異始遂經過。以已未之年仲夏之月。擔簦策 T2110_.52.0541a18: 杖自遠造焉。野老乃撫汲郡之鳴琴。動蘇門 T2110_.52.0541a19: 之鼓吹。因歌白雪之曲。乍詠青山之篇。其辭 T2110_.52.0541a20: 曰。元淑世位卑。長卿宦情寡。二頃且營田。三 T2110_.52.0541a21: 錢聊飮馬。懸峯白雲上。挂月青山下。中心欲 T2110_.52.0541a22: 有言。未得忘言者。余因讓曰。夫象以表意。得 T2110_.52.0541a23: 意則象忘。言以顯理。入理則言息。故知以言 T2110_.52.0541a24: 得理。不待請而自談。假象會意。必藉機而後 T2110_.52.0541a25: 動。彼以無言言之。此亦無聽聽之。言其不言 T2110_.52.0541a26: 理自玄會。聽無所聽歸乎大通。所以口無擇 T2110_.52.0541a27: 言。故天下則之。言不虚運。故世界仰之。於是 T2110_.52.0541a28: 野老放琴避席。執手而喜曰。僕得人矣。僕得 T2110_.52.0541a29: 人矣。便引余臨風亭遊月館。開文苑肆書廚。 T2110_.52.0541b01: 閲孔壁之遺經。覩汲塚之餘記。尋東觀南宮 T2110_.52.0541b02: 之典。討玉函丹枕之方。寓目久之。因而問曰。 T2110_.52.0541b03: 貧道受身不利。恒抱沈痾。且病入膏肓。醫藥 T2110_.52.0541b04: 無効。累年將餌未覺有瘳。至於照雪聚螢筋 T2110_.52.0541b05: 力已倦。九流七略難甚攀天。萬卷百家杳猶 T2110_.52.0541b06: 行海。先生既明白四達世號通人。請問。人間 T2110_.52.0541b07: 之書凡有幾許。窺讀利己何者最益。野老聞 T2110_.52.0541b08: 之愴然改容。良久而言曰。昔習郁屈彌天之 T2110_.52.0541b09: 對。闞澤推登地之言。匠者之前難爲斤斧。 T2110_.52.0541b10: 雖然。禮云。無言不詶。豈應結舌。今粗揚礭 T2110_.52.0541b11: 奉報徳音。觀夫遂古無書刊符著信。既龜負 T2110_.52.0541b12: 文來鳥行字出。聖人命而作記。蒼頡採以 T2110_.52.0541b13: 成書。而無書不要無智不覽。余乃又詰之曰。 T2110_.52.0541b14: 未見佳人不讀書。讀書未必令人佳。奚斯言 T2110_.52.0541b15: 之異耶。野老重答余曰。本資識敏事兼木雁 T2110_.52.0541b16: 琢玉成器。豈虚言哉。昔牛首蛇身之君。結 T2110_.52.0541b17: 網茹毛之后。淳朴自然曾無典則。及離連 T2110_.52.0541b18: 紀號栗陸肇興。而夫子所知七十餘代。此 T2110_.52.0541b19: 外綿遠聖不能憶。庖炎既降軒頊遞興。封建 T2110_.52.0541b20: 驟啓因存簡册。及乎文質相貿道躓詞華。於 T2110_.52.0541b21: 是虞置上庠夏開西序。殷稱右學周設東郊。 T2110_.52.0541b22: 洎亡秦坑爇篇籍泯棄。鴻漢聿修尊儒重 T2110_.52.0541b23: 業。有濟南伏生口以傳授。或逢漆書開於汲 T2110_.52.0541b24: 塚。或値殘經出于孔壁。尋火祚鳩聚墳素稍 T2110_.52.0541b25: 多。藝文志云。六書七籍百氏九流。凡一萬三 T2110_.52.0541b26: 千二百六十九卷。五百九十六家。部異區分 T2110_.52.0541b27: 三十六種。其内七經并樂章。自有三千三十 T2110_.52.0541b28: 八卷。今之世俗不行樂章。然而訓世之風唯 T2110_.52.0541b29: 禮與孝。孝是立身之本。禮固爲政之先。援 T2110_.52.0541c01: 神契云。孝經一部。自有五十九卷。非直時變 T2110_.52.0541c02: 質文。而亦學成優劣。至後漢敬於祭酒。天 T2110_.52.0541c03: 子行巾卷之儀。故桓榮拜封匪曰。武力所以 T2110_.52.0541c04: 闕里聚徒華陰立市。屬其將季史籍轉殷。充 T2110_.52.0541c05: 車兼兩架藏屋溢。董卓遷徙長安載二千餘 T2110_.52.0541c06: 乘。値雨損棄百無一存。于時簡參絹素人又 T2110_.52.0541c07: 取爲縢襆。比歸洛邑所收蓋寡。首尾空殘或 T2110_.52.0541c08: 非部帙。考夫論語之記善言。毛詩以開諷 T2110_.52.0541c09: 諫。尚書以明詔策。周易以陳吉凶。三禮別 T2110_.52.0541c10: 于尊卑。三傳詳乎七地。戰國敍於權正。山 T2110_.52.0541c11: 經辯於丘陵。三史之録古今。三蒼之談文 T2110_.52.0541c12: 字。次則韓非老子墨翟莊周管仲孟軻不害平 T2110_.52.0541c13: 仲。大戴小戴共姓殊名。大冠小冠同字異氏。 T2110_.52.0541c14: 統其前後著述而編軸彌盛。或二馬兩班玄 T2110_.52.0541c15: 晏抱朴蔡雍劉向孫盛王充。逮防氏七録 T2110_.52.0541c16: 王家四部。案梁武皇帝。使阮孝緒等。於文徳 T2110_.52.0541c17: 政御殿撰文徳政御書。四萬四千五百餘卷。 T2110_.52.0541c18: 于時帝修内法多參佛道。又使劉杳顧協等 T2110_.52.0541c19: 一十八人。於華林苑中纂要語。七百二十卷。 T2110_.52.0541c20: 名之遍略。悉抄撮衆書以類相聚。於是文筆 T2110_.52.0541c21: 之士須便檢用。致令懸髮握錐縁仍懈怠。又 T2110_.52.0541c22: 有壽光苑二百卷。要録六十卷。類苑一百二 T2110_.52.0541c23: 十卷。終是周因殷禮損益可知。名目雖殊還 T2110_.52.0541c24: 廣前致。亦猶床上鋪床屋下架屋也。庾信哀 T2110_.52.0541c25: 江南賦云。渚宮陷夕。元帝手自燒書十四萬 T2110_.52.0541c26: 卷。乃當兼本竊欲疑多而校彼洪流。復非膚 T2110_.52.0541c27: 淺所測。恐火布斯臻沈於典論。法師欲讀想 T2110_.52.0541c28: 難備有。且應隨急不可遍該。但絃韋莫偶闡 T2110_.52.0541c29: 約不類。至若史書所述全關俶儻。春秋之言 T2110_.52.0542a01: 彌在研射。儒風亡於攻戰。老莊過於遣蕩。國 T2110_.52.0542a02: 語尚虚左丘譏詐。假令五經百氏莫非翰林 T2110_.52.0542a03: 體骨。爾雅離騷足爲縁情根本源其人倫詳 T2110_.52.0542a04: 備者。豈過禮與孝經乎。孝經者自庶達帝不 T2110_.52.0542a05: 易之典。從生曁死終始具焉。有孝有忠有信 T2110_.52.0542a06: 有義。於理習易周。於事審難忘。孝略十八 T2110_.52.0542a07: 章。孝治居其一。揆吏任所奉民胥是頼。貫通 T2110_.52.0542a08: 神明釐導風俗。縱五行倶下一閲兼誦。論質 T2110_.52.0542a09: 乃表於精神。語才實歸於伎倆。唯孝包括允 T2110_.52.0542a10: 仁允恕。非家自至若斯而已。余又讓曰。夫五 T2110_.52.0542a11: 經浩汗百氏扶疏。義極知微理包盡性。譬北 T2110_.52.0542a12: 辰之臨萬象。猶東溟之導百川。功不相推徳 T2110_.52.0542a13: 無升降。何爲止歎孝經一卷耶。野老答云。三 T2110_.52.0542a14: 徳之基人倫爲主。百行之首要道爲源。是以 T2110_.52.0542a15: 太昊炎皇謂之務本。武發周旦稱爲大哉。至 T2110_.52.0542a16: 如訓子夏於色難。示子游以知敬。先王奉法 T2110_.52.0542a17: 則乾象著明。哲后尊親則山川表瑞。遂有青 T2110_.52.0542a18: 鷹合節白雉馴飛。墳柏春枯潜魚冬躍。行之 T2110_.52.0542a19: 邦國。政令形于四海。用之郷人。徳教加於百 T2110_.52.0542a20: 姓。故云。孝者始於事親。中於事君。終於立身 T2110_.52.0542a21: 也。至如履霜露而興感。懷荼蓼而纒悲。寒林 T2110_.52.0542a22: 之慟既増。風樹之心逾切。足以俯上聖跂 T2110_.52.0542a23: 及下愚者矣。案禮記云。孝者畜也。鉤命決云。 T2110_.52.0542a24: 孝者就也。度也譽也。究也畜也。爾雅云。善父 T2110_.52.0542a25: 母曰孝。孝之爲義繼於奉親。雜記云。畜者 T2110_.52.0542a26: 爲孝之道。養徳順理不逆於時。是名爲畜。就 T2110_.52.0542a27: 者成也。言天子之孝。謂禹之徳能盡力溝洫 T2110_.52.0542a28: 以成大功。菲食卑宮。故仲尼云。吾無間然。度 T2110_.52.0542a29: 者諸侯之孝。上奉天子下率一國。守其法度 T2110_.52.0542b01: 義無違犯。譽者卿大夫之孝。勤徳内省一心 T2110_.52.0542b02: 事上。苟利社稷無法不爲。隣國傳芳清猷自 T2110_.52.0542b03: 遠。究者盡也。士者事也。能*辯然否以効一 T2110_.52.0542b04: 官。審徳正務忠順不失。竭誠盡事厥志匪移。 T2110_.52.0542b05: 周禮師氏職云。以徳教國子。一曰至徳。以爲 T2110_.52.0542b06: 道本。二曰愍徳。以爲行本。三曰孝徳。以防 T2110_.52.0542b07: 惡逆。言其覆載之功。則謂之至徳也。語其裁 T2110_.52.0542b08: 成之用。則謂之愍徳也。譽其仁愛之心。則謂 T2110_.52.0542b09: 之孝徳也。仲尼敍孝。先述愛親揚名。然後天 T2110_.52.0542b10: 經地義。周公論孝。先稱覆燾宰割。後陳好於 T2110_.52.0542b11: 父母。夫子生乎季周。長於末俗。覩孝悌之云 T2110_.52.0542b12: 絶。慨禮樂之已崩。曾參篤行謹於事親。因其 T2110_.52.0542b13: 侍側。爲明孝道。弟子存録。名曰孝經。鉤命決 T2110_.52.0542b14: 云。百王聿修萬古不易者。孝之謂歟。秦懸 T2110_.52.0542b15: 呂論一字翻成可責。蜀挂楊言千金更招深 T2110_.52.0542b16: 怪孝經徳也。川阜無貲孝感神明功侔造化。 T2110_.52.0542b17: 比重則五岳山輕。方深則四涜流淺。風雨不 T2110_.52.0542b18: 能亂其波濤。虚空未足棲其令譽。言約指弘 T2110_.52.0542b19: 盡美盡善。法師佛教可得聞乎。請試言之。 T2110_.52.0542b20: 以開未悟。余對之曰。内將外反眞與俗乖。雖 T2110_.52.0542b21: 迹異九流理難一致。唯達觀之士方能會通。 T2110_.52.0542b22: 若欲統其指歸詳其始末者。則性相無以渉 T2110_.52.0542b23: 其門。色心不能到其境。忘言絶慮。既杜口於 T2110_.52.0542b24: 毘耶。盡照窮神。爰掩室於摩竭。沖邃幽簡。羲 T2110_.52.0542b25: 和之職詎知。微密希夷。上林之書不載。尋夫 T2110_.52.0542b26: 眞土應土皆沐慈風。上方下方咸霑聖教。創 T2110_.52.0542b27: 於鹿野終彼鶴林。則有三藏三輪之文。四乘 T2110_.52.0542b28: 四階之説。半字滿字之弘旨。貫花散花之別 T2110_.52.0542b29: 談。滔滔焉涌難竭之泉。湛湛焉垂長生之露。 T2110_.52.0542c01: 其言巧妙其義深遠。譬八河之歸海。猶萬象 T2110_.52.0542c02: 之趨空。難解難入。稱諸佛任理之經。隨類 T2110_.52.0542c03: 隨宜。號至人權化之典。自雒水紆璽書之 T2110_.52.0542c04: 頌。芳園立華蓋之祠。朱士行之。高流飮耨池 T2110_.52.0542c05: 之八味。郄嘉賓之。世族佩伽陀之一丸。莫不 T2110_.52.0542c06: 同悟己身等有佛性。體茲煩惱即是菩提。假 T2110_.52.0542c07: 令疏通知遠之書。玉洞金章之字。子房授履 T2110_.52.0542c08: 之術。文喜問道之篇。語未渉於空空。事終淪 T2110_.52.0542c09: 於有有。並挂八魔之網。還縈四倒之籠。先生 T2110_.52.0542c10: 向談孰爲盡善。野老謝曰。謂老將智耄又 T2110_.52.0542c11: 及之。略聽法音恍焉如失。敬聞命矣。當具奉 T2110_.52.0542c12: 行 T2110_.52.0542c13: 辯正論卷第七 T2110_.52.0542c14: T2110_.52.0542c15: T2110_.52.0542c16: T2110_.52.0542c17: T2110_.52.0542c18: 唐沙門釋法琳撰 T2110_.52.0542c19: 出道僞謬篇第十 T2110_.52.0542c20: 靈文分散謬 靈寶太上隨劫生死謬 T2110_.52.0542c21: 改佛經爲道經謬 偸佛法四果十地謬 T2110_.52.0542c22: 道經未出言出謬 道士合氣謬 敍天尊 T2110_.52.0542c23: 及化跡謬 諸子爲道書謬 T2110_.52.0542c24: 靈文分散謬 T2110_.52.0542c25: 君子曰。良有以也。良有以也。夫闌庭鮑肆。日 T2110_.52.0542c26: 久愛其先狎。陽文敦洽。寵積縁其曲情。是 T2110_.52.0542c27: 以鹿馬殊形。秦人一其貎。麟麕異質。魯俗迷 T2110_.52.0542c28: 其容。吠聲之儔頓至於此。余今考其浮詐。重 T2110_.52.0542c29: 示後昆矣。案太上洞玄靈寶黄録簡文威儀經 T2110_.52.0543a01: 云。元始天尊告太上大道君曰。下元黄録靈 T2110_.52.0543a02: 仙品功過開度。其文在靈仙宮中。舊有八百 T2110_.52.0543a03: 部。自經龍漢舊文分散。遂至赤明其文改易。 T2110_.52.0543a04: 多有煩猥。今故抄集下元八十一條。撰爲要 T2110_.52.0543a05: 用。上應三元之數。中應八景之神。下應二十 T2110_.52.0543a06: 四氣。常有三部威神侍衞靈文。君子曰。靈文 T2110_.52.0543a07: 眞録出於自然。天尊所保之文。衆聖所行之 T2110_.52.0543a08: 法。藏於玉檢祕在玄臺。三部威神四邊侍衞。 T2110_.52.0543a09: 元於無始極於無終。何爲渉龍漢而分散。至 T2110_.52.0543a10: 赤明而改易耶。改易便爲不實。分散即是無 T2110_.52.0543a11: 靈。有何詐妄頻招棄辱 T2110_.52.0543a12: 靈寶太上隨劫生死謬 T2110_.52.0543a13: 靈寶諸天靈書度命妙經。稱天尊言。大劫交 T2110_.52.0543a14: 周天崩地淪。六天之中欲界之内。雜法普滅 T2110_.52.0543a15: 無有遺餘。太平道經。佛説法華大小品經。周 T2110_.52.0543a16: 游上下十八天中。在色界之内。至大劫交周 T2110_.52.0543a17: 天地改廢。其文乃沒。然玉清上道三洞神經 T2110_.52.0543a18: 眞文金書玉字靈寶眞經。並出元始處於二 T2110_.52.0543a19: 十八天無色界之上。大劫周時並還天上大 T2110_.52.0543a20: 羅天中玉京之山七寶玄臺災所不及。大羅 T2110_.52.0543a21: 天是五億五萬五千五百五十五天之上天 T2110_.52.0543a22: 也。故自然之文。與運同生與運同滅。能奉之 T2110_.52.0543a23: 者七祖生天。轉輪聖王世世不絶。靈寶眞文 T2110_.52.0543a24: 度人本行經云。十方大聖自作是言。以何因 T2110_.52.0543a25: 縁得是太上之任。道言自稱元始開光以來 T2110_.52.0543a26: 至赤明元年。經九千九百九億劫。度恒沙之 T2110_.52.0543a27: 衆。赤明以後至上皇元年。度人無量。我隨 T2110_.52.0543a28: 劫生死世世不絶。恒與靈寶同出。經七百億 T2110_.52.0543a29: 劫會青帝劫。終九氣改運於是託胎洪氏。積 T2110_.52.0543b01: 三千七百年。至赤明開通藏在甲子。誕於状 T2110_.52.0543b02: 力蓋天。復與靈寶同出。度人無量。元始天尊 T2110_.52.0543b03: 以我因縁。賜我大上之號。在玄都玉京。以 T2110_.52.0543b04: 我信靈寶之故 T2110_.52.0543b05: 甄鸞笑云。此之眞文既在玉京山中災所不 T2110_.52.0543b06: 及。而復説言自然之文。與運同生同滅。生滅 T2110_.52.0543b07: 之日豈非災也。又云。我身常與靈寶同時出 T2110_.52.0543b08: 沒。又云。我隨劫生死。計靈寶運滅之日*大 T2110_.52.0543b09: 上理不獨存。而云長生不死之大法者。此言 T2110_.52.0543b10: 爲妄説耳。又云。玉京之山在衆山之上災所 T2110_.52.0543b11: 不及者。理合可疑。何者一切法悉皆無常。 T2110_.52.0543b12: 形色之類無有存者。玉京之山金臺玉闕。七 T2110_.52.0543b13: 寶所成。即爲色界所攝。既屬色界。云何常耶。 T2110_.52.0543b14: 又云。赤明之歳歳在甲子。赤明之號拒可信 T2110_.52.0543b15: 乎。偸改佛經爲道經謬 T2110_.52.0543b16: 太上仙公請問經云。龍駕曜虚項負圓光身 T2110_.52.0543b17: 生天光。老子曰。世世生王侯家。是謂轉輪聖 T2110_.52.0543b18: 王家。終入眞仙之道也。太上靈寶五練生尸 T2110_.52.0543b19: 妙經云。天尊於香林園中。上智童子輪天觀 T2110_.52.0543b20: 世音等。前進左禮上白天尊 T2110_.52.0543b21: 本相經云。天尊説法時。乾闥婆及人非人等。 T2110_.52.0543b22: 六牙白象四衆圍遶一百數匝。天尊以中夏 T2110_.52.0543b23: 一音演説斯義。衆生隨音類解。天台山有神 T2110_.52.0543b24: 人。名曰天尊。三十六天槌鍾鳴角。作樂而去 T2110_.52.0543b25: 往天尊所。十旬得達。頂有肉幘項背圓光耳 T2110_.52.0543b26: 高於髮。額有三乾手過於膝。傭脾鹿踹面首 T2110_.52.0543b27: 平澤。此是天尊八相。後總言三十二相八十 T2110_.52.0543b28: 種妙姿。又改十行十迴向十住。爲十仙十勝 T2110_.52.0543b29: 十住處。節級而立始。從歡喜乃至法雲。相好 T2110_.52.0543c01: 具足示之金剛。其有十障及四道果。又云。坐 T2110_.52.0543c02: 禪者斷煩惱想。神心定須彌頂上釋提桓因 T2110_.52.0543c03: 宮辟方四千里。周迴一千二百門。其中小宮 T2110_.52.0543c04: 三千六百區。五城十二門。純以琉璃爲地 T2110_.52.0543c05: 也。三十二天輔弼四邊。又云。天尊在林中。出 T2110_.52.0543c06: 眉間白毫光明。照南方大千國土。聲聞縁覺
T2110_.52.0543c10: 士張達所造。偸佛家大方等經名也。妙法彌 T2110_.52.0543c11: 多子取妙法蓮華經彌多羅尼子名也 T2110_.52.0543c12: 迴二乘之津塗宣一乘之正路。純一無雜。 T2110_.52.0543c13: 問以何爲一乘二乘。何名純一何名無雜。案 T2110_.52.0543c14: 法華經。有一乘二乘純一無雜。具足清白梵 T2110_.52.0543c15: 行之相名爲七善。云何數之 T2110_.52.0543c16: 呵吒單國。阿隷國。反眞國。阿盤吒國。赤眉 T2110_.52.0543c17: 國。阿剛提國 T2110_.52.0543c18: 問此六國今在何處。書籍所載亦無其名。仍 T2110_.52.0543c19: 是改換佛家外國名字
T2110_.52.0543c25: 稽顙叩頭博頬等語。書史之中元無互跪合 T2110_.52.0543c26: 掌之事。道家但有脱巾伏地。亦無互。悉
T2110_.52.0544a03: 六十四眞歩虚品偈云 T2110_.52.0544a04: 有見過去尊 自然成眞道 T2110_.52.0544a05: 身色如金山 端嚴甚微妙 T2110_.52.0544a06: 如淨*琉璃中 内現元始眞 T2110_.52.0544a07: 聖尊在大衆 敷演化迷強 T2110_.52.0544a08: 妙法蓮花經偈云 T2110_.52.0544a09: 又見諸如來 自然成佛道 T2110_.52.0544a10: 身色如金山 端嚴甚微妙 T2110_.52.0544a11: 如淨*琉璃中 内現眞金像 T2110_.52.0544a12: 世尊在大衆 敷演深法義 T2110_.52.0544a13: 改諸如來爲過去尊。改佛道爲眞道。改眞金 T2110_.52.0544a14: 像爲元始眞。改深法義爲化迷強王得無漏 T2110_.52.0544a15: 果 T2110_.52.0544a16: 問云何名無漏果 T2110_.52.0544a17: 至齊景明元年八月十六日。道士陳顯明。從 T2110_.52.0544a18: 堂車子受得此經。智慧思微定志經言。法師 T2110_.52.0544a19: 爲度十戒五戒是佛家五戒。又云。往昔恒沙 T2110_.52.0544a20: 之數者。問若道家先有十戒出於自然。老子 T2110_.52.0544a21: 既世世爲帝王師。古來人主皆應遵行。其法 T2110_.52.0544a22: 云何至今不聞傳者。然外國有八大河。一名 T2110_.52.0544a23: 恒河。二名辛頭。其河廣大沙數無限。佛借爲 T2110_.52.0544a24: 喩備列衆經。今稱恒沙復出何處。信偸佛經 T2110_.52.0544a25: 其賊現矣。又云。樂淨信者吾今身是。法解 T2110_.52.0544a26: 者左玄眞人是。法解妻者右玄眞人是。並改 T2110_.52.0544a27: 金光明法華等經 T2110_.52.0544a28: 太玄眞一本際經護國品卷第二 T2110_.52.0544a29: 是時元始天尊。成就五方國土。度一切人 T2110_.52.0544b01: 君子曰。若天尊出世度一切人者。必應動地 T2110_.52.0544b02: 放光天人雲集。何爲書策不載今古莫傳。九 T2110_.52.0544b03: 州之中無一見者。其爲詐妄皆此類焉 T2110_.52.0544b04: 聖行品有三達五眼六度四等五濁六通等 T2110_.52.0544b05: 語。亦有未度令度。未安令安。未脱令脱。化引 T2110_.52.0544b06: 三乘入一乘道。一念了達三世 T2110_.52.0544b07: 道性品有正定七小劫三有四魔四趣五道六 T2110_.52.0544b08: 根六塵六識三途等語。復有七十二相八 T2110_.52.0544b09: 十一好四攝四辯。非因非非因。非果非非果 T2110_.52.0544b10: 之説 T2110_.52.0544b11: 君子曰。如前所列法門名字。並偸佛經爲其 T2110_.52.0544b12: 僞典。一一尋檢部部括窮。備取涅槃般若之 T2110_.52.0544b13: 文。或偸法華維摩之説。其爲竊盜取驗目前。 T2110_.52.0544b14: 博識名儒咸所詳究。未遑委出略擧其大旨 T2110_.52.0544b15: 也 T2110_.52.0544b16: 昇玄内教經云。道言五品五氣周流八極。或 T2110_.52.0544b17: 號元始。或號老君。或號太上。或號如來。當 T2110_.52.0544b18: 思念遊諸天宮宅。與帝釋問佛論經 T2110_.52.0544b19: 九轉仙經第五布施轉云。旋行於佛僧。靈寶
T2110_.52.0544b26: 具足。太上消魔寶眞經云。若見居家妻子。當
T2110_.52.0544b29: 道本。在佛爲佛先。十方之佛。皆始於靈寶也。 T2110_.52.0544c01: 東方香林刹土。其佛名入精進。菩薩號敬首。 T2110_.52.0544c02: 元陽又云。赤松子遊仙觀元陽宅中變化事。 T2110_.52.0544c03: 其中備有華嚴善才童子求善知識入法界。及 T2110_.52.0544c04: 現神通等語。靈寶妙眞經偈云。假使聲聞衆。 T2110_.52.0544c05: 如稻麻竹葦。遍滿十方刹。盡思共度量。不能 T2110_.52.0544c06: 測道智。而靈寶唯改佛一字以爲道字。及其 T2110_.52.0544c07: 體状全取法花。自餘之文例皆採撮。宋人謝 T2110_.52.0544c08: 常侍爲駁道論。以問道士顧歡。歡答言。靈寶 T2110_.52.0544c09: 妙經。天文大字出於自然。本非改法花爲之。 T2110_.52.0544c10: 乃是羅什姦妄。與弟子僧改我道家靈寶 T2110_.52.0544c11: 以爲法華。非改法華爲靈寶也。準如此状可 T2110_.52.0544c12: 以情求。靈寶之經不言可見。若言羅什改靈 T2110_.52.0544c13: 寶經爲法華者。出何記傳止可誑此東土以 T2110_.52.0544c14: 惑下民。不應流向西域所在皆有。今彼沙門 T2110_.52.0544c15: 來游此國。其所持經以樹葉抄寫。爾日又遣 T2110_.52.0544c16: 譯人對之翻解。與今經文不異。以此驗之。定 T2110_.52.0544c17: 知道士偸改法華以爲道經。此事誠可信。如 T2110_.52.0544c18: 前所列。非止一部。凡是道書除五千文之外。 T2110_.52.0544c19: 悉皆偸採安置己典。誠如涅槃經之所説也。 T2110_.52.0544c20: 竊以佛之與僧代代相承。前賢後哲人人欽 T2110_.52.0544c21: 敬。蓋由威靈化被理事可詳。所以往古來今 T2110_.52.0544c22: 名僧繼踵。猶如師子得無畏焉。有喩香林栴 T2110_.52.0544c23: 檀圍遶。住持國界冥潤難量。以慈修身安人 T2110_.52.0544c24: 恕己。愼行之美無辱先乎。立身奉道揚名現 T2110_.52.0544c25: 矣。其若偸改道經爲法華者。既習學詭言。寧 T2110_.52.0544c26: 有許多勝行。心用高潔智海弘深。而道士既 T2110_.52.0544c27: 奉眞文。何事愚短相次。書史所載。未得其一。 T2110_.52.0544c28: 以此往推。改換正經以爲邪典。其義可嚗。衆 T2110_.52.0544c29: 共詳焉 T2110_.52.0545a01: 偸佛法四果十地謬 T2110_.52.0545a02: 道經度國王品云。天尊告純陀王曰。諸得道 T2110_.52.0545a03: 大聖衆至恒沙如來者。莫不從凡夫積行而 T2110_.52.0545a04: 得也。十仙者無量無數衆。亦有一興而致一 T2110_.52.0545a05: 仙。復有從凡而得其住。所以者何。功高則 T2110_.52.0545a06: 一擧。功卑則十昇。十昇者十住處階級而 T2110_.52.0545a07: 往。從歡喜至法雲。相好具足現身金剛。於 T2110_.52.0545a08: 是大王小王聞天尊説法即得四果。又案度 T2110_.52.0545a09: 身品云。尼乾子於天尊所聞説法解定。便獲 T2110_.52.0545a10: 須陀洹果道。又云。玄中養於靈鷲山中説五 T2110_.52.0545a11: 部尊經。度人無量。又云。與太和先生於檀毒 T2110_.52.0545a12: 山中大度王民。號曰沙門。案文始傳云。老子 T2110_.52.0545a13: 在罽賓國。彈指引諸天王及羅漢五通飛天 T2110_.52.0545a14: 大衆一時倶至。遣尹喜爲師。又云。得道菩薩 T2110_.52.0545a15: 爲老子作頌。又靈寶智慧罪根品云。恒沙天 T2110_.52.0545a16: 人聞法得道已成如來。此等妄説既多。爲謗 T2110_.52.0545a17: 亦甚。所以然者。佛之與道教迹不同。出沒隱 T2110_.52.0545a18: 顯變通亦異。道以自然爲宗。佛以因縁爲義。 T2110_.52.0545a19: 自然者無爲而成。因縁者積行乃證。是以小 T2110_.52.0545a20: 乘列四果之梯。大乘顯十等之級。從凡入眞 T2110_.52.0545a21: 具有文證。未知道家所列四果十地。名與佛 T2110_.52.0545a22: 同。修行品次未見其説。又復道家所修。或 T2110_.52.0545a23: 有吸氣以沖天。或飮水而證道。或聞法以飛 T2110_.52.0545a24: 空。或餌草而尸解。行業既殊證果理異。或云。 T2110_.52.0545a25: 九重天。或云。三萬六千。或云。八十一天。或 T2110_.52.0545a26: 云。六十大梵。或云。三十六天。或云。三十二 T2110_.52.0545a27: 帝。或云。二十八天。或云。二十四帝。或云。一 T2110_.52.0545a28: 十八天。或云。九眞天王。或云。九氣天君。或 T2110_.52.0545a29: 云。欲界六天。或云。四方氣君。或云。三元三 T2110_.52.0545b01: 天。或云。九宮天曹。或云。玉清大有。或云。玄 T2110_.52.0545b02: 都紫微宮。或云。三皇太極。諸如此類略件 T2110_.52.0545b03: 其目。未識此天爲同爲別。爲重爲横。爲高 T2110_.52.0545b04: 爲下。爲虚爲實。修何業行而能昇陟。服食何 T2110_.52.0545b05: 草而得往生因縁次第未聞其説。然後視其 T2110_.52.0545b06: 所以。觀其所由。察其所安。則虚妄之情見 T2110_.52.0545b07: 矣 T2110_.52.0545b08: 道經未出言出謬 T2110_.52.0545b09: 按玄都觀道士等所上一切經目云。取宋人 T2110_.52.0545b10: 陸修靜所撰之者。依而寫送。檢修靜舊目。注 T2110_.52.0545b11: 上清經有一百八十六卷。其一百一十七卷。 T2110_.52.0545b12: 已行於世。從始清以下有四十部。合六十九 T2110_.52.0545b13: 卷。未行於世。檢今經目。並云見在。修靜經 T2110_.52.0545b14: 目。又云。洞玄經有三十六卷。其二十一卷。已 T2110_.52.0545b15: 行於世。其大小劫已下有十一部。合一十五 T2110_.52.0545b16: 卷。猶隱天宮未出。檢今經目並注云見在。陸 T2110_.52.0545b17: 修靜者。宋明帝時人也。以太始七年。因勅上 T2110_.52.0545b18: 此經目。修靜注云。隱在天宮未出於世。從此 T2110_.52.0545b19: *以來二百許年。不聞天人下降。又不見道士 T2110_.52.0545b20: 昇天。不知此經何因而來。昔文成以書飯牛 T2110_.52.0545b21: 詐言王母命至。而黄庭元陽以道換佛。張陵 T2110_.52.0545b22: 創造靈寶。以呉赤烏之年。始出其上清起於 T2110_.52.0545b23: 葛玄。宋齊之間乃行。鮑靜造三皇經。當時事 T2110_.52.0545b24: 露而寢。文成致戮於漢朝。鮑氏滅族於往昔。 T2110_.52.0545b25: 今之學者仍踵其術。良可悲矣。漢劉焉傳稱。 T2110_.52.0545b26: 張魯祖父陵桓帝時客於蜀學道鶴鳴山中。 T2110_.52.0545b27: 造作符書以惑百姓。受其道者出米五斗。故 T2110_.52.0545b28: 謂之米賊。陵傳其子衡。衡爲繼師。衡傳子魯。 T2110_.52.0545b29: 魯爲嗣師。號曰三師。其來學者。初名鬼卒。後 T2110_.52.0545c01: 號祭酒。聚合醜徒頻爲非據。三人之妻。號爲 T2110_.52.0545c02: 三夫人。陵爲蟒蛇所螫。弟子亦相次餧蛇。皆 T2110_.52.0545c03: 云。白日昇天。欺詐妖妄傳記所明也。案姚 T2110_.52.0545c04: 書云。上代已來。至於符姚。皆喚衆僧名曰道 T2110_.52.0545c05: 士。魏太武時。有妖人寇謙之。欺詐誑惑自號 T2110_.52.0545c06: 天師。始偸道士之名。私易祭酒之稱。案禮良 T2110_.52.0545c07: 弓之子必善爲箕。良冶之家能爲裘者。以 T2110_.52.0545c08: 其事類然也。若陵道實朴素。其子孫何所承 T2110_.52.0545c09: 禀。妖誑若此。又案三元品經稱。積善之人。則 T2110_.52.0545c10: 有積善子孫來生其家。積惡之人。則有不善 T2110_.52.0545c11: 子孫來生其家。張陵既白日昇天。有何不善 T2110_.52.0545c12: 而招此妖妄子孫也。穿鑿之端。皆此類知矣 T2110_.52.0545c13: 道士合氣謬 T2110_.52.0545c14: 眞人内朝律云。眞人曰禮法男女至朔望之 T2110_.52.0545c15: 日。先齋三日入朝師入私房。來詣師立功徳。 T2110_.52.0545c16: 陰陽並進命聽許立功訖出。日夜六時常立 T2110_.52.0545c17: 功徳。又案眞人内禮。道家内侍律稱。不得 T2110_.52.0545c18: 失内侍之序。不得貪外道失中御之教。不得 T2110_.52.0545c19: 好外交接失内養之禮。不得好在前失内修 T2110_.52.0545c20: 之事。老子曰。我師教我金丹經。使我專心養 T2110_.52.0545c21: 玉莖。三五七九還陰精呼吸玉池入玄冥行 T2110_.52.0545c22: 道半守昇太清。又云。老子曰。我師教我通師 T2110_.52.0545c23: 精會食金丹昇太清我行三五住七九呼吸太 T2110_.52.0545c24: 玄生門口堅守玉池拜道母。赤松子曰。我師 T2110_.52.0545c25: 教我金丹經。使我專心養玉莖三五七九還 T2110_.52.0545c26: 陰精呼吸玉池入玄城行氣半守昇太清。又 T2110_.52.0545c27: 眞人内禮詣師家行道律云。行氣以次不得 T2110_.52.0545c28: 任意。排醜近好抄截越次。又道士禮律云。玄 T2110_.52.0545c29: 子曰。不鬲戻得度世。不嫉妬世可度。陰陽 T2110_.52.0546a01: 和合乘龍去。赤松子曰。木昇仙開生門眞人 T2110_.52.0546a02: 紫府開腸戸 T2110_.52.0546a03: 甄鸞笑曰。昔年二十之時。心好道術。就諸道 T2110_.52.0546a04: 士。先行黄書合氣三五七九男女交接之道。 T2110_.52.0546a05: 四目四鼻孔兩口兩舌四手。令心正對陰陽。 T2110_.52.0546a06: 法二十四氣之數行道。眞決在於丹田。唯以 T2110_.52.0546a07: 禁祕爲急。不泄道路。不得更相*嫉妬。行者 T2110_.52.0546a08: 災厄皆除。號爲眞人度世延年。交夫易婦唯 T2110_.52.0546a09: 色爲先。父兄立前不知羞恥。自稱中氣眞術。 T2110_.52.0546a10: 今民間道士常行此法。以之求道有所未許 T2110_.52.0546a11: 敍天尊及化迹謬 T2110_.52.0546a12: 靈寶智慧定志通微經云。天尊過去世是道 T2110_.52.0546a13: 民。姓樂名淨信。由供養道士得成天尊。右 T2110_.52.0546a14: 玄眞人者。過去時施比丘財帛飮食。今成眞 T2110_.52.0546a15: 人者。是亦不可。何者道有十號皆自然應化。 T2110_.52.0546a16: 天尊先天而生。不由業行而得。本無父母不 T2110_.52.0546a17: 禀陰陽。何有過去修因今成無極。自相矛楯 T2110_.52.0546a18: 僞妄可知。若實氏族所生。何爲傳記不載。靈 T2110_.52.0546a19: 寶度命經云。天尊出遊西河之邊。坐弱水之 T2110_.52.0546a20: 上。口吐五色之光。普照諸天四方。邊國普見 T2110_.52.0546a21: 光明。長幼男女皆往稽首。天尊口吐五篇眞 T2110_.52.0546a22: 文。宣示男女者。今略詳之。所以然者。赤縣神 T2110_.52.0546a23: 州大人坐處。城邑聚落戸口衆多。天尊誠心 T2110_.52.0546a24: 計應平等。何爲遠遊邊國近捨中華。爲是神 T2110_.52.0546a25: 力所不周。爲當夏民劣下堪化縱其劣也。不 T2110_.52.0546a26: 應劣彼邊夷。邊夷既蒙聖力而垂容中土。何 T2110_.52.0546a27: 不降慈光而現徳。若不能來此即是無靈。但 T2110_.52.0546a28: 搆虚談還成詭論比來商人行往蕃使經過 T2110_.52.0546a29: 共所未詳絶無蹤緒。智慧罪根經云。不得輕 T2110_.52.0546b01: 師慢法傲誕三寶。第十二戒云。不得竊取佛 T2110_.52.0546b02: 經妄宣道要 T2110_.52.0546b03: 十二門論云。寂寂融眞際。蕭蕭遊智河。一入 T2110_.52.0546b04: 大乘海。孰量千劫多。超陵三界外。慈心出世 T2110_.52.0546b05: 羅 T2110_.52.0546b06: 佛爲無心宗。亦是有物因。立功無定主。本願 T2110_.52.0546b07: 各由人。虚懷濟群品。汎愛本來均 T2110_.52.0546b08: 諸子爲道書謬 T2110_.52.0546b09: 檢玄都觀經。自稱道家傳記符圖論等。總有 T2110_.52.0546b10: 六千三百六十三卷。其二千四十卷見有本 T2110_.52.0546b11: 計須紙四萬五十四張。其一千一百五十六 T2110_.52.0546b12: 卷。是道經傳及符圖。其八百八十四卷。是諸 T2110_.52.0546b13: 子論等。其四千三百二十三卷。披檢道士陸 T2110_.52.0546b14: 修靜答宋明帝所上目録。其目及本今並未 T2110_.52.0546b15: 見
T2110_.52.0546b27: 病經一卷 説陰陽經一卷 日月明鏡經一 T2110_.52.0546c01: 卷 太玄鏡經一卷 案摩經一卷 崔文子
T2110_.52.0546c05: 授藥經一卷 九宮蓍龜序經一卷 導引
T2110_.52.0546c08: 江都王思聖一部二卷 道徳玄義三十三
T2110_.52.0546c11: 因縁論一卷 五符論一卷 三門論一卷 T2110_.52.0546c12: 右八論陸修靜撰 T2110_.52.0546c13: 道士所上經目。皆云。依宋人陸修靜所列檢 T2110_.52.0546c14: 修靜目中。見有經書藥方符圖等。合有一千 T2110_.52.0546c15: 二百二十八卷。本無雜書諸子之名。而道士 T2110_.52.0546c16: 今列乃有二千四十卷。其中多取漢書藝文 T2110_.52.0546c17: 志目妄注八百八十四卷爲道經論。據如此 T2110_.52.0546c18: 状理有可怪。何者指如韓子孟子淮南之徒。 T2110_.52.0546c19: 並言道事。又復八老黄白之方。陶朱變化之 T2110_.52.0546c20: 術。翻天倒地之符。辟兵殺鬼之法。及藥方呪 T2110_.52.0546c21: 厭。並得爲道書者。其連山歸藏周林太玄 T2110_.52.0546c22: 黄帝金匱太公陰符陰陽書五姓宅圖七十二 T2110_.52.0546c23: 葬書等。亦得爲道書乎。案修靜目中並無前 T2110_.52.0546c24: 色。今輒集之。彼將何據。笑道論云。妄注 T2110_.52.0546c25: 諸子三百五十卷爲道經也。若有依據。何以 T2110_.52.0546c26: 前後注列不同乎。且人之有惡恐人知之。己 T2110_.52.0546c27: 若有善慮人不見。所以道士自書云。不受道 T2110_.52.0546c28: 戒者不得轉讀。道經即如此状。道有何醜慮 T2110_.52.0546c29: 人知乎。若道士所注。以諸子爲道書者。民中 T2110_.52.0547a01: 諸子悉須追入已不。案陶朱者即是范蠡 T2110_.52.0547a02: 也。范蠡親事越王勾踐。君臣悉囚於呉堂。 T2110_.52.0547a03: 食屎飮尿亦以甚矣。又復范蠡之子被戮於 T2110_.52.0547a04: 齊父。既有變化之術。何以不能變化免之。 T2110_.52.0547a05: 案造立天地記。稱老子託生幽王皇后腹中。 T2110_.52.0547a06: 即是幽王之子。又身爲柱史。復是幽王之臣。 T2110_.52.0547a07: 化胡經言。老子在漢爲東方朔。若審爾者。知 T2110_.52.0547a08: 幽王爲犬戎所殺。豈可不愛君父與神符令 T2110_.52.0547a09: 君父不死耶。又漢武窮兵疲弊中國天下戸 T2110_.52.0547a10: 口至減太半。老子何忍不與其符令用辟兵。 T2110_.52.0547a11: 以此驗之呪厭之方。何其謬歟。何其謬歟。玄 T2110_.52.0547a12: 都館經目録云。道經記符圖論。凡六千三百 T2110_.52.0547a13: 六十三卷。二千四十卷。已有本見行。其四 T2110_.52.0547a14: 千三百二十三卷。指陸修靜目録。既無正本。 T2110_.52.0547a15: 何謬之甚也。然修靜爲目已是大僞。今玄都 T2110_.52.0547a16: 録復是僞中之僞 T2110_.52.0547a17: 歴代相承篇第十一 T2110_.52.0547a18: 道家無金剛密迹師子 釋老形服異 道 T2110_.52.0547a19: 家節日 鍾幡不同 器名不同 不合行城 T2110_.52.0547a20: 依法朝拜 請立經目 玄都東華非觀 T2110_.52.0547a21: 梁武捨道詔文 T2110_.52.0547a22: 道家無金剛*密迹師子 T2110_.52.0547a23: 案道家四見論。凡有二十一條大義。一曰序 T2110_.52.0547a24: 致。二曰列名。三曰釋名。四曰辯色。五曰氣 T2110_.52.0547a25: 數。六曰里數。七曰重數。八曰異名。九曰出 T2110_.52.0547a26: 體。十曰多少。十一異同。十二廣釋。十三増 T2110_.52.0547a27: 減。十四麁細。十五三縛。十六七惡。十七乘 T2110_.52.0547a28: 劫。十八壽命。十九事相。二十五岳。二十一問 T2110_.52.0547a29: 答總明道家三十六天。從初皇曾訖無上大 T2110_.52.0547b01: 羅備序諸天及道神等所住宮殿樓閣金闕玉 T2110_.52.0547b02: 城寶樹瓊枝祥禽瑞鳥羅列其中。唯有仙童 T2110_.52.0547b03: 玉女侍衞太上。本無金剛之神。不見密迹力 T2110_.52.0547b04: 士之像。案道家玄妙内篇。大眞科九天生神 T2110_.52.0547b05: 章。渾成圖。無上眞人傳。五岳神仙圖。清虚 T2110_.52.0547b06: 傳。左仙公傳。玄都律。瓊文帝章。登眞隱決 T2110_.52.0547b07: 太平眞科衆經。讃誦諸天内音大霄隱書。無 T2110_.52.0547b08: 上眞書等。並無金剛力士之神。案三天正法 T2110_.52.0547b09: 經。外國放品經。玉緯經。三道順行經。洞玄 T2110_.52.0547b10: 經。洞神經。洞眞經。靈書經。玄丹經。觀身大 T2110_.52.0547b11: 戒經。定志經。度人經。寶玄經等。具序太玄 T2110_.52.0547b12: 之都。玉光之州。金眞之郡天寶之縣。元明之 T2110_.52.0547b13: 郷。定志之里。金闕玉京及清靈宮極眞宮紫 T2110_.52.0547b14: 陽宮等並是道家尊神所坐之處。但有騏驎 T2110_.52.0547b15: 鳳凰白雀朱鶚鵾雞靈鵠赤烏青雀等。羅布 T2110_.52.0547b16: 苑囿之中。散在宮臺之内。亦無金剛之神及 T2110_.52.0547b17: 密迹力士之像。今道士改金剛名天岡者。案 T2110_.52.0547b18: 曹氏太一式經云。黄帝遭蚩尤喪亂之世。有 T2110_.52.0547b19: 神女明陰陽開闔之節。以達旋璣迴行之度。 T2110_.52.0547b20: 通六甲屈申之徴。探鬼神盈縮之應。以推天 T2110_.52.0547b21: 地。窮精入微。故設日月星辰四時五行六律 T2110_.52.0547b22: 七變八節九宮十二辰。上以神將立號。下以 T2110_.52.0547b23: 日辰爲名。宿合之辰以爲月。神月建之氣以 T2110_.52.0547b24: 爲辰。名天岡者八月之神月建在酉。言萬物 T2110_.52.0547b25: 強固。柯葉以定穟。實堅剛故曰天岡。諸書並 T2110_.52.0547b26: 云。天岡是月將名也。非道家神洞房内經。有 T2110_.52.0547b27: 金剛力士神呪經。有密迹力士三萬億者。悉 T2110_.52.0547b28: 是浪語 T2110_.52.0547b29: 按九流百氏之書。羽虫三百六十。鳳爲其 T2110_.52.0547c01: 上。毛蟲三百六十。麟爲其上。甲*蟲三百六 T2110_.52.0547c02: 十。龍爲其上。春秋云。麟鳳五靈王者之嘉瑞。 T2110_.52.0547c03: 未論師子不道辟邪在此典墳無所不述。自 T2110_.52.0547c04: 漢已還。唯傳西域曾有獻者。以今驗昔。即事 T2110_.52.0547c05: 可知。若言道家先來有者。甚大河漢不近人 T2110_.52.0547c06: 情。彼三天神仙大道儀有金剛力士。度人經 T2110_.52.0547c07: 有五色師子。本相經有七色師子。本相經云。 T2110_.52.0547c08: 天尊門内有師子猛虎守門左右。拒天力士 T2110_.52.0547c09: 威赫前後者。案漢魏及晋三都兩京江南淮 T2110_.52.0547c10: 北諸道士觀。唯以瓠成經本。無天尊形像 T2110_.52.0547c11: 及金剛神。今日作者悉是修靜張賓等僞經 T2110_.52.0547c12: 所説。然金剛師子乃是護法善神。自晋已前。 T2110_.52.0547c13: 道士觀内亦未曾有。乃至碑頌賛詠皆所 T2110_.52.0547c14: 不論。史籍文典之所不載。請問多識前古即 T2110_.52.0547c15: 世。通儒考校正典自知虚實。若依度人本相 T2110_.52.0547c16: 經等。天尊須乘師子。不坐蓮花 T2110_.52.0547c17: 釋老形服異 T2110_.52.0547c18: 如來有紅爪紺髮果脣花目萬字千輞月面日 T2110_.52.0547c19: 輪三十二相八十種好。所著之衣金縷織成。 T2110_.52.0547c20: 坐千葉蓮花之上。有形可圖有相可彩 T2110_.52.0547c21: 老子鼻有雙柱兩耳參漏頭尖口高厚脣疏 T2110_.52.0547c22: 齒。脚蹈二五之畫。手把十字之文。戴法天之 T2110_.52.0547c23: 冠。曳像地之履。髮白面皺顏老色衰。陶隱居 T2110_.52.0547c24: 内傳云。在茅山中立佛道二堂隔日朝禮。佛 T2110_.52.0547c25: 堂有像道堂無像。所以然者。道本無形但是 T2110_.52.0547c26: 元氣。養生經云。道者氣也。保氣則謂得道。古 T2110_.52.0547c27: 來通儒以氣爲道。無別道神。若言有者。古來 T2110_.52.0547c28: 書籍曾所不載。今作道形依何取則。如其有 T2110_.52.0547c29: 者昔所未傳 T2110_.52.0548a01: 道家節日 T2110_.52.0548a02: 案道家金録玉録黄録等齋儀。及洞神自然 T2110_.52.0548a03: 等八齋之法。唯有三元之節。言功擧遷上言 T2110_.52.0548a04: 功章三會男女具序郷居戸屬以請保護。正 T2110_.52.0548a05: 月五日爲上元節。七月五日爲中元節。十月 T2110_.52.0548a06: 五日爲下元節。恰到此日道士奏章上言天 T2110_.52.0548a07: 曹。冀得遷達延年益。算七月十五日非道家 T2110_.52.0548a08: 節 T2110_.52.0548a09: 道家鍾幡不同 T2110_.52.0548a10: 依道家法。尋常六時不合打鍾。何者案道士 T2110_.52.0548a11: 所尚。備在三大齋法。如金録黄録等齊儀種 T2110_.52.0548a12: 種備設。本不論鍾亦不鳴鼓。但言安施既訖 T2110_.52.0548a13: 尊卑相次。從外壇入至自天門。先叩齒進入 T2110_.52.0548a14: 中壇。三上香竟然後上啓。玉京山經歩虚詞 T2110_.52.0548a15: 云。長齋會玄都。鳴玉扣瓊鍾。法鼓會群神。 T2110_.52.0548a16: 靈唱靡不周。此言衆仙集會。於是設樂乃鳴 T2110_.52.0548a17: 鼓撃磬。瓊鍾只是玉磬。歌唱以樂道君。故諸 T2110_.52.0548a18: 天内音又云。鳴樓都之鼓長牙撃鍾。言備九 T2110_.52.0548a19: 成之樂。朝宴玉京非如佛家。六時打鍾集衆 T2110_.52.0548a20: 行道。請檢齋儀取分皂白。又依道法不合竪 T2110_.52.0548a21: 刹懸幡。案金録黄録大齋儀。及玄都律諸天 T2110_.52.0548a22: 内音等種種羅列。並不道幡。如歩虚詞讃詠 T2110_.52.0548a23: 玉京。但云煌煌耀景迢迢寶臺。金刹金姿龍 T2110_.52.0548a24: 駕欻來。鳴鳳應節靈風扇華。紫煙成宮天樂 T2110_.52.0548a25: 相娯。絶無幡事。請依彼義。洞房内經有十絶 T2110_.52.0548a26: 靈幡連書九尺素書命魔置五方也。隨方爲
T2110_.52.0548b01: 不雜色。更無大幡。其金録等齋文。不列鍾幡。 T2110_.52.0548b02: 亦無制罰之儀 T2110_.52.0548b03: 明眞科云。拔贖死魂常以正月三月五月七 T2110_.52.0548b04: 月九月十一月。又以月一日八日十四十五 T2110_.52.0548b05: 十八二十三二十四二十八二十九三十日。 T2110_.52.0548b06: 及以八節甲子庚申爲明眞齋。春九日九夜。 T2110_.52.0548b07: 夏三日三夜。秋七日七夜。冬五日五夜。四季 T2110_.52.0548b08: 之月十二日十二夜。於中庭燃一長燈。高九 T2110_.52.0548b09: 尺。啓請天仙地仙眞人飛仙日月九宮五帝 T2110_.52.0548b10: 五岳三河四涜鬼神。晝燃香夜燃燈。道士 T2110_.52.0548b11: 於中庭燈下遶燈行道。遍禮十方靈寶天尊。 T2110_.52.0548b12: 皆脱巾叩頭博頬。或八或十一過。或二百 T2110_.52.0548b13: 八十八過。若厄難用丹書眞文五篇。於中庭 T2110_.52.0548b14: 置五案。各置一方。上安眞文。又用上金五兩 T2110_.52.0548b15: 作五龍形。以鎭五案。又以五色紋繒爲信。以 T2110_.52.0548b16: 鎭五帝之座。又隨年以紫紋爲信。受眞文用 T2110_.52.0548b17: 金龍三枚投水府靈山。及住宅三處。用金錢 T2110_.52.0548b18: 二萬四千。以資二十四氣。六時懺謝中庭行 T2110_.52.0548b19: 事。並不懸幡打鍾。科中不説其事 T2110_.52.0548b20: 佛説太子瑞應經云。佛初生時。有五百師 T2110_.52.0548b21: 子。從雪山來。侍列門側。薩婆多論云。有石師 T2110_.52.0548b22: 子吼。伏諸異道守護伽藍。出自西域。今日獻 T2110_.52.0548b23: 者還從彼來。以今證昔。事符目驗。仁王經云。 T2110_.52.0548b24: 幡長五丈。藥師經云。四十九尺。備皆五色雜 T2110_.52.0548b25: 綵。用以護國續命轉障消災。挂在龍鉤懸 T2110_.52.0548b26: 於鳳刹。假令道家有之。教宗既殊。幡製亦異。 T2110_.52.0548b27: 不應色彩無別量數共同。盂蘭盆經云。七月 T2110_.52.0548b28: 十五日僧自恣時。獻盆供者能救七世父母 T2110_.52.0548b29: 之苦。比見諸州道士亦行斯法。豈不濫哉 T2110_.52.0548c01: 器名不同 T2110_.52.0548c02: 僧祇等律云。應法澡灌咽細腹麁護淨便易 T2110_.52.0548c03: 生善長道最爲要用。是以爲佛所歎制。諸弟 T2110_.52.0548c04: 子並令畜之。比見道士亦將此器。若樂習佛 T2110_.52.0548c05: 家之瓶。亦須受持僧用之鉢。鉢既不肯用之。 T2110_.52.0548c06: 其瓶理亦宜廢。案内法齋上坐受食先呪願 T2110_.52.0548c07: 及唱等供。茲法並出十誦等律。比見道士亦 T2110_.52.0548c08: 皆呪願及*唱等供。道先無文。何所憑據。檀 T2110_.52.0548c09: 者西域之音。此地往翻名之爲施。越者度也。 T2110_.52.0548c10: 若能行檀當得越度生死。故云檀越。其優婆 T2110_.52.0548c11: 夷者。清信女也。比見道士亦呼俗人爲檀越 T2110_.52.0548c12: 優婆夷。據何典籍以爲此喚。請各依經別立 T2110_.52.0548c13: 名字。若以道士愛斯佛法不肯改者。亦請改 T2110_.52.0548c14: 彼道字名爲菩提。若以爲是西音而不肯稱 T2110_.52.0548c15: 者。其檀越優婆夷之名。亦不得喚 T2110_.52.0548c16: 不合行城 T2110_.52.0548c17: 太子瑞應等經云。二月八日者。乃是四天王 T2110_.52.0548c18: 捧太子馬足踰城出家。因此有行城之法。爲 T2110_.52.0548c19: 追太子馬跡表戀聖之情。比見諸州縣道家 T2110_.52.0548c20: 亦行斯法。行城之時。仍唱願我坐道場。香花 T2110_.52.0548c21: 供養道。唯改佛字爲別。但道家既無此法。 T2110_.52.0548c22: 明知虚妄不實。若言有者。出何經誥。即以此 T2110_.52.0548c23: 爲准。諸事多附佛儀 T2110_.52.0548c24: 依法朝拜 T2110_.52.0548c25: 四分律及諸經皆云。白衣禮僧僧不恭俗。 T2110_.52.0548c26: 若依道家老子是師。稱臣拜帝。比見道士不 T2110_.52.0548c27: 拜君王。雖順道士之情交違老氏之誥。苟 T2110_.52.0548c28: 貪進己弗悟乖宗。但欲達身寧期失旨。若依 T2110_.52.0548c29: 本師之法。即合道士稱臣。女官云妾。元正 T2110_.52.0549a01: 冬至。並皆持笏曳履朝拜主上。斯則更易道 T2110_.52.0549a02: 士之澆風。還敦老氏之本教 T2110_.52.0549a03: 請立經目 T2110_.52.0549a04: 案古及今佛家立一切經目。具辯翻譯帝代 T2110_.52.0549a05: 并注疑僞別部。恐惑亂黎民故也。今道家先 T2110_.52.0549a06: 無翻譯。仍立記目。或依傍佛經。或別頭假造 T2110_.52.0549a07: 而不記年月。不詳世代裝潢帶軸與眞經一 T2110_.52.0549a08: 種。詐言空中自出。或道谷裏飛來盛行於世 T2110_.52.0549a09: 疑誤下愚。近如大業末年。五通觀道士輔慧 T2110_.52.0549a10: 詳三年不言。改涅槃經爲長安經。當時禁約 T2110_.52.0549a11: 不許出城門。家内見著黄衣執送留守。改經 T2110_.52.0549a12: 事發爲尚書衞文昇所奏。於金光門外被戮。 T2110_.52.0549a13: 耳目同驗。事發者既爾。不發者有之。請令大 T2110_.52.0549a14: 徳名僧儒生道士。對宰輔朝俊詳檢内外經 T2110_.52.0549a15: 史。刊定是非。立目爲記。以息邪僞。令慕道之 T2110_.52.0549a16: 侶得依宗楷學。永絶迷妄
T2110_.52.0549a21: 海。有所覩觀故云都也。纂文云。京都皆大也。 T2110_.52.0549a22: 大謂之都。小謂之邑。天尊所治。故稱玄都。釋 T2110_.52.0549a23: 名云。天子所居曰都曰宮。諸侯所居曰第曰 T2110_.52.0549a24: 宅。止客曰館。集賢曰觀。如今鴻臚及弘文也。 T2110_.52.0549a25: 是以張衡兩京左思三都。不言觀也。今以都 T2110_.52.0549a26: 宮而爲觀者。非其義也。釋名云。觀者。於上觀 T2110_.52.0549a27: 望也。漢宮殿名長安。有五十七觀。爾雅釋宮 T2110_.52.0549a28: 了無觀字。若改都爲觀。便是降尊就卑。以觀 T2110_.52.0549b01: 代宮。復是退大作小。且四民天宮。非是天尊 T2110_.52.0549b02: 所坐之處。今爲道觀。理不可也。名既不正。法 T2110_.52.0549b03: 亦是邪。何得以卑觀之名廢仙宮之號 T2110_.52.0549b04: 歸心有地篇第十二 T2110_.52.0549b05: 梁武皇帝捨道勅文 T2110_.52.0549b06: 天監三年四月八日。梁國皇帝蘭陵蕭衍稽首 T2110_.52.0549b07: 和南十方諸佛十方尊法十方菩薩僧。伏見 T2110_.52.0549b08: 經文玄義理必須詮云。發菩提心者即是佛 T2110_.52.0549b09: 心。其餘諸善不得爲喩。能使衆生出三界之 T2110_.52.0549b10: 苦門。入無爲之勝路。標空察理淵玄微妙。 T2110_.52.0549b11: 就義立談因用致顯。故如來漏盡智凝成覺。 T2110_.52.0549b12: 至道通機徳圓取聖。發慧炬以照迷。鏡法流 T2110_.52.0549b13: 以澄垢。啓瑞迹於天中。爍靈儀於像外。度衆 T2110_.52.0549b14: 生於苦海。引含識而趣涅槃。登常樂之高 T2110_.52.0549b15: 山。出愛河之深際。言乖四句論絶百非。應 T2110_.52.0549b16: 迹娑婆示生淨飯。王宮誕相。歩三界而爲尊。 T2110_.52.0549b17: 道樹成光。普大千而流照。此土根情淺薄 T2110_.52.0549b18: 好生厭怠。自期二月當至雙林。亦是湛説圓 T2110_.52.0549b19: 常。且復潜輝鶴樹。闍王滅罪婆藪除殃。若不 T2110_.52.0549b20: 逢遇大聖法王。誰能救接。在迹雖隱其道無 T2110_.52.0549b21: 虧。弟子經遲迷荒耽事老子。歴葉相承染此 T2110_.52.0549b22: 邪法。習因善發棄迷知反。今捨舊醫歸憑正 T2110_.52.0549b23: 覺。願使未來世中童男出家。廣弘經教化度 T2110_.52.0549b24: 衆生共取成佛。入諸地獄普濟群萌。寧可在 T2110_.52.0549b25: 正法中長淪惡道。不樂依老子教暫得生天。 T2110_.52.0549b26: 渉大乘心離一乘念。正願諸佛證明菩薩攝 T2110_.52.0549b27: 受。蕭衍和南 T2110_.52.0549b28: 勅旨。神筆自書於重雲殿重閣上發菩提心。 T2110_.52.0549b29: 于時黒白二萬人亦同發心受持 T2110_.52.0549c01: 勅門下。大經中説。道有九十六種。唯佛一道 T2110_.52.0549c02: 是於正道。其餘九十五種皆是外道。朕捨外 T2110_.52.0549c03: 道以事如來。若有公卿能入此誓者。各可發 T2110_.52.0549c04: 菩提心。老子周公孔子等。雖是如來弟子。而 T2110_.52.0549c05: 爲化既邪。止是世間之善。不能隔凡成聖。 T2110_.52.0549c06: 公卿百官侯王宗室。宜反僞就眞捨邪入正。 T2110_.52.0549c07: 經教成實論説云。若事外道心重佛法心輕。 T2110_.52.0549c08: 即是邪見。若心一等是無記。不當善惡。事佛 T2110_.52.0549c09: 心強老子心少者。乃是清信言清信者。清是 T2110_.52.0549c10: 表裏倶淨。垢穢惑累皆盡。信是信正不邪。故 T2110_.52.0549c11: 言清信佛弟子。其餘諸善皆是邪見。不得稱 T2110_.52.0549c12: 清信也。門下速施行 T2110_.52.0549c13: 天監三年四月十一日功徳局主陳奭 T2110_.52.0549c14: 尚書都功徳主顧 T2110_.52.0549c15: 尚書令何敬容 T2110_.52.0549c16: 中書舍人任孝恭 T2110_.52.0549c17: 御史中丞劉洽 T2110_.52.0549c18: 詔告舍人周善 T2110_.52.0549c19: 邵陵王啓 T2110_.52.0549c20: 勅捨老子受菩薩戒文 T2110_.52.0549c21: 臣綸啓。臣聞如來端嚴相好巍巍架于有頂。 T2110_.52.0549c22: 微妙色身的的顯乎無際。假金輪而啓物。託 T2110_.52.0549c23: 銀粟以應凡。砥波若之利鎌。收涅槃之實果。 T2110_.52.0549c24: 汎生死之苦海。濟常樂於彼岸。故能降慈悲 T2110_.52.0549c25: 雲垂甘露雨。七處八會。教化之義不窮。五 T2110_.52.0549c26: 時四諦。利益之方無盡。並冰清日盛霧豁雲 T2110_.52.0549c27: 除。爝火翳光塵熱自靜。可謂入俗化於曚底 T2110_.52.0549c28: 出世成此眞如。使稠林邪徑之人。景法門而 T2110_.52.0549c29: 無倦。渇愛聾瞽之士。慕探賾而知迴。道樹 T2110_.52.0550a01: 始乎迦維。徳音盛於京恪。恒星不現周鑒娠 T2110_.52.0550a02: 徴。滿月圓姿漢感霄夢。五法用傳萬徳方兆。 T2110_.52.0550a03: 華洛潜故競扇高風。資此三明照迷途之 T2110_.52.0550a04: 失。憑茲七覺拔長夜之苦。屬値皇帝菩薩應 T2110_.52.0550a05: 天御物負扆臨民。含光宇宙照清海表。垂無 T2110_.52.0550a06: 礙辯以接黎庶。以本願力攝受群生。故能隨 T2110_.52.0550a07: 方逗藥示權因顯崇一乘之旨。廣十地之基。 T2110_.52.0550a08: 是以萬邦迴向倶禀正識。幽顯靈祇皆蒙誘 T2110_.52.0550a09: 濟。人興等覺之願。物起菩提之心。莫不翹勤 T2110_.52.0550a10: 歸宗之境。悦懌還源之趣。共保慈悲倶修忍 T2110_.52.0550a11: 辱。所謂覆護饒益橋梁津濟者矣。道既光被 T2110_.52.0550a12: 民亦化之。於是應眞飛錫騰虚接影。破邪外 T2110_.52.0550a13: 道堅持政國。伽藍精舍寶刹相望。講道傳經 T2110_.52.0550a14: 徳音盈耳。臣昔未達理源禀承外道。如欲須 T2110_.52.0550a15: 甘果而種苦栽。欲除渇乏反趣鹹水。今啓迷 T2110_.52.0550a16: 方粗知歸向。受菩薩大戒。戒節身心。捨老 T2110_.52.0550a17: 子之邪風。入法流之眞教。伏願天慈曲垂矜 T2110_.52.0550a18: 許。謹啓 T2110_.52.0550a19: 天監四年三月十七日侍中安前將軍 T2110_.52.0550a20: 丹陽尹邵陵王臣蕭綸啓 T2110_.52.0550a21: 勅能改迷入正可謂是宿殖勝因宜加勇猛 T2110_.52.0550a22: 也 T2110_.52.0550a23: 天監四年三月十八日中書舍人臣任 T2110_.52.0550a24: 孝恭宣 T2110_.52.0550a25: 與尚書右僕射蔡國公書 T2110_.52.0550a26: 濟法寺釋法琳。致書尚書右僕射蔡國公足 T2110_.52.0550a27: 下。法琳草衣野客木食山人。尤類曲針誠同 T2110_.52.0550a28: 腐芥。不被知於當世。分緘口以終身。既徳 T2110_.52.0550a29: 愧内充譽慚外滿匪。唯孤負慧遠。實亦帶累 T2110_.52.0550b01: 道安。是以畢志青溪歸心紫蓋。覆船巖下永 T2110_.52.0550b02: 味經書。鬼谷池前長觀魚鳥。豈謂忽辭林藪 T2110_.52.0550b03: 更入囂塵。久客秦川俄離楚塞。萍流八水葉 T2110_.52.0550b04: 墜三陽。口腹之弊已淹。仲叔之情何寄。臥靈 T2110_.52.0550b05: 臺而起恨。遊白社而興嗟。南巣之戀倍増。北 T2110_.52.0550b06: 風之悲愈切。居生坎壈禀命迍邅。空詠七 T2110_.52.0550b07: 哀徒吟九歎。撫躬弔影運也如何。加以病在 T2110_.52.0550b08: 膏肓風纒腠理。累年將息未覺有瘳。至於照 T2110_.52.0550b09: 雪聚螢筋力已謝。九流七略難甚縁山。萬卷 T2110_.52.0550b10: 百家杳猶行海。前因傅子聊貢斐然。仍以未 T2110_.52.0550b11: 竭邪源。今重修辯正。頗爲經書罕備史籍靡 T2110_.52.0550b12: 充。雖罄短懷未知克就。仰惟僕射公。運籌 T2110_.52.0550b13: 策之才。居阿衡之任。知人之器遠邁山濤。接 T2110_.52.0550b14: 士之心還方趙武。風姿爽朗識度舍弘。既握 T2110_.52.0550b15: 靈蛇之珠。爰佩荊山之玉。所以弼諧庶績變 T2110_.52.0550b16: 理文昌。徳鏡搢紳譽形朝野。加以門稱筆海 T2110_.52.0550b17: 世號儒宗。不忘宿昔之懷。曲賜憂憐之訪。寒 T2110_.52.0550b18: 灰更煖朽木翻榮。昔王粲閲書取資蔡氏。相 T2110_.52.0550b19: 如達賦必頼楊侯。意者但是諸子雜書。及晋 T2110_.52.0550b20: 宋已來内外文集。與釋典有相關渉處。悉願 T2110_.52.0550b21: 披覽。謹以別録仰呈。特希恩許。輕陳所請悚 T2110_.52.0550b22: 息何言 T2110_.52.0550b23: 邪見信心古來共有。善人惡黨今日寧無。前 T2110_.52.0550b24: 以傅子讇言略呈小論。既蒙上達復荷褒揚。 T2110_.52.0550b25: 戢在中心。但知慚徳。昔三都賦未値張華。無 T2110_.52.0550b26: 人見賞破邪不逢君子。誰肯爲珍。比者海 T2110_.52.0550b27: 内諸州四方道俗。流通抄寫讃詠成音。迴邪 T2110_.52.0550b28: 見之心。發愚人之善者。豈非明公之力也。必 T2110_.52.0550b29: 能利物薄有冥功。仰用莊嚴並將迴向耳。請 T2110_.52.0550c01: 公爲弘護檀越 T2110_.52.0550c02: 辨正論卷第八 T2110_.52.0550c03: T2110_.52.0550c04: T2110_.52.0550c05: T2110_.52.0550c06: T2110_.52.0550c07: T2110_.52.0550c08: T2110_.52.0550c09: T2110_.52.0550c10: T2110_.52.0550c11: T2110_.52.0550c12: T2110_.52.0550c13: T2110_.52.0550c14: T2110_.52.0550c15: T2110_.52.0550c16: T2110_.52.0550c17: T2110_.52.0550c18: T2110_.52.0550c19: T2110_.52.0550c20: T2110_.52.0550c21: T2110_.52.0550c22: T2110_.52.0550c23: T2110_.52.0550c24: T2110_.52.0550c25: T2110_.52.0550c26: T2110_.52.0550c27: T2110_.52.0550c28: T2110_.52.0550c29: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 537 538 539 540 541 542 543 544 545 546 547 548 549 550 [行番号:有/無] [返り点:無/有] [CITE] |