SAT DB

T2103_.52.0135a01: 十明帝王受命皆革前政者
T2103_.52.0135a02: 十一明直言忠諍古來出口禍及其身者。此
T2103_.52.0135a03: 之十一條。通釋甚衆。爲存詞費約同諸異解
T2103_.52.0135a04: 奏之。高祖覽之大悦。詔癈諸州寺塔。至九
T2103_.52.0135a05: 年六月四日。後上謂曰。爾大直奏事怕殺
T2103_.52.0135a06: 人。今日後勿懼。貞觀六年又上書。令僧吹螺
T2103_.52.0135a07: 不合撃鍾。又言。佛法妖僞。勅示蕭瑀。瑀曰。
T2103_.52.0135a08: 傅奕非聖人者無法。奕駁曰。瑀先祖已來。不
T2103_.52.0135a09: 事宗廟專崇胡鬼。非孝者無親。因集佛教入
T2103_.52.0135a10: 中華已來。士人識見高遠有駁議其妖惑者。
T2103_.52.0135a11: 爲高識傳云。奕傳如此云。高祖從其言而廢
T2103_.52.0135a12: 寺者。斯＊惘君也。豈有四年上事九年方廢省
T2103_.52.0135a13: 諸州寺塔乎。竟無此詔。如何信之。一條假誑
T2103_.52.0135a14: 萬途可悉。奕身死後出傳貨之。言雖矯詔無
T2103_.52.0135a15: 命可死。又云。上書不許撃鍾。斯妄作也。經
T2103_.52.0135a16: 云。撃鼓戒兵鳴槌集衆。又云。撞撃佛鍾。斯非
T2103_.52.0135a17: 教耶。又述蕭瑀不事宗廟專事胡佛。斯面欺
T2103_.52.0135a18: 於宰伯也。梁典云。高祖七廟毎祭畢涕泗滂
T2103_.52.0135a19: 沱。是何言也。今京師東西兩第。倶有宗廟。四
T2103_.52.0135a20: 時饗祀相仍即目。義不濫聽弘爲此傳。又可
T2103_.52.0135a21: 笑也。止可誑縁邊小識。未足以示中華。惜
T2103_.52.0135a22: 哉淨識一從汚染頓爾沈滯。反本何期。上所
T2103_.52.0135a23: 列人。亦如前評興亡太半。隨類詳焉
T2103_.52.0135a24: 檢唐臨冥報記云云。太史令傅奕。自武徳
T2103_.52.0135a25: 初至貞觀十四年。常誹毀佛僧。以其年秋暴
T2103_.52.0135a26: 病卒。初奕與道士傅仁鈞薛賾善。後傅薛倶
T2103_.52.0135a27: 受官。仁鈞先亡。賾夢見鈞曰。先所負錢可付
T2103_.52.0135a28: 泥人。賾問誰耶。曰即傅奕也。是夜少府憑
T2103_.52.0135a29: 長命夢又在一處。多見是先亡。命問。佛
T2103_.52.0135b01: 經罪福之事有實乎。曰皆定實也。又問。如傅
T2103_.52.0135b02: 奕生平不信佛。死受何報。答曰。傅奕已配越
T2103_.52.0135b03: 州作泥人矣。長命旦入殿庭。見薛賾説所夢。
T2103_.52.0135b04: 賾又説之。二夢符合。臨在其側同嗟歎之。賾
T2103_.52.0135b05: 即送錢付奕。并説所夢。後數日而奕卒。案泥
T2103_.52.0135b06: 人者謂泥犁中人也。泥犁即地獄之別名矣。
T2103_.52.0135b07: 八大地獄在於地下。餘諸雜獄散在山中海
T2103_.52.0135b08: 内而受苦也。深可痛哉
T2103_.52.0135b09: 廣弘明集卷第七
T2103_.52.0135b10:
T2103_.52.0135b11:
T2103_.52.0135b12:
T2103_.52.0135b13: 廣弘明集卷第八
T2103_.52.0135b14:   ＊大唐西明寺沙門釋＊道宣撰
T2103_.52.0135b15: 辯惑篇第二之四
T2103_.52.0135b16:   撃像焚經坑僧詔魏太武大集道俗
T2103_.52.0135b17: 廢立二教議周武二教論釋道安
T2103_.52.0135b18:   撃像焚經坑僧詔元魏世祖太武帝
T2103_.52.0135b19: 帝諱燾。以明元帝泰常八年即位。時年八歳。
T2103_.52.0135b20: 尚在幼冲。資政所由惟恃台輔。時司徒崔浩
T2103_.52.0135b21: 尤不信佛。帝訪國事。毎以爲懷言。佛法虚誕
T2103_.52.0135b22: 爲俗費害。黄老仙道可以存心。浩既雅信仙
T2103_.52.0135b23: 道。授帝老經。隨言信用曾無思擇。即立道壇
T2103_.52.0135b24: 四追方士。當時佛法隆盛。浩内嫉之。常求瑕
T2103_.52.0135b25: 釁。會蓋呉反於杏城。關中騷動。帝乃西伐。時
T2103_.52.0135b26: 浩從焉。既至長安。有沙門。種麥於寺中。御
T2103_.52.0135b27: 騶牧馬。帝入觀馬從官入。其便室見有弓
T2103_.52.0135b28: 矢。出以奏聞。帝怒曰。此非沙門所用。當與蓋
T2103_.52.0135b29: 呉通謀規害人耳。命有司案誅一寺。閲其財
T2103_.52.0135c01: 産及州郡牧守富人所寄藏物。蓋以萬計。詔
T2103_.52.0135c02: 乃焚破佛像。勅留臺下。四方一依長安行事。
T2103_.52.0135c03: 太平眞君五年。帝年二十有九。春秋方富盛
T2103_.52.0135c04: 於武功。崔浩邪謀相接交扇方士。仙觀日有
T2103_.52.0135c05: 登臨。釋門清衆將事殲殄。又下詔曰。愚民無
T2103_.52.0135c06: 識信僞惑妖。私養師巫挾藏讖記。沙門之徒。
T2103_.52.0135c07: 假西域虚誕。坐致妖 &T008673;

。非所以一齊政化布
T2103_.52.0135c08: 淳徳於天下也。自王公以下至於庶人。有私
T2103_.52.0135c09: 養沙門者。限今年二月十五日。過期不出沙
T2103_.52.0135c10: 門身死。容止者誅一門。時恭宗爲太子監國。
T2103_.52.0135c11: 素敬佛法。頻上表陳刑殺沙門之濫。又非圖
T2103_.52.0135c12: 像之罪。今罷其道杜諸寺門。世不修奉。土
T2103_.52.0135c13: 木丹青自然毀滅。如是再三不許。時有沙門
T2103_.52.0135c14: 玄高者。空門之秀傑也。太子晃師之。晃敬
T2103_.52.0135c15: 事如佛。崔浩得倖於帝。恐晃攝政。或見危
T2103_.52.0135c16: 逐。密讒於帝晃有異圖。若不先慮後悔無
T2103_.52.0135c17: 及。又晃結納玄高。高又通靈鬼物善得人心。
T2103_.52.0135c18: 可不猜耶。帝初不從。後且幽之。又夢其先
T2103_.52.0135c19: 祖云。太子無事。又問百官。咸云。太子仁孝。
T2103_.52.0135c20: 抂見幽辱。帝乃出晃以政歸之。浩又重譛。帝
T2103_.52.0135c21: 信之便幽死晃於禁中。縊高於郊南。浩得志
T2103_.52.0135c22: 於朝廷也。列辟莫敢致言。便以太平眞君七
T2103_.52.0135c23: 年三月下詔。一切蕩除。所有圖像胡經皆撃
T2103_.52.0135c24: 破焚毀。沙門無少長悉坑之。斯並崔浩之意
T2103_.52.0135c25: 致也。及後帝遭癘惱。浩被族誅。呼嗟長慨無
T2103_.52.0135c26: 所及矣。事迹如前釋老志廣之
T2103_.52.0135c27:   周滅佛法集道俗議事
T2103_.52.0135c28: 周高祖猜忌爲心。安忍嫌隙。大冡宰晋國公
T2103_.52.0135c29: 護。權衡百揆決通庶政。帝竊嫉之。恐有陵奪。
T2103_.52.0136a01: 召護入内。親自誅之。并大臣六家並從族滅。
T2103_.52.0136a02: 帝以得志於天下。一無所慮也。然信任讖緯
T2103_.52.0136a03: 偏以爲心。自古相傳黒者得也。謂有黒相當
T2103_.52.0136a04: 得天下。猶如漢末訛言黄衣當王。以黄代赤
T2103_.52.0136a05: 承運之像。言黒亦然。所以周太祖挾魏西奔。
T2103_.52.0136a06: 衣物旗幟並變爲黒。用期訛讖之言。斯亦漢
T2103_.52.0136a07: 光武之餘命也。昔者高洋之開齊運。流俗亦
T2103_.52.0136a08: 有此謠。洋言黒者稠禪師黒衣天子也。將欲
T2103_.52.0136a09: 誅之。會稠遠識。悟而得免備如別説。故周祖
T2103_.52.0136a10: 初重佛法下禮沙門。並著黄衣爲禁黒故。有
T2103_.52.0136a11: 道士張賓。譎詐罔上。私逹其黨。以黒釋爲國
T2103_.52.0136a12: 忌。以黄老爲國祥。帝納其言。信道輕佛。親受
T2103_.52.0136a13: 符録躬服衣冠。有前僧衞元嵩。與賓脣齒相
T2103_.52.0136a14: 扇惑動帝情云。僧多怠惰貪逐財食。不足欽
T2103_.52.0136a15: 尚。帝召百僧。入内七宵行道。時既密知各加
T2103_.52.0136a16: 懇到。帝亦同僧寢處覘候得失。或爲僧讀誦。
T2103_.52.0136a17: 或讃唄禮悔。僧皆懍厲莫不訝帝之微行也。
T2103_.52.0136a18: 既期已滿無何而止。至天和四年歳在已丑
T2103_.52.0136a19: 三月十五日。勅召有徳衆僧名儒道士文武
T2103_.52.0136a20: 百官二千餘人。帝御正殿量述三教。以儒教
T2103_.52.0136a21: 爲先。佛教爲後。道教最上。以出於無名之前。
T2103_.52.0136a22: 超於天地之表故也。時議者紛紜情見乖咎。
T2103_.52.0136a23: 不定而散。至其月二十日。依前集論。是非更
T2103_.52.0136a24: 廣莫簡帝心。帝曰。儒教道教此國常遵。佛教
T2103_.52.0136a25: 後來朕意不立。僉議如何。時議者陳理無由
T2103_.52.0136a26: 除削。帝曰。三教被俗。義不可倶。至四月初。
T2103_.52.0136a27: 更依前集。必須極言陳理。無得面從
T2103_.52.0136a28: 又勅司隷大夫甄鸞。詳度佛道二教。定其深
T2103_.52.0136a29: 淺辯其眞僞。天和五年鸞乃上笑道論三卷。
T2103_.52.0136b01: 用笑三洞之名。至五月十日。帝大集群臣詳
T2103_.52.0136b02: 鸞上論。以爲傷蠹道法。帝躬受之。不愜本圖。
T2103_.52.0136b03: 即於殿庭焚蕩。時道安法師。又上二教論。云
T2103_.52.0136b04: 内教外教也。練心之術名三乘。内教也。教形
T2103_.52.0136b05: 之術名九流。外教也。道無別教即在儒流。斯
T2103_.52.0136b06: 乃易之謙謙也。帝覽論以問朝宰。無有抗者。
T2103_.52.0136b07: 於是遂寢。乃經五載至建徳三年。歳在甲午
T2103_.52.0136b08: 五月十七日。初斷佛道兩教沙門道士並令
T2103_.52.0136b09: 還俗。三寶福財散給臣下。寺觀塔廟賜給王
T2103_.52.0136b10: 公。餘如別述。于時衞王不忍其事。直入宮燒
T2103_.52.0136b11: 乾化門。攻帝不下。退至虎牢。捉獲入京。父子
T2103_.52.0136b12: 十二人。并同謀者並誅
T2103_.52.0136b13:   二教論沙門釋道安
T2103_.52.0136b14:   歸宗顯本第一儒道昇降第二
T2103_.52.0136b15: 君爲教主第三詰驗形神第四
T2103_.52.0136b16: 仙異涅槃第五道仙優劣第六
T2103_.52.0136b17: 孔老非佛第七釋典道流第八
T2103_.52.0136b18: 服法非老第九明典眞僞第十
T2103_.52.0136b19: 教指通局第十一依法除疑第十二
T2103_.52.0136b20: 歸宗顯本第一
T2103_.52.0136b21: 有東都逸俊童子。問於西京通方先生曰。僕
T2103_.52.0136b22: 聞風流傾墜。六經所以緝修。誇尚滋彰。二篇
T2103_.52.0136b23: 所以述作。故優柔弘潤於物必濟曰儒。用之
T2103_.52.0136b24: 不匱於物必通曰道。斯皆孔老之神功。可得
T2103_.52.0136b25: 而詳矣。近覽釋教文博義豐。觀其汲引則恂
T2103_.52.0136b26: 恂善誘。要其指趣則亹亹茲良。然三教雖
T2103_.52.0136b27: 殊勸善義一。塗迹誠異理會則同。至於老嗟
T2103_.52.0136b28: 身患孔歎逝川。固欲後外以致存生。感往以
T2103_.52.0136b29: 知物化。何异釋典之厭身無常之説哉。但
T2103_.52.0136c01: 拘滯之流未馳高觀。不能齊天地於一指均
T2103_.52.0136c02: 是非乎一氣。致令談論之際毎有不同。此所
T2103_.52.0136c03: 謂匿摩尼於胎 &T021400;

。掩大明於重夜。傷莫二之
T2103_.52.0136c04: 純風。塞洞一之玄＊指。祈之彌劫。奚可値哉。
T2103_.52.0136c05: 敬請先生爲之開闡。通方先生曰。子之問也
T2103_.52.0136c06: 激矣哉。可謂窮＊辯未盡理也。僕雖不敏稽疑
T2103_.52.0136c07: 上國。服膺靈章陶風下席。今當爲子略陳其
T2103_.52.0136c08: 要。夫萬化本於無生而生。生者無生。三才兆
T2103_.52.0136c09: 於無始而始。始者無始。然則無生無始物之
T2103_.52.0136c10: 性也。有化有生人之聚也。聚雖一體而形神
T2103_.52.0136c11: 兩異。散雖質別而心數弗亡。故救形之教。教
T2103_.52.0136c12: 稱爲外。濟神之典。典號爲内。是以智度有内
T2103_.52.0136c13: 外兩經。仁王辯内外二論。方等明内外兩律。
T2103_.52.0136c14: 百論言内外二道。若通論内外。則該彼華夷。
T2103_.52.0136c15: 若局命此方。則可云儒釋。釋教爲内儒教爲
T2103_.52.0136c16: 外。備彰聖典。非爲誕謬。詳覽載籍尋討源流。
T2103_.52.0136c17: 教唯有二寧得有三。何則昔玄古朴素。墳典
T2103_.52.0136c18: 之誥未弘。淳風稍離丘索之文乃著。故包論
T2103_.52.0136c19: 七典統括九流。咸爲治國之謨。並是修身之
T2103_.52.0136c20: 術。故藝文志曰。儒之流。蓋出於司徒之官。
T2103_.52.0136c21: 助人君順陰陽明教化者也。遊文於六經之
T2103_.52.0136c22: 中。留意於五徳之際。祖述堯舜。憲章文武。宗
T2103_.52.0136c23: 師仲尼。其道最高者也
T2103_.52.0136c24: 道家者流。蓋出於史官。清虚以自守。卑弱以
T2103_.52.0136c25: 自持。此君人者南面之術。合於堯之克讓。易
T2103_.52.0136c26: 之謙謙。是其所長也
T2103_.52.0136c27: 陰陽家者流。蓋出於羲和之官。敬順昊天。暦
T2103_.52.0136c28: 象日月星辰。敬授民時。此者所長也
T2103_.52.0136c29: 法家者流。蓋出於理官。信賞必罰以輔禮制。
T2103_.52.0137a01: 易曰。先王以明罰勅法。此其所長也
T2103_.52.0137a02: 名家者流。蓋出於禮官。古者名位不同禮亦
T2103_.52.0137a03: 異數。孔子曰。必也正名乎。名不正則言不順。
T2103_.52.0137a04: 言不順則事不成。此其所長也
T2103_.52.0137a05: 墨家者流。蓋出於清廟之官。茅屋採椽。是以
T2103_.52.0137a06: 貴儉。養三老五更。是以兼愛。選士大射。是
T2103_.52.0137a07: 以上賢。宗祀嚴父。是以有鬼。此其所長也
T2103_.52.0137a08: 縱横家者流。蓋出於行人之官。孔子曰。誦詩
T2103_.52.0137a09: 三百使乎四方不能專對。雖多亦奚以爲。又
T2103_.52.0137a10: 曰。使乎使乎。言其當權事制宜受命而不受
T2103_.52.0137a11: 詞。此其所長也
T2103_.52.0137a12: 雜家者流。蓋出於議官。兼儒墨含名法。知國
T2103_.52.0137a13: 體之有此。見王治無不貫。此其所長也
T2103_.52.0137a14: 農家者流。蓋出於農稷之官。播五穀勸耕桑。
T2103_.52.0137a15: 以足衣食。故八政。一曰食。二曰貨。此其所長
T2103_.52.0137a16: 也。若派而別之。則應有九教。若總而合之。則
T2103_.52.0137a17: 同屬儒宗。論其官也。各王朝之一職。談其籍
T2103_.52.0137a18: 也。並皇家之一書子。欲於一代之内令九流
T2103_.52.0137a19: 爭川大道之世使小成競辯。豈不上傷皇極
T2103_.52.0137a20: 莫二之風。下開拘放鄙蕩之弊。眞所謂巨蠹
T2103_.52.0137a21: 鴻猷眩曜朝野矣
T2103_.52.0137a22: 佛教者窮理盡性之格言。出世入眞之軌轍。
T2103_.52.0137a23: 請其文則部分十二。語其旨則四種悉檀。理
T2103_.52.0137a24: 妙域中。固非名號所及。化擅繋表。又非情智
T2103_.52.0137a25: 所尋。至於遣累落筌。陶神盡照。近超生死遠
T2103_.52.0137a26: 證泥洹。播闡五乘。接群機之深淺。該明六道。
T2103_.52.0137a27: ＊辯善惡之昇沈。夐期出世而理無不周。邇比
T2103_.52.0137a28: 王化而事無不盡。能博能要不質不文。自非
T2103_.52.0137a29: 天下之至慮。孰能與斯教哉。雖復儒道千家
T2103_.52.0137b01: 墨農百氏取捨驅馳。未及其度者也。惟釋氏
T2103_.52.0137b02: 之教理富權實。有餘不了稱之曰權。無餘了
T2103_.52.0137b03: 義號之爲實。通云善誘。何成妙賞。子謂三教
T2103_.52.0137b04: 雖殊勸善義一。余謂善有精麁優劣宜異。精
T2103_.52.0137b05: 者超百化而高昇。麁者循九居而未息。安可
T2103_.52.0137b06: 同年而語其勝負哉。又云。教迹誠異理會則
T2103_.52.0137b07: 同。爰引世訓以符玄教。此蓋悠悠之所昧。未
T2103_.52.0137b08: 曁其本矣。教者何也。詮理之謂。理者何也。
T2103_.52.0137b09: 教之所詮。教若果異理豈得同。理若必同教
T2103_.52.0137b10: 寧得異。筌不期魚蹄不爲兔。將爲名乎理
T2103_.52.0137b11: 同安在。夫厚生情篤身患之誡遂興。不悟
T2103_.52.0137b12: 遷流逝川之歎乃作。並是方内之至談。諒非
T2103_.52.0137b13: 踰方之巨唱。何者推色盡於極微。老氏之
T2103_.52.0137b14: 所未辯。究心窮於生滅宣尼又所未言。可謂
T2103_.52.0137b15: 瞻之似盡。察之未極者也。故涅槃經曰。分別
T2103_.52.0137b16: 色心有無量相。非諸聲聞縁覺所知。且聲聞
T2103_.52.0137b17: 之與菩薩。倶越妄想之郷。菩薩則惠兼九
T2103_.52.0137b18: 道。聲聞則獨善一身。其猶露潤之方巨壑。微
T2103_.52.0137b19: 塵之比須彌。況凡夫識想。何得齊乎。故淨名
T2103_.52.0137b20: 曰。無以日光等彼螢火。若夫以齊而齊不
T2103_.52.0137b21: 齊者未齊矣。以齊而齊於齊者未齊焉。余聞
T2103_.52.0137b22: 善齊天下者以不齊而齊天下者也。何須夷
T2103_.52.0137b23: 嶽實淵然後方平。續鳧截鶴於焉始等。此蓋
T2103_.52.0137b24: 狷夫之野議。豈逹士之貞觀。故諺曰。紫實昧
T2103_.52.0137b25: 朱。狂斯濫哲。請廣其類更曉子懷。上至天子
T2103_.52.0137b26: 下至庶民。莫不資色心以成軀。禀陰陽以化
T2103_.52.0137b27: 體。不可以色心是等而便混以智愚。安得以
T2103_.52.0137b28: 陰陽義齊則同之貴賤。此之不可至理皎然。
T2103_.52.0137b29: 雖強齊之其義安在

T2103_.52.0137c01:

儒道昇降第二

儒通六典道止兩篇
昇降二事備彰四史

T2103_.52.0137c02: 問曰。先生涇渭孔釋清濁大懸。與奪儒道取
T2103_.52.0137c03: 捨尤濫。史遷六氏道家爲先。班固九流儒宗
T2103_.52.0137c04: 爲上。討其祖述並可命家。論其憲章未乖典
T2103_.52.0137c05: 式。欲言倶非情謂未可。儻其都是何宜去
T2103_.52.0137c06: 取。答曰。塗軌乖順不可無歸。朱紫之際久宜
T2103_.52.0137c07: 有在。漢書十志並是古則。藝文五行豈今始
T2103_.52.0137c08: 有。農爲治本史遷不言。安毀縱横官典倶漏。
T2103_.52.0137c09: 故孟堅之撰。今古褒其是。子長之論。曩見貶
T2103_.52.0137c10: 其非。是以前漢書曰。史遷序墳籍。則先黄老
T2103_.52.0137c11: 後六經。論遊侠則退處士進姦雄。述貨殖則
T2103_.52.0137c12: 崇勢利羞貧賤。此其爲弊也
T2103_.52.0137c13: 後漢書曰。太史令司馬遷採左氏國語刪世
T2103_.52.0137c14: 本。戰國策據楚漢春秋列時事。上自黄帝下
T2103_.52.0137c15: 訖獲麟。作本紀世家列傳。書表凡百三十
T2103_.52.0137c16: 篇。而十篇缺焉。至於採經摭傳分散百家之
T2103_.52.0137c17: 事。甚多疏略不如其本。務欲以多聞廣載爲
T2103_.52.0137c18: 功。論義淺而不篤。其論術學也。則崇黄老而
T2103_.52.0137c19: 薄五經。輕仁義而賤守節。此其甚弊傷道所
T2103_.52.0137c20: 過極刑之咎也。又晋書禮樂志曰。世稱子長
T2103_.52.0137c21: 史記奇而不周。奇謂博古遠逹。不周謂弊於
T2103_.52.0137c22: 儒道。儒道既弊聖教不興。何王摹之。尚道廢
T2103_.52.0137c23: 儒惑亂天下。變風毀俗。遂使魏晋爲之陵遲。
T2103_.52.0137c24: 四夷交侵中國微矣。此皆國史實録之文。奚
T2103_.52.0137c25: 獨可異校其得失。詳列典志。取捨昇降何豫
T2103_.52.0137c26: 鄙懷
T2103_.52.0137c27: 問。老子之教。蓋修身治國絶棄貴尚。論大道
T2103_.52.0137c28: 則爲三才之元。＊辯上徳則爲五事之本。猶陶
T2103_.52.0137c29: 埏之成造。譬槖籥之不窮。先生何爲抑在
T2103_.52.0138a01: 儒下
T2103_.52.0138a02: 答曰。余聞恬志大和者不務變常。安時處順
T2103_.52.0138a03: 者不求反古。故詩曰不。愆不忘。率由舊章。
T2103_.52.0138a04: 惟藝文之盛。易最優矣。吾子謂老與易何若。
T2103_.52.0138a05: 昔宓羲氏。仰觀象於天。俯察法於地。近取諸
T2103_.52.0138a06: 身遠取諸物。於是始作八卦。以通神明之徳。
T2103_.52.0138a07: 以類萬物之情。文王重六爻。孔子弘十翼。故
T2103_.52.0138a08: 曰。易道深矣。人更三聖世歴三古。故繋詞曰。
T2103_.52.0138a09: 易有太極。是生兩儀。易説曰。夫有形生於無
T2103_.52.0138a10: 形。故曰。有太易有太初有太始有太素
T2103_.52.0138a11: 太易者未見氣也
T2103_.52.0138a12: 太初者氣之始
T2103_.52.0138a13: 太始者形之始
T2103_.52.0138a14: 太素者質之始
T2103_.52.0138a15: 本氣形質而未相離。故曰混沌。視之不見
T2103_.52.0138a16: 聽之不聞循之不得。故曰易也。孝經説曰。
T2103_.52.0138a17: 奇者陽節。偶者陰基。得陽而成。合陰而居。數
T2103_.52.0138a18: 相配偶乃爲道也。故曰。一陰一陽之謂道。陰
T2103_.52.0138a19: 陽不測謂之神。此而遐瞻足賢於老也
T2103_.52.0138a20: 子謂仁由失徳而興。禮生忠信之簿。安其所
T2103_.52.0138a21: 習毀所不見。且大樂與天地同和。大禮與天
T2103_.52.0138a22: 地同節。豈在飾敬之年責報之歳哉。然老氏
T2103_.52.0138a23: 之旨本救澆浪。虚柔善下修身可矣。不上
T2103_.52.0138a24: 賢能於治何續。既扶易之一謙。便是儒之一
T2103_.52.0138a25: 派。幸勿同放兼棄五徳

T2103_.52.0138a26:

君爲教主第三

世謂孔老爲弘教之人
訪之典謨則君爲教主

T2103_.52.0138a27: 問。敬尋懋製剖析離合云。派而別之應有九
T2103_.52.0138a28: 教。統而合之同一儒宗。採求理例猶謂未當。
T2103_.52.0138a29: 何者名雜鄧尹法參悝商。墨出由胡農興野
T2103_.52.0138b01: 老。斯皆製通賢逹。不可以爲教首。孔老聖
T2103_.52.0138b02: 歟。可以命教。故九流之中唯論其二。儒教道
T2103_.52.0138b03: 教豈不婉哉
T2103_.52.0138b04: 答曰。子之問也。似未通遠。夫帝王功成作樂。
T2103_.52.0138b05: 治定制禮。此蓋皇業之盛事也。而左史記言。
T2103_.52.0138b06: 右史記事。事爲春秋。言爲尚書。百王同其風。
T2103_.52.0138b07: 萬代齊其軌。若有位無才。猶虧弘闡。有才無
T2103_.52.0138b08: 位。灼然全闕。昔周公攝政七載。乃制六官。孔
T2103_.52.0138b09: 老何人得爲教主。孔雖聖逹無位者也。自衞
T2103_.52.0138b10: 迴輪始弘文軌。正可修述非爲教源。且柱史
T2103_.52.0138b11: 在朝本非諧賛。出周入秦爲尹言道。無聞諸
T2103_.52.0138b12: 侯。何況天子。既是仙賢。固宜雙缺。道屬儒宗
T2103_.52.0138b13: 已彰前簡
T2103_.52.0138b14: 問。孔子問禮於老聃。則師資之義存矣。又論
T2103_.52.0138b15: 語。孔子自稱。吾述而不作。信而好古。竊比
T2103_.52.0138b16: 於我老彭。子云孔聖而云老賢比類之義義
T2103_.52.0138b17: 將焉在。褒貶乖衷諒爲侮聖
T2103_.52.0138b18: 答曰。余既庸昧奚敢穿鑿。廢智任誠唯依謨
T2103_.52.0138b19: 典。嵇子云。老子就涓子學九仙之術尋乎練
T2103_.52.0138b20: 餌。斯或有之。至於聖也則不云學。論語曰。生
T2103_.52.0138b21: 而知之者上。學而知之者次。依前漢書。品
T2103_.52.0138b22: 孔子爲上上類。皆是聖。以老氏爲中上流。並
T2103_.52.0138b23: 是賢。又何晏王弼咸云。老未及聖。此皆典逹
T2103_.52.0138b24: 所位。僕能異乎。孔子曰。吾無常師。問禮於
T2103_.52.0138b25: 老聃。斯其義也。有問農云。吾不如老農。又
T2103_.52.0138b26: 問圃云。吾不如老圃。入太廟毎事問。豈農圃
T2103_.52.0138b27: 守廟之人。而賢於孔丘乎。竊比遜詞斯其類
T2103_.52.0138b28: 也。故知他評近實自謙則虚。侮聖之談恐還

T2103_.52.0138b29:

自累

孔子問樂於長弘。學琴於師襄子。豈弘子
之流皆賢於孔子乎。聖人之迹於斯可見

T2103_.52.0138c01: 問。魯隱公者。蓋是讓國之賢君。而人表評爲
T2103_.52.0138c02: 下下。老子者。乃無爲之大聖。漢書品爲中上。
T2103_.52.0138c03: 故知班彪父子詮度險巇。先生何乃引之爲
T2103_.52.0138c04: 證。答曰。吾子近取杜預之談。遠忽春秋之意。
T2103_.52.0138c05: 隱公者桓公之庶兄也。桓公幼小攝行政事。
T2103_.52.0138c06: 及桓長大歸政桓公。雖能歸政不能去猜。讃
T2103_.52.0138c07: 毒於是縱横。遂爲桓公所弑。既不自全陷弟
T2103_.52.0138c08: 不義。讓國之美竟復何在。此而非下孰有下
T2103_.52.0138c09: 乎。漢書之評。於是乎得。且孔子受命。遂號素
T2103_.52.0138c10: 王。未聞載籍。稱老爲聖。言不關典。君子所
T2103_.52.0138c11: 慚。問尚書云。惟狂克念作聖。惟聖罔念則
T2103_.52.0138c12: 狂。子云。聖也則不關學。是何言歟
T2103_.52.0138c13: 答曰。孔語生知。學言積習。向者論儒。未云
T2103_.52.0138c14: 釋也。上智下愚本不隨化。中庸之類乃順化
T2103_.52.0138c15: 遷。聖可爲狂則非上智。狂可爲聖復非下愚。
T2103_.52.0138c16: 書辨狂聖。皆中庸也。老子曰。絶聖棄智民利
T2103_.52.0138c17: 百倍。此蓋中才之聖。非上智也

T2103_.52.0138c18:

詰驗形神第四

形神之教初篇已言。今
則詰之。驗其典證也

T2103_.52.0138c19: 問曰。先生云。救形之教。教稱爲外。敬尋雅論
T2103_.52.0138c20: 寔爲未允。易云。知幾其神乎。寧得雷同七
T2103_.52.0138c21: 典皆爲形教。釋辨濟神義將安在。答曰。書稱
T2103_.52.0138c22: 知遠。遠極唐虞。春秋屬詞。詞盡王業。至若禮
T2103_.52.0138c23: 樂之敬良。詩易之温潔。皆明夫一身豈論三
T2103_.52.0138c24: 世。固知教在於形方者。未備洪祐。示逸乎生
T2103_.52.0138c25: 表者。存而未議。易曰。幾者動之微也。能照其
T2103_.52.0138c26: 微非神如何。此言神矣。而未辨練神。練神者
T2103_.52.0138c27: 閉情開照。期神曠劫幽靈不亡。積習成聖。
T2103_.52.0138c28: 階十地而逾明。邁九宅而高蹈。此釋教所弘
T2103_.52.0138c29: 也。經曰。濟神拔苦莫若修善。六度攝生淨心
T2103_.52.0139a01: 非事故也

T2103_.52.0139a02:

仙異涅槃第五

仙明延期之術。不無其終
涅槃常住之果。居然乖異

T2103_.52.0139a03: 問。釋稱涅槃。道言仙化。釋云無生。道稱不
T2103_.52.0139a04: 死。其揆一也。何可異乎
T2103_.52.0139a05: 答曰。靈飛羽化者。並稱神丹之力。無疾輕強
T2103_.52.0139a06: 者。亦云餌服之功。哀哉不知繕績前成。生
T2103_.52.0139a07: 甄異氣。壽夭由因。脩短在業。佛法以有生爲
T2103_.52.0139a08: 空幻。故忘身以濟物。道法以吾我爲眞實。故
T2103_.52.0139a09: 服餌以養生。生生不貴存存何勣。縱使延期
T2103_.52.0139a10: 不能無死。故莊周稱老子曰。古者謂之遁天
T2103_.52.0139a11: 之形。始以爲其人。今則非人也。尚非遁天之
T2103_.52.0139a12: 仙。故有秦佚之弔。死扶風葬槐里。涅槃者
T2103_.52.0139a13: 常恒清涼無復生死。心不可以智知。形不可
T2103_.52.0139a14: 以像測。莫知所以名強謂之寂。其爲至也。亦
T2103_.52.0139a15: 以極哉。縱其雙林息照而靈智常存。體示闍
T2103_.52.0139a16: 維而舍利恒在。雖復大椿遐壽以彭年爲殤。
T2103_.52.0139a17: 非想多劫與無擇對戸。凡聖理懸動寂天異。
T2103_.52.0139a18: 焉可同時而辨昇降哉。吾子何爲抗餘燎於
T2103_.52.0139a19: 日月之下。而欲與羲和爭暉。至於狷也。何
T2103_.52.0139a20: 至甚乎

T2103_.52.0139a21:

道仙優劣第六

道以恬虚寡慾優在符於謙
徳。仙則餌服紛紜劣在徒

T2103_.52.0139a22:

勤
無効

T2103_.52.0139a23: 問。先生高談壽夭＊繕績前生業果雖詳芝丹
T2103_.52.0139a24: 仍略。且道家之極。極在長生。呼吸太一吐故
T2103_.52.0139a25: 納新。子欲劣之其可得乎
T2103_.52.0139a26: 答老氏之旨。蓋虚無爲本。柔弱爲用。渾思
T2103_.52.0139a27: 天元恬高人世。浩氣養和得失無變。窮不謀
T2103_.52.0139a28: 通逹不謀己。此學者之所以詢仰餘流其道
T2103_.52.0139a29: 若存者也。若乃練服金丹餐霞餌玉。靈升羽
T2103_.52.0139b01: 蛻屍解形化。斯皆尤乖老莊立言本理。其致
T2103_.52.0139b02: 流漸。非道之儔雖記奇者有之。而言道者莫
T2103_.52.0139b03: 取。昔漢武好方技。遂有欒大之妖。光武信
T2103_.52.0139b04: 讖書。致有桓譚之議。書爲方＊技不入墳流。
T2103_.52.0139b05: 人爲方士何關雅正。吾子曷爲捨大而從小。
T2103_.52.0139b06: 背理而趣誕乎

T2103_.52.0139b07:

孔老非佛第七

佛生西域。孔氏高推
商宰致問列子書記

T2103_.52.0139b08: 問。西域名佛。此方云覺。西言菩提。此云爲
T2103_.52.0139b09: 道。西云泥洹。此言無爲。西稱般若。此飜智
T2103_.52.0139b10: 慧。准此斯義則孔老是佛。無爲大道先已有
T2103_.52.0139b11: 之
T2103_.52.0139b12: 答曰。鄙俗不可以語大道者。滯於形也。曲士
T2103_.52.0139b13: 不可以＊辯宗極者。拘於名也。案孟子以聖人
T2103_.52.0139b14: 爲先覺。聖中之極。寧過佛哉。故譯經者以
T2103_.52.0139b15: 覺飜佛。覺有三種。自覺覺他及以滿覺。孟
T2103_.52.0139b16: 軻一辯豈具此三菩提者。案大智度論云。
T2103_.52.0139b17: 無上慧然慧照靈通。義翻爲道。道名雖同道
T2103_.52.0139b18: 義尤異。何者若論儒宗。道名通於大小。論
T2103_.52.0139b19: 語曰。雖小道必有可觀。致遠恐泥。若談
T2103_.52.0139b20: 釋典。道名通於邪正。經曰。九十有六皆名
T2103_.52.0139b21: 道也。聽其名則眞僞莫分。驗其法則邪正自
T2103_.52.0139b22: ＊辯。菩提大道以智度爲體。老氏之道以虚空
T2103_.52.0139b23: 爲状。體用既懸固難影響。外典無爲以息事
T2103_.52.0139b24: 爲義。内經無爲無三相之爲。名同實異本不
T2103_.52.0139b25: 相似。故知借此方之稱。翻彼域之宗。寄名談
T2103_.52.0139b26: 實何疑之有。准如茲例則孔老非佛。何以明
T2103_.52.0139b27: 其然者。昔商大宰問於孔丘曰。夫子聖人
T2103_.52.0139b28: 歟。對曰。丘博識強記。非聖人也。又問。三王
T2103_.52.0139b29: 聖人歟。對曰。三王善用智勇。聖非丘所知。又
T2103_.52.0139c01: 問。五帝聖人歟。對曰。五帝善用仁信。聖非丘

T2103_.52.0139c02:

所知。

又問。三皇聖人歟。對曰三皇善用時。
聖非丘所知。大宰大駭曰。然則

孰者

T2103_.52.0139c03: 爲聖。孔子動容有間曰。西方之人有聖者
T2103_.52.0139c04: 焉。不治而不亂。不言而自信。不化而自行。蕩
T2103_.52.0139c05: 蕩乎民無能名焉。若老氏必聖孔何不言。以

T2103_.52.0139c06:

此校之理當推佛

老子西升經云。天下大術佛術第
一。又西昇玄經云。吾師化由天竺

T2103_.52.0139c07:

善入泥洹又府子曰老氏之師名
釋迦文。直就道書咸皆師佛

T2103_.52.0139c08:

釋異道流第八

出世三乘。域中四大。
懸如天地。異過塵嶽

T2103_.52.0139c09:

問。後漢書云。佛道神化興自身毒

案山海經。西
方有天毒國。

T2103_.52.0139c10:

郭景純注云。即天竺國也。而漢書
西域傳云。天竺國一名身毒國也

詳其清心釋累

T2103_.52.0139c11: 之訓。空有兼遣之宗。道書之流也。以此推之。
T2103_.52.0139c12: 則道教收佛。又佛經云。一切文字。悉是佛説。
T2103_.52.0139c13: 非外道書。而先生高位釋教。在儒道之表。將
T2103_.52.0139c14: 不自局而近誣聖乎
T2103_.52.0139c15: 答曰。吾子援引漢書而問。余亦還以漢書而
T2103_.52.0139c16: 答。後漢西域傳曰。張騫之著天竺。惟云地多
T2103_.52.0139c17: 濕暑。斑勇之列身毒。正言奉佛不殺而精
T2103_.52.0139c18: 文。善法導逹之功。靡所傳記。余聞之後説
T2103_.52.0139c19: 也。其國則殷平中土玉燭和氣。靈智之所降
T2103_.52.0139c20: 集。賢 &T072579;

之所挺生。神迹詭怪則理絶人區。
T2103_.52.0139c21: 感驗明顯則事出天外。而騫超無聞者。豈其
T2103_.52.0139c22: 道閉往運數開叔葉乎。不然何經典之甚也。
T2103_.52.0139c23: 漢自楚英始盛齋戒之祀。桓帝又修華蓋之
T2103_.52.0139c24: 飾。將微義未譯。但神明之耶。且好仁惡殺蠲
T2103_.52.0139c25: 弊崇善。所以賢逹君子多受其法焉。然好大
T2103_.52.0139c26: 不經奇譎無已。雖鄒衍談天之＊辯。莊周蝸角
T2103_.52.0139c27: 之論。未足以概其萬一。尋漢書之録。兼而有
T2103_.52.0139c28: 徴。取其微義未譯。則云道書之流。談其神奇
T2103_.52.0139c29: 感驗。則言理絶天表。惟四藏贍博二諦並陳。
T2103_.52.0140a01: 總論九道則無非佛説。別明三乘則儒道非
T2103_.52.0140a02: 流。此乃在我之明證。非吾子之清決乎

T2103_.52.0140a03:

服法非老第九

絶聖棄智。老氏之心。
黄巾葉服。張家之法

T2103_.52.0140a04: 問。經云。釋迦成佛已有塵劫之數。或爲儒
T2103_.52.0140a05: 林之宗。或爲國師道士。固知佛道冥如符契。
T2103_.52.0140a06: 又清淨法行經云。佛遣三弟子振旦教化。儒
T2103_.52.0140a07: 童菩薩彼稱孔丘。光淨菩薩彼稱顏淵。摩訶
T2103_.52.0140a08: 迦葉彼稱老子。先生辯異似若自私
T2103_.52.0140a09: 答曰。聖道虚寂圓應無方。無方之應逗彼群
T2103_.52.0140a10: 品。器量有淺深。感通有厚薄。故令無像之
T2103_.52.0140a11: 像。像遍十方。無言之言。言充八極。應實塵砂
T2103_.52.0140a12: 大略有二
T2103_.52.0140a13: 八相感成雙林現滅。斯其大也。權入六道晦
T2103_.52.0140a14: 迹塵光。斯其小也。小則或畫卦以御時。或播
T2103_.52.0140a15: 殖以利世。或修征以定亂。或行禮以誡物。
T2103_.52.0140a16: 或談無而傲榮。或説有而重爵。何爲老生獨
T2103_.52.0140a17: 非一迹。故須彌四域經曰。寶應聲菩薩名曰
T2103_.52.0140a18: 伏羲。寶吉祥菩薩名曰女媧。但今之道士始
T2103_.52.0140a19: 自張陵。乃是鬼道。不關老子。何以知之。李膺
T2103_.52.0140a20: 蜀記曰。張陵避病瘧於丘社之中。得咒鬼之
T2103_.52.0140a21: 術書。爲是遂解使鬼法。後爲大蛇所噏。弟子
T2103_.52.0140a22: 妄述昇天。後漢書稱。沛人張魯。母有姿色。兼
T2103_.52.0140a23: 挾鬼道。往來劉焉家。益州刺史劉焉遂任魯。
T2103_.52.0140a24: 以爲督義司馬。魯遂與別部司馬張修。將兵
T2103_.52.0140a25: 掩殺漢中太守蘇固。斷絶斜谷殺漢使者。魯
T2103_.52.0140a26: 既得漢中。遂殺張修而并其衆焉。於漢爲逆
T2103_.52.0140a27: 賊。戴黄巾服黄布褐
T2103_.52.0140a28: 魯字公旗。初祖父陵順帝時。客於蜀學道鶴
T2103_.52.0140a29: 鳴山中。造作符書以惑百姓。受其道者輒出
T2103_.52.0140b01: 米五斗。故世謂之米賊。陵傳其子衡。衡傳
T2103_.52.0140b02: 於魯。魯遂自號天師君。其來學者。初名鬼
T2103_.52.0140b03: 卒。後號祭酒。祭酒各領部衆。多者名曰治
T2103_.52.0140b04: 頭。皆教以誠信。不聽欺妄。有病但令首過
T2103_.52.0140b05: 而已。諸祭酒各起義舍於同路。同路懸亭置
T2103_.52.0140b06: 米肉以給行旅。食者量腹取足。過多則鬼能
T2103_.52.0140b07: 病人。犯法者先加三令。然後行刑。不置長
T2103_.52.0140b08: 吏。以祭酒爲治氐。夷信向之。朝廷不能討。
T2103_.52.0140b09: 遂就拜魯鎭夷中郎。將通其貢獻。自魯在漢
T2103_.52.0140b10: 垂三十年。獻帝建安二十年。曹操征之至陽
T2103_.52.0140b11: 平。魯欲擧漢中降其弟衞不聽。率衆數萬拒
T2103_.52.0140b12: 關固守。操破衞斬之。魯聞陽平已陷。將稽
T2103_.52.0140b13: 顙歸降。閻圃説曰。今以急往其功爲輕。不
T2103_.52.0140b14: 如且依巴中然後委質。功必多也。於是乃奔
T2103_.52.0140b15: 南山左右。欲悉焚寶貨倉庫。魯曰。本欲歸
T2103_.52.0140b16: 命國家。其意未逹。今日之走。以避鋒鋭。非有
T2103_.52.0140b17: 惡意。遂封藏而去。操入南鄭甚嘉之。又以魯
T2103_.52.0140b18: 本有善意。遣人慰安之。魯即與家屬出逆。
T2103_.52.0140b19: 拜鎭南將軍封閬中侯。而張角張魯等。本因
T2103_.52.0140b20: 鬼言漢末黄衣當王。於是始服之。曹操受命
T2103_.52.0140b21: 以黄代赤。黄巾之賊至是始平。自此已來遂
T2103_.52.0140b22: 有茲弊。至宋武帝。悉皆斷之。至寇謙之時。稍
T2103_.52.0140b23: 稍還有。今既大道之世風化宜同。小巫巾色
T2103_.52.0140b24: 寔宜改復。且老子大賢絶棄貴尚。又是朝臣。
T2103_.52.0140b25: 服色寧異。古有專經之學。而無服象之殊。黄
T2103_.52.0140b26: 巾布衣出自張魯。國典明文豈虚也哉。夫聖
T2103_.52.0140b27: 賢作訓弘裕温柔。鬼神嚴厲動爲寒暑。老子
T2103_.52.0140b28: 誡味祭酒皆飮。張製鬼服黄布則齊。眞僞皎
T2103_.52.0140b29: 然急緩可見。自下略引張氏數條妄説。用懲

T2103_.52.0140c01:

革未聞或禁經止價

玄光論云。道家諸經。制雜凡意
教迹邪險。是故不傳。但得金帛

T2103_.52.0140c02:

便與其經。貧者造之至死不覩。貪利無慈逆莫過此。又其
方術穢濁不清乃有扣齒爲天鼓。咽唾爲醴泉馬屎爲靈

T2103_.52.0140c03:

薪。老鼠爲芝藥。資
此求道。焉能得乎

T2103_.52.0140c04:

或妄稱眞道

蜀記曰。張陵入鶴鳴山。自稱天師。漢
嘉平末。爲蟒蛇所噏。子衡奔出尋無

T2103_.52.0140c05:

所。畏負清議之譏。乃假設權方以表靈化之迹生縻鶴足
置石崖頂。到光和元年。遣使告曰。正月七日天師昇玄

T2103_.52.0140c06:

都。米民山獠遂因妄傳
販死利生逆莫此之甚也

T2103_.52.0140c07:

或含氣釋罪

妄造黄書兒癩無端。乃開命門抱眞人
嬰兒。龍迴虎戲備如黄書所説。三五

T2103_.52.0140c08:

七九天羅地網。士女溷漫不
異禽獸用消災禍。其可然乎

T2103_.52.0140c09:

或挾道作亂

黄巾鬼道毒流漢室。孫恩求仙
禍延皇晋。破國害民惑亂天下

T2103_.52.0140c10:

或章書伐徳

遷逹七祖。乞免擔沙。横費紙筆奏章太
上。戊辰之日上必不逹。不逹太上則生

T2103_.52.0140c11:

民抂死嗚
呼哀哉

T2103_.52.0140c12:

或畏鬼帶符

左佩太極章。右佩昆吾鐵。指日則停暉
擬鬼千里血。若受黄書赤章。即是靈仙

T2103_.52.0140c13:

或制民輸課

蜀記曰。受其道者。輸米肉布絹器物
紙筆。薦席五綵。後生邪濁増立米民

T2103_.52.0140c14:

或解除墓門

左道餘氣墓門解除。春秋二分祭竈祠社。
冬夏兩至記祠同俗。先受治録兵符社契。

T2103_.52.0140c15:

皆言軍將吏兵。
都無教戒之義

T2103_.52.0140c16:

或苦妄度厄

塗炭齋者。事起張魯。驢輾泥中黄土
塗面摘頭懸櫛埏埴使熟。至義熙初有

T2103_.52.0140c17:

王公朝省去打拍。呉陸修靜猶泥額。
反縛懸頭而已。資此度厄何癡之甚

T2103_.52.0140c18:

或夢中作罪

夢見先亡。輒云變怪。召食
鬼神。軍將吏兵奏章斷之

T2103_.52.0140c19:

或輕作凶佞

造黄神越章。用持殺鬼。又造赤章用持
殺人。輒悦世情不計殃罪陰謀懷嫉凶

T2103_.52.0140c20:

邪之
甚

T2103_.52.0140c21: 斯皆三張之鬼法。豈老子之懷乎。自於上代
T2103_.52.0140c22: 爰至符姚。皆呼衆僧以爲道士。至寇謙之。始
T2103_.52.0140c23: 竊道士之號。私易祭酒之名。事簡姚書略可
T2103_.52.0140c24: 祥究。然法行經者。無有人翻。雖入疑科未傷
T2103_.52.0140c25: 弘旨。摩訶迦葉釋迦弟子。禀道闡猷。詎希方
T2103_.52.0141a01: 駕三張符録。詭託老言捃採譎詞。以相扶
T2103_.52.0141a02: 助。復引實談證其虚説。嗚呼可歎。幸深察
T2103_.52.0141a03: 焉
T2103_.52.0141a04: 問。敬尋道家。厥品有三。一者老子無爲。二者
T2103_.52.0141a05: 神仙餌服。三者符＊録禁厭。就其章式大有精
T2103_.52.0141a06: 麁。麁者厭人殺鬼。精者練屍延壽。更有青
T2103_.52.0141a07: ＊録。受須金帛。王侯受之則延年益祚。庶人
T2103_.52.0141a08: 受之則輕健少疾。君何不論惟貶鄙者
T2103_.52.0141a09: 答曰。子之所言。何其陋矣。惟王者興作非詐
T2103_.52.0141a10: 力所致。必有靈命以應天人。至於符瑞不無
T2103_.52.0141a11: 階降。上則河圖洛書。次則龜龍麟鳳。此是帝
T2103_.52.0141a12: 皇之符籙也。今大周馭宇膺暦受圖。出震爲
T2103_.52.0141a13: 神電軒流景。上宣衢室下闢靈臺。列彼三光
T2103_.52.0141a14: 搖茲二柄。而徳侔終古動植効靈。仁並二儀
T2103_.52.0141a15: 幽明薦社。故眞容表相。不假尋於具茨。澄照
T2103_.52.0141a16: 淵猷。無惑求於象罔。牢籠語默彈厭名言。
T2103_.52.0141a17: 超絶有無迥踰彼此。芻狗萬機。不可謂之爲
T2103_.52.0141a18: 有。孝慈兆庶。不可謂之爲無。四海一家。不可
T2103_.52.0141a19: 謂之爲彼。九州遼曠。不可謂之爲此。故遊之
T2103_.52.0141a20: 者莫測其淺深。蹈之者未窮其厚薄。加以三
T2103_.52.0141a21: 足九尾赤雀緑龜。嘉瑞相尋不時而至。茲乃
T2103_.52.0141a22: 大道弘仁光盈四表。慶靈總萃厚祚無彊。豈
T2103_.52.0141a23: 聖徳之清寧。天朝之多士。尚信鬼録之談。
T2103_.52.0141a24: 猶傳巫覡之説者哉。昔神賜虢田。若始求田
T2103_.52.0141a25: 之義。民供趙雀。由初受爵之徴。此皆委巷鄙
T2103_.52.0141a26: 言。子從所不許也
T2103_.52.0141a27: 然皇帝之尊極天人之義。王者之名盡覇
T2103_.52.0141a28: 功之業。當受命神宗。廓風化於寰宇。封禪山
T2103_.52.0141a29: 嶽。報成功於天地。不見鬼言豫經論之始。
T2103_.52.0141b01: 曾無詭説逹致遠之宗。徒訛惑生民敗傷王
T2103_.52.0141b02: 教。眞俗擾動歸正無從。惟孔子貴知命。伯陽
T2103_.52.0141b03: 去奇尚。奚取鬼符望致其壽。若言受之必益。
T2103_.52.0141b04: 今佩符道士悉可長年。無＊録生民並應短壽。
T2103_.52.0141b05: 事既不徴。何道之有

T2103_.52.0141b06:

明典眞僞第十

兩經實談爲眞
三洞誕謬爲僞

T2103_.52.0141b07: 問。老經五千最爲淺略。上清三洞乃是幽深。
T2103_.52.0141b08: 且靈寶禁經天文玉字。超九流越百氏。儒統
T2103_.52.0141b09: 道家豈及此乎
T2103_.52.0141b10: 答。老子道經朴素可崇。莊生内篇宗師可領。
T2103_.52.0141b11: 曁茲已外製自凡情。黄庭元陽採撮法華以
T2103_.52.0141b12: 道換佛。改用尤拙。靈寶創自張陵。呉赤烏之
T2103_.52.0141b13: 年始出。上清肇自葛玄。宋齊之間乃行。尋聖
T2103_.52.0141b14: 人設教本爲招勸。天文大字何所詮談。始自
T2103_.52.0141b15: 古文大小兩篆。以例求之都不相似。陽平鬼
T2103_.52.0141b16: 書於是乎驗。晋元康中。鮑靖造三皇經被誅。
T2103_.52.0141b17: 事在晋史。後人諱之。改爲三洞。其名雖變厥
T2103_.52.0141b18: 體尚存。猶明三皇以爲宗極。斯皆語出凡心
T2103_.52.0141b19: 寔知非教。不關聖口豈是典經。而張葛之徒。
T2103_.52.0141b20: 皆雜符禁化俗。怪誕違爽無爲。哀哉吁何乃

T2103_.52.0141b21:

指蟲迹欲比倉文。以毒乳而方甘露乎

依張魯
蜀記。凡

T2103_.52.0141b22:

有二十四治。而陽平一治最爲大者。今道士上章及奏符
厭。皆稱陽平。重其本故也。以上清爲洞玄。靈寶爲洞眞。

T2103_.52.0141b23:

三皇爲洞神
故曰三皇

T2103_.52.0141b24: 問。道經幽簡本接利人。佛經顯博源拔鈍士。
T2103_.52.0141b25: 窮理徴事皎然可見
T2103_.52.0141b26: 答曰。釋典洸洸幽顯並蘊。玄章浩浩廣略倶
T2103_.52.0141b27: 通。大智度曰。爲利人略説。爲解義故。爲利人
T2103_.52.0141b28: 廣説。爲誦持故。爲鈍人略説。爲誦持故。爲鈍

T2103_.52.0141b29:

人廣説。爲解義故。

如般若一座敷玄鷲
嶽。及其階益乃

數十周。智

T2103_.52.0141c01: 典既然餘經皆爾。通言博在其鈍。何誣之甚。
T2103_.52.0141c02: 香城金簡龍宮玉牒天上人間釋典何量。八
T2103_.52.0141c03: 音部帙其數無邊。十二該之罄無不盡。可謂
T2103_.52.0141c04: 詩篇三百。蔽者一言。以此例之。廣略可見。詳
T2103_.52.0141c05: 其道經三十六部廣則定廣無略可收。即是
T2103_.52.0141c06: 純鈍何利之有。廣而可略則非定廣。略而可
T2103_.52.0141c07: 廣則非定略。釋典之深。於是乎在

T2103_.52.0141c08:

教旨通局第十一

典康世治而不出生死
爲局。近比王化而遠期

T2103_.52.0141c09:

出世
爲通

T2103_.52.0141c10: 問。姫孔立教。可以安上治民移風易俗。老莊
T2103_.52.0141c11: 談玄。可以歸淳反素息尚無爲。爲化足矣。何
T2103_.52.0141c12: 假胡經。又簪抽髮削毀容易姓。可以化彼強
T2103_.52.0141c13: 夷。不可施之中夏。其猶車可陸運不可汎流。
T2103_.52.0141c14: 船可水行不宜陸載。佛經怪誕大而無徴。怖
T2103_.52.0141c15: 以地獄。則使怯者寒心。誘以天堂。則令愚者
T2103_.52.0141c16: 虚企。竪説塵劫尚云不遙。傍談沙界猶言未
T2103_.52.0141c17: 遠。或説貧由慳至富藉施來。貴因恭恪賤興
T2103_.52.0141c18: 侮慢。慈仁不殺則壽命延長。多殘掠獵則
T2103_.52.0141c19: 年算減夭。尋討云云。難相符允。竊見好施不
T2103_.52.0141c20: 害貧而早終。慳貪多殺富而長壽。禪戒苦節
T2103_.52.0141c21: 嬰羅疹患。坑殘至廣封賞始隆。信謂苦惱
T2103_.52.0141c22: 由惑而生。爵祿因殺而得。其猶種角生葦。母
T2103_.52.0141c23: 子乖張。牛毛生蒲。因果不類。雖言業報無以
T2103_.52.0141c24: 愜心。徒説將來何殊繋影。未若陶甄禀於自
T2103_.52.0141c25: 然。森羅均於獨化。忽焉自有恍爾而無。吉凶
T2103_.52.0141c26: 任運離合非我。人死神滅其猶若燈膏明倶
T2103_.52.0141c27: 盡知何所至。胡勞歩驟於空談之際。馳騁於
T2103_.52.0141c28: 無驗之中
T2103_.52.0141c29: 答曰。異哉子之所陳。何其鄙也。果以拘纒窞
T2103_.52.0142a01: 井封守一方故耳。孟子曰。人之所知。未若人
T2103_.52.0142a02: 之所不知信矣。吾當告子。古之明大道者。五
T2103_.52.0142a03: 變而形名可擧。九變而賞罰可言。所以方内
T2103_.52.0142a04: 階漸猶未可頓者也。至於釣弋順時禁四民
T2103_.52.0142a05: 之暴。三軀之禮顯王迹之仁。可謂美矣未盡
T2103_.52.0142a06: 善也。尋先生制作局云寰㝢。天分十二野極
T2103_.52.0142a07: 流沙。地列九州西窮黒水。談遺過去辯略未
T2103_.52.0142a08: 來。事盡一生未論三世。豈聖逹之不知。信嘉
T2103_.52.0142a09: 縁之未構。釋迦發窮源之眞唱。演大哀之洪
T2103_.52.0142a10: 慈。上極聖人下及蜫蟻。等行不殺。仁人之至
T2103_.52.0142a11: 也。若乃道包眞俗義冠精靈。移仁壽於菩提。
T2103_.52.0142a12: 徙教義於權實。使宗虚者悟空空之旨。存有
T2103_.52.0142a13: 者進戒定之權。於是慧光遐炤。莊王因覩夜

T2103_.52.0142a14:

明。靈液方津。明帝以之神夢

春秋左傳曰。魯莊
公七年歳次甲午

T2103_.52.0142a15:

四月辛卯。夜恒星不見星隕如雨。即周莊王十年也。
莊王別傳曰。王遂即易筮之云。西域銅色人出世。所

T2103_.52.0142a16:

以夜明非中夏之災也。案佛經。如來四月八日入胎。二月
八日生。亦二月八日成道。生及成佛皆放光明。而云出世

T2103_.52.0142a17:

即成佛年也。周以十一月爲正。春秋四月即夏之二月也。
依天竺用正與夏同。杜預用晋暦算。辛卯二月五日也。安

T2103_.52.0142a18:

共董奉忠用魯暦算。即二月七日。用前周暦算。即二月八
日也。又依什法師年紀及石柱銘。並與春秋符同。如來周

T2103_.52.0142a19:

桓王五年歳次乙丑生。桓王二十三年歳次癸未出家。莊
王十年歳在甲午成佛。襄王十五年歳在甲申滅度。至今

T2103_.52.0142a20:

一千二
百五年

良謂遂通資感悟渉藉縁。運値百齡

T2103_.52.0142a21: 齊均萬劫。於是秦景西使而摩滕東逝。道暢
T2103_.52.0142a22: 皇漢之朝。訓敷永平之祀。物無爝螢人斯草
T2103_.52.0142a23: 偃。始知放華猶昏。而文宣未旭者也。吾子初
T2103_.52.0142a24: 云其同。而未識其異。故知始之所同者非同。
T2103_.52.0142a25: 末之所異者非異。何則修淳道者務在反俗。
T2103_.52.0142a26: 俗既可反道則可淳。反俗之謨莫先剃落。而
T2103_.52.0142a27: 削髮毀容事存高素。辭親革愛趣聖之方。祛
T2103_.52.0142a28: 嗜慾於始心。忘形骸於終果。何眷戀乎三
T2103_.52.0142b01: 界。豈留連於六道。太伯文身斷髮。匪是西夷。
T2103_.52.0142b02: 范蠡易姓改名。寧非東夏。近讓千乘。論語稱
T2103_.52.0142b03: 其至徳。遠辭九宅。寧羅氏族之拘。故阿含經
T2103_.52.0142b04: 曰。四姓出家同一釋種。莊子舟車之喩譬。以
T2103_.52.0142b05: 古今猶禮有損益樂有相 &T021952;

。吾子何爲濫云
T2103_.52.0142b06: 國土。惟聖教無方。不以人天乖應。妙化無
T2103_.52.0142b07: 外。豈以華戎阻情。是以一音演唱萬品齊悟。
T2103_.52.0142b08: 豈以夷夏而爲隔哉。維摩經曰。佛以一音演
T2103_.52.0142b09: 説法。衆生隨類各得解。夫讖介之惡歴劫不
T2103_.52.0142b10: 亡。毫釐之善永爲身用。但禍福相乘不無倚
T2103_.52.0142b11: 伏。得失相襲輕重冥傳。福成則天堂自至。罪
T2103_.52.0142b12: 積則地獄斯臻。此乃必然之數。無所容疑。若
T2103_.52.0142b13: 造善於幽得報於顯。世謂陰徳。人咸信矣。造
T2103_.52.0142b14: 惡於顯得報於幽。斯理盡然。寧不信也。易曰。
T2103_.52.0142b15: 積善必有餘慶。積惡必有餘殃。而商臣肆惡
T2103_.52.0142b16: 乃獲長壽。顏子庶幾而致早終。伯牛含冲和
T2103_.52.0142b17: 而納疾。盜跖抱凶悖而輕強。斯皆善惡無徴
T2103_.52.0142b18: 生茲網惑。若無釋教則此塗永躓矣
T2103_.52.0142b19: 經曰。業有三報。一者現報。二者生報。三者後
T2103_.52.0142b20: 報。現報者。善惡始於此身。苦樂即此身受。生
T2103_.52.0142b21: 報者。次身便受。後報者。或二生或三生百千
T2103_.52.0142b22: 萬生。然後乃受。受之無主必由於心。心無定
T2103_.52.0142b23: 司必感於事。縁有強弱。故報有遲速。故經曰。
T2103_.52.0142b24: 譬如負債強者先牽。此因果之賞罰。三報之
T2103_.52.0142b25: 弘趣。自非通才逹識。罕得其門。世或有積善
T2103_.52.0142b26: 而得殃。或有凶邪而致慶。此皆現業未熟而
T2103_.52.0142b27: 前報已應。故曰。貞祥遇禍妖 &T008862;

享福。疑似之
T2103_.52.0142b28: 嫌於是乎在。斯則顏子短壽。運鍾在昔。今之
T2103_.52.0142b29: 積徳利在方將。盜跖長年。詶於往善。今之
T2103_.52.0142c01: 肆惡衰在未來。注曰。楚穆王字商臣。楚成王
T2103_.52.0142c02: 之太子。世有殺父之愆。諡之爲穆。名實之差
T2103_.52.0142c03: 起於此矣。此皆生後二報。非現報也。故經
T2103_.52.0142c04: 曰。雜業故雜受。如歌利王之刖羼提。現被霹
T2103_.52.0142c05: 靂。末利夫人供養須菩提。見爲王后。若斯
T2103_.52.0142c06: 之流。皆現報也。子云。多殘爲富貴之因。持戒
T2103_.52.0142c07: 爲患疾之本。經有成通。可得而言矣。或有惡
T2103_.52.0142c08: 縁發善業。多殺而致爵。或有善縁發惡業。多
T2103_.52.0142c09: 禪戒而獲病。病從惡業而招。豈修善而得。貴
T2103_.52.0142c10: 從善業而興。非坑殘所感。故論曰。是縁不定
T2103_.52.0142c11: 非受不定。受定者言。因不可變也。其猶種稻
T2103_.52.0142c12: 得稻。必不生麥。麥雖不生。不可陸種。地爲縁
T2103_.52.0142c13: 也。稻即因矣。然因果浩博。諒難詳究。依經
T2103_.52.0142c14: 成言略標二種。一者生業。二者受業。倶行十
T2103_.52.0142c15: 善同得人身。生業也。貧富貴賤聰鈍短長。受
T2103_.52.0142c16: 業也。故施獲大富慳致貧窮。忍得端正瞋
T2103_.52.0142c17: 招醜陋。相當因果也。惟業報理微通人尚昧。
T2103_.52.0142c18: 思不能及。邪見是興。或説人死神滅更無來

T2103_.52.0142c19:

生

斷見
也

或云聚散莫窮心神無間

常見
也

或言吉

T2103_.52.0142c20:

凶苦樂皆天所爲

他因
外道

或計諸法自然不由因

T2103_.52.0142c21:

得

無因
外道

果。以禍福之數交謝於六府。苦樂之

T2103_.52.0142c22: 報迭代而兩行。遂使遇之者非其所對。乃謂
T2103_.52.0142c23: 名教之書無宗於上。善惡報應無徴於下。若
T2103_.52.0142c24: 能覽三報以觀窮通之分。則尼父不答。仲由
T2103_.52.0142c25: 斷可知矣。是故文子稱黄帝之言曰。形有糜
T2103_.52.0142c26: 而神不化。以不化乘化其變無窮。又嬴博之
T2103_.52.0142c27: 葬曰。骨肉歸乎地。而神氣無不之。釋典曰。
T2103_.52.0142c28: 識神無形假乘四蛇。形無常主神無常家。斯
T2103_.52.0142c29: 皆神馳六道之明證。形盡一生之朗説。未能
T2103_.52.0143a01: 信經希詳軒誥。因茲而觀。佛經所以越六典
T2103_.52.0143a02: 絶九流者。豈不以疏神逹要陶鑄靈府窮原
T2103_.52.0143a03: 盡化水鏡無垠者矣

T2103_.52.0143a04:

依法除疑第十二

法有常楷。人無定則若
能依法則衆疑自除

T2103_.52.0143a05: 於是。童子愀然而怒曰。僕聞釋典沖深非。名
T2103_.52.0143a06: 教所議。玄風悠邈。豈器象所該。故染漬風
T2103_.52.0143a07: 流者。脱形梏於始心。研窮理味者。蕩心塵於
T2103_.52.0143a08: 終慮。抗志與夷皓齊蹤。潔己與嚴鄭等迹。忽
T2103_.52.0143a09: 榮譽去嗜＊慾。然釋訓稍陵競爲奢侈。上減父
T2103_.52.0143a10: 母之資。下損妻孥之分。齋會盡肴膳之甘。塔
T2103_.52.0143a11: 寺極莊嚴之美。罄私家之年儲。費軍國之資
T2103_.52.0143a12: 實。然諸沙門秀異者寡。受茲重惠未能報
T2103_.52.0143a13: 徳。或墾植田圃與農夫等流。或估貨求財與
T2103_.52.0143a14: 商民爭利。或交託貴勝以自矜豪。或占算吉
T2103_.52.0143a15: 凶殉於名譽。遂使澄源漸濁流浪轉渾。僕所
T2103_.52.0143a16: 以致怪。良在於斯。覬欲清心佛法鑚仰餘風。
T2103_.52.0143a17: 覩此悵然洗心無託。先生憮然而笑曰。余聞
T2103_.52.0143a18: 麟介之物。不逹皋壤之事。毛羽之族。豈識流
T2103_.52.0143a19: 浪之形。類異區分固其宜耳。惟十性淵博含
T2103_.52.0143a20: 生等有。二諦該深物我斯貫。辯有也則九道
T2103_.52.0143a21: 森然。談空也則萬像斯寂。故般若曰。色即薩
T2103_.52.0143a22: 婆若。薩婆若即色。然色是無知之頑質。薩婆
T2103_.52.0143a23: 若諸佛之靈照。論有居然無別。言無一而莫
T2103_.52.0143a24: 異。極矣哉極矣哉。老氏之虚無乃有外而張
T2103_.52.0143a25: 義。釋師之法性乃即色而遊玄。遊玄不礙於
T2103_.52.0143a26: 器象。何縁假之可除。即色而冥乎法性。則境
T2103_.52.0143a27: 智而倶寂般若曰。不壞假名而説諸法實相。
T2103_.52.0143a28: 維摩曰。但除其病而不除法。信哉此道。孰可
T2103_.52.0143a29: 逮乎。故能拯溺俗於沈流。拔幽根於重劫。遠
T2103_.52.0143b01: 開三乘之津。廣闢天人之路。夫大士建行。以
T2103_.52.0143b02: 檀度爲先。標牓宗極。以塔寺爲首。施而有報。
T2103_.52.0143b03: 匪成虚費。惠而有徳。豈曰空爲。且精微稍薄。
T2103_.52.0143b04: 華侈漸興。失在物懷。何關聖慮。故崇軒玉璽。
T2103_.52.0143b05: 非堯舜之心。翠居麗食。豈釋迦之意。今大周
T2103_.52.0143b06: 馭㝢淳風遐被。振道綱於六合。布徳網於
T2103_.52.0143b07: 八荒。川無扣浪之夫。谷無含難之士。四民
T2103_.52.0143b08: 咸安其業。百官各盡其分。嘉穀委於中田。
T2103_.52.0143b09: 倉庫積而成朽。方將撃壤以頌太平。鼓腹而
T2103_.52.0143b10: 觀盛化。吾子何拘妄慮窮竭。古人歎曰。才之
T2103_.52.0143b11: 爲難。信矣。孔門三千並海内翹秀。簡充四科
T2103_.52.0143b12: 數不盈十。其中伯牛惡疾。回也夭極。商也
T2103_.52.0143b13: 慳吝。賜也貨殖。求也聚斂。由也凶愎。而擧
T2103_.52.0143b14: 世推載。爲人倫之宗。欽尚高軌。爲搢紳之
T2103_.52.0143b15: 表。百代慕其遺風。千戴仰其景行。至於沙
T2103_.52.0143b16: 門苦相駁節。蓋髮膚微嗣世人之所重。而沙
T2103_.52.0143b17: 門遺之如脱屣。名位財色有情之所滯。而沙
T2103_.52.0143b18: 門視之如秕糠。斯乃忍人所不能忍。去人所
T2103_.52.0143b19: 不能去。可謂超世之津梁。弘道之勝趣也。録
T2103_.52.0143b20: 其脱俗之誠。足消四事。採其高尚之迹。可報
T2103_.52.0143b21: 四恩。況優於此者乎。夫崑山多玉。尚有礫沙。
T2103_.52.0143b22: 浮水豐金。寧無土石。沙門之中禪禁寔多。不
T2103_.52.0143b23: 無五三缺於戒律。正可以道廢人。不應以人
T2103_.52.0143b24: 廢道。子何覩此遂替釋教。故經曰。依法不依
T2103_.52.0143b25: 人。依智不依識。不可見紂跖之蹤而忽堯孔
T2103_.52.0143b26: 之軌。覽調逹之迹而忘妙徳之風。今當爲子
T2103_.52.0143b27: 撮言其致。三乘倶出生死。而幽駕大有淺深。
T2103_.52.0143b28: 九流咸明宇内。冲賾寧無總別。儒經曰。夫孝
T2103_.52.0143b29: 徳之本。教之所由生也。既云徳本。道高仁義
T2103_.52.0143c01: 之迹。教之由生。墳典因之以弘。然則同歸而
T2103_.52.0143c02: 殊途。一致而百慮。孝慈爲總。子何惑焉。儒
T2103_.52.0143c03: 之爲統。子何疑焉。於是童子莞然而悦曰。
T2103_.52.0143c04: 夫柏梁之構興。乃知茅茨之仄陋。仰日月之
T2103_.52.0143c05: 彌高。何丘陵之可匹。覩眞筌之遼廓。覺世
T2103_.52.0143c06: 訓之爲近。尋二經之實談。悟三張之詭妄。佛
T2103_.52.0143c07: 生西域形儀罔覿。教流東土得聽餘音。然神
T2103_.52.0143c08: 蹤曠遠理乖稱謂。因果寂遼信絶名言。今以
T2103_.52.0143c09: 淺懷得聞高論。銷疑散滯渙若春氷。始知釋
T2103_.52.0143c10: 典茫茫該羅二諦。儒宗硌硌總括九流。信
T2103_.52.0143c11: 駭常談無得而稱者矣。僕誠不敏。謹承嘉
T2103_.52.0143c12: 誨
T2103_.52.0143c13: 廣弘明集卷第八
T2103_.52.0143c14:
T2103_.52.0143c15:
T2103_.52.0143c16:
T2103_.52.0143c17: 廣弘明集卷第九
T2103_.52.0143c18: 大唐西明寺沙門釋道宣撰
T2103_.52.0143c19: 辯惑篇第二之五

T2103_.52.0143c20:

笑道論

其文廣抄
取可笑者

T2103_.52.0143c21: 臣鸞啓。奉勅令詳佛道二教。定其先後淺深
T2103_.52.0143c22: 同異。臣不揆疏短。謹具録以聞。臣竊以佛之
T2103_.52.0143c23: 與道教跡不同。出沒隱顯變通亦異。幽微妙
T2103_.52.0143c24: 密未易詳度。且一往相對。佛者以因縁爲宗。
T2103_.52.0143c25: 道以自然爲義。自然者無爲而成。因縁者積
T2103_.52.0143c26: 行乃證。守本則事靜而理均。違宗則意悖而
T2103_.52.0143c27: 教僞。理均則始終若一。教僞則無所不爲。案
T2103_.52.0143c28: 老子五千文辭義倶偉。諒可貴已。立身治國
T2103_.52.0143c29: 君民之道富焉。所以道有符書厭詛之方。佛

Footnote:

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