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弘明集 (No. 2102_ 僧祐撰 ) in Vol. 52 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 [行番号:有/無] [返り点:無/有] [CITE]
T2102_.52.0035a01: T2102_.52.0035a02: T2102_.52.0035a03: T2102_.52.0035a04: 梁楊都建初寺釋僧祐律師撰 T2102_.52.0035a05: 道恒法師釋駁論 明僧紹正二教論 T2102_.52.0035a06: 周剡顒難張長史融門律 謝鎭之析 T2102_.52.0035a07: 夷夏論 T2102_.52.0035a08: 釋駁論 釋道恒 T2102_.52.0035a09: 晋義熙之年。如聞江左袁何二賢。並商略治 T2102_.52.0035a10: 道。諷刺時政。雖未覩其文意者。似依傍韓非 T2102_.52.0035a11: 五蠹之篇。遂譏世之闕。發五横之論。而沙門 T2102_.52.0035a12: 無事猥落其例。余恐眩曜時情。永淪邪惑。不 T2102_.52.0035a13: 勝憤惋之至。故設賓主之論。以釋之 T2102_.52.0035a14: 有東京束教君子。誥於西鄙傲散野人曰。僕 T2102_.52.0035a15: 曾預聞佛法沖邃。非名教所議。道風玄遠非 T2102_.52.0035a16: 器像所擬。清虚簡勝非近識所關。妙絶群 T2102_.52.0035a17: 有非常情所測。故毎爲時君之所遵崇。貴達 T2102_.52.0035a18: 之所欽仰。於是衆庶朋契雷同奔向。咸共嗟 T2102_.52.0035a19: 詠稱述其善云。若染漬風流則精義入微。 T2102_.52.0035a20: 研究理味則妙契神用。澡塵垢於胸心。脱桎 T2102_.52.0035a21: 梏於形表。超俗累於籠樊。邈世務而高蹈。 T2102_.52.0035a22: 淪眞素則夷齊無以踰其操。遺榮寵則巣許 T2102_.52.0035a23: 無以過其志。味玄旨則顏冉無以參其風。去 T2102_.52.0035a24: 紛穢則松喬無以比其潔。信如所談則義無 T2102_.52.0035a25: 間然矣。但今觀諸沙門通非其才。群居猥雜 T2102_.52.0035a26: 未見秀異。混若涇渭渾波。泯若薫蕕同篋。 T2102_.52.0035a27: 若源清則津流應鮮。根深則條頴必茂。考其 T2102_.52.0035a28: 言行而始終不倫。究其本末幾無有校。僕之 T2102_.52.0035a29: 所以致怪。良由於此。如皇帝之忘智。據梁 T2102_.52.0035b01: 之失力。皆在鑪錘之間陶鑄以成聖者。苟道 T2102_.52.0035b02: 不虚行。才必應器。然沙門既出家離俗高尚 T2102_.52.0035b03: 其志。違天屬之親。捨榮華之重。毀形好之飾。 T2102_.52.0035b04: 守清節之禁。研心唯理屬已。唯法投足而安 T2102_.52.0035b05: 蔬食而已。使徳行卓然爲時宗仰儀容。邕肅 T2102_.52.0035b06: 爲物軌則。然觸事蔑然無一可採。何棲託 T2102_.52.0035b07: 之高遠。而業尚*之鄙近。至於營求孜汲無 T2102_.52.0035b08: 暫寧息。或墾殖田圃與農夫齊流。或商旅博 T2102_.52.0035b09: 易與衆人競利。或矜恃醫道輕作寒暑。或機 T2102_.52.0035b10: 巧異端以濟生業。或占相孤虚妄論吉凶。或 T2102_.52.0035b11: 詭道假權要射時意。或聚畜委積頤養有餘。 T2102_.52.0035b12: 或抵掌空談坐食百姓。斯皆徳不稱服行多 T2102_.52.0035b13: 違法。雖暫有一善亦何足以標高勝之美哉。 T2102_.52.0035b14: 自可廢之以一風俗。此皆無益於時政。有損 T2102_.52.0035b15: 於治道。是執法者之所深疾。有國者之所大 T2102_.52.0035b16: 患。且世有五横。而沙門處其一焉。何以明之。 T2102_.52.0035b17: 乃大設方便鼓動愚俗。一則誘喩。一則迫脇 T2102_.52.0035b18: 云。行惡必有累劫之殃。修善便有無窮之慶。 T2102_.52.0035b19: 論罪則有幽冥之伺。語福則有神明之祐。敦 T2102_.52.0035b20: 勵引導勸行人所不能行。強逼切勒勉爲人 T2102_.52.0035b21: 所不能爲。上減父母之養。下損妻拏之分。會 T2102_.52.0035b22: 同盡肴膳之甘。寺廟極壯麗之美。割生民之 T2102_.52.0035b23: 珍翫。崇無用之虚費。罄私家之年儲。闕軍 T2102_.52.0035b24: 國之資實。張空聲於將來。圖無像於未兆。 T2102_.52.0035b25: 聽其言則洋洋而盈耳。觀其容則落落而滿 T2102_.52.0035b26: 目。考現事以求徴。並未見其驗眞。所謂繋 T2102_.52.0035b27: 影捕風莫知端緒。亮僕情之所未安。有識者 T2102_.52.0035b28: 之所巨惑若有嘉信請承下風。脱有暫悟永 T2102_.52.0035b29: 去其滯矣。主人答主人憮然有間慨爾長 T2102_.52.0035c01: 歎。咄異哉。子之所陳。何其陋也。夫鄙俗不可 T2102_.52.0035c02: 以語大道者。滯於形也。曲士不可以辯宗極 T2102_.52.0035c03: 者。局於名也。今將爲子略擧一隅。自可思反 T2102_.52.0035c04: 其宗矣。蓋聖人設教應器。投法受量。有限 T2102_.52.0035c05: 故化之以漸。録善心於毫端。忘鄙吝於丘壑。 T2102_.52.0035c06: 片行之善永爲身資。一念之福終爲神用。始 T2102_.52.0035c07: 覆一簣不可責以爲山之功。方趣絶境不中 T2102_.52.0035c08: 窮以括嚢之實。然海之所以稱大者。由無 T2102_.52.0035c09: 嗷潔之清。道之所以稱晦跡者以無赫然之 T2102_.52.0035c10: 觀。夫慈親婉孌有心之所滯。而沙門遺之 T2102_.52.0035c11: 如脱屣。名位財色世情之所重。而沙門視之 T2102_.52.0035c12: 如秕糠。可謂忍人所不能去。斯乃標尚之雅 T2102_.52.0035c13: 趣。弘道之勝事。而云蔑然。豈非妙賞之謂乎。 T2102_.52.0035c14: 又且志業不同歸向塗乖。岐逕分轍不相領 T2102_.52.0035c15: 悟。未見秀異故其宜耳。古人毎歎才之爲難 T2102_.52.0035c16: 信矣。周號多士亂臣十人。唐虞之盛元凱二 T2102_.52.0035c17: 八。孔門三千。並海内翹秀。簡充四科數不盈 T2102_.52.0035c18: 十。於中伯牛廢疾。回也六極。商也慳悋。賜 T2102_.52.0035c19: 也貨殖。予也難彫。由也凶愎。求也聚斂任 T2102_.52.0035c20: 不稱職。仲弓雖騂出於犁色。而擧世推徳。爲 T2102_.52.0035c21: 人倫之宗。欽尚高軌爲搢紳之表。百代詠其 T2102_.52.0035c22: 遺風。千載仰其景行。至於沙門。乃苦共剥節 T2102_.52.0035c23: 酷相瓦礫。斯豈君子弘通之道雅正之論哉。 T2102_.52.0035c24: 此由或人入斑輸之作坊。不稱指南之巧 T2102_.52.0035c25: 妙。但譏拙者之傷手。眞可謂伏膺下流。志 T2102_.52.0035c26: 存鄙劣。昔承相問客。俗言鴟梟食。母寧有 T2102_.52.0035c27: 是。乎客。答但聞慈烏反哺。耳相乃悵。然自 T2102_.52.0035c28: 愧失。言今子處心將無似相之問也。君子遏 T2102_.52.0035c29: 惡揚善。反是謂何。又云。投足而安且林野蕭 T2102_.52.0036a01: 條。毎有寇盜之患。城傍入出動嬰交遊之譏。 T2102_.52.0036a02: 處身非所則招風塵之累。婆娑田里則犯人 T2102_.52.0036a03: 間之論。二三無可進退惟谷。宇宙雖曠莫 T2102_.52.0036a04: 知所厝 T2102_.52.0036a05: 又云。蔬餐而已。夫人間有不贍之匱。山澤 T2102_.52.0036a06: 無委積之儲。方宜取給復乘之以法。所向九 T2102_.52.0036a07: 折於何得立。若堂堂聖世而有首陽之餓。夫 T2102_.52.0036a08: 明明時雍而有赴海之死。客於雅懷何如。然 T2102_.52.0036a09: 體無毛羽不可袒而無衣。腹非匏瓜不可繋 T2102_.52.0036a10: 而不食。自未造極要有所資。年豐則取足於 T2102_.52.0036a11: 百姓。時儉則肆力以自供。誠非所宜事不得 T2102_.52.0036a12: 已。故蝮蛇螫手斬以求全。推其輕重。蓋所存 T2102_.52.0036a13: 者大。雖營一己不求無獲。求之不必一塗。但 T2102_.52.0036a14: 令濟之。有理亦何嫌。多方以爲煩穢其欲。 T2102_.52.0036a15: 域使不得妄動。何故執之甚乎。昔伯成躬耕 T2102_.52.0036a16: 以墾殖。沮溺耦作以修農。陶朱商賈以營生。 T2102_.52.0036a17: 於陵灌蔬以自供崔文賣藥以繼乏。君平卜 T2102_.52.0036a18: 筮以補空。張衡術數以馳名。馬鈞奇巧以騁 T2102_.52.0036a19: 功。此等直是違俗遁世之人耳。未正見有邈 T2102_.52.0036a20: 然絶塵與。物天隔而咸共嗟詠不輟於口。然 T2102_.52.0036a21: 沙門之中迹超諸人恥與流輩。動有萬數至 T2102_.52.0036a22: 於體道。神化超落人封非可算計。而未曾致 T2102_.52.0036a23: 言。何其黨乎。宜共思校事實。不可古今殊 T2102_.52.0036a24: 論。衆寡異辭。希簡爲貴猥多致賤。恐非求精 T2102_.52.0036a25: 覈理之談也。云自可廢之以一風俗。是何言 T2102_.52.0036a26: 與。聖人不誣十室三人必有師資。芳蘭並茂 T2102_.52.0036a27: 而欲蘊崇焚之。不亦暴乎。其中自有徳宇淵 T2102_.52.0036a28: 邃。器標時望。或翹楚嗷潔棲寄清遠。或禪思 T2102_.52.0036a29: 入微澄神絶境。或敷演微言散幽釋滯。或精 T2102_.52.0036b01: 勤福業勸化崇善。凡出家之本落髮抽簪之 T2102_.52.0036b02: 日。皆心口獨誓情到懇至雖生死彌淪玄塗 T2102_.52.0036b03: 長遠。要自驅策必階於道。金輪之榮忽若塵 T2102_.52.0036b04: 垢。帝釋之重蔑若秕糠。始皆精誠乃有所 T2102_.52.0036b05: 感。自非一擧頓詣體備圓足。其間何能不有 T2102_.52.0036b06: 小失。且當録其眞素。略擧玄黄。安渾擧一概 T2102_.52.0036b07: 無復甄別。不可以管蔡之釁姫宗盡誅。四兇 T2102_.52.0036b08: 之暴合朝流放。此何異人苦頭虱因欲并首 T2102_.52.0036b09: 倶焚。患在足刺遂欲通股全解。不亦濫乎 T2102_.52.0036b10: 云無益於時政有損於治道。夫弘道者之益 T2102_.52.0036b11: 世。物有日用而不知故。老氏云。無爲之化百 T2102_.52.0036b12: 姓皆曰我自然。斯言當矣是以干木高枕而 T2102_.52.0036b13: 魏國大治。庚桑善誨而㙗壘歸仁。沙門在世 T2102_.52.0036b14: 誠無目前考課之功。名教之外實有益於冥。 T2102_.52.0036b15: 近取五戒訓物。非六經之疇。遠以八難幽嶮。 T2102_.52.0036b16: 非刑法之匹。請以三藏銓罪。非律令之流 T2102_.52.0036b17: 暢。以般若辯惑。非老莊之謂。道品無漏拔 T2102_.52.0036b18: 苦因縁。則存而不論周孔之教。理盡形器至 T2102_.52.0036b19: 法之極。兼練神明精麁昇降。不可同日而語 T2102_.52.0036b20: 其優劣矣。昔孛助化以道佐治。國境晏然民 T2102_.52.0036b21: 知其義。年農委積物無疵癘。非益謂何。云 T2102_.52.0036b22: 世有五横。沙門處其一焉。凡言横者。以其志 T2102_.52.0036b23: 無業尚散誕莫名或博易放蕩而傾竭家財。 T2102_.52.0036b24: 或名挂編戸而浮游卒歳。或尸祿素餐而莫 T2102_.52.0036b25: 肯用心。或執政居勢而漁食百性。或馳競 T2102_.52.0036b26: 進趣而公私並損。或肆暴姦虐而動造不軌。 T2102_.52.0036b27: 斯皆傷教亂正大敗風俗。由是苟悦奮筆。而 T2102_.52.0036b28: 遊侠之論興。韓非彈豪而五蠹之文作。以之 T2102_.52.0036b29: 爲横理故宜然。施之沙門不亦誣乎。國家方 T2102_.52.0036c01: 上與唐虞競巍巍之美。下與殷周齊郁郁之 T2102_.52.0036c02: 化。不使箕頴專有傲世之賓。商洛獨標嘉遁 T2102_.52.0036c03: 之客。甫欲大扇逸民之風。崇肅方外之士。觀 T2102_.52.0036c04: 子處懷經略時政。乃欲踵亡秦虎狼之嶮術。 T2102_.52.0036c05: 襲商君剋薄之弊法。坑焚儒典治無綱紀。制 T2102_.52.0036c06: 太半之税。家無游財。設三五之禁。備民如賊。 T2102_.52.0036c07: 天下熬然人無聊生使嬴氏之族不訖於三 T2102_.52.0036c08: 世。二子之禍即戮於當時。臨刑之日方乃追 T2102_.52.0036c09: 恨。始者立法之謬。本欲寧國靜民。不憶堤 T2102_.52.0036c10: 防大峻。反不容己事既往矣。何嗟之及。云 T2102_.52.0036c11: 一則誘喩。一則迫*脇。且衆生縁有濃薄。才 T2102_.52.0036c12: 有利鈍。解有難易。行有淺深。是以啓誨之道 T2102_.52.0036c13: 不一。悟發之由不同。抑揚頓挫務使從善。斯 T2102_.52.0036c14: 乃權謀之警策。妙濟之津梁。殊非誘迫之謂 T2102_.52.0036c15: 也 T2102_.52.0036c16: 云罪則冥伺福則神祐。夫含徳至淳則衆善 T2102_.52.0036c17: 歸焉。易曰。履信思順。自天祐之。吉無不利。 T2102_.52.0036c18: 又曰。爲不善於幽昧之中。鬼得而誅之。豈非 T2102_.52.0036c19: 冥伺神明之祐哉。善惡之報經有成證。不 T2102_.52.0036c20: 復具列。云會盡餚膳寺極壯麗。此修福之家 T2102_.52.0036c21: 傾竭。以備將來之資殫盡。自爲身之大計耳。 T2102_.52.0036c22: 殆非神明歆其壯麗。衆僧貪其滋味。猶農夫 T2102_.52.0036c23: 之播殖。匠者之構室將擇貞材以求堂宇之 T2102_.52.0036c24: 飾。精簡種子以規嘉苗之實。故稼穡必樹於 T2102_.52.0036c25: 沃壤之地。卜居要選於塏之處。是以知三 T2102_.52.0036c26: 尊爲衆生福曰。供養自修己之功徳耳。云割 T2102_.52.0036c27: 生民之珍*翫崇無用之虚費。夫博施兼愛仁 T2102_.52.0036c28: 者之厚徳。崇飾宗廟孝敬之至心。世教若此 T2102_.52.0036c29: 道亦如之。物有損之而益爲之必獲。且浮財 T2102_.52.0037a01: 猶糞土。施惠爲神用譬朽木之爲舟。乃濟渡 T2102_.52.0037a02: 之津要。何虚費之有哉。欲端坐而望自然拱 T2102_.52.0037a03: 默以悕安樂。猶無柯而求伐。不食而徇飽。 T2102_.52.0037a04: 焉可得乎。苟身之不修己爲困矣。何必乃 T2102_.52.0037a05: 蔽百姓之耳目。擁天下之大善。既自飮毒復 T2102_.52.0037a06: 欲酖人。何酷如之。可謂亡我陷彼。相與倶 T2102_.52.0037a07: 禍。是以盲聾瘖唖之對。幽處彌劫之殃。調 T2102_.52.0037a08: 達之報歴地獄無間之苦。云罄私家之年儲。 T2102_.52.0037a09: 闕軍國之資實。聖王御世純風遐被。振道 T2102_.52.0037a10: 綱以維六合。布徳網以籠群俊。川無扣浪之 T2102_.52.0037a11: 夫。谷無含歎之士。四民咸安其業。百官各盡 T2102_.52.0037a12: 其分。海内融通九州同貫。戎車於是寢駕。甲 T2102_.52.0037a13: 士却走。以糞嘉穀委於中田。倉儲積而成 T2102_.52.0037a14: 朽。童稚進徳日新。黄髮盡於眉壽。當共撃壤 T2102_.52.0037a15: 以頌太平。鼓腹以觀盛化。子何多慮之深横。 T2102_.52.0037a16: 憂時之不足。不亦過乎。云悋太官而腫口。臨 T2102_.52.0037a17: 滄海而攝腹。眞子之謂也 T2102_.52.0037a18: 云繋影捕風莫知端緒。夫僞辯亂眞。大聖之 T2102_.52.0037a19: 所悲。嗟時不識寶。卞和所以慟哭。然妙旨希 T2102_.52.0037a20: 夷而體之者道。沖虚簡詣而會之者得。用遠 T2102_.52.0037a21: 能津梁頽溺。拔幽拯滯美濟。當時化流無外 T2102_.52.0037a22: 故。神暉一振則感動大千。惠澤暫灑則九 T2102_.52.0037a23: 州蒙潤。是以釋梵悟幽旨而歸誠。帝王望玄 T2102_.52.0037a24: 宗而委質。八部挹靈化而洗心。士庶觀眞儀 T2102_.52.0037a25: 而奔至。落落焉故非域中之名教。肅肅焉殆 T2102_.52.0037a26: 是方外之冥軌。然垣牆峭峻故罕得其門。器 T2102_.52.0037a27: 宇幽邃希入其室。是以道濟彌*淪而理與之 T2102_.52.0037a28: 乖。徳苞無際而事與之隔。子執迷自畢。沒 T2102_.52.0037a29: 齒不悟。蓋有以也。夫日月麗天而瞽者不覩 T2102_.52.0037b01: 其明。雷電振地而聾者不聞其響。是誰之過 T2102_.52.0037b02: 與。而方欲議宮商之音。蔑文章之觀。眞過之 T2102_.52.0037b03: 甚者。昔文鱗改視於初曜。須跋開聽於後縁。 T2102_.52.0037b04: 子何辜之不幸。獨懷疑以終年。比衆人所 T2102_.52.0037b05: 悲。最可悲之所先。於是逡巡退席。悵然自 T2102_.52.0037b06: 失。良久曰。聞大道之説。彌貫古今大制因 T2102_.52.0037b07: 縁。窮理盡性立履不爲。當年弘道不期一 T2102_.52.0037b08: 世。可謂原始會終歸於命矣。僕實滯寢長夜 T2102_.52.0037b09: 未達其旨。故毎造有封。今幸聞大夫之餘論。 T2102_.52.0037b10: 結解疑散豁然醒覺。若披重霄以覩朗日。發 T2102_.52.0037b11: 蒙蓋而悟眞慧。僕誠不敏。敬奉嘉誨矣
T2102_.52.0037b14: 先詳正所證二經之句。庶可兩悟幽津 T2102_.52.0037b15: 論稱道經云。老子入關之于天竺維衞國。國 T2102_.52.0037b16: 王夫人名曰清妙。老子因其晝寢。乘日之精 T2102_.52.0037b17: 入清妙口中。後年四月八日夜半時剖右腋 T2102_.52.0037b18: 而生墮地。即行七歩擧手旨天曰。天上天下 T2102_.52.0037b19: 唯我爲尊。三界皆苦何可樂者。於是佛道興
T2102_.52.0037b22: 虚。無聞形變之奇。彭殤均壽未覩無死之 T2102_.52.0037b23: 唱。故恬其天和者。不務變常。安時處順夫何 T2102_.52.0037b24: 取長生。若乘日之精入口剖腋。年事不符託 T2102_.52.0037b25: 異合説。稱非其有誕議神化。秦漢之妄妖延 T2102_.52.0037b26: 魏晋。言不經聖何云眞典乎 T2102_.52.0037b27: 論稱。佛經云。釋迦成佛已有塵劫之數。或爲
T2102_.52.0037c01: 覺道非可事顯。然精深所會。定慧有徴於内。 T2102_.52.0037c02: 縁感所應。因果無妄於外。夫釋迦發窮源之 T2102_.52.0037c03: 眞唱。以明神道之所通也。故其練精研照非 T2102_.52.0037c04: 養正之功。微善階極。異殆庶自崖道濟在忘 T2102_.52.0037c05: 形。而所貴非全生。生生不貴存存。何功忘功 T2102_.52.0037c06: 而功著。寂滅而道常。出于無始入乎無終。 T2102_.52.0037c07: 靡應非身塵劫非遐。此其所以爲教也 T2102_.52.0037c08: 論曰。二經之旨若合符契 T2102_.52.0037c09: 正曰。夫佛開三世故圓應無窮。老止生形則 T2102_.52.0037c10: 教極澆淳。所以在形之教不議殊生。圓應之 T2102_.52.0037c11: 化爰盡物類。是周孔老莊誠帝王之師。而非 T2102_.52.0037c12: 前説之。證既開塞異。教又違符合之驗矣 T2102_.52.0037c13: 論曰。道則佛也。佛則道也 T2102_.52.0037c14: 正曰。既教有方圓豈覩其同。夫由佛者固可 T2102_.52.0037c15: 以權老。學老者安取同佛。苟挾競慕高撰會 T2102_.52.0037c16: 雜。妄欲因其同樹邪去正。是乃學非其學。 T2102_.52.0037c17: 自漏道蠹祇多不量。見恥守器矣 T2102_.52.0037c18: 論曰。其入不同其爲必異。各成其性不易其 T2102_.52.0037c19: 事。又曰。或照五典。或布三乘。在華而華 T2102_.52.0037c20: 言。化夷而夷語。又曰。佛道齊乎達化而有夷 T2102_.52.0037c21: 夏之別 T2102_.52.0037c22: 正曰。寂感遂通在物必暢。佛以一音隨類受 T2102_.52.0037c23: 悟。在夷之化。豈必三乘教。華之道何拘五教。 T2102_.52.0037c24: 沖用因感既夷華未殊。而俗之所異孰乖 T2102_.52.0037c25: 聖。則雖其入不同。然其教自均也 T2102_.52.0037c26: 論曰。端委搢紳諸華之容也。翦髮緇衣群夷 T2102_.52.0037c27: 之服也 T2102_.52.0037c28: 正曰。將求理之所貴。宜先本禮俗。沿襲異 T2102_.52.0037c29: 道唯其時物。故君子豹變民文先革。顓孫膺 T2102_.52.0038a01: 訓喪志學殷。夫致徳韶武則禪代異典。後聖 T2102_.52.0038a02: 有作豈限夷華。況由之極教必拘國服哉。是 T2102_.52.0038a03: 以繋其恒方而迷深動躓矣。水陸既變致遠 T2102_.52.0038a04: 有節。舟車之譬得無翩乎。而刻舡守株固以 T2102_.52.0038a05: 兩見所歸 T2102_.52.0038a06: 論曰。下棄妻拏上廢。宗祀。嗜欲之物咸以禮 T2102_.52.0038a07: 申。孝敬之典獨以法屈。悖徳犯順曾莫之 T2102_.52.0038a08: 覺。又曰。全形守祀繼善之教也。毀貎易姓 T2102_.52.0038a09: 絶惡之學也。理之可貴者道。事之可賤者俗」 T2102_.52.0038a10: 正曰。今以廢宗祀爲犯。順存嗜欲以申禮。則 T2102_.52.0038a11: 是孝敬*之典在我爲得。俗無必賤矣。毀貎絶 T2102_.52.0038a12: 惡自彼爲鄙。道無必貴矣。愛俗拘舊崇華尚 T2102_.52.0038a13: 禮。貴賤迭置義成獨説。徒欲蠹溺於凡觀。 T2102_.52.0038a14: 豈期卒埋於聖言耶 T2102_.52.0038a15: 論曰。泥洹仙化各是一術。佛號正眞道稱正 T2102_.52.0038a16: 一。一歸無死眞會無生 T2102_.52.0038a17: 正曰。侯王得一而天下貞。莫議仙化。死而不 T2102_.52.0038a18: 亡者壽。不論無死。億説誣濫辭非而澤。大 T2102_.52.0038a19: 道既隱小成互起。誠哉是言。其諸誣詭倍 T2102_.52.0038a20: 慢。欲以苟濟其違。求之聖言固不容譏矣。今 T2102_.52.0038a21: 之道家所教。唯以長生爲宗。不死爲主。其練 T2102_.52.0038a22: 映金丹餐霞餌玉。靈升羽蛻尸解形化。是其 T2102_.52.0038a23: 託術驗之而竟無覩其然也。又稱其不登仙 T2102_.52.0038a24: 死則爲鬼。或召補天曹。隨其本福。雖大乖老 T2102_.52.0038a25: 莊立言。本理然猶可無違世教。損欲趣善乘 T2102_.52.0038a26: 化任往。忘生生存存之旨。實理歸於妄而未 T2102_.52.0038a27: 爲亂常也。至若張葛之徒。又皆雜以神變化 T2102_.52.0038a28: 俗怪誕惑世。符呪章効咸託老君所傳。而隨 T2102_.52.0038a29: 稍増廣。遂復遠引佛教證成其僞。立言舛雜 T2102_.52.0038b01: 師學無依。考之典義不然可知。將令眞妄渾 T2102_.52.0038b02: 流希悟者。永惑莫之能辯。誣亂已甚矣 T2102_.52.0038b03: 客既悉於佛老之正。猶未値其津。今將更粗 T2102_.52.0038b04: 言其一隅。而使自反焉。夫理照研心二名 T2102_.52.0038b05: 教兩得。乃可動靜兼盡所遇斯乘也。老子之 T2102_.52.0038b06: 教蓋修身治國絶棄貴尚事正其分。虚無爲 T2102_.52.0038b07: 本柔弱爲用。内視反聽深根寧極。渾思天元 T2102_.52.0038b08: 恬高人世。皓氣養和失得無變。窮不謀通 T2102_.52.0038b09: 致命而俟。達不謀己以公爲度。此學者之所 T2102_.52.0038b10: 以詢仰餘流。而其道若存者也。安取乎神化 T2102_.52.0038b11: 無方濟世不死哉。其在調霞羽化精變窮靈。 T2102_.52.0038b12: 此自繕積前成生甄異氣。故雖記奇之者有 T2102_.52.0038b13: 之。而言理者不由矣。稽之神功爰及物類。 T2102_.52.0038b14: 大若麟鳳怪瑞。小則雀雉之化。夫既一受其 T2102_.52.0038b15: 形而希學可致乎。至乃顏孔道隣親資納之 T2102_.52.0038b16: 極。固將仰靈塵而止欲。從未由則分命之不 T2102_.52.0038b17: 妄有推之可明矣。故仲尼貴知命而必有所 T2102_.52.0038b18: 不言。伯陽去奇尚而固守以無爲。皆將以抑 T2102_.52.0038b19: 其誕妄之所自來也。然則窮神盡教固由之 T2102_.52.0038b20: 有宗矣。道成事得各會之有元矣。夫行業者 T2102_.52.0038b21: 於前前生而強學以求致其功。積集成於 T2102_.52.0038b22: 素孱。而横慕以妄易其爲首。燕求越其希至 T2102_.52.0038b23: 何由哉。故學得所學而學以*成也。爲其可爲 T2102_.52.0038b24: 而爲可致也。則夫學鏡生靈。中天設教觀象 T2102_.52.0038b25: 測變。存而不論經世之深。孔老之極也。爲於 T2102_.52.0038b26: 未有盡照窮縁殊生共理。練僞歸眞。神功之 T2102_.52.0038b27: 正佛教之弘也。是乃佛明其宗。老全其生。 T2102_.52.0038b28: 守生者蔽明宗者通。然靜止大方乃雖蔽而 T2102_.52.0038b29: 非妄。動由其宗則理通而照極故。必徳貴天 T2102_.52.0038c01: 全自求其道。崇本資通功歸四大。不謀非然 T2102_.52.0038c02: 守教保常。孔老之純得所學也。超宗極覽尋 T2102_.52.0038c03: 流討源。以有生爲塵毒故。息敬於君親不驚 T2102_.52.0038c04: 議其化異。不執方而駭奇妙。寂觀以拓思。 T2102_.52.0038c05: 功積見而要來。則佛教之粹明於爲也。故夫 T2102_.52.0038c06: 學得所學則可以資全生靈。而教尊域中矣。 T2102_.52.0038c07: 明爲於爲將乃滅習。反流而邈天人矣。過此 T2102_.52.0038c08: 以往未之或知。洗慮之得其將在茲 T2102_.52.0038c09: 張融門律 周剡難 T2102_.52.0038c10: 吾門世恭佛。舅氏奉道。道也與佛逗極無二。 T2102_.52.0038c11: 寂然不動。致本則同感而遂通逢迹成異。其 T2102_.52.0038c12: 猶樂之不治不隔五帝之祕。禮之不襲不 T2102_.52.0038c13: 弔三皇之聖。豈三與五。皆殊時故不同其 T2102_.52.0038c14: 風。異世故不一其義。安可輒駕庸愚。誣問 T2102_.52.0038c15: 神極。吾見道士與道人戰。儒墨道人與道士 T2102_.52.0038c16: 獄是非。昔有鴻飛天首。積遠難鳧。越人以 T2102_.52.0038c17: 爲鳧。楚人以爲乙。人自楚越耳。鴻常一鴻乎。 T2102_.52.0038c18: 夫澄本雖一吾自倶宗。其本瀉迹既分。吾已 T2102_.52.0038c19: 翔其所集。汝可專尊於佛迹。而無侮於道 T2102_.52.0038c20: 本 T2102_.52.0038c21: 書與二何兩孔。周剡山茨 T2102_.52.0038c22: 少子致書。諸遊生者曰張融白。鳥哀鳴於將 T2102_.52.0038c23: 死。人善言於就暮。頃既病盛生衰。此亦魂留 T2102_.52.0038c24: 幾氣。況驚舟失柁於空。山足無絆於澤中。 T2102_.52.0038c25: 故視陰之間雖寸毎遽。不縫其徙也。欲使魄 T2102_.52.0038c26: 後餘意繩墨。弟姪故爲門律。數風其一章通 T2102_.52.0038c27: 源二道。今奏諸賢以爲何若 T2102_.52.0038c28: 答張書并問張 T2102_.52.0038c29: 周剡山茨歸書少子曰。周顒頓首懋製來班。 T2102_.52.0039a01: 承復峻其門。則參子無踞誠不待奬敬。尋本 T2102_.52.0039a02: 有測高心雖神道所歸。吾知其主。然自釋之 T2102_.52.0039a03: 外儒綱爲弘。過此而能與仲尼相若者。黄老 T2102_.52.0039a04: 實雄也。其教流漸非無邪弊。素樸之本義有 T2102_.52.0039a05: 可崇。吾取捨舊懷粗有涇渭。與奪之際。不至 T2102_.52.0039a06: 朱紫。但畜積抱懷未及厝言耳。途軌乖順 T2102_.52.0039a07: 不可謬同異之*間。文宜有歸辯來旨。謂致 T2102_.52.0039a08: 本則同似非。吾所謂同時殊風異。又非吾所 T2102_.52.0039a09: 謂異也。久欲此中微擧條裁。幸因雅趣試共 T2102_.52.0039a10: 極言。且略如左。遲聞深況 T2102_.52.0039a11: 通源曰。道也與佛逗極無二寂然不動。致本 T2102_.52.0039a12: 則同感而遂通*逢迹*成異 T2102_.52.0039a13: 周之問曰。論云。致本則同請問。何義是其所 T2102_.52.0039a14: 謂謂本乎。言道家者。豈不以二篇爲主。言 T2102_.52.0039a15: 佛教者亦應以般若爲宗。二篇所貴義極虚 T2102_.52.0039a16: 無。般若所觀照窮法性。虚無法性其寂雖同 T2102_.52.0039a17: 位。寂之方。其旨則別論。所謂逗極無二者。 T2102_.52.0039a18: 爲逗極於虚無。當無二於法性耶。將二塗之 T2102_.52.0039a19: 外更有異本。儻虚無法性其趣不殊乎。若有 T2102_.52.0039a20: 異本思告異本之情。如其不殊願聞不殊之 T2102_.52.0039a21: 説 T2102_.52.0039a22: 通源曰。殊時故不同其風。異世故不一其義。 T2102_.52.0039a23: 吾見道士與道人戰儒墨道人與道士獄是 T2102_.52.0039a24: 非。昔有鴻飛天*首積遠難*鳧。越人以爲鳧。 T2102_.52.0039a25: 楚人以爲乙。人自楚越耳。鴻常一鴻乎。夫澄 T2102_.52.0039a26: 本雖一吾自倶宗其本鴻跡既分。吾已翔其 T2102_.52.0039a27: 所集 T2102_.52.0039a28: 周之問曰。論云。時殊故不同其風。是佛教之 T2102_.52.0039a29: 異於道也。世異故不一其義。是道言之乖於 T2102_.52.0039b01: 佛也。道佛兩殊非鳧則乙。唯足下所宗之本。 T2102_.52.0039b02: 一物爲鴻耳。驅馳佛道無免二失。未知高鑒 T2102_.52.0039b03: 縁何識本輕而宗之。其有旨乎。若猶取二教 T2102_.52.0039b04: 以位其本。恐戰獄方興未能聽訟也。若雖因 T2102_.52.0039b05: 二教同測教源者。則此教之源毎沿教而見 T2102_.52.0039b06: 矣。自應鹿巾環杖。悠然目撃儒墨誾誾。從來 T2102_.52.0039b07: 何諍。苟合源共是分跡。雙非則二跡之用。宜 T2102_.52.0039b08: 均去取。奚爲翔集所向勤務唯佛。專氣抱一 T2102_.52.0039b09: 無謹於道乎。言精旨遠。企聞後要 T2102_.52.0039b10: 通源曰。汝可專遵於佛跡。而無侮於道本 T2102_.52.0039b11: 周之問曰。足下專遵佛跡。無侮道本。吾則 T2102_.52.0039b12: 心持釋訓業愛儒言。未知足下雅意佛儒 T2102_.52.0039b13: 安在。爲當本一末殊爲本末倶異耶。既欲精 T2102_.52.0039b14: 探彼我方相。究渉理類所關。不得無請 T2102_.52.0039b15: 重與周書并答所問 T2102_.52.0039b16: 張融白。吾未能忘身故有情。身分外既化極 T2102_.52.0039b17: 魄首復爲子弟留地。不欲使方寸舊都日夜 T2102_.52.0039b18: 荒沒。平生所困横馗而草。所以製是門律。以 T2102_.52.0039b19: 律其門。非佛與道門將何律。故告氣緩命憑 T2102_.52.0039b20: 魄申陰。數感卜應通源定本。實欲足下發予 T2102_.52.0039b21: 奇意。果能翔牘起情妙見正祈。既起所志 T2102_.52.0039b22: 今爲子言 T2102_.52.0039b23: 周之問曰。論云。致本則同請問何義。是其所 T2102_.52.0039b24: 謂本乎 T2102_.52.0039b25: 答彼周曰。夫性靈之爲性能知者也。道徳之 T2102_.52.0039b26: 爲道可知者也。能知而不知所可知。非能知 T2102_.52.0039b27: 之義。可知而不爲能知。所知非夫可知矣。故 T2102_.52.0039b28: 知能知必赴於道。可知必知所赴。而下士雷 T2102_.52.0039b29: 情波照鼓欲參神。精明驅動識用沈藹。所以 T2102_.52.0039c01: 倒心下灌照隔於道。至若伯陽專氣致柔。停 T2102_.52.0039c02: 虚任魄載營抱一。居凝通靜靜唯通也。則照 T2102_.52.0039c03: 無所沒魄緒停虚故融然自道。足下欲使伯 T2102_.52.0039c04: 陽不靜寧可而得乎。使靜不泊道亦于何 T2102_.52.0039c05: 而可得。今既靜而兩神。神靜而道二。吾未之 T2102_.52.0039c06: 前聞也。故逗極所以一爲性遊前簡且韻猖 T2102_.52.0039c07: 狂曠不能復行。次戰思定覇宇内。但敷生靈 T2102_.52.0039c08: 以竦志。庶足下罔象以捫珠。是以則帝屬五 T2102_.52.0039c09: 而神常一。皇有三而道無二。鳧乙之交定者 T2102_.52.0039c10: 鴻之乎。吾所以直其繩矣 T2102_.52.0039c11: 周之問曰。言道家者豈不以二篇爲主。言佛 T2102_.52.0039c12: 教者亦應以般若爲宗。二篇所貴義極虚無。 T2102_.52.0039c13: 般若所觀照窮法性。虚無法性其寂雖同。住 T2102_.52.0039c14: 寂之方其旨則別 T2102_.52.0039c15: 答彼周曰。法性雖以即色圖空。虚無誠乃有 T2102_.52.0039c16: 外張義。然環會其所中。足下當加以半思也。 T2102_.52.0039c17: 至夫遊無蕩思。心塵自拂。思以無蕩。一擧形 T2102_.52.0039c18: 上。是雖忘有老如騫釋。然而有忘釋不代 T2102_.52.0039c19: 老。當其神地悠悠精和坐廢寂然以湛。其 T2102_.52.0039c20: 神遂通以*沖其用。登其此地。吾不見釋家之 T2102_.52.0039c21: 與老氏渉其此意。吾孰識老氏之與釋家。逗 T2102_.52.0039c22: 極之所以無二親情故妙得其一矣。直以物 T2102_.52.0039c23: 感既分應物難合。今萬象與視聽交錯。視 T2102_.52.0039c24: 聽與萬象相横。著之既已深。却之必方淺。所 T2102_.52.0039c25: 以苦下之翁且藏即色。順其所有不震其情。 T2102_.52.0039c26: 尊其所無漸情其順。及物有潜去人時欲無。 T2102_.52.0039c27: 既可西風晝擧而致。南精夕夢漢魂中寐不 T2102_.52.0039c28: 其可乎。若卿謂老氏不盡乎無。則非期於得 T2102_.52.0039c29: 意。若卿謂盡無而不盡有得意。復爽吾所期。 T2102_.52.0040a01: 卿若疑老氏盡有而不亮以教。則釋家有盡 T2102_.52.0040a02: 何以峻迹。斯時卿若以釋家時宜迹峻。其猶 T2102_.52.0040a03: 老氏時峻此迹。逗極之同茲焉余意 T2102_.52.0040a04: 周之問曰。論云。時殊故不同其風。是佛教之 T2102_.52.0040a05: 異於道也。世異故不一其義。是道言之乖於 T2102_.52.0040a06: 佛也。道佛兩殊則鳧則乙 T2102_.52.0040a07: 答彼周曰。非鳧則乙迹固然矣。迹固其然。吾 T2102_.52.0040a08: 不復答。但得其世異時殊。不宜異其所以之 T2102_.52.0040a09: 異 T2102_.52.0040a10: 周之問曰。未知高鑒縁何識本 T2102_.52.0040a11: 答彼周曰。綜識於本已吐前牘。吾與老釋相 T2102_.52.0040a12: 識正如此。正復是目撃道斯存。卿欲必曲鞠 T2102_.52.0040a13: 其辭。吾不知更所以自訟 T2102_.52.0040a14: 周之問曰。若猶取二教以位其本。恐戰獄方 T2102_.52.0040a15: 興未能聽訟也 T2102_.52.0040a16: 答彼周曰。得意有本何至取教 T2102_.52.0040a17: 周之問曰。若雖因二教同測教源者。則此教 T2102_.52.0040a18: 之源毎沿教而見矣 T2102_.52.0040a19: 答彼周曰。誠哉有是言。吾所以見道來一於 T2102_.52.0040a20: 佛。但吾之即此言。別有奇即耳 T2102_.52.0040a21: 周之問曰。自應鹿巾環杖悠然目撃儒。墨誾 T2102_.52.0040a22: 誾從來何諍 T2102_.52.0040a23: 答彼周曰。虞芮二國之鬥田。非文王所知也。 T2102_.52.0040a24: 碎白玉以泯鬥其別有尊者乎。況夜戰一鴻 T2102_.52.0040a25: 妄軍鳧乙。斯自鹿巾之空負頭上。環杖之自 T2102_.52.0040a26: 誣掌中。吾安得了之哉 T2102_.52.0040a27: 周之問曰。苟合源共是分迹。雙非則二迹之 T2102_.52.0040a28: 用宜均去取。奚爲翔集所向勤務唯佛。專氣 T2102_.52.0040a29: 抱一無謹於道乎 T2102_.52.0040b01: 答彼周曰。應感多端神情數廣。吾不翔翮於 T2102_.52.0040b02: 四果。卿尚無疑其集佛。吾不翔翮於五通。 T2102_.52.0040b03: 而於集道復何悔。且寶聖宜本迹匪情急。矧 T2102_.52.0040b04: 吾已有所集方復移其翔者耶。卿得其無二 T2102_.52.0040b05: 於兩楹故。不峻督其去取 T2102_.52.0040b06: 周之問曰。吾則心持釋訓業愛儒言。未知足 T2102_.52.0040b07: 下雅意*佛儒安在。爲當本一末殊。爲本末倶 T2102_.52.0040b08: 異耶 T2102_.52.0040b09: 答彼周曰。吾乃自元混百聖同投一極。而近 T2102_.52.0040b10: 論通源儒不在議。足下今極其儒。當欲列儒 T2102_.52.0040b11: 圍道。故*先屬垣耳隙思潜師。夜以遂圖掩 T2102_.52.0040b12: 天城。恐難升之險非子所躋。則吾見師之出 T2102_.52.0040b13: 不見其入也。吾已謂百聖同所投。何容本末 T2102_.52.0040b14: 倶其異。更以歴勢倒兵。恣卿智勇。吾之勇 T2102_.52.0040b15: 智自縱横湊出 T2102_.52.0040b16: 周重答書并周重問 T2102_.52.0040b17: 周顒頓首。夫可以運寄情抱非理何師。中外 T2102_.52.0040b18: 聲訓登塗所奉。而使此中介分然去留無薄。 T2102_.52.0040b19: 是則怏怏失路在我奚難。足下善欲言之。吾 T2102_.52.0040b20: 亦言之未已也。輒復往研遲承來折 T2102_.52.0040b21: 通源曰。法性雖以即色圖空。虚無誠乃有外 T2102_.52.0040b22: 張義。所以苦下之翁且藏即色。順其所有不 T2102_.52.0040b23: 震其情。尊其所無漸清其順 T2102_.52.0040b24: 周之問曰。苦下之藏即色信矣。斯言也。更恐 T2102_.52.0040b25: 有不及於即色。容自託以能藏則能藏者廣。 T2102_.52.0040b26: 或不獨出於厲郷耳。夫有之爲有物知其有。 T2102_.52.0040b27: 無之爲無人識其無。老氏之署有題無出斯 T2102_.52.0040b28: 域。是吾三宗鄙論。所謂取捨驅馳未有能 T2102_.52.0040b29: 越其度者也。佛教所以義奪情靈言詭聲律。 T2102_.52.0040c01: 蓋謂即色非有故擅絶於群家耳。此塗未明 T2102_.52.0040c02: 在老何續。但紛紛横沸皆由著有。迕道淪俗 T2102_.52.0040c03: 茲焉是患。既患由有滯而有性未明。矯有之 T2102_.52.0040c04: 家因崇無術。有性不明雖則巨蔽然違誰尚 T2102_.52.0040c05: 靜渉累實微。是道家之所以有裨弘教。前白 T2102_.52.0040c06: 所謂黄老實雄者也。何舊説皆云老不及聖。 T2102_.52.0040c07: 若如斯論不得影響於釋宗矣。吾之位老不 T2102_.52.0040c08: 至乃然。夫大士應世其體無方。或爲儒林之 T2102_.52.0040c09: 宗。或爲國師道士。斯經教之成説也。乃至宰 T2102_.52.0040c10: 官長者咸託身相。何爲老生獨非一跡。但未 T2102_.52.0040c11: 知渉觀淺深品位高下耳。此皆大明未啓權 T2102_.52.0040c12: 接一方。日月出矣爝火宜廢。無餘既説衆權 T2102_.52.0040c13: 自寢。足下猶欲抗遺燎於日月之下。明此火 T2102_.52.0040c14: 與日月寢源。既情崇於日月。又無侮於火 T2102_.52.0040c15: 本。未知此火本者將爲名乎。將或實哉。名而 T2102_.52.0040c16: 已耶。本道安在。若言欲實之日月爲實矣。 T2102_.52.0040c17: 斯則事盡於一佛不知其道也。通源之旨源 T2102_.52.0040c18: 與誰通 T2102_.52.0040c19: 通源曰。當其神地悠悠精和坐廢。登其此地。 T2102_.52.0040c20: 吾不見釋家之與老氏*渉其此意。吾孰識老 T2102_.52.0040c21: 氏之與釋家。又曰。今既靜而兩神。神靜而道 T2102_.52.0040c22: 二。吾未之前聞也。又曰。伯陽專氣致柔。停虚 T2102_.52.0040c23: 任魄魄緒停虚。故融然自道也。又曰。心塵 T2102_.52.0040c24: 自拂一擧形上 T2102_.52.0040c25: 周之問曰。足下法性雖以即色圖空。虚無誠 T2102_.52.0040c26: 乃有外張義。竊謂老釋重出對分區野。其所 T2102_.52.0040c27: 境域無過斯言。然則老氏之神地悠悠。日 T2102_.52.0040c28: 悠悠於有外。釋家之精和坐廢。毎坐廢於色 T2102_.52.0040c29: 空。登老氏之地則老氏異於釋。渉釋氏之 T2102_.52.0041a01: 意則釋氏殊於老。神既靜而不兩。靜既兩而 T2102_.52.0041a02: 道二。足下未之前聞。吾則前聞之矣。苟然則 T2102_.52.0041a03: 魄緒停虚是自虚。其所謂虚融然自道。亦非 T2102_.52.0041a04: 吾所謂道。若夫心塵自拂一擧形上。皆或未 T2102_.52.0041a05: 渉於大方。不敢以通源相和也 T2102_.52.0041a06: 通源曰。足下欲使伯陽不靜寧可而得乎。使 T2102_.52.0041a07: 靜而不泊道亦于何而不得 T2102_.52.0041a08: 周之問曰。甚如來言吾亦慮其未極也。此所 T2102_.52.0041a09: 謂得在於神靜。失在於物虚。若謂靜於其靜 T2102_.52.0041a10: 非曰窮靜。魄於其魄不云盡魄。吾所許也。 T2102_.52.0041a11: 無所間然 T2102_.52.0041a12: 通源曰。若卿謂老氏不盡乎無。則非相期於 T2102_.52.0041a13: 得意。若卿謂盡無而不盡有。得意復爽吾所 T2102_.52.0041a14: 期 T2102_.52.0041a15: 周之問曰。盡有盡無非極莫備。知無知有吾 T2102_.52.0041a16: 許其道家。*惟非有非無之一地。道言不及 T2102_.52.0041a17: 耳。非有非無三宗所蘊。儻餘瞻慮唯足下 T2102_.52.0041a18: 其眄之。念不使得意之相爽。移失於。有歸耳」 T2102_.52.0041a19: 通源曰。非鳧則乙跡固然矣跡固其然。吾不 T2102_.52.0041a20: 復答。又曰。吾與老釋相識正如此。正復是目 T2102_.52.0041a21: 撃道斯存。又曰。得意有本何至取教。又曰。誠 T2102_.52.0041a22: 哉有是言。吾所以見道來一於佛 T2102_.52.0041a23: 周之問曰。足下之所目撃道存得意。有本想 T2102_.52.0041a24: 法性之眞義。是其此地乎。佛教有之。足下所 T2102_.52.0041a25: 取非所以何至取教也。目撃之本即在教跡。 T2102_.52.0041a26: 謂之鳧乙則其鴻安漸哉。諸法眞性老無其 T2102_.52.0041a27: 旨。目撃高情無存老跡。旨跡兩亡索宗無所 T2102_.52.0041a28: 論。所謂無侮於道本。當無悔於何地哉。若 T2102_.52.0041a29: 謂探道家之跡。見其來一於佛者。則是眞諦 T2102_.52.0041b01: 實義。沿文可見矣。將沿於道章而得之乎。爲 T2102_.52.0041b02: 沿於徳篇而遇之也。若兩無所沿而玄得於 T2102_.52.0041b03: 方寸者。此自足下懷抱與老釋而爲三耳。或 T2102_.52.0041b04: 可獨樹一家。非老情之所敢建也 T2102_.52.0041b05: 通源曰。虞芮二國之鬥田。非文王所知也。斯 T2102_.52.0041b06: 自鹿巾之空負頭上。環杖之自誣掌中。吾安 T2102_.52.0041b07: 能了之哉 T2102_.52.0041b08: 周之問曰。足下謂苦下之且藏即色。則虚空 T2102_.52.0041b09: 有闕矣。足下謂法性以即色圖空。則法性爲 T2102_.52.0041b10: 備矣。今有人於此。操環杖而言法性。鹿巾之 T2102_.52.0041b11: 士執虚無而來。誚曰。爾不同我吾與爾鬥。 T2102_.52.0041b12: 足下從容倚棘聽斷於其間曰。皆不可也。謂 T2102_.52.0041b13: 其鹿巾空負於頭上。環杖自誣於掌中。以足 T2102_.52.0041b14: 下之精明持達而判訟若斯。良虞芮之所以 T2102_.52.0041b15: 於邑也 T2102_.52.0041b16: 通源曰。吾不翔翮於四果。卿尚無疑其集佛。 T2102_.52.0041b17: 吾翮不翔於五通。而於集道復何晦 T2102_.52.0041b18: 周之問曰。足下不翔翮於四果。猶勤集於佛 T2102_.52.0041b19: 教。翮不翔於五通。何獨棄於道跡乎。理例不 T2102_.52.0041b20: 通方爲彼訴 T2102_.52.0041b21: 通源曰。當欲列儒圍道故。先屬垣耳隙 T2102_.52.0041b22: 周之問曰。足下通源唯道源不及儒。吾固疑 T2102_.52.0041b23: 其闕。是以相訪。但未知融然自道唯道能融。 T2102_.52.0041b24: 將道之融然循儒可會耶。雖非義本縱言宜 T2102_.52.0041b25: 及想釋本暇。幸惠餘音 T2102_.52.0041b26: 余尋周張難問。雖往復積卷。然兩家位意理 T2102_.52.0041b27: 在初番。故略其後文旨存義本 T2102_.52.0041b28: 謝鎭之書與顧道士 T2102_.52.0041b29: 謝鎭之白。敬覽夷夏之論。辯搉一源詳據二 T2102_.52.0041c01: 典。清辭斐暐宮商有體。玄致亹亹其可味乎。 T2102_.52.0041c02: 吾不崖管昧竭闚幽宗。苦思探賾無階毫 T2102_.52.0041c03: 糩。但鏡復逾三味消鄙惑。聊述所懷庶聞 T2102_.52.0041c04: 後釋 T2102_.52.0041c05: 論始云。佛是老子老子是佛。又以仙化比泥 T2102_.52.0041c06: 洹長生等無死。爰引世訓以符玄教。纂其辭 T2102_.52.0041c07: 例蓋*以均也。*未譏翦華廢犯亦猶蟲讙 T2102_.52.0041c08: 鳥非所宜効。請試論之。案周孔以儒墨 T2102_.52.0041c09: 爲典。老莊以辨教明筌。此皆開漸近方。未 T2102_.52.0041c10: 備洪拓也。且蟲鳥殊類化道本隔。夫欲言 T2102_.52.0041c11: 之宜先究其由。故人參二儀是謂三才。三才 T2102_.52.0041c12: 所統豈分夷夏。則知人必人類獸必獸群。近 T2102_.52.0041c13: 而徴之七珍人之所愛。故華夷同貴。恭敬人 T2102_.52.0041c14: 之所厚。故九服攸敦。是以關睢之風行乎四 T2102_.52.0041c15: 國。況大化所陶而不洽三千哉。若據經而言。 T2102_.52.0041c16: 蓋聞佛興世也。古昔一法萬界同軌。釋迦文 T2102_.52.0041c17: 初修菩薩時廣化群生。於成佛而有其土。預 T2102_.52.0041c18: 霑慈澤皆來生我國。我閻浮提也。但久迷生 T2102_.52.0041c19: 死隨染俗流。暫失正路未悟前覺耳。以聖人 T2102_.52.0041c20: 俯三達之智。各觀其根知區品不同。故説三 T2102_.52.0041c21: 乘而接之。原夫。眞道唯一法亦不二。今權説 T2102_.52.0041c22: 有三殊引而同歸。故遊會説法悟者如沙塵。 T2102_.52.0041c23: 拯沈濟惑無出此法。是以當來過去無邊世 T2102_.52.0041c24: 界共斯一揆。則知九十有五非其流也明矣。 T2102_.52.0041c25: 彼乃始言其同而未言其異。故知始之所同 T2102_.52.0041c26: 者非同。末之所異者非異。將非謬撃瓦釜濫 T2102_.52.0041c27: 諧黄鍾耶。豈不誣哉。至如全形守祀戴冕垂 T2102_.52.0041c28: 紳。披氈繞貝埋塵焚火。正始之音婁羅之韻。 T2102_.52.0041c29: 此俗禮之小異耳。今見在鳥而鳥鳴。在獸而 T2102_.52.0042a01: 獸呴。抗報萬之一音感異類而殊應。便使夷 T2102_.52.0042a02: 夏隔化一何混哉。舟枯車溺可以譬彼。夫俗 T2102_.52.0042a03: 禮者。出乎忠信之薄非道之淳。修淳道者。務 T2102_.52.0042a04: 在反俗。俗既可反道則可淳。反俗之難故宜 T2102_.52.0042a05: 祛其甚泰。祛其甚泰必先墮冠削髮方衣去 T2102_.52.0042a06: 食。墮冠則無世飾之費。削髮則無笄櫛之 T2102_.52.0042a07: 煩。方衣則不假工於裁制。去食則絶想嗜 T2102_.52.0042a08: 味。此則爲道者日損。豈夷俗之所制。及其敷 T2102_.52.0042a09: 文奧籍三藏。四含此則爲學者日益。豈華風 T2102_.52.0042a10: 之能造。又云。佛經繁顯道經簡幽。推此而言。 T2102_.52.0042a11: 是則幽者鑚仰難希。顯則渉求易望。簡必不 T2102_.52.0042a12: 足以示理。繁則趣會而多津。佛法以有形爲 T2102_.52.0042a13: 空幻。故忘身以濟衆。道法以吾我爲眞實。故 T2102_.52.0042a14: 服食以養生。且生而可養。則吸日可與千松 T2102_.52.0042a15: 比霜。朝菌可與萬椿齊雪耶。必不可也。若深 T2102_.52.0042a16: 體三界爲長。夜之宅有生爲大夢之。主則思 T2102_.52.0042a17: 覺寤之道何貴於形骸。假使形之可練生而 T2102_.52.0042a18: 不。死此則宗。本異非佛理所。同何以言之。 T2102_.52.0042a19: 夫神之寓形猶於逆旅。苟趣舍有宜何戀戀 T2102_.52.0042a20: 於檐宇哉。夫有知之知可形之形。非聖之體。 T2102_.52.0042a21: 雖復堯孔之生。壽不盈百。大聖泥洹同於知 T2102_.52.0042a22: 命。是以永劫*以來澄練神明。神明既澄照 T2102_.52.0042a23: 絶有無。名超四句。此則正眞終始不易之道 T2102_.52.0042a24: 也。又刻船者祈心於金質。守株者期情於羽 T2102_.52.0042a25: 化。故封有而行六度。凝滯而茹靈芝。有封雖 T2102_.52.0042a26: 乖六度之體。爲之或能濟物。凝滯必不羽化。 T2102_.52.0042a27: 即事何足兼人。尋二源稍迹曠局異懷。居然 T2102_.52.0042a28: 優劣。如斯之流非可具詰。彼皆自我之近情。 T2102_.52.0042a29: 非通方之宏識。則知殊俗可以道甄哀哉。玄 T2102_.52.0042b01: 聖既邈斐然競興。可謂指蟲迹爲蒼文。餌螫 T2102_.52.0042b02: 乳爲醍醐。良可哀也。佛道汪洋智量不可以 T2102_.52.0042b03: 言窮。應迹難以形測其*辯有也。則萬相森陳 T2102_.52.0042b04: 若干峙立。其析無也。則泰山空盡與秋毫 T2102_.52.0042b05: 倶散。運十力以摧魔。弘四等以濟俗。抗波 T2102_.52.0042b06: 若之法炬。何幽而不燭。潜三昧之法威。何遠 T2102_.52.0042b07: 而不伏。寧疑夷夏不効哉 T2102_.52.0042b08: 重書與顧道士 T2102_.52.0042b09: 謝鎭之白。猥辱反釋究詳淵。況既和光道佛 T2102_.52.0042b10: 而涇渭釋李。觸類長之爰至碁奕。敷佛彌過 T2102_.52.0042b11: 精旨愈昧。夫飾樻賀珍曜夜不集。所謂 T2102_.52.0042b12: 馳走滅跡跳動息影焉可免乎。循雅論所據。 T2102_.52.0042b13: 正以蟲鳥異類夷夏殊俗。余以三才均統人 T2102_.52.0042b14: 理是一。俗訓小殊法教大同。足下答云。存 T2102_.52.0042b15: 乎周易非胡書所擬。便謂素旗已擧不復申 T2102_.52.0042b16: 檢。玄旍爲素麾。異乎曹子之觀旗。輒復略 T2102_.52.0042b17: 諸近要以標大歸。然髻珠雖隱暮四易顯。聊 T2102_.52.0042b18: 以寄謔儻不貽忤。夫太極剖判兩儀妄搆。五 T2102_.52.0042b19: 陰合興形識謬彰。識以流染因結。形以愛滯 T2102_.52.0042b20: 縁生。爰皇之前民多專愚。專愚則巣居穴處 T2102_.52.0042b21: 飮血茹毛。君臣父子自相胡越。猶如禽 T2102_.52.0042b22: 獸。又比童蒙道教所不入。仁義所未移。及 T2102_.52.0042b23: 其沈欲淪波觸崖思濟。思濟則祈善。祈善則 T2102_.52.0042b24: 聖應。夫聖者何耶。感物而遂通者也。夫通不 T2102_.52.0042b25: 自通感不自感。感恒在此通毎自彼。自彼而 T2102_.52.0042b26: 言懸鏡高堂。自此而言萬像斯歸。故知天竺 T2102_.52.0042b27: 者。居娑婆之正域。處淳善之嘉會。故能感通 T2102_.52.0042b28: 於至聖土中。於三千聖應既彼聲被。則此覩 T2102_.52.0042b29: 日月之明。何假離朱之察聞雷霆之音。奚事 T2102_.52.0042c01: 子野之聽。故卑高殊物不嫌同道。左右兩儀 T2102_.52.0042c02: 無害天均。無害天均則雲行法教。不嫌同道。 T2102_.52.0042c03: 則雨施夷夏。夫道者一也。形者二也。道者眞 T2102_.52.0042c04: 也。形者俗也。眞既猶一俗亦猶二。盡二得一 T2102_.52.0042c05: 宜一其法。滅俗歸眞必其違俗。是以如來 T2102_.52.0042c06: 制軌玄劫同風。假令孔老是佛則爲韜光潜 T2102_.52.0042c07: 導匡救偏心。立仁樹義將順近情。是以全形 T2102_.52.0042c08: 守祀恩接六親。攝生養性自我外物。乃爲盡 T2102_.52.0042c09: 美不爲盡善。蓋是有*崖之制未鞭其後也。何 T2102_.52.0042c10: 得擬道菩提比聖牟尼。佛教敷明要而能博。 T2102_.52.0042c11: 則精疏兩汲。精疏兩汲則剛柔一致。是以清 T2102_.52.0042c12: 津幽暢誠規可準。夫以規爲圓者易。以手爲 T2102_.52.0042c13: 圓者難。將不捨其所難。從其所易耶。道家 T2102_.52.0042c14: 經籍簡陋多生。穿鑿至如靈寶妙眞。採撮法 T2102_.52.0042c15: 華制用尤拙。及如上清黄庭所尚。服食咀石 T2102_.52.0042c16: 餐霞。非徒法不可効道亦難同。其中可長。唯 T2102_.52.0042c17: 在五千之道全無爲用。無爲用未能違有。 T2102_.52.0042c18: 遣有爲懷靈芝。何養佛家三乘所引九流均 T2102_.52.0042c19: 接。九流均接則動靜斯得。禪通之理是三中 T2102_.52.0042c20: 之一耳。非其極也。禪經微妙境相精深。以此 T2102_.52.0042c21: 締眞尚不能至。今云。道在無爲得一而已。無 T2102_.52.0042c22: 爲得一是則玄契千載。玄契不載不俟高唱。 T2102_.52.0042c23: 夫明宗引會導達風流者。若當廢學精思不 T2102_.52.0042c24: 亦怠哉。豈道教之筌耶。敬尋所辯非徒止 T2102_.52.0042c25: 不解佛。亦不解道也 T2102_.52.0042c26: 反亂一首聊酬啓齒 T2102_.52.0042c27: 亂曰。運往兮韜明。玄聖兮幽翳。長夜兮悠 T2102_.52.0042c28: 悠。衆星兮晢晢。大暉灼兮昇曜。列宿奄兮 T2102_.52.0042c29: 消蔽。夫輪捔兮殊材。歸敷繩兮一制。苟專 T2102_.52.0043a01: 迷兮不悟。増上驚兮遠逝。卞和慟兮側。 T2102_.52.0043a02: 豈偏尤兮楚厲。良芻蔑兮波若焉。相責兮智 T2102_.52.0043a03: 慧 T2102_.52.0043a04: 弘明集卷第六 T2102_.52.0043a05: T2102_.52.0043a06: T2102_.52.0043a07: T2102_.52.0043a08: T2102_.52.0043a09: T2102_.52.0043a10: 梁*楊都建初寺釋僧祐*律師撰 T2102_.52.0043a11: 朱昭之難夷夏論朱廣之諮夷夏論 T2102_.52.0043a12: 慧通法師駁夷夏論僧敏法師戎華論 T2102_.52.0043a13: 難顧道士夷夏論 常侍朱昭之 T2102_.52.0043a14: 見足下高談夷夏辯。商二教條勒經旨。冥然 T2102_.52.0043a15: 玄會妙唱善同。非虚言也。昔應吉甫齊孔老 T2102_.52.0043a16: 於前。吾賢又均李釋於後。萬世之殊塗同歸 T2102_.52.0043a17: 於一朝。歴代之疑爭怡然。於今日賞深悟遠。 T2102_.52.0043a18: 蠲慰者多。益世之談莫過於此。至於各言所 T2102_.52.0043a19: 好。便復肝膽楚越不知甘苦之方。雖二而成 T2102_.52.0043a20: 體之性必一。乃互相攻激異端遂起。往反 T2102_.52.0043a21: 紛頻斯害不少惜矣。初若登天。光被俗表。 T2102_.52.0043a22: 末如入淵明夷輝淪。夫導師失路則迷塗者 T2102_.52.0043a23: 衆。故忘其淺昧。遽相牽拯。今先布其懷未 T2102_.52.0043a24: 陳所恨。想從善如流者不惜乖於一往耳。山 T2102_.52.0043a25: 川悠遠良話未期。聊寄於斯以代暫對情。旗 T2102_.52.0043a26: 一接所釋不淺。朱昭之白。夫聖道虚寂故能 T2102_.52.0043a27: 圓應無方。以其無方之應。故應無不適。所以 T2102_.52.0043a28: 自聖而檢心本無名。於萬會自會而爲稱。則 T2102_.52.0043a29: 名號以爲之彰。是以智無不周者。則謂之爲 T2102_.52.0043b01: 正覺。通無不順者則謂之爲聖人。開物成務 T2102_.52.0043b02: 無不達也。則謂之爲道。然則聖不過覺。覺不 T2102_.52.0043b03: 出道。君可知也。何須遠求哉。但華夷殊俗情 T2102_.52.0043b04: 好不同。聖動因故。設教或異。然曲禮淨 T2102_.52.0043b05: 戒數同三百威儀。容止又等三千。所可爲 T2102_.52.0043b06: 異。正在道佛之名形服之間耳。達者尚復 T2102_.52.0043b07: 以形骸爲逆旅。袞冕豈足論哉。所可爲嫌。 T2102_.52.0043b08: 祇在設教之始。華夷異用。當今之俗。而更 T2102_.52.0043b09: 兼治遷流變革一條宜*辯耳。今當言之。聖 T2102_.52.0043b10: 人之訓動必因順。東國貴華則爲袞冕之服。 T2102_.52.0043b11: 禮樂之容。屈申俯仰之節。衣冠簪佩之飾。以 T2102_.52.0043b12: 弘其道。蓋引而近之也。夷俗重素故。教以極 T2102_.52.0043b13: 質。髡落徽容衣裳不裁。閑情開照期神曠 T2102_.52.0043b14: 劫。以長其心。推而遠之也。道法則採餌芝英 T2102_.52.0043b15: 餐霞服丹。呼吸太一。吐故納新。大則靈飛羽 T2102_.52.0043b16: 化。小則輕強無疾。以存其身。即而効之也。三 T2102_.52.0043b17: 者皆應之感之。一用非吾所謂至也。夫道 T2102_.52.0043b18: 之極者非華非素。不即不殊。無近無遠。誰 T2102_.52.0043b19: 捨誰居。不偏不黨。勿毀勿譽。圓通寂寞假 T2102_.52.0043b20: 字曰無妙境。如此何所異哉。但自皇羲以 T2102_.52.0043b21: 來。各弘其方師師相傳。不相關渉。良由彼此 T2102_.52.0043b22: 兩足無復我外之求。故自漢代以來淳風轉 T2102_.52.0043b23: 澆。仁義漸廢。大道之科莫傳。五經之學彌寡。 T2102_.52.0043b24: 大義既乖微言又絶。衆妙之門莫遊。中庸之 T2102_.52.0043b25: 儀不覩。禮術既壞雅樂又崩。風俗寢頓君 T2102_.52.0043b26: 臣無章。正教凌遲人倫失序。於是聖道彌綸 T2102_.52.0043b27: 天運遠被。玄化東流以慈係世衆生。黷所先 T2102_.52.0043b28: 習欣所新聞。革面從和精義復興。故微言之 T2102_.52.0043b29: 室在在並建。玄詠之賓處處而有。此可以事 T2102_.52.0043c01: 見非直布之空談。將無物不可以終否。故 T2102_.52.0043c02: 受之以同人。故邪意者夫聖人之撫百姓。亦 T2102_.52.0043c03: 猶慈母之育嬰兒。始食則餌以甘肥。甘肥既 T2102_.52.0043c04: 厭復改以脂蜜。脂蜜既厭則五體休和。内外 T2102_.52.0043c05: 平豫爲益至矣。不其然乎。理既然矣。而横厝 T2102_.52.0043c06: 非貶妄想分別。是未悟環中不可與義。二 T2102_.52.0043c07: 賢推盪往反解材之勢。縱復得解非順理之 T2102_.52.0043c08: 作。順理析之豈待推盪。足下發源開端。明孔 T2102_.52.0043c09: 老是佛。結章就議則與奪相懸。何搢紳跽 T2102_.52.0043c10: 爲諸華之容。稽首佛足則有狐蹲之貶。端委 T2102_.52.0043c11: 罄折爲侯甸之恭。右膝著地。増狗踞之辱。請 T2102_.52.0043c12: 問。若孔是正覺釋爲邪見。今日之談吾不容 T2102_.52.0043c13: 聞。許爲正眞何理鄙誚。既虧畏聖之藏。又忘 T2102_.52.0043c14: 無苟之禮。取之吾心所恨一也。又云。全形守 T2102_.52.0043c15: 祀繼善之教。毀貎易姓絶惡之學。是商臣之 T2102_.52.0043c16: 子有繼善之功覆障毀落有絶惡之志。推尋 T2102_.52.0043c17: 名實爲恨二也。又云。下棄妻孥上廢宗祀夫 T2102_.52.0043c18: 鬼神之理冥寞難明。故子路有問宣尼不釋。 T2102_.52.0043c19: 當由生死道殊神縁難測。豈爲聖不能言良。 T2102_.52.0043c20: 恐賢不能得三。達之鑒照之有在。足下已許 T2102_.52.0043c21: 神化東流。而復以喪祭相乘與奪無定。爲恨 T2102_.52.0043c22: 三也。又云。切法可以進謙弱。法可以退夸 T2102_.52.0043c23: 強。三復此談顛倒不類。夫謙弱易回可以 T2102_.52.0043c24: 和而進。夸強難化應以苦切乃退。隱心檢事 T2102_.52.0043c25: 不其然乎。米糠在目則東西易位。偏著分心 T2102_.52.0043c26: 則辭義舛惑。所言乖當爲恨四也。又云。抑則 T2102_.52.0043c27: 明者獨進。引則昧者競前。夫道言眞實敬同 T2102_.52.0043c28: 高唱。覆載萬物養育衆形。而云明者獨進。 T2102_.52.0043c29: 似若自私佛音一震。則四等兼羅三乘同順。 T2102_.52.0044a01: 天龍倶靡。而云昧者競前。亦又近誣探賾之 T2102_.52.0044a02: 談。而妄生瘡疣游辭放發爲恨五也。又云。佛 T2102_.52.0044a03: 是破惡之方。道是興善之術。破惡之方吾無 T2102_.52.0044a04: 間然。夫惡止善行乃法教所以興也。但未知 T2102_.52.0044a05: 興善之術。術將誰然。若善者已善奚用興善。 T2102_.52.0044a06: 善者非善。又非興善則興善之名義無所託。 T2102_.52.0044a07: 今道者善也。復以興善取之名義。太爲繼富。 T2102_.52.0044a08: 不以振惡爲教偏矣。大道兼弘而欲局之。爲 T2102_.52.0044a09: 恨六也。又云。殘忍剛愎則師佛爲長。慈柔虚 T2102_.52.0044a10: 受則服道爲至。夫摧伏勇猛迴靡殘暴。實是 T2102_.52.0044a11: 牟尼之巨勳。不乖於惠旨。但道力剛明化功 T2102_.52.0044a12: 彌遠。成性存存恩無不被。梟鴆革心威無不 T2102_.52.0044a13: 制。而云唯得虚受太爲淺略。將無意淪偏著 T2102_.52.0044a14: 不悟。狹劣傷道耶。披尋第目則先誡臆説。 T2102_.52.0044a15: 建言肆論則不覺情遷。分名難持爲恨七也。 T2102_.52.0044a16: 又云。八象西戎諸典廣略。兼陳金剛般若文。 T2102_.52.0044a17: 不踰千四句。所弘道周萬法。麁妙兩施繁約 T2102_.52.0044a18: 共有。曲法細誡科禮等碎精麁横生。言乖 T2102_.52.0044a19: 乎實爲恨八也。又云。以國而觀則夷虐夏温。 T2102_.52.0044a20: 請問。炮烙之苦豈康竺之刑。流血之悲詎齊 T2102_.52.0044a21: 晋之子。刳剔之苦害非左衽之心。秋露含垢 T2102_.52.0044a22: 匪海濱之士。推檢性情華夷一揆。虚設温嚴 T2102_.52.0044a23: 爲恨九也。又云。博弈賢於慢遊。講誦勝於戲 T2102_.52.0044a24: 謔。尋夫風流所以得傳經籍所以不廢良由 T2102_.52.0044a25: 講誦。以得通諮求所成悟。故曰學而不講。 T2102_.52.0044a26: 是吾憂也。而方之戲謔太爲慢徳。請問。善誘 T2102_.52.0044a27: 之筌其將安寄。初未得意而欲忘言爲恨十 T2102_.52.0044a28: 也。有此十恨不能自釋。想望君子更爲申之 T2102_.52.0044a29: 謝。生亦有參差。足下攻之已密且專。所請不 T2102_.52.0044b01: 復代匠 T2102_.52.0044b02: 疑夷夏論諮顧道士 朱廣之 T2102_.52.0044b03: 朱廣之叩頭。見與謝常侍往復夷夏之論辯 T2102_.52.0044b04: 章。同歸之義。可謂簡見通微清練之談也。至 T2102_.52.0044b05: 於耽尚端冕之飾屏。破翦落之素申。以 T2102_.52.0044b06: 跪之恭辱。以狐蹲之肅桎。束華人杜絶外 T2102_.52.0044b07: 法。舟車之喩雖美。平恕之情未篤。致會之源 T2102_.52.0044b08: 既坦。筌寄之塗方壅。然則三乘之悟窅望茲 T2102_.52.0044b09: 土。六度之津於今長訣。披經翫理悵怏良深。 T2102_.52.0044b10: 謝生貶沒仙道褒明佛教。以羽化之術爲浮 T2102_.52.0044b11: 濫之説。殘形之唱爲履眞之文。徒知己指之 T2102_.52.0044b12: 爲指。不知彼指之無殊。豈所以通方得意善 T2102_.52.0044b13: 同之謂乎。僕夙漸法化晩味道風。常以崇空 T2102_.52.0044b14: 貴無宗趣一也。蹄網雙張義無偏取。各隨曉 T2102_.52.0044b15: 人唯心所安耳。何必龍袞可襲而瓔珞難乘 T2102_.52.0044b16: 者哉。自貧來多務研㩭沈替。緘卷巾牘奄逾 T2102_.52.0044b17: 十載。幼習前聞零落頓盡。蘊志空年開瞻靡 T2102_.52.0044b18: 階。毎獨慷慨遙夜輒啓。旦忘寐而清心。遠信 T2102_.52.0044b19: 纒苦彌篤。若夫信不沿理。則輕泛無主轉 T2102_.52.0044b20: 誚之賓因斯而起。是以罄率狂管書述鄙心。 T2102_.52.0044b21: 願重爲啓誨敷導厥疑。廣之叩頭 T2102_.52.0044b22: 論云。跽罄折侯甸之恭也。狐蹲狗踞荒流 T2102_.52.0044b23: 之肅也。疑曰。夫邦殊用隔文自難均。至於 T2102_.52.0044b24: 各得所安。由來莫*辯。侯甸之容所言當矣。 T2102_.52.0044b25: 狐狗之目將不獨傷 T2102_.52.0044b26: 論云。若謂其致既均其法可換者。而車可渉 T2102_.52.0044b27: 川。舟可行陸乎。必不可也。疑曰。夫法者所以 T2102_.52.0044b28: 法情。情非法也。法既無定由情不一。不一之 T2102_.52.0044b29: 情所向殊塗。剛柔並馳華戎必同。是以長川 T2102_.52.0044c01: 浩漫無當於此矣。平原遠陸豈取於彼耶。舟 T2102_.52.0044c02: 車兩乘何用不可 T2102_.52.0044c03: 論云。既不全同又不全異。下棄妻拏上廢宗 T2102_.52.0044c04: 祀。疑曰。若夫廢祀於上。不能絶棄於下。此自 T2102_.52.0044c05: 擬異入同。非同者之過也。寧可見犁牛不。 T2102_.52.0044c06: 登宗廟之用而。永棄於牢餼之具耶 T2102_.52.0044c07: 論云。嗜欲之物皆以禮伸孝敬之典。獨以法 T2102_.52.0044c08: 屈悖徳犯順。曾莫之覺。疑曰。若悖徳犯順無 T2102_.52.0044c09: 施而可慈敬。惠和觸地而通。是以損膳行 T2102_.52.0044c10: 道。非徴凶之宅。服冕素餐非養正之方。屈申 T2102_.52.0044c11: 之望可相絶於此矣 T2102_.52.0044c12: 論云。理之可貴者道也。事之可賤者俗也。今 T2102_.52.0044c13: 捨華効夷義將安取。若以其道*邪道固符合 T2102_.52.0044c14: 矣。若以其俗*邪俗則天乖矣。疑曰。至道虚 T2102_.52.0044c15: 通故不爵而尊。俗無不滯故不黜而賤。賤者 T2102_.52.0044c16: 不能無累。尊者自然天足。天足之境既符。俗 T2102_.52.0044c17: 累之域亦等。道符累等又誰美誰惡。故倶是 T2102_.52.0044c18: 聖化惟照所惑。惑盡明生則彼我自忘。何煩 T2102_.52.0044c19: 遲遲於捨効之際。耿介於華夷之間乎 T2102_.52.0044c20: 論云。無生之教無死之化切。切法可以進 T2102_.52.0044c21: 謙弱。法可以退夸強。疑曰。無生即無死無 T2102_.52.0044c22: 死即無生。名反實合容得切之別耶。若以 T2102_.52.0044c23: 跡有差降故。優劣相懸者。則宜以切抑強以 T2102_.52.0044c24: 引弱。故孔子曰。求也退故進之。由也兼人 T2102_.52.0044c25: 故退之。致教之方不其然乎 T2102_.52.0044c26: 論云。佛教文而博。道教質而精。精非麁人所 T2102_.52.0044c27: 信。博非精人所能。疑曰。夫博聞強識必縁照 T2102_.52.0044c28: 遠廣。敦修善行必因理入微。照明則理無不 T2102_.52.0044c29: 精。理精則明無不盡。然則精博同功相爲利 T2102_.52.0045a01: 用。博猶精也。豈麁人所能信。精猶博也。豈弘 T2102_.52.0045a02: 通所獨闕 T2102_.52.0045a03: 論云。佛言華而引。道言實而析。析則明者 T2102_.52.0045a04: 獨進引則昧者競前。疑曰。夫華不隔理則爲 T2102_.52.0045a05: 達鑒。所陶實未屆虚故。爲鑚賞。所業陶有 T2102_.52.0045a06: 序者爲資。昧耶爲待明耶。若其*資昧則明 T2102_.52.0045a07: 不獨進。若必待明則昧不獲前。若明昧倶得 T2102_.52.0045a08: 何須抑引妙。況難章所宜更辯 T2102_.52.0045a09: 論云。佛經繁而顯。道經簡而幽。幽則妙門難 T2102_.52.0045a10: 見。顯則正路易遵。遵正則歸塗不迷。見妙則 T2102_.52.0045a11: 百慮咸得。疑曰。簡則易從云何難見。繁則難 T2102_.52.0045a12: 理豈得易遵。遵正則歸塗不迷。可以階道之 T2102_.52.0045a13: 極。雖非幽簡自然玄造。何假難明之術。代茲 T2102_.52.0045a14: 易曉之路哉 T2102_.52.0045a15: 論云。若殘忍剛愎則師佛爲長。慈柔虚受則 T2102_.52.0045a16: 服道爲至。疑曰。夫邪見枉道法所不存。慈悲 T2102_.52.0045a17: 喜捨是所漸録。喜則能受。捨亦必虚。虚受 T2102_.52.0045a18: 之義窅然復會。未知殘愎之人更依何法。若 T2102_.52.0045a19: 謂所受者異。則翻成刻船。何相符之有乎 T2102_.52.0045a20: 論云。佛是破惡之方。道是興善之術。又以中 T2102_.52.0045a21: 夏之性。不可傚西戎之法。疑曰。興善之談美 T2102_.52.0045a22: 矣。勿傚之言侮矣。意所未安。請問。中夏之 T2102_.52.0045a23: 性與西戎之人。爲夏性純善戎人根惡。如令 T2102_.52.0045a24: 根惡則於理可破。使其純善則於義*可興。 T2102_.52.0045a25: 故知有惡可破。未離於善有善可興。未免於 T2102_.52.0045a26: 惡。然則善惡參流深淺互別。故羅雲慈惠非 T2102_.52.0045a27: 假東光。桀跖凶虐豈鍾西氣。何獨高華之風 T2102_.52.0045a28: 鄙戎之法耶。若以此善異乎。彼善彼惡。殊 T2102_.52.0045a29: 乎此惡則善惡本乖。寧得同致 T2102_.52.0045b01: 論云。蹲夷之儀婁羅之*辯。猶蟲讙鳥聒何 T2102_.52.0045b02: 足述傚。疑曰。夫禮以申敬樂以感。和雖敬由 T2102_.52.0045b03: 禮申。而禮非敬也。和同樂感樂非和也。故 T2102_.52.0045b04: 上安民順則玉帛停筐風淳。俗泰則鍾鼓輟 T2102_.52.0045b05: 響。又鍾帛之運不與二儀並位。蓋以拯頓權 T2102_.52.0045b06: 時不得已而行耳。然則道義所存無係形容。 T2102_.52.0045b07: 苟造其反不嫌殊同。今狐蹲狗踞。孰曰非 T2102_.52.0045b08: 敬。敬以申心。孰曰非禮。禮敬玄符如徒捨 T2102_.52.0045b09: 含識之類。人標其所貴。貴不在言。言存貴理。 T2102_.52.0045b10: 是以麟鳳懷仁見重靈篇。猩猩能語受蚩禮 T2102_.52.0045b11: 章。未知之所論義將何取。若執言損理則非 T2102_.52.0045b12: 知者所據。若仗理忘言則彼以破相明宗。故 T2102_.52.0045b13: 李叟之常非名欲所及。維摩靜默非巧辯所 T2102_.52.0045b14: 追。檢其言也。彼我倶遣。尋其旨也。老釋無 T2102_.52.0045b15: 際。倶遣則濡沫可遣。無際則不負高貴。何乃 T2102_.52.0045b16: 遠望。波若名非智慧。便相挫蹙比類蟲鳥。 T2102_.52.0045b17: 研復逾日未愜鄙懷。且方俗殊韻。豈專胡夏 T2102_.52.0045b18: 近唯中邦。齊魯不同權輿俶落。亦古今代述 T2102_.52.0045b19: 以其無妨指録。故傳授世習彼若非也。則此 T2102_.52.0045b20: 未爲是。如其是也則彼不獨非。既未能相是 T2102_.52.0045b21: 則均於相非。想茲漢音流入彼國。復受蟲*讙 T2102_.52.0045b22: 之尤。鳥聒之誚婁羅之*辯亦可知矣。一以此 T2102_.52.0045b23: 明莛楹可齊。兩吝兼除不其通乎。夫義奧淵 T2102_.52.0045b24: 微非所宜參。誠欲審方玄匠聊申一往耳傾 T2102_.52.0045b25: 心遙。佇遲聞後栽 T2102_.52.0045b26: 駁顧道士夷夏*論 治城*惠通 T2102_.52.0045b27: 余端夏有隙亡事忽景。披顧生之論照如發 T2102_.52.0045b28: 曚。見辯異同之原。明是非之趣。辭豐義顯 T2102_.52.0045b29: 文華情奧。毎研讀忘倦慰。若萱草眞所謂洪 T2102_.52.0045c01: 筆君子有懷之作也然則察其旨歸疑笑良 T2102_.52.0045c02: 多。譬猶盲子採珠懷赤菽而反以爲獲寶。聾 T2102_.52.0045c03: 賓聽樂聞驢鳴。而悦用爲知音。斯蓋吾子夷 T2102_.52.0045c04: 夏之談。以爲得理其乖甚焉。見論引道經益 T2102_.52.0045c05: 有昧。如昔老氏著述文。只五千。其餘淆雜 T2102_.52.0045c06: 並淫謬之説也。而別稱道經。從何而出。既非 T2102_.52.0045c07: 老氏所創。寧爲眞典。庶更三思儻祛其惑。論 T2102_.52.0045c08: 云。孔老非佛誰則當之。道則佛也。佛則道也。 T2102_.52.0045c09: 以斯言之。殆迷厥津。故經云。摩訶迦葉彼稱 T2102_.52.0045c10: 老子。光淨童子彼名仲尼。將知老氏非佛其 T2102_.52.0045c11: 亦明矣。實猶吾子見理未弘故。有所固執。然 T2102_.52.0045c12: 則老氏仲尼佛之所遣。且宣徳示物禍福。而 T2102_.52.0045c13: 後佛教流焉。然夫大道難遵小成易習。自往 T2102_.52.0045c14: 古而致歎非來今之所慨矣。老氏著文五千。 T2102_.52.0045c15: 而穿鑿者衆。或述妖妄以迴人心。或傳淫虐 T2102_.52.0045c16: 以振物性。故爲善者寡。染惡者多矣。僕謂 T2102_.52.0045c17: *搢紳之飾。罄折之恭。殞葬之禮。斯蓋大道 T2102_.52.0045c18: 廢之時也。仁義所以生孝敬所以出矣。智欲 T2102_.52.0045c19: 方起情僞日滋。聖人因禁之以禮教。制之以 T2102_.52.0045c20: 法度。故禮者忠信之薄亂之首也。既失無爲 T2102_.52.0045c21: 而尚有爲寧足加哉。夫剪髮之容狐蹲之敬。 T2102_.52.0045c22: 外沈之俗。僕謂華色之不足吝。貨財之不可 T2102_.52.0045c23: 守。亦已信矣。老氏謂五色所以令人目盲。多 T2102_.52.0045c24: 藏祕之後失。故迺剪髮玄服*損財去世讓 T2102_.52.0045c25: 之至也。是以太伯無徳。孔父加焉。斯其類 T2102_.52.0045c26: 矣。夫胡跪始自天竺而四方從之。天竺天地 T2102_.52.0045c27: 之中。佛教所出者也。斯乃大法之整肅至教 T2102_.52.0045c28: 之齊嚴。吾子比之狐蹲厥理奚微。故夫凶鬼 T2102_.52.0045c29: 助惡強魔毀正。子之謂矣。譬猶持瓢欲減江 T2102_.52.0046a01: 海。側掌以蔽日月。不能損江海之泉。掩日月 T2102_.52.0046a02: 之明也。至夫太古之初物性猶純。無假禮教 T2102_.52.0046a03: 而能緝。不施刑罰而自治。死則葬之中野。 T2102_.52.0046a04: 不封不樹喪制無期。哀至便哭。斯乃上古之 T2102_.52.0046a05: *純風。良足効焉。子欲非之其義何取。又道 T2102_.52.0046a06: 佛二教喩之舟車。夫有識聞之莫不莞爾而 T2102_.52.0046a07: 笑。僕謂天道不言聖人無心。是以道由人弘 T2102_.52.0046a08: 非道弘人。然則聖人神鑒靡所不通。智照寧 T2102_.52.0046a09: 有不周而云指其專一不能兼濟。譬猶靈暉 T2102_.52.0046a10: 朝覯稱物納照。時風夕灑程形賦音。故形殊 T2102_.52.0046a11: 則音異。物異則照殊。日不爲異物而殊照。風 T2102_.52.0046a12: 不爲殊形而異音。將知其日一也。其風一也。 T2102_.52.0046a13: 禀之者不同耳。吾子以爲舟車之喩義將焉 T2102_.52.0046a14: 允。然夫大教無私。至徳不偏。化物共旨導人 T2102_.52.0046a15: 倶致。在戎狄以均響。處胡漢而同音。聖人 T2102_.52.0046a16: 寧復分地殊教隔宇異風。豈有夷耶。寧有夏 T2102_.52.0046a17: 耶。昔公明儀爲牛彈清角之操伏食如故。非 T2102_.52.0046a18: 牛不聞不合其耳也。轉爲蚊虻孤犢之聲。於 T2102_.52.0046a19: 是奮耳掉尾蹀躞而聽之。今吾子所聞者。蓋 T2102_.52.0046a20: 蚊虻之音也。夷夏之別。斯旨何存。又云。下 T2102_.52.0046a21: 棄妻孥上廢宗祀。嗜欲之物皆以禮申孝敬 T2102_.52.0046a22: 之典。獨以法屈。夫道俗有晦明之殊。内外 T2102_.52.0046a23: 有語默之別。至於宗廟享祀禘祫皇考。然則 T2102_.52.0046a24: 孝敬之至世莫加焉。若乃煙香夕臺韻法晨 T2102_.52.0046a25: 宮。禮拜懺悔祈請無輟。上逮歴劫親屬。下至 T2102_.52.0046a26: 一切蒼生。若斯孝慈之弘大。非愚瞽之測 T2102_.52.0046a27: 也。夫國資民爲本。君恃民而立國之以寧 T2102_.52.0046a28: 乃民之力。推如來談似爲空設。又云。刻船 T2102_.52.0046a29: 桑門守株道士。空爭大小互相彈射。披撫華 T2102_.52.0046b01: 論深釋文滯。尋文求義於何允歸。夫外道 T2102_.52.0046b02: 淫奔彌齡積紀。沈晦不遷淪惑寧反。遊渉 T2102_.52.0046b03: 墟郷泛越落。公因聖術私行*淫亂。得道 T2102_.52.0046b04: 如之何斯可恥。昔齊人好獵家貧。大鹿窮年 T2102_.52.0046b05: 馳騁不獲一獸。於是退而歸耕。今吾子有知 T2102_.52.0046b06: 歸耕得算。又云。大道既隱小成互起。辯訥相 T2102_.52.0046b07: 傾孰與正之。夫正道難毀邪理易退。譬若輕 T2102_.52.0046b08: 羽在高遇風則飛。細石在谷逢流則轉。唯泰 T2102_.52.0046b09: 山不爲飄風所動。磐石不爲疾流所迴。是以 T2102_.52.0046b10: 梅李見霜而落葉。松柏歳寒之不凋信矣。夫 T2102_.52.0046b11: 淫妖之術觸正便挫。子爲大道誰爲小成想。 T2102_.52.0046b12: 更論之然後取辯。若夫顏回見東野畢之馭 T2102_.52.0046b13: 測其將敗。子貢觀邾魯之風審其必亡。子何 T2102_.52.0046b14: 無知。若斯之甚。故標愚智之別。撰賢鄙之殊。 T2102_.52.0046b15: 聊擧一隅示子望能三反。又云。泥洹仙化各 T2102_.52.0046b16: 是一術。佛號正眞。道稱正一。一歸無死眞 T2102_.52.0046b17: 會無生。無生之教。無死之教切。斯蓋吾子 T2102_.52.0046b18: 聰辯能言鄙夫蔑以加之。然則泥洹滅度之 T2102_.52.0046b19: 説著乎正典。仙化入道之唱理將安附。老子 T2102_.52.0046b20: 云。生生之厚必之死地。又云。天地所以長 T2102_.52.0046b21: 且久者。以其不自生也。夫忘生者生存。存 T2102_.52.0046b22: 生者必死。死道將屆故謂之切。其殊切乎。 T2102_.52.0046b23: 諺曰。指南爲北自謂不惑。指西爲東自謂不 T2102_.52.0046b24: 蒙。子以必死爲將生。其何反如之。故潜君 T2102_.52.0046b25: 斷糧以修仙術。僕聞老氏有五味之誡。而無 T2102_.52.0046b26: 絶穀之訓矣。是以蝉蛾不食君子誰重。蛙蟒 T2102_.52.0046b27: 穴藏聖人何貴。且自古聖賢莫不歸終。吾子 T2102_.52.0046b28: 獨云不死。何其濫乎。故舜有蒼梧之墳。禹 T2102_.52.0046b29: 有會稽之陵。周公有改葬之篇。仲尼有兩楹 T2102_.52.0046c01: 之夢。曾參有啓足之辭。顏回有不幸之歎。 T2102_.52.0046c02: 子不聞乎。豈謬也哉。昔者有人未見麒麟。問 T2102_.52.0046c03: 嘗見者曰。麟何類乎。答云。麟如麟也。問者 T2102_.52.0046c04: 曰。若嘗見麟則不問也。而云麟如麟何耶。 T2102_.52.0046c05: 答云。麟麏身牛尾鹿蹄馬背。問者乃曉然而 T2102_.52.0046c06: 悟。今吾子見欲麟*耶將不見告。又云。道經 T2102_.52.0046c07: 簡而幽。幽則妙門難見。僕謂老教指乎五千。 T2102_.52.0046c08: 過斯*以外非復眞籍。而道文重顯愈深疑怪。 T2102_.52.0046c09: 多是虚託妍辭空稱麗句。譬周人懷鼠以貿 T2102_.52.0046c10: 璞。鄭子觀之而且退斯之謂矣。尋此而言將 T2102_.52.0046c11: 何剋允。又云。殘忍剛愎則師佛爲長。慈柔 T2102_.52.0046c12: 虚受則服道爲易矣。故老子云。強梁者不得 T2102_.52.0046c13: 其死。吾將以爲學父。故人所以敷行誡籍顯 T2102_.52.0046c14: 著文教。將爲愚瞽之故。非爲賢哲之施矣。違 T2102_.52.0046c15: 之者必凶順之者必吉。夫強梁剛愎之人下 T2102_.52.0046c16: 愚之類也。大教慈愍方便爲之將非虚學 T2102_.52.0046c17: *耶。慈柔虚受僕謂宜空談。今學道反之。陳 T2102_.52.0046c18: 黄書以爲眞典。佩紫籙以爲妙術。士女無分 T2102_.52.0046c19: 閨門混亂。或服食以祈年長。或婬狡以爲瘳 T2102_.52.0046c20: 疾。慈柔之論於焉何託。又道迹密而微利用 T2102_.52.0046c21: 在己。故老子云。吾所以有大患者。爲吾有 T2102_.52.0046c22: 身。及吾無身吾有何患。老氏以身爲大患。 T2102_.52.0046c23: 吾子以躯爲長保。何其乖之多也。夫後身而 T2102_.52.0046c24: 身先。外身而身存。惟云在己未知此談。以何 T2102_.52.0046c25: 爲*辯。又云。婁羅之*辯各出彼俗。自相領解 T2102_.52.0046c26: 猶蟲喧。鳥聒何足述効。僕謂餌辛者不知辛 T2102_.52.0046c27: 之爲辛。而無羨於甜香。悦臭者不覺臭之爲 T2102_.52.0046c28: 臭。而不耽椒蘭。猶吾子淪好婬僞。寧有想 T2102_.52.0046c29: 於大法。夫聖教妙通至道淵博。既不得謂之 T2102_.52.0047a01: 爲有。亦不得謂之爲無。無彼我之義並異同 T2102_.52.0047a02: 之説矣。夫言猶射也。若筈之離弦非悔恨所 T2102_.52.0047a03: 及。子將愼言乎。而云蟲喧鳥聒義則何依。 T2102_.52.0047a04: 近者孫子猖狂顯行無道。妖婬喪禮殘逆廢 T2102_.52.0047a05: 義。賢士同志。而愚夫輟僞迴心。姦疇盈 T2102_.52.0047a06: 室惡侶填門。墟邑有痛切之悲。路陌有罹苦 T2102_.52.0047a07: 之怨。夫天道禍盈鬼神福謙。然後自招淪 T2102_.52.0047a08: 喪 T2102_.52.0047a09: 戎華論折顧道士夷夏論 廣陵釋僧敏 T2102_.52.0047a10: 昔維摩者内乘高路功亮事外。龍隱人間志 T2102_.52.0047a11: 揚淵海。神灑十方理正天下。故乃跡臨西土 T2102_.52.0047a12: 協同幽唱若語其靈變也。則能令乾坤倒覆 T2102_.52.0047a13: 捉延任意。若語其眞照也。則忘慮而幽凝言 T2102_.52.0047a14: 絶者也。如此之人可謂居士。未見君稱居士 T2102_.52.0047a15: 之意也。君今七慢之岳未摧。五欲之谷未填。 T2102_.52.0047a16: 慧陽之日未曜。無明之雲未晴。永冥之風未 T2102_.52.0047a17: 息。夜遊之迷未旋。君既解猶常品而山號居 T2102_.52.0047a18: 士乎。貧道遙餐器量。知君未堪斯據。然此雖 T2102_.52.0047a19: 大法之淺號。而亦未易可當矣。省君夷夏論 T2102_.52.0047a20: 意。亦具照來心。貧道踐學大壇希囑茲。況 T2102_.52.0047a21: 而此所論者。才無玩文之麗。識無鑒幽之 T2102_.52.0047a22: 効。照無寸光澤無露潤。萬塗斯闕有何義哉。 T2102_.52.0047a23: 而復内秉茫思獲心闇計。輕弄筆墨仰卜聖 T2102_.52.0047a24: 旨。或混道佛合同。或論深淺爲異。或説神邦 T2102_.52.0047a25: 優劣。或毀清正虚實。夫苦李繁子而枝折欒 T2102_.52.0047a26: 大。謬唱而受梟。此皆是上世之成制後賢之 T2102_.52.0047a27: 殷鑒矣今將示君道佛之名義異也。夫佛者。 T2102_.52.0047a28: 是正靈之別號。道者。是百路之都名。老子者 T2102_.52.0047a29: 是一方之哲。佛據萬神之宗。道則以仙爲貴。 T2102_.52.0047b01: 佛用漏盡爲妍。仙道有千歳之壽。漏盡有無 T2102_.52.0047b02: 窮之靈。無窮之靈故妙絶杳然。千歳之壽故 T2102_.52.0047b03: 乘龍御雲。御雲乘龍者。生死之道也。杳然之 T2102_.52.0047b04: 靈者。常樂永淨也。若斯者故能琁璣並應。跡 T2102_.52.0047b05: 臨王城冥疏嶢闕。總委重軒故。放彼萬國 T2102_.52.0047b06: 誓越三空。龍飛華館整駕道場。於是初則唱 T2102_.52.0047b07: 於鹿苑。次則集於天宮。中則播於靈鷲。後則 T2102_.52.0047b08: 扇於熙連。故乃巨光遐照白日覆暉。華軒 T2102_.52.0047b09: 四蓋梵駕天垂。九天齊歌群仙悟機。敢預有 T2102_.52.0047b10: 縁莫不雲會歸焉。惟有周皇邊覇道心未興。 T2102_.52.0047b11: 是以如來使普賢威行西路。三賢並導東都。 T2102_.52.0047b12: 故經云。大士迦葉者老子其人也。故以詭教 T2102_.52.0047b13: 五千翼匠周世。化縁既盡迴歸天竺。故有背 T2102_.52.0047b14: 關西引之邈。華人因之作化胡經也。致令 T2102_.52.0047b15: 寡見之衆詠其華焉。君未詳幽旨輒唱老佛 T2102_.52.0047b16: 一乎。人聞大聖現儒林之宗。便使莊孔周 T2102_.52.0047b17: 老。斯皆是佛。若然者君亦可即老子耶。便當 T2102_.52.0047b18: 五道群品無非是佛。斯則是何言歟。眞謂夸 T2102_.52.0047b19: 父逐日必渇死者也。君言夷夏論者。東有驪 T2102_.52.0047b20: 濟之醜。西有羌戎之流。北有亂頭被髮。南有 T2102_.52.0047b21: 剪髮文身。姫孔施禮於中。故有夷夏之別。戎 T2102_.52.0047b22: 華者東則盡於虚境。西則窮于幽郷。北則 T2102_.52.0047b23: 逾於溟表。南則極乎空閻。如來扇化中土 T2102_.52.0047b24: 故。有戎華之異也。君責以中夏之性。効西戎 T2102_.52.0047b25: 之法者。子出自井坎之淵。未見江湖之望 T2102_.52.0047b26: 矣。如經曰。佛據天地之中而清導十方。故 T2102_.52.0047b27: 知天竺之土是中國也。周孔有雅正之制。如 T2102_.52.0047b28: 來有超俗之憲。雅正制故有異於四夷。超俗 T2102_.52.0047b29: 憲故不同於周孔。制及四夷故八方推徳。憲 T2102_.52.0047c01: 加周孔故老子還西。老子還西故生其群戎。 T2102_.52.0047c02: 四夷推徳故踰増其迷。夫正禮叵易眞法莫 T2102_.52.0047c03: 移。正禮叵易故*太伯則於呉越而整服。眞 T2102_.52.0047c04: 法莫移故佛教則東流而無改。縁整服故令 T2102_.52.0047c05: 裸壤翫裳。法無改故使漢賢落髮。翫裳故使 T2102_.52.0047c06: 形逼中夏。落髮故使仰齊西風。形逼中夏故 T2102_.52.0047c07: 使山藏而空慢。遠齊西風故使近見者莫不 T2102_.52.0047c08: 信也。若謂聖軌無定。應隨方異者。*太伯亦 T2102_.52.0047c09: 可裸歩江東。君今亦可未服裳耶。故雖復方 T2102_.52.0047c10: 類不同聖法莫異。君言義將安取者。謂取正 T2102_.52.0047c11: 道也。於是道指洞玄爲正。佛以空空爲宗。老 T2102_.52.0047c12: 以太虚爲奧。佛以即事而淵。老以自然而 T2102_.52.0047c13: 化。佛以縁合而生。道以符章爲妙。佛以講導 T2102_.52.0047c14: 爲精。太虚爲奧故有中無無矣。即事而淵故 T2102_.52.0047c15: 觸物斯奧矣。自然而化故宵堂莫登矣。縁合 T2102_.52.0047c16: 而生故尊位可昇矣。符章爲妙故道無靈神 T2102_.52.0047c17: 矣。講導爲精故研尋聖心矣。有中無無故道 T2102_.52.0047c18: 則非大也。觸物斯奧故聖路遐曠也。*宵堂莫 T2102_.52.0047c19: 登故云云徒勞也。尊位可昇故智士亡身也。 T2102_.52.0047c20: 道無靈神故傾顏何求也。研尋聖心故沙門 T2102_.52.0047c21: 雲興也。爾乃故知道經則少而淺。佛經則廣 T2102_.52.0047c22: 而深。道經則尠而穢。佛經則弘而清。道經則 T2102_.52.0047c23: 濁而漏。佛經則素而貞。道經則近而闇。佛經 T2102_.52.0047c24: 則遠而明。君染服改素實參高風也。首冠黄 T2102_.52.0047c25: 巾者。卑鄙之相也。皮革苫頂者。眞非華風 T2102_.52.0047c26: 也。販符賣籙者。天下邪俗也。搏頬扣齒者。倒 T2102_.52.0047c27: 惑之至也。反縛伏地者。地獄之貎也。符章 T2102_.52.0047c28: 合氣者。姦狡之窮也。斯則明闇已顯眞僞已 T2102_.52.0047c29: 彰。君可整率匹侶迴渉清衢。貧道雅徳内顧 T2102_.52.0048a01: 同奉聖眞。豈有惡乎。想必不逆。允於佳示 T2102_.52.0048a02: 耳 T2102_.52.0048a03: 弘明集卷第七 T2102_.52.0048a04: T2102_.52.0048a05: T2102_.52.0048a06: T2102_.52.0048a07: T2102_.52.0048a08: 梁*楊都建初寺釋僧祐*律師撰 T2102_.52.0048a09: 玄光法師辯惑論 記室劉勰滅惑論 T2102_.52.0048a10: 僧順法師析三破論
T2102_.52.0048a13: 縁想増靄奚識明政。由淳風漓薄。使衆魔紛 T2102_.52.0048a14: 競矣。若矯詐謀榮必行五逆。威強導矇必施 T2102_.52.0048a15: 六極。蟲氣滿致患非一念。東呉遭水仙之 T2102_.52.0048a16: 厄。西夷載鬼卒之名。閩藪留種民之穢。漢葉 T2102_.52.0048a17: 感思子之歌。忠賢撫歎民治凌歇。攬地沙草 T2102_.52.0048a18: 寧數其罪。涓流末學莫知宗本。世教訛辭詭 T2102_.52.0048a19: 蔽三寶。老鬼民等詠嗟盈路。皆是炎山之 T2102_.52.0048a20: 煨燼。河洛之渣糝。淪湑險難。余甚悼焉。聊 T2102_.52.0048a21: 詮往迹庶鏡未然。照迷童於玄郷。顯妙趣於 T2102_.52.0048a22: 塵外。休風冥被彼我情判。豈是言聲所能攄 T2102_.52.0048a23: 寫 T2102_.52.0048a24: 禁經上價是一逆 T2102_.52.0048a25: 夫玄籍雲舒貫空有之美。聖賢功績何莫由 T2102_.52.0048a26: 斯。實學者之淵海。生民之日月。所以波崙 T2102_.52.0048a27: 菩薩慈悲等照。震聲光於冥塗。弭塵賊於 T2102_.52.0048a28: 險澤。汎靈舟於信風。接浮生於苦水。聞道 T2102_.52.0048a29: 諸經製雜凡意教迹邪險。是故不傳怪哉。道 T2102_.52.0048b01: 化空被禁錮。觀今學者不顧嚴科。但得金帛。 T2102_.52.0048b02: 便與其經。貧者造之至死不覩。貪利無慈逆 T2102_.52.0048b03: 莫過此。又其方術穢濁不清。乃扣齒爲天鼓。 T2102_.52.0048b04: 咽唾爲醴泉。馬屎爲靈薪。老鼠爲芝藥。資 T2102_.52.0048b05: 此求道焉能得乎。昔秦皇漢武不獲輕身。使 T2102_.52.0048b06: 徐福公孫遠冥雲波祈候通仙。影響無陳。夫 T2102_.52.0048b07: 閑心祛欲則事與道隣。豈假驟渉之勞。咽唾 T2102_.52.0048b08: 嗑齒者乎 T2102_.52.0048b09: 妄稱眞道*是二逆 T2102_.52.0048b10: 夫質懋纁霞者。言神丹之功。開明淨智者。必 T2102_.52.0048b11: 𦿆花之氣。雖保此爲眞。而未能無終。況復張 T2102_.52.0048b12: 陵妄稱天師。既侮慢人鬼。即身受報。漢興平 T2102_.52.0048b13: 末爲蟒蛇所噏。子衡奔尋無處。畏負清議之 T2102_.52.0048b14: 報譏。乃假設權方。以表靈化之迹。生縻鵠 T2102_.52.0048b15: 足置石崔頂。謀事辦畢。剋期發之。到建安 T2102_.52.0048b16: 元年遣使告曰。正月七日天師昇玄都。米民 T2102_.52.0048b17: 山獠蟻集閾外。雲臺治民等稽首再拜言。伏 T2102_.52.0048b18: 聞聖駕玄都。臣等長辭蔭接尸塵。方亨九幽 T2102_.52.0048b19: 方夜衡入。久之乃出詭稱曰。吾旋駕辰華。爾 T2102_.52.0048b20: 各還所治。淨心持行存師念道。衡便密抽遊 T2102_.52.0048b21: 羂鵠。直衝虚空。民獠愚憃僉言登仙。販死 T2102_.52.0048b22: 利生欺罔天地 T2102_.52.0048b23: 合氣釋罪是其三逆 T2102_.52.0048b24: 夫滅情去欲則道心明眞。群斯班姓妄造黄
T2102_.52.0048b29: 勢。用消災散禍。其可然乎。其可然乎。漢時儀 T2102_.52.0048c01: 君行此爲道。魁魅亂俗被斥燉煌。後至孫恩 T2102_.52.0048c02: 侠蕩滋甚。士女溷漫不異禽獸。夫色塵易 T2102_.52.0048c03: 染愛結難消。況交氣丹田延命仙穴。肆兵過 T2102_.52.0048c04: 玉門之禁。變態窮龍虎之勢。生無忠貞之節。 T2102_.52.0048c05: 死有青庭之苦。誠願明天撿鏡。斯輩物我端 T2102_.52.0048c06: 清莫負冥詔 T2102_.52.0048c07: 侠道作亂*是其四逆 T2102_.52.0048c08: 夫眞宗難曉聲華易惑。縁累重淵嶽徳輕風 T2102_.52.0048c09: 露。如黄巾等鳶望漢室。反易天明罪悉伏誅。 T2102_.52.0048c10: 次有子魯復稱鬼道。神祇不佐爲野麋所突。 T2102_.52.0048c11: 末後孫恩復稱紫道。不以民賤之輕。欲圖帝 T2102_.52.0048c12: 貴之重。作雲響於幽竇。發妄想於空玄。水仙 T2102_.52.0048c13: 惑物枉殺老稚。破國壞民。豈非兇逆。是以宋 T2102_.52.0048c14: 武皇帝惟之慨然。乃龍飛千里虎歩三江。掩 T2102_.52.0048c15: 撲群妖不勞浹辰。含識懷歡草木春光 T2102_.52.0048c16: 章書伐徳是其五逆 T2102_.52.0048c17: 夫至化。餘塵不可誣蔽。詮諡靈魄務依明徳。 T2102_.52.0048c18: 道無眞體妄逐妖空。輒言東行醉酒沒故。如 T2102_.52.0048c19: 此頑贈寧非陋僻。又遷達七祖文意淺薄。乞 T2102_.52.0048c20: 免擔沙石長作道鬼。夫聖智窮微有念斯照。 T2102_.52.0048c21: 何煩祭酒横費紙墨。若必須辭訴然後判者。 T2102_.52.0048c22: 始知道君無玄鑒之能。天曹無天明之照。三 T2102_.52.0048c23: 官疲於謹案。伺吏勞於討捕。聞其奏章本擬 T2102_.52.0048c24: 急疾。而戊辰之日上必不達。不達太上則生 T2102_.52.0048c25: 民枉死。嗚呼哀哉。實爲五逆 T2102_.52.0048c26: 畏鬼帶符非法之極第一 T2102_.52.0048c27: 夫眞心履順者妖忤革其氣。是以至聖高賢 T2102_.52.0048c28: 無情於萬化。故能洞遊金石。臥宿煙霞。此純 T2102_.52.0048c29: 誠感通。豈佩帶使然哉。其經辭致慢鬼弊 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 [行番号:有/無] [返り点:無/有] [CITE] |