SAT DB

T2103_.52.0168a01: 鳴則天魔稽首。是故號佛爲法王也。豈得與
T2103_.52.0168a02: 衰周迦葉比徳爭衡。末世儒童輒相聯類者
T2103_.52.0168a03: 矣。是以天上天下。獨稱調御之尊。三千大千。
T2103_.52.0168a04: 咸仰慈悲之澤。然而理深趣遠。假筌蹄而後
T2103_.52.0168a05: 悟教門善巧。憑師友而方通統其教也。八萬
T2103_.52.0168a06: 四千之藏。二諦十地之文。祇園鹿苑之談。海
T2103_.52.0168a07: 殿龍宮之旨。玉諜金書之字。七處八會之言。
T2103_.52.0168a08: 莫不垂至道於百王。扇玄風於萬古。如語實
T2103_.52.0168a09: 語不思議也。近則安國利民。遠則超凡證聖。
T2103_.52.0168a10: 故能形遍六道教滿十方。實爲世界福田。蓋
T2103_.52.0168a11: 是蒼生歸處。於時敬信之侶。猶七曜之環北
T2103_.52.0168a12: 辰。受化之徒。如萬川之投巨海。考其神變功
T2103_.52.0168a13: 業利益人天。故無得而名也。既滿恒沙之因。
T2103_.52.0168a14: 故得常樂之果。善矣哉。不可測也。但以時運
T2103_.52.0168a15: 未融。遂令梵漢殊感。所以西方先音形之奉。
T2103_.52.0168a16: 東國暫見聞之益。及慈雲卷潤慧日收光。迺
T2103_.52.0168a17: 夢金人於永平之年。覩舍利於赤烏之歳。於
T2103_.52.0168a18: 是漢魏齊梁之政。像教勃興。燕秦晋宋已來。
T2103_.52.0168a19: 名僧間出。或畫滿月於清臺之側。表相輪於
T2103_.52.0168a20: 雍門之外。逮河北翻辭漢南著録。道興三輔
T2103_.52.0168a21: 信洽九州。跨江左而彌殷。歴金行而轉盛。
T2103_.52.0168a22: 渭水備逍遙之苑。廬岳總般若之臺。深文奧
T2103_.52.0168a23: 旨發越來儀。碩學高僧蝉聯遠至。曁梁武之
T2103_.52.0168a24: 世。三教連衡三乘並鶩。雖居紫極情契汾
T2103_.52.0168a25: 陽。屏酒正而撒饔人。薫戒香而味法喜。恐
T2103_.52.0168a26: 四流難拔。躬以七辯能將。乃輕袞飾而御
T2103_.52.0168a27: 染衣。捨雕輦而敷草座。於時廣創慧臺之業。

T2103_.52.0168a28:

大啓表塔之基

梁記云。東臺西府在位八十餘年。都
邑大寺七百餘所。僧尼講衆常有萬

T2103_.52.0168a29:

人。討論内典共遵聖業。
孜孜無倦。各厭世榮也

遂令五都豪族厭冠冕而

T2103_.52.0168b01: 歸依。四海名家棄榮華而入道。自皇王所居
T2103_.52.0168b02: 之土。聲教所覃之域。莫不頂禮迴向五體歸
T2103_.52.0168b03: 依。利物之深。其來久矣。孔老垂化安能與京。
T2103_.52.0168b04: 案三十六國春秋高僧名僧牟子等紀傳。始
T2103_.52.0168b05: 後漢永平十年已來。佛法東流。政經十代年
T2103_.52.0168b06: 將六百。名僧大徳世所尊敬者。凡二百五十
T2103_.52.0168b07: 七人。傍出附見者。及燕趙王公齊梁卿相等。
T2103_.52.0168b08: 凡二百五十一人。陳其行業大開十例。一曰
T2103_.52.0168b09: 譯經。二曰解義。三曰神異。四曰習禪。五曰
T2103_.52.0168b10: 明律。六曰遺身。七曰誦經。八曰興福。九曰經
T2103_.52.0168b11: 師。十曰唱導。此例高僧。皆徳効四依功備

T2103_.52.0168b12:

三業。法傳震旦寔所頼焉

邪見隱而不論。但説五
三惡者。夫雪山之内。本

T2103_.52.0168b13:

多甘露。亦有毒草。大海之中既有明珠。亦饒羅刹。
喩昆岳缺於片石。鄧林損於一枝耳。復何可怪之耳

T2103_.52.0168b14: 廣弘明集卷第十一
T2103_.52.0168b15:
T2103_.52.0168b16:
T2103_.52.0168b17:
T2103_.52.0168b18: 廣弘明集卷第十二
T2103_.52.0168b19: ＊大唐＊西明寺＊沙門釋道宣＊撰
T2103_.52.0168b20: 辯惑篇第二之八

T2103_.52.0168b21:

決對傅奕廢佛法僧事

并表

T2103_.52.0168b22: 綿州振響寺沙門釋明 &T019598;

T2103_.52.0168b23: 僧明 &T019598;

言。

聞三皇統天五帝御寓。道含弘
T2103_.52.0168b24: 而遠大。徳普覆而平均。敷善教以訓民。布慈
T2103_.52.0168b25: 心而育物。逮乎中古其道弗虧。故漢武欽明
T2103_.52.0168b26: 見善而弗及。顯宗叡聖體道而不居。遂能
T2103_.52.0168b27: 紆屈尊儀。甘泉禮金人之瑞。翹想夢寐徳陽。
T2103_.52.0168b28: 降銅像之徴。於是秦景西遊。越流沙而訪道。
T2103_.52.0168b29: 摩騰東入。跨葱嶺而傳眞。遂得化漸漢朝。寺
T2103_.52.0168c01: 興白馬之號。道流晋世。刹建青龍之名。其間
T2103_.52.0168c02: 盛寫尊儀競崇寺塔。騰惠雲於落刃。涌法
T2103_.52.0168c03: 水於窮源。驅有識於福林。登蒼生於善地。開
T2103_.52.0168c04: 闡佛法昭化愚曚。故得永平季年嘉瑞臻 &MT02003;

。
T2103_.52.0168c05: 慶雲流潤湛露凝甘。澤馬騰驤神雀翔集。朱
T2103_.52.0168c06: 英吐含頴之秀。紫葩生連理之枝。可謂不世
T2103_.52.0168c07: 之奇徴。非常之嘉瑞者也。於是西域入侍南
T2103_.52.0168c08: 越歸仁。偃革休兵銷金罷刃。豈不由感聖降
T2103_.52.0168c09: 靈奉戒行善精誠昭著貫逹幽明者哉。故書
T2103_.52.0168c10: 云。天生神物以祚聖人。無徳斯隱有道則見。
T2103_.52.0168c11: 著之惇史可得而詳。惟我大唐膺期啓運握
T2103_.52.0168c12: 機御暦誕命建家。初起義則道協百靈。始登
T2103_.52.0168c13: 圖則威加萬國。故世充化及。授首於東都。建
T2103_.52.0168c14: 徳武周。櫬身於北朔。荊呉剋定秦隴廓清。方
T2103_.52.0168c15: 應駕七寶而飛行。導千輪而輕擧。巍巍＊不
T2103_.52.0168c16: 與。蕩蕩誰名。功既成焉。事亦畢矣。加以留心
T2103_.52.0168c17: 佛法眷言匡護。故莊嚴總持再興九級。沙門
T2103_.52.0168c18: 釋子更度千人。像化彌盛於前朝。寺塔更興
T2103_.52.0168c19: 於聖世。方頂戴三寶弘護四依。合掌低頭。忘
T2103_.52.0168c20: 帝王之貴。斂心屈膝。盡至敬之誠。 &T019598;

自慶
T2103_.52.0168c21: 遭逢屬此嘉運。方願息心淨刹畢志玄門。懍
T2103_.52.0168c22: 勵六時。以酬聖世之徳。翹勤五體。用報罔
T2103_.52.0168c23: 極之恩。而奕忽肆狂言上聞朝聽。輕辭蔑
T2103_.52.0168c24: 聖利口謗賢。出語醜於梟音。發聲毒於鴆響。
T2103_.52.0168c25: 專欲破滅佛法毀廢衆僧。割斷衣糧減省寺
T2103_.52.0168c26: 塔。其故何也。奕曾爲道士。惡妒居懷。故毀聖
T2103_.52.0168c27: 劣凡讃愚勝智。以下謗上用短加長。違理悖
T2103_.52.0168c28: 情一至於此。但讒言害徳偏聽傷賢。故宋受
T2103_.52.0168c29: 子罕之言。囚於墨翟。魯信季孫之説。逐於尼
T2103_.52.0169a01: 丘。二子之賢。弗能自免。八條之謗。或累於
T2103_.52.0169a02: 人。然
T2103_.52.0169a03: 主上欽明弗容讒慝。縱其三失寧致一疑。但
T2103_.52.0169a04: 浮雲在天。白日有時虧照。遊翳拂目。陽精
T2103_.52.0169a05: 爲之不明。而傅奕浮辭迷於視聽。情理眩惑
T2103_.52.0169a06: 言語混淆。弗可專聽。豈應偏信。請共決對存
T2103_.52.0169a07: 毀分甘。概忝在緇徒預參法侶。忽聞誹謗寧
T2103_.52.0169a08: 不深傷。縱迴刃刳心。未以爲痛。抽刀斮髓。詎
T2103_.52.0169a09: 以爲殘。謗讟之深傷酷甚此。經云。亡身護法
T2103_.52.0169a10: 沒命弘道。此其時也。方抽腸瀝膽報邪逆之
T2103_.52.0169a11: 仇讐。申表獻誠。雪師父之謗辱。冐昧忤聽。
T2103_.52.0169a12: 追用驚惶。謹言
T2103_.52.0169a13: 謹奏決破傅奕謗佛毀僧事八條列之如
T2103_.52.0169a14: 左
T2103_.52.0169a15: 第一決破。僧尼六十已還簡令作丁兵強農
T2103_.52.0169a16: 勸事
T2103_.52.0169a17: 概聞至理絶言。本出毀譽之外。玄宗離説。寔
T2103_.52.0169a18: 超語默之端。然物情不悟寄言深淺。世道多
T2103_.52.0169a19: 惑假示精麁。故有内外道殊邪正説異。凡聖
T2103_.52.0169a20: 位別大小教分。若以同會一乘。豈執之以謗
T2103_.52.0169a21: 佛。終趣極果。不封之以謬眞。譬千川之赴滄
T2103_.52.0169a22: 溟。萬流之歸巨海。内外明證。豈虚言哉。故法
T2103_.52.0169a23: 華言。於諸過去佛。現在或滅度。若有聞法者。
T2103_.52.0169a24: 無一不成佛。又涅槃經言。一切衆生皆有佛
T2103_.52.0169a25: 性。究竟皆當成得佛道。又道家法輪云。若見
T2103_.52.0169a26: 沙門思念無量。願早出身以習佛眞。若見佛
T2103_.52.0169a27: 圖思念無量。當願一切普入法門。又靈寶洞
T2103_.52.0169a28: 玄眞一經云。衆眞高仙已得佛道。又靈寶太
T2103_.52.0169a29: 上祕要經云。各於現在同得佛道。故知不
T2103_.52.0169b01: 二妙門終須齊入。唯一極果要必同登。苟執
T2103_.52.0169b02: 異端自貽迷墜。近代學者率意庸愚。偸竊眞
T2103_.52.0169b03: 言安置僞典。故五道輪轉託作仙經。三千威
T2103_.52.0169b04: 儀假稱道戒。詣佛受法改作天尊。勤行作佛
T2103_.52.0169b05: 轉爲金闕。本行迴爲本相。佛言題作道言。
T2103_.52.0169b06: 摸託佛法之威儀。彷習衆僧之法式。或持
T2103_.52.0169b07: 眞當僞詎識是非。飜正入邪豈知顛倒。事同
T2103_.52.0169b08: 癡賊竊狐裘而反披。有類愚夫盜珠瓔而倒
T2103_.52.0169b09: 著。如斯條類數亦衆多。略擧二三不可覶縷。
T2103_.52.0169b10: 但傅弈曾爲道士。身服黄衣。不遵李老無爲
T2103_.52.0169b11: 之風。專行張陵兵吏之法。或身爲米賊聚＊斂
T2103_.52.0169b12: 無端。名稱鬼卒咒詛寧忌。湯沐櫛梳與俗
T2103_.52.0169b13: 既同。耽荒愛慾將世何別。加以内懷嫉意外
T2103_.52.0169b14: 肆狂言。誹謗紛紜罵詈重疊。此而可忍。孰不
T2103_.52.0169b15: 可容。今依事條。次第決破。願垂聖鑒。少詳覽
T2103_.52.0169b16: 焉
T2103_.52.0169b17: 奕言。衆僧剃髮染衣。不謁帝王違離父母。非
T2103_.52.0169b18: 忠孝者。今之道士戴幘冠巾。應拜時君。在家
T2103_.52.0169b19: 侍養爲忠孝不。今既不然豈獨偏責。夫論忠
T2103_.52.0169b20: 者。事君以盡命。殉義以忘身。孝者奉親竭
T2103_.52.0169b21: 誠存沒以資濟。故道安直諫以輔秦。佛圖忠
T2103_.52.0169b22: 言以匡趙。目連捧缽而餉母。釋迦擔棺而葬
T2103_.52.0169b23: 親。寧國濟家豈非忠孝也。不如道士張魯亂
T2103_.52.0169b24: 於漢朝。孫恩反於晋國。陳瑞習道而夷族。公
T2103_.52.0169b25: 旗學仙而滅門。亂國破家豈有忠孝也
T2103_.52.0169b26: 又言。衆僧仇匹内通衣形外隔。夭胎殺子違
T2103_.52.0169b27: 禮逆天者。今道士既合氣修齋交接受道。應
T2103_.52.0169b28: 護胎生子順禮合天。此則伉儷久成。陰陽本
T2103_.52.0169b29: 合而無産孕。眞是夭胎。宜簡令作民。使其養
T2103_.52.0169c01: 子増加戸口添足兵丁。豈非益國利民者乎。
T2103_.52.0169c02: 又言僧有十萬。六十已還簡令作丁。則兵強
T2103_.52.0169c03: 農勸者。夫論兵強者。尋衆僧之類。禀如來之
T2103_.52.0169c04: 教。食唯米麺之素。供唯芋蒻之資。體瘠力
T2103_.52.0169c05: 羸心虚氣弱。不折生草詎踐蜫蟲。習忍修慈
T2103_.52.0169c06: 好生惡殺。對敵多怯不手必疑。徒勞行陣無
T2103_.52.0169c07: 益兵勢也。如論道士人足數萬。祭三事五受
T2103_.52.0169c08: 禁行符。章奏必宰雞肫。祭醮要求酒脯。臠膾
T2103_.52.0169c09: 醑醪恣其醉飽。體肥力壯心勇氣強。安忍無
T2103_.52.0169c10: 親惡生好殺。臨陣必勇下手不疑。列以軍伍
T2103_.52.0169c11: 決強兵勢。若挍其力則道士強。論其徳衆僧
T2103_.52.0169c12: 勝。去取之宜。斷可知矣
T2103_.52.0169c13: 若言躬耕力作以爲農勸者。此由局見。未是
T2103_.52.0169c14: 通途。夫俗不可以一禮齊。政不可以一道治。
T2103_.52.0169c15: 士不可以一行取。民不可以一業。成故漢書
T2103_.52.0169c16: 貨殖部云。古之四民不得雜處。士相與言仁
T2103_.52.0169c17: 義於朝宴。工相與議伎巧於官府。商相與語
T2103_.52.0169c18: 財利於市井。農相與議稼穡於田野。此四者
T2103_.52.0169c19: 各安其居而樂其業。故得財成天地之宜。用
T2103_.52.0169c20: 資國家之利。今者衆僧亦各有業。論其内以
T2103_.52.0169c21: 慈忍推心。即是士之仁義。語其外以權巧化
T2103_.52.0169c22: 物。即是工之伎能。談其行以施報相酬。即是
T2103_.52.0169c23: 商之市井。語其道以自他兼濟。即是農之力
T2103_.52.0169c24: 田。此則剋誠可以感鬼神。唯徳能以動天
T2103_.52.0169c25: 地。運慈心以降澤。布恩惠以潤時。故善政者。
T2103_.52.0169c26: 驟雨隨車飛螟避境。隴麥雙穟成禾九栽。蓋
T2103_.52.0169c27: 由善政之功。匪唯勤農之力者矣
T2103_.52.0169c28: 又言。欲令衆僧拜謁帝王編於朝典者。此之
T2103_.52.0169c29: 一見迷倒最深。既自落坑引他墜井。欲令同
T2103_.52.0170a01: 陷。其可得乎。昔桓玄簒逆狂悖無道。已有
T2103_.52.0170a02: 此論。朝議不從云。沙門釋子剃髮染衣。許其
T2103_.52.0170a03: 方外之人。不拘域中之禮。故袈裟偏袒。非朝
T2103_.52.0170a04: 宗之服。缽盂錫杖。豈廊廟之器。而玄悖逆固
T2103_.52.0170a05: 執不悛。既屈辱三尊飄蕩七廟。民怨神怒衆
T2103_.52.0170a06: 叛親離。軍敗於東陵。身喪於西浦。覆車明鑒。
T2103_.52.0170a07: 孰不誡哉。我大唐皇帝。命聖挺生。應休明之
T2103_.52.0170a08: 期。當會昌之運。止塗息炭拔溺濟沈。弘聖教
T2103_.52.0170a09: 以訓民。垂至仁以育物。年和歳稔氣阜時昌。
T2103_.52.0170a10: 至徳玄功疇能殫紀。加以内懷四信外奉三
T2103_.52.0170a11: 尊。屈乘輿而歸依。降冕旒而迴向。故得八方
T2103_.52.0170a12: 稽顙萬國朝風。豈責離俗之人。令備在家之
T2103_.52.0170a13: 禮。今道士披褐執板戴幘冠巾。既服臣吏之
T2103_.52.0170a14: 衣。須行朝謁之禮。昔天師貴士尚拜帝王。今
T2103_.52.0170a15: 鬼卒賤夫須跪卿相。宜令道士習其師法。朝
T2103_.52.0170a16: 謁帝王參拜官長。編於朝典。不亦宜乎
T2103_.52.0170a17: 論言。案漢魏已來。時經九代。其間道士。左道
T2103_.52.0170a18: 亂朝妖言犯國者。披閲圖史何世而無。後漢
T2103_.52.0170a19: 獻帝。張陵張魯詐説鬼語。假作讖書云。漢祚
T2103_.52.0170a20: 滅後。黄衣得天下。遂與鉅鹿張角遠爲外應。
T2103_.52.0170a21: 造黄布巾披黄帔。聚合徒衆誑誘愚民。謀
T2103_.52.0170a22: 危社稷。尋被誅滅。故禮云。左道亂群者殺之。
T2103_.52.0170a23: 今者道士不著李老參朝之服。乃披張魯亂
T2103_.52.0170a24: 國之衣。師弟相承賊行不改。人數既多。共結
T2103_.52.0170a25: 賊黨。或致窺覦寧不備豫。計數有五萬。簡令
T2103_.52.0170a26: 作丁年税貲租歳産男女。則利國益民強兵
T2103_.52.0170a27: 農勸。如概愚見。其如法者遵而奉之。其違禁
T2103_.52.0170a28: 者廢而使之。庶莠稗一除田苗鬱茂。姦邪既
T2103_.52.0170a29: 遣徒衆肅清。豈不善歟
T2103_.52.0170b01: 第二決破。寺作草堂土舍。則秦皇漢武爲有
T2103_.52.0170b02: 徳之君
T2103_.52.0170b03: 概聞法身無像應物有方。故假現全身。置
T2103_.52.0170b04: 于多寶之塔。權分碎質。流乎阿育之龕。故
T2103_.52.0170b05: 能聚散隨縁存亡任物。聖力權變不可思議。
T2103_.52.0170b06: 但佛生天竺。隨其土風。葬必闍維。收必起塔。
T2103_.52.0170b07: 塔即是廟。廟者貎也。祭祀承事如貎存焉。今
T2103_.52.0170b08: 之國家宗廟社稷。類皆然也。但如來滅度一
T2103_.52.0170b09: 百年後。有阿輸伽王。鐵輪御世。以威徳使鬼
T2103_.52.0170b10: 神。福力興靈廟。故八萬四千之塔。不日而
T2103_.52.0170b11: 成。千柱百梁之堂。匪朝既就。詎勞人力。自
T2103_.52.0170b12: 是神功。豈以凡夫之情而疑聖賢之事。何異
T2103_.52.0170b13: 斗筲測大海。尺寸量虚空。其可得乎。舍利東
T2103_.52.0170b14: 流呉王創感。僧會稽請。丹誠至而忽臨。孫權
T2103_.52.0170b15: 驗試。砧磓陷而彌固。於是騰光上徹。照灼斧
T2103_.52.0170b16: 扆之間。發彩傍通。鬱映巖廊之下。會時欣躍
T2103_.52.0170b17: 廣讃威靈。權及朝臣聞皆信伏。即爲建塔并
T2103_.52.0170b18: 置伽藍。縁是江左大弘佛事。豈若太上骨朽
T2103_.52.0170b19: 於關中。判無舍利。天師體葬於蛇腹。詎有
T2103_.52.0170b20: 遺身。靡所依憑便生妖詐。聞佛有舍利八斛
T2103_.52.0170b21: 用表遺身。遂畜小石二枚。以代仙卵。然仙卵
T2103_.52.0170b22: 本狂豕之陰。玄壇乃老鬼之廟。若言舍利胡
T2103_.52.0170b23: 骨。理勝狂豕之陰。佛圖胡塚。寧同老鬼之廟。
T2103_.52.0170b24: 豈可以高下相況等級寄言。故今道士見舍
T2103_.52.0170b25: 利如眼梗。詎肯歸依。覩浮圖若心刺。專謀破
T2103_.52.0170b26: 毀。徒懷邪惡。其可得乎。歴代已來爲帝王者。
T2103_.52.0170b27: 並夙種善根多懷正信。傾珍造塔撤寶崇眞。
T2103_.52.0170b28: 皆欲申其追遠之誠。致其如在之敬。故繕
T2103_.52.0170b29: 興九級備盡莊嚴。式搆百樑窮其壯麗。致使
T2103_.52.0170c01: 貧人捧奠則梵宮立成。長者絣繩天堂即現。
T2103_.52.0170c02: 因果之道斯理皎然。闇識之徒弗能悟矣
T2103_.52.0170c03: 論言。案仁王經。世間帝王有其五種。一粟散
T2103_.52.0170c04: 王威徳最劣。二鐵輪王治閻浮提。三銅輪王
T2103_.52.0170c05: 兼二天下。四銀輪王化三天下。五金輪王統
T2103_.52.0170c06: 四天下。此之五王。論其位上下不同。語其徳
T2103_.52.0170c07: 勝劣有異。推秦皇漢武。閻浮提内唯王震旦。
T2103_.52.0170c08: 五種王中粟散王也。斯乃徳劣而居勝殿。位
T2103_.52.0170c09: 卑而處高臺。不以恩惠感人。專以鞭撻使物。
T2103_.52.0170c10: 致神祇憤責民庶呼嗟。故史官貶之以爲無
T2103_.52.0170c11: 道。又身歿之後盛造墳陵。費損萬金勞役百
T2103_.52.0170c12: 姓。於是骨肉消散靈影滅無。年代寂寥威福
T2103_.52.0170c13: 何在。我釋迦應世徳位獨高。道冠百靈神超
T2103_.52.0170c14: 萬億。聖中極聖。徳過千聖之前。王中法王。位
T2103_.52.0170c15: 居百王之上。豈伊秦皇漢武而挍其優劣者
T2103_.52.0170c16: 哉。佛則徳高而居勝殿。位極而處高臺。唯以
T2103_.52.0170c17: 徳化感人。不用鞭撻使物。自有帝王喜捨靈
T2103_.52.0170c18: 神影助。滅度之後爲興塔廟。舍利不滅威靈
T2103_.52.0170c19: 尚存。毀之立見惡徴。破之眼看致禍。故呉主
T2103_.52.0170c20: 孫皓。奢淫苛虐不忌罪福言無報應。掘得銅
T2103_.52.0170c21: 像令置厠前。至四月八日。小便像頭云。今八
T2103_.52.0170c22: 日以灌爾頂。須臾之間即患陰 &MT00458;

。苦毒難
T2103_.52.0170c23: 堪。太史占之云。犯大神。遍祷靈祇都無降異。
T2103_.52.0170c24: 後聞説佛。方乃驚惶自慨前過。即遣迎像香
T2103_.52.0170c25: 湯沐浴。叩頭謝過。應聲即愈縁是生信誡懼
T2103_.52.0170c26: 終身。又宋臣謝晦。身臨荊州城。内有五層寺。
T2103_.52.0170c27: 寺有舍利塔。晦性凶＊悖。先無誠信云。寺塔
T2103_.52.0170c28: 不宜在城。令毀而出之。於是自領軍士直至
T2103_.52.0170c29: 塔前。衆皆戰慄莫敢擧手。晦遂嚴鼓驅逼軍
T2103_.52.0171a01: 人。撞撃龕門破斫尊像。俄而雲霧闇地風塵
T2103_.52.0171a02: 張天。晦及軍人身蒙灰土。以手拭之皮肉隨
T2103_.52.0171a03: 落。遂成惡疾遍身癩瘡。不久叛逆尋被誅滅。
T2103_.52.0171a04: 此事並如宋宣驗記説。略依記傳疏此事條。
T2103_.52.0171a05: 示諸未悟曉其心目耳。如概愚見。釋迦應世
T2103_.52.0171a06: 物共尊崇。在昔之時已有寺塔。今之造者請
T2103_.52.0171a07: 而存之。李老棄世心尚虚無。在世之時全
T2103_.52.0171a08: 無館舍。今之奢競請宜省之
T2103_.52.0171a09: 第三決破。諸州及縣減省寺塔。則民安國治｣
T2103_.52.0171a10: 概聞在昔明王恭己南面。智落天地不自
T2103_.52.0171a11: 慮也。辯雕萬物不自説也。何則勞於求土。
T2103_.52.0171a12: 逸於驅使之士。但得其人天下自治。故訪
T2103_.52.0171a13: 道宣室思政明堂。揆務分司沿方授職。八凱
T2103_.52.0171a14: 並列十亂當朝。用能保又國家。剋寧社稷。
T2103_.52.0171a15: 於是弘慈悲之化。緩賦而恤貧。行至仁之教。
T2103_.52.0171a16: 省刑而愼獄。敷徳澤遠至而邇安。定成功制
T2103_.52.0171a17: 禮而作樂。斯爲至治。可得而稱。故書云。治國
T2103_.52.0171a18: 以安民爲基。安民以良吏爲本。若得其人則
T2103_.52.0171a19: 國安。非其人則民亂。故知忠臣良吏。可以治
T2103_.52.0171a20: 國安民者也。然須崇善建福樹果修因。敬事
T2103_.52.0171a21: 神明承奉靈廟。豈可毀塔廢廟併寺逐僧。靈
T2103_.52.0171a22: 祇爲徴禍福須愼。而奕兇＊悖專肆狂言。聖朝
T2103_.52.0171a23: 明鑒理無致惑
T2103_.52.0171a24: 論言。竊見標樹爲社。立塼石以稱君。累土成
T2103_.52.0171a25: 壇。束茅纂而爲飾。至於急厄求請微有威
T2103_.52.0171a26: 靈。雨旱祈誠片致恩福。況佛神儀嶷爾靈相
T2103_.52.0171a27: 儼然。而欲輕毀。其可得也。自漢明感夢。寺興
T2103_.52.0171a28: 白馬之名。孫權驗瑞。塔始建初之號。自斯厥
T2103_.52.0171a29: 後相係而興。向若神道泯無帝王豈應敬事。
T2103_.52.0171b01: 威靈歇滅國主寧復遵承。並以目驗身臨。故
T2103_.52.0171b02: 使歸依迴向。未若道家都無承據李老事周
T2103_.52.0171b03: 之日。未有玄壇。張陵謀漢之晨。方興觀舍。故
T2103_.52.0171b04: 後漢順帝中。有沛人張陵。客遊蜀土。聞古老
T2103_.52.0171b05: 相傳云。昔漢高祖。應二十四氣。祭二十四山。
T2103_.52.0171b06: 遂王有天下。陵不度徳遂搆此謀。殺牛祭祀
T2103_.52.0171b07: 二十四所。置以土壇戴以草屋稱二十四治。
T2103_.52.0171b08: 治館之興始乎此也。二十三所在於蜀地。尹
T2103_.52.0171b09: 喜一所在於咸陽。於是誑誘愚民招合兇黨。
T2103_.52.0171b10: ＊斂租税米謀爲亂階。時被蛇呑逆釁弗作。
T2103_.52.0171b11: 至孫張魯。禍亂方興起於漢中。爲曹操誅滅。
T2103_.52.0171b12: 自爾迄今群 &MT02125;

相係。依託治館恒作妖邪。故
T2103_.52.0171b13: 漢順帝中平元年。鉅鹿人張角。自稱黄天部
T2103_.52.0171b14: 師。有三十六將。皆著黄布巾。遠與張魯相應。
T2103_.52.0171b15: 衆至十萬。焚燒鄴城。漢遣河南尹何進。將
T2103_.52.0171b16: 兵討滅。又晋武帝咸寧二年。爲道士陳瑞以
T2103_.52.0171b17: 左道惑衆。自號天師。徒附數千。積有歳月。爲
T2103_.52.0171b18: 益州刺史王濬誅滅。又晋文帝太和元年。彭
T2103_.52.0171b19: 城道士盧悚。自稱大道祭酒。以邪術惑衆聚
T2103_.52.0171b20: 合徒黨。向晨攻廣漢門云。迎海西公殿中。桓
T2103_.52.0171b21: 祕等覺知與戰。尋並誅斬。又梁武帝大同五
T2103_.52.0171b22: 年。道士袁矜。妖言惑衆行禁歩崗。官軍收
T2103_.52.0171b23: 掩尋被戮滅。至隋開皇十年。綿州昌隆縣道
T2103_.52.0171b24: 士蒲童。與左童二人在崩溪館。自稱得聖。
T2103_.52.0171b25: 誑惑人民。重床至屋却坐其上。云十五童女
T2103_.52.0171b26: 方堪受法。令女登床以幕圍遶。遂便姦匿。如
T2103_.52.0171b27: 此經月。計所姦女。出數百人。後事發覺。因遂
T2103_.52.0171b28: 逃亡。又開皇十八年。益州道士韓朗。綿州道
T2103_.52.0171b29: 士黄儒林。扇惑蜀王令興惡逆云。欲建大事
T2103_.52.0171c01: 須藉勝縁。遂教蜀王傾倉竭庫。造千尺道像。
T2103_.52.0171c02: 建千日大齋。畫先帝形反縛頭手。咒而厭之。
T2103_.52.0171c03: 河北公趙仲卿撿察得實。送身京省。被問伏
T2103_.52.0171c04: 罪。出市被刑。今大唐革命妖惑尚興。以去武
T2103_.52.0171c05: 徳三年。綿州昌隆縣民李望。先事黄老恒作
T2103_.52.0171c06: 妖邪。去大業季年。有道士蒲子眞。微閑道術。
T2103_.52.0171c07: 被送東京。至梁漢身死。因葬在彼。而李望矯
T2103_.52.0171c08: 假云。子眞近還。又彼縣山側有一石室。巖穴
T2103_.52.0171c09: 幽闇人莫敢窺。望乃依憑以作妖詐。在明則
T2103_.52.0171c10: 張喉大語領納通傳。入闇則噎氣小聲詐説
T2103_.52.0171c11: 禍福。遂令正直檀越幾致迴心。邪曲愚夫理
T2103_.52.0171c12: 宜專信。道士傳説逹縣聞州。官人初檢。並皆
T2103_.52.0171c13: 信受。後刺史李大禮云。此事非輕。必須申奏。
T2103_.52.0171c14: 要假親驗方定是非。遂與闔州官人並道士
T2103_.52.0171c15: 等一百餘騎。同乘鞍馬競飾衣巾。多料祭
T2103_.52.0171c16: 槃倍科醮物。酒脯雜味任彼所須。同至窟前
T2103_.52.0171c17: 再拜祈請。望時詐答。聞者傾心。唯巴西縣令
T2103_.52.0171c18: 樂世質深逹機情。知其誑詐入闇密候。見望
T2103_.52.0171c19: 咽聲質時呵之。望即款伏。收禁州獄。方欲科
T2103_.52.0171c20: 罪。未經數日。服藥而終。概緬尋圖史博究古
T2103_.52.0171c21: 今。記傳所聞眼目所見。左道亂政世有其人。
T2103_.52.0171c22: 略出五三以爲鑒誡。希垂照覽宜簡除之。如
T2103_.52.0171c23: 概愚見。若行李老清虚之道。依而存之。若習
T2103_.52.0171c24: 張陵雜穢之法。糺而廢之。此則蕩彼妖邪去
T2103_.52.0171c25: 其殘賊。可謂止暴息亂。豈非治國安民者乎｣
T2103_.52.0171c26: 第四決破。僧尼衣布省齋則蠶無横死貧人
T2103_.52.0171c27: 不飢
T2103_.52.0171c28: 概聞禀和合之氣。成虚假之身。外命所須。藉
T2103_.52.0171c29: 衣食以資養。内報所恃。依形神以存立。形神
T2103_.52.0172a01: 不可孤立。藉衣食以資之。衣食不可過費。行
T2103_.52.0172a02: 廉恥以節之。故遺教經云。比丘受食趣得支
T2103_.52.0172a03: 身。又言。著壞色衣以捨飾好。斯爲明訓。孰不
T2103_.52.0172a04: 遵行。但如來制戒對根不同。人有上下制有
T2103_.52.0172a05: 寛急。上則制之以急。使其頓修。下則授之以
T2103_.52.0172a06: 寛。令其漸進。上制急者日唯一食。食止菜蔬
T2103_.52.0172a07: 身止三衣。衣唯糞掃。下制寛者食許兩時。味
T2103_.52.0172a08: 通蘇乳衣開十長。服許繒綿。或有老病之僧
T2103_.52.0172a09: 身兼凍餧。沈痾之士體困飢寒。須給其衣
T2103_.52.0172a10: 裘資其藥石。此則上根不假衆具自爾證眞。
T2103_.52.0172a11: 下輩要藉資縁方得悟道。欲令一准。其可得
T2103_.52.0172a12: 乎。若節僧尼衣布省齋濟貧活璽者。計僧尼
T2103_.52.0172a13: 一齋止餐一缽一著唯衣數縑。而言損田夫
T2103_.52.0172a14: 十口殺蠶十萬者。計道士一醮酒脯百盤一
T2103_.52.0172a15: 年命綾千匹。應損千軍之食。殺萬億之蠶。而
T2103_.52.0172a16: 奕知道士損多佯癡不計。僧尼費少子細
T2103_.52.0172a17: 偏論。此全黨言君子弗聽。如概愚見。宜斷
T2103_.52.0172a18: 道士醮祭及以命綾。此則有益於國家。不損
T2103_.52.0172a19: 於民物。若縱而不禁。損國害民
T2103_.52.0172a20: 聖上欽明寧不鑒照
T2103_.52.0172a21: 論言。尋道士盟經先受十戒。次八十戒。後一
T2103_.52.0172a22: 百八十戒。及三百大戒。乃至坐起臥息三千
T2103_.52.0172a23: 威儀。皆云祕要。不妄授人。尋靈寶智慧上品。
T2103_.52.0172a24: 十戒創首即言。不色不欲心無放蕩。又消摩
T2103_.52.0172a25: 智慧經言。見人妻子願出愛獄。道士禀承理
T2103_.52.0172a26: 應遵用。而建首不行專事違犯。何者。戴巾執
T2103_.52.0172a27: 板似欲依經。而畜婦養兒還成破戒。此則公
T2103_.52.0172a28: 行色欲。竟不知慚。故違經戒寧應有愧。何異
T2103_.52.0172a29: 雞雀對戸交欲而無羞。狗豕當衢行婬而無
T2103_.52.0172b01: 恥。多飮鹹水忘失思微。縱恣六情違犯十戒。
T2103_.52.0172b02: 初之一戒既破不持。後之三千理廢無用。符
T2103_.52.0172b03: 録科禁何所施行。又依老子金丹之經。眞人
T2103_.52.0172b04: 内朝之律。朔望之祭。侍師私房。情意相親。
T2103_.52.0172b05: 男女交接。使四目兩鼻上下相當兩口兩舌
T2103_.52.0172b06: 彼此相對。陰陽既接精氣遂通。此則夫婦禮
T2103_.52.0172b07: 成男女道合。以斯修道道弗可修。以此出
T2103_.52.0172b08: 家家寧可出。顛倒迷惑何其甚哉。又言佛是
T2103_.52.0172b09: 黠兒。理豐智慧。觀音戲伎實足權奇。不同祭
T2103_.52.0172b10: 酒亂朝癡無智慧。天師蛇螫詎有神通。夫免
T2103_.52.0172b11: 禁釋囚諸佛大慈。拔苦除害觀音至行。祈恩
T2103_.52.0172b12: 自施。非詐誘而覓財。報徳出心。豈迫脇而
T2103_.52.0172b13: 取物。若觀音慈悲。拔獄即是詃囚。天師行禁
T2103_.52.0172b14: 殺怨。應爲斬士。然佛覩善則勸。聞惡則憐。慈
T2103_.52.0172b15: 悲平等怨親無二。老子亦言。其善者吾亦善
T2103_.52.0172b16: 之。其不善者吾亦善之。不如天師事五將三
T2103_.52.0172b17: 神四司九府。受咒咀之法。行禁厭之符。怨者
T2103_.52.0172b18: 令顛狂失心。憎者使驚怖失命。此眞世俗之
T2103_.52.0172b19: 惡神。人間之殺鬼也。如概愚見。今時道士塗
T2103_.52.0172b20: 炭合氣禁咒章符。此並非李老正言。乃是張
T2103_.52.0172b21: 陵邪法。妖惑誑詐損國害民。請宜禁斷息其
T2103_.52.0172b22: 邪僞也
T2103_.52.0172b23: 第五決破。斷僧尼居貯則百姓豐滿將士皆
T2103_.52.0172b24: 富
T2103_.52.0172b25: 概聞八大覺行。以少欲標先。五比丘名。以乞
T2103_.52.0172b26: 士爲最。故少欲省事。無復經營之憂。乞士任
T2103_.52.0172b27: 縁。寧有藏積之累。老子云。多藏必亡周禮
T2103_.52.0172b28: 云。積而能散積而能散。則行合檀那。多藏必
T2103_.52.0172b29: 亡言符聖旨。尋老子行無爲之道。專任清
T2103_.52.0172c01: 虚。修寂靜之心。弗營世務。然今道士都不遵
T2103_.52.0172c02: 承。故二録大齋三元慶會。招合愚黨誘誑迷
T2103_.52.0172c03: 徒。設厨食以邀賓。置酒鮭以待客。遂使監齋
T2103_.52.0172c04: 分肉事等庖丁。觀主典鮭還如屠士。肉須乾
T2103_.52.0172c05: 腊雜血便呑。酒使清醇半糟即啜饕餮難滿
T2103_.52.0172c06: 縱恣無厭。加以多料紬綾以爲命綵。廣科黍
T2103_.52.0172c07: 麥持作道租。傍此興生積聚盈庫。因斯番轉
T2103_.52.0172c08: 居貯連倉。溪 &MT03184;

之心寧知滿極。至於高門仕
T2103_.52.0172c09: 族判不歸從。下姓田夫偏來湊集。非是崇其
T2103_.52.0172c10: 道法。直爲貪其酒鮭。猥雜繁多弗可殫述加
T2103_.52.0172c11: 以徒衆卑末人品凡庸。故出家沙門多是貴
T2103_.52.0172c12: 勝。在觀道士例是卑微。故梁武帝登祚之後。
T2103_.52.0172c13: 施身入寺供養衆僧。隋帝之時秦孝王兒。捨
T2103_.52.0172c14: 位出家修行佛法。未曾聞一帝王施身入觀。
T2103_.52.0172c15: 未曾見一王子出家事道。自餘高門士族貴勝
T2103_.52.0172c16: 豪家。或有夫婦相辭倶時離俗。男女相勸同
T2103_.52.0172c17: 共出家。目見耳聞何待言説。若言斷僧尼居
T2103_.52.0172c18: 貯令軍民富足者。夫論貧富皆是業縁。貴賤
T2103_.52.0172c19: 並關運命。愚智不可易慮。姸醜弗可換身。
T2103_.52.0172c20: 故經云。果報好惡定之於業。書云。命相吉凶
T2103_.52.0172c21: 懸之於天。以此言之。軍民業貧者與之而弗
T2103_.52.0172c22: 得。必其相富者任置而恒豐。故漢文帝以夢
T2103_.52.0172c23: 而寵鄧通。相者占通貧而餓死。帝曰。能富在
T2103_.52.0172c24: 我何謂貧乎。與之銅山專任冶鑄。後遭事逃
T2103_.52.0172c25: 避餓死人家。又高駒麗王侍婢有娠。相者占
T2103_.52.0172c26: 之。貴而當王。王曰。非我之胤。便欲殺之。婢
T2103_.52.0172c27: 曰。氣從天來。故我有娠。及子之産。王謂不
T2103_.52.0172c28: 祥。捐圈則猪嘘。棄欄則馬乳而得不死。卒爲
T2103_.52.0172c29: 夫餘之王。故知業縁命運定於冥兆。終然不
T2103_.52.0173a01: 處。弗可與奪也。論言。案經所明業果不謬。
T2103_.52.0173a02: 作善得福爲惡受殃。斯理皎然。如何致惑。今
T2103_.52.0173a03: 若引經據理彌益其深迷。且依書指事開其
T2103_.52.0173a04: 淺識。何者昔武丁之時。毫有桑穀共生于朝。
T2103_.52.0173a05: 太史占曰。野草生朝。朝其亡矣。武丁恐懼側
T2103_.52.0173a06: 身修善。桑穀枯死。殷道中興。豈非爲善而有
T2103_.52.0173a07: 福也。又帝辛之時。有雀生烏在城之隅。太史
T2103_.52.0173a08: 占曰。以小生大。國家必昌。帝辛驕暴不修善
T2103_.52.0173a09: 政。殷國遂亡。豈非爲惡之有殃也。如奕所言。
T2103_.52.0173a10: 將生時之實貨。買死後之虚名。意謂生時
T2103_.52.0173a11: 有施死後無報。愚闇之甚。奚可與言。眼見
T2103_.52.0173a12: 春時種殖空竭倉儲。秋收冬藏充牣府庫。故
T2103_.52.0173a13: 施有來報。感胎疊之與掌錢。徳必現酬。致
T2103_.52.0173a14: 銜珠之與負鹿。此並經籍明證。何可致疑。又
T2103_.52.0173a15: 言。禮佛不得尊豪。設齋不得富貴者。尋國家
T2103_.52.0173a16: 太廟。先皇之靈。百神陪侍。萬民恃頼至尊拜
T2103_.52.0173a17: 跪。故得居大位而處尊名。臣吏鞠躬荷寵祿
T2103_.52.0173a18: 而享富貴。況佛法王。威神高遠。徳過千聖。道
T2103_.52.0173a19: 冠百靈。禮拜祈誠理當富貴。歸依懇至必致
T2103_.52.0173a20: 尊豪。昔人一瓢以濟＊餧夫。尚得扶輪相報。
T2103_.52.0173a21: 今一齋以供大聖。寧無福祿相酬。科類而言
T2103_.52.0173a22: 理無致惑。如概所見。 &T049301;

貯有二。一則是衆佛
T2103_.52.0173a23: 已先聽。二則是私如來久制。此開衆禁私大
T2103_.52.0173a24: 聖明訓。宜令道士習此成規禁私開衆漸學
T2103_.52.0173a25: 佛法。故春秋云。齊恒公問禮於左師與子産。
T2103_.52.0173a26: 左師曰。夫禮者天之經。地之義。民之行也。大
T2103_.52.0173a27: 國用之。小國習之。今道習於佛。類同此也｣
T2103_.52.0173a28: 第六決破。帝王無佛則大治年長。有佛則虐
T2103_.52.0173a29: 政祚短
T2103_.52.0173b01: 概聞中國者三千日月萬萬三千天地之中
T2103_.52.0173b02: 央也。故有輪王迭出聖主繼興。御七寶而王
T2103_.52.0173b03: 四天。行十善而被萬國。開平等之化。和怨以
T2103_.52.0173b04: 睦親。扇慈悲之風。勝殘而去殺。故得不威不
T2103_.52.0173b05: 怒。物以之行。不役不勞。民以之治。自大劫將
T2103_.52.0173b06: 邁淳風漸澆。至徳云衰正氣斯殄。於是五濁
T2103_.52.0173b07: 鼎沸三災競起。十六大國各擅尊名。八千聚
T2103_.52.0173b08: 落咸據封域。競尋戈劍爭事廢興。彼此貪殘
T2103_.52.0173b09: 更相屠害。故釋迦愍斯塗炭哀其沈溺。陳經
T2103_.52.0173b10: 教勸善以誘賢。制戒律禁惡以懲罪。皆令息
T2103_.52.0173b11: 妄歸眞還源返本。比乎中原之地。上古之初。
T2103_.52.0173b12: 世朴時淳書契未作。民澆俗僞典籍方興。故
T2103_.52.0173b13: 周公不出於上皇。孔子唯生於下代。制禮作
T2103_.52.0173b14: 樂導俗訓民。致治興風匡時救弊。皆欲令止
T2103_.52.0173b15: 澆息競返素還淳。比於釋迦其揆一也。若言
T2103_.52.0173b16: 帝王未有佛法之前。則大治年長。有佛法之
T2103_.52.0173b17: 後。則虐政祚短。不得事佛像不得讀佛經者。
T2103_.52.0173b18: 科類而言。帝王未有周孔之前則大治年長。
T2103_.52.0173b19: 有周孔之後。則虐政祚短。亦不得祭周孔神
T2103_.52.0173b20: 行周孔教。理豈然乎。但無佛無法。人不知遠
T2103_.52.0173b21: 惡以修善。無禮無教。世不識事君以養親。以
T2103_.52.0173b22: 此而推。禮教不可一日而虧。佛法豈得暫時
T2103_.52.0173b23: 而廢也
T2103_.52.0173b24: 論言。尋奕所引。自後漢光武已前。無佛法則
T2103_.52.0173b25: 祚久長年。子必嗣父臣不簒君。從漢明已後。
T2103_.52.0173b26: 爲有佛法子弗嗣父臣多簒君。驗奕此言知
T2103_.52.0173b27: 其庸闇。雖引圖史弗究始終。緬尋上代已來
T2103_.52.0173b28: 爲帝王者。或一身而絶。或累世而亡。如帝
T2103_.52.0173b29: 少昊。治政繁雜九黎作亂。其嗣不肖一世即
T2103_.52.0173c01: 亡。帝摯亦無正嗣。治不滿朞一身而滅。自後
T2103_.52.0173c02: 唐堯虞舜子皆不肖一身絶滅。夏桀殷紂。並
T2103_.52.0173c03: 皆暴虐爲臣所誅。其間或爲臣而簒君。如羿
T2103_.52.0173c04: 之與寒浞。或爲弟而奪兄。如仲壬之與雍己。
T2103_.52.0173c05: 至乎周世子朝之逐敬王。子廢父也。曁乎秦
T2103_.52.0173c06: 室趙高之殺二世。臣弑君也。至前漢呂后亂
T2103_.52.0173c07: 朝王莽簒政。此豈有佛法使之然也。若言自
T2103_.52.0173c08: 漢明已後迄乎蕭齊。皆爲崇佛法虐政詐短。
T2103_.52.0173c09: 至於宇文既破滅佛法。應善政祚長。而奕盡
T2103_.52.0173c10: 蕭齊則論。至宇文不説。非但誑惑民庶。亦
T2103_.52.0173c11: 乃欺罔聖明。以此而論。事合繩劾。但宇文
T2103_.52.0173c12: 簒魏而立虐政無道。君臣猜貳兄弟相誅。陵
T2103_.52.0173c13: 蔑聖賢毀破佛法。治唯五主二十四年。推此
T2103_.52.0173c14: 一條。帝王無佛法則虐政祚短。有佛法則善
T2103_.52.0173c15: 政祚長。近代同知寧不信也。但奕太史之官
T2103_.52.0173c16: 委任處重。須愼機密無得妄言。故古者聖人
T2103_.52.0173c17: 當言而懼。發言而憂。而奕不慮禍福專事妖
T2103_.52.0173c18: 邪。或置後引初。或隱首露尾。藏護道法謗
T2103_.52.0173c19: 毀佛僧。唯事偏辭竟無正語。聖朝明鑒。寧不
T2103_.52.0173c20: 察哉。如概愚見。帝王欲得祚久年長者。必須
T2103_.52.0173c21: 興隆佛法樹善修功。慈育群氓勝殘去殺。明
T2103_.52.0173c22: 死生之分。守止足之心。納忠諫之言。遠佞諂
T2103_.52.0173c23: 之説。如此則三十之期自遠。七百之祚脩
T2103_.52.0173c24: 長。故淮南子曰。天下有貴而非位勢。有壽
T2103_.52.0173c25: 而非千歳。適情知足則貴矣。明死生之分則
T2103_.52.0173c26: 壽矣
T2103_.52.0173c27: 第七決破。封周孔之教送與西域。而胡必不
T2103_.52.0173c28: 肯行用
T2103_.52.0173c29: 概聞仲尼逝而微言絶。弟子喪而大義乖。自
T2103_.52.0174a01: 爾詩書紛然淆亂。至秦皇焚滅典籍散亡。漢
T2103_.52.0174a02: 武聿興文藝還闡。至於處大庭之館。居玄宮
T2103_.52.0174a03: 之室。習無爲之道。行不言之教。以謙挹爲徳。
T2103_.52.0174a04: 卑弱爲心。專任清虚杜絶仁義。務存嘉遁委
T2103_.52.0174a05: 棄身名。九流之中則道家之流也。故漢書藝
T2103_.52.0174a06: 文志云。道流者蓋出於史官。歴記成敗古今
T2103_.52.0174a07: 之道。有三十七家。今之李老蓋一家耳。至於
T2103_.52.0174a08: 建康莊之第。築碣石之宮。闡儒學之宗。弘文
T2103_.52.0174a09: 藝之術。興邦制治導俗訓民。禮樂緝修憲章
T2103_.52.0174a10: 條序。九流之内儒學之流也。故漢書藝文志
T2103_.52.0174a11: 云。儒流者蓋出於司徒之官。辯陰陽明教化。
T2103_.52.0174a12: 宗堯舜師仲尼。有五十二家。今儒學所傳也。
T2103_.52.0174a13: 九流之中二化爲最。百家之内兩學爲先。用
T2103_.52.0174a14: 各有宜。弗可廢也。何者。道法是虚無之唱而
T2103_.52.0174a15: 違俗。不可以救弊。儒術乃教化之談而愼民。
T2103_.52.0174a16: 可以導物。考而言之。非無優降。尋李老專任
T2103_.52.0174a17: 無爲。止求自度心無廣濟。行闕兼他。近同
T2103_.52.0174a18: 聲聞之自利也。故清淨法行經云。摩訶迦葉
T2103_.52.0174a19: 化爲老子。迦葉既是小心。老子又無大志。法
T2103_.52.0174a20: 行之言。信而非謬也。孔子以術藝訓民禮教
T2103_.52.0174a21: 齊俗。少習利他漸學兼濟。巨同菩薩之利他
T2103_.52.0174a22: 也。故清淨法行經云。儒童菩薩化作孔丘。儒
T2103_.52.0174a23: 童既是大心。孔丘復有兼濟。法行之説。理豈
T2103_.52.0174a24: 虚哉。考乎李典爰及孔經。教迹乃分理致終
T2103_.52.0174a25: 一。若言封周孔之教送與西域。而胡必不行。
T2103_.52.0174a26: 奕意豈不云。胡教來此漢人亦不得受。科類
T2103_.52.0174a27: 而言。昇降懸矣。尋佛是大聖。化滿十方。遠降
T2103_.52.0174a28: 威靈。漢明親覩。君臣欣感民庶歸心。故遣使
T2103_.52.0174a29: 西行遠到天竺。摩騰隨至傳化迄今。周孔小
T2103_.52.0174b01: 聖。徳局一方。不能遠降威靈。使彼親感。故西
T2103_.52.0174b02: 域之人無縁生信。亦不來此迎周孔之經。爲
T2103_.52.0174b03: 此孔教不行西土。以此而推。抑可知矣
T2103_.52.0174b04: 論言。尋辛卯夜明。魯史傳其化迹。丙子星勃。
T2103_.52.0174b05: 漢册記其威靈。然後像教西移法流東漸。自
T2103_.52.0174b06: 摩騰降漢創譯眞言。笈多入隋盛飜釋典。
T2103_.52.0174b07: 藤皮貝葉。遠傳天竺之文。玉牒金牋。近飜震
T2103_.52.0174b08: 旦之語。爾來流演迄至于今。從漢明已來時。
T2103_.52.0174b09: 經一十五代。譯人一百九十有六。所出經律
T2103_.52.0174b10: 記論二千一百四十五部。合有六千一百五
T2103_.52.0174b11: 十二卷。此並梵音所演天竺所傳。論其龍窟
T2103_.52.0174b12: 經厨十分而未盡。鷲山法藏萬倍而何窮。今
T2103_.52.0174b13: 之所飜。蓋少多耳。考其帝代尋其圖史。典誥
T2103_.52.0174b14: 明據。奚可致疑。緬尋道家所注經籍。昔無今
T2103_.52.0174b15: 有眞少僞多。如藝文志明。於道流雖有三十
T2103_.52.0174b16: 七家七百九十三篇。唯七家八十二篇。明李
T2103_.52.0174b17: 老清虚自守之道。自餘三十家七百一十一
T2103_.52.0174b18: 篇。乃明帝王治化古今之道。故後漢書法本
T2103_.52.0174b19: 内傳云。漢明帝永平十四年正月一日朝正
T2103_.52.0174b20: 之次。五岳十八觀諸山道士褚善信等六百
T2103_.52.0174b21: 九十人。聞攝摩滕竺法蘭等將佛經像來到
T2103_.52.0174b22: 雒陽。傾國敬崇率土歸向。信等内懷惡嫉
T2103_.52.0174b23: 求欲挍量。盡將道家經書。合三十七部七百
T2103_.52.0174b24: 四十四卷。當時對燒並皆焚燼。善信等慚憤
T2103_.52.0174b25: 憾激而死。以此而推。漢明之時。道家經書
T2103_.52.0174b26: 止有三十七部七百四十四卷。雖有多軸非
T2103_.52.0174b27: 盡道經。唯五百九卷。是天尊道君所説。餘二
T2103_.52.0174b28: 百三十五卷。乃黄老等諸子之書。自爾已來
T2103_.52.0174b29: 過此數者。並是道士増加妄造。不可承信。爰
T2103_.52.0174c01: 至宋朝。道士陸修靜。答宋明帝云。道家經書
T2103_.52.0174c02: 并藥方符圖。總有一千二百二十八卷。唯此
T2103_.52.0174c03: 爲正。餘者並非。而今道士或出情製造。或改
T2103_.52.0174c04: 換佛經。添足目録増加部帙。云有二千四十
T2103_.52.0174c05: 卷。復過前數幾許浪言。請問道士後出之
T2103_.52.0174c06: 經。爲是天尊更説。爲是老子前陳。縱使説經。
T2103_.52.0174c07: 應有處所。爲是何帝何時何年何月。如必
T2103_.52.0174c08: 有據容得流傳。如其詐妄理合刊削。又俗士
T2103_.52.0174c09: 所製取作道經。此之流類數亦多矣。如太玄
T2103_.52.0174c10: 經揚雄所造。洞玄經王褒所製。指歸經嚴君
T2103_.52.0174c11: 平造。三皇經鮑靜所製。開天經張泮所造。化
T2103_.52.0174c12: 胡經王浮所製。或取＊槃古之傳。或取諸子之
T2103_.52.0174c13: 篇。假認俗書以爲道教。偸竊釋典持作老經。
T2103_.52.0174c14: 前已略陳不能重述。似貧人磬窘盜他寶爲
T2103_.52.0174c15: 家財。飢者困窮噉芻芥爲美食。如概所見。老
T2103_.52.0174c16: 子二篇正是道經。依令行之。自餘諸部皆是
T2103_.52.0174c17: 妄認。事須正之庶知道與佛殊李將釋別。
T2103_.52.0174c18: 庶使鼠璞不濫鷄鳳條分。後學之徒。豈應
T2103_.52.0174c19: 謬歟
T2103_.52.0174c20: 第八決破。統論佛法虚多實少。道人假説
T2103_.52.0174c21: 概聞眞身絶待。非形方質礙可求。至理出情。
T2103_.52.0174c22: 豈言談語論可得。大矣哉豁蕩乎大道之外。
T2103_.52.0174c23: 妙矣哉超絶乎眞一之表。於是四句頓亡百
T2103_.52.0174c24: 非洞遣。窮言極慮物莫能名者哉。但妄識悠
T2103_.52.0174c25: 悠迷情蠢蠢。縱四狂而弗惺。耽五醉而長惛。
T2103_.52.0174c26: 故大聖垂慈志存拯拔。於是開五生之迹。
T2103_.52.0174c27: 通四辯之音。非身現身。身滿於法界。無説示
T2103_.52.0174c28: 説。説遍乎大千。故有微塵化身分散而莫盡。
T2103_.52.0174c29: 恒沙法藏流演而無窮。故須彌圖經云。寶
T2103_.52.0175a01: 應聲菩薩化爲伏羲。吉祥菩薩化作女媧。儒
T2103_.52.0175a02: 童應作孔丘。迦葉化爲李老。妙徳託身開
T2103_.52.0175a03: 士。能儒誕孕國師。又涅槃經云。所有經書
T2103_.52.0175a04: 記論伎藝文章。皆是佛説。以此而推。三皇
T2103_.52.0175a05: 五帝孔李周莊。皆是菩薩化身所收。文字圖
T2103_.52.0175a06: 書詩章禮樂。並是諸佛法藏所攝。文理昭然
T2103_.52.0175a07: 豈爲虚妄。而奕執言謬理。覩化迷眞。專以形
T2103_.52.0175a08: 迹見譏。名器相局。將泥木以毀聖。持鐫畫以
T2103_.52.0175a09: 難眞。然鐫畫代眞。寧是眞佛。泥木表聖。非即
T2103_.52.0175a10: 聖人。故佛有覺名假名。非實佛有形像。假像
T2103_.52.0175a11: 非眞。非眞而立像。爲令因像以悟眞。非實
T2103_.52.0175a12: 以施名。爲令因名以悟實。無名無實。悟者所
T2103_.52.0175a13: 以豁虚。非像非眞。逹人所以玄會。妙哉斯
T2103_.52.0175a14: 言之至也。深矣斯理之極也。而奕闇於深理
T2103_.52.0175a15: 迷於業報。弗論身後唯計眼前。若言欲求富
T2103_.52.0175a16: 貴。唯須壯馬負鐵効力疆場。不須造像修功
T2103_.52.0175a17: 以祈福力者。武周壯馬最多。世充厚鉀不少。
T2103_.52.0175a18: 効力征戰固守疆場。常應富貴。今者何在。若
T2103_.52.0175a19: 言欲得布絹豐饒穀米成熟。但栽蒔桑麻積
T2103_.52.0175a20: 聚爛糞。不須寫涅槃千部。誦法華百遍。以祈
T2103_.52.0175a21: 福力者。建徳廣占桑田。薛擧大足馬糞。長應
T2103_.52.0175a22: 種殖多納倉厨。今復何在。若言欲得糧貯充
T2103_.52.0175a23: 牣。耕穫弗愆。但開渠引水灌畦注埠。不須轉
T2103_.52.0175a24: 海龍王經十部。以求雨潤者。蕭銑據有荊州。
T2103_.52.0175a25: 堤堰倍常。沃潤應課收納。保據封疆今復何
T2103_.52.0175a26: 在。以此而推。我
T2103_.52.0175a27: 大唐皇帝。内則樹善憑福。外則應天順民。故
T2103_.52.0175a28: 得華戎率從群兇授首。倉庫充牣封域廊清。
T2103_.52.0175a29: 若非内外福饗。豈能剋定艱難者也。若言欲
T2103_.52.0175b01: 求忠臣孝子佐世治民。唯讀孝經一卷老子
T2103_.52.0175b02: 二篇。不須廣讀佛經者。尋此經但明世間忠
T2103_.52.0175b03: 孝。未及出世忠孝。何者。夫處俗躬耕奉親以
T2103_.52.0175b04: 竭力。出家修道尊法以興慈。竭力者答現前
T2103_.52.0175b05: 之小恩。興慈者報將來之大徳。雖暫乖敬養
T2103_.52.0175b06: 似若慢親。終能濟拔方爲至孝。斯則利沾三
T2103_.52.0175b07: 世。豈唯旦夕之勞。恩潤百生。寧責晨昏之養。
T2103_.52.0175b08: 挍其在出。勝劣明矣。若言老子二篇足明忠
T2103_.52.0175b09: 臣孝子佐世治民者。尋老子絶慮守眞亡懷
T2103_.52.0175b10: 厭俗。捐親弗顧棄主如遺。豈論奉孝守忠治
T2103_.52.0175b11: 民佐世也。故老子云。吾所以有大患者。爲吾
T2103_.52.0175b12: 有身。及吾無身。有何患乎。此令厭身棄世。
T2103_.52.0175b13: 弗可佐世也。又言。貴身有天下者。可以暫託
T2103_.52.0175b14: 不可久也。何上公注云。人君貴身而賤人。
T2103_.52.0175b15: 欲爲天下主。則可暫寄不可久居。此令捨俗
T2103_.52.0175b16: 遺榮。不可以治民也。尋傅奕負恃兇頑輕哢
T2103_.52.0175b17: 脣吻。辭繁理寡語少罵多。縱瞋毒以中人。逞
T2103_.52.0175b18: 惡言以迷俗。於是梟音醜氣稍滿村閭。鴆響
T2103_.52.0175b19: 毒聲漸喧行路。遂令無識邪黨唱快相傳。逹
T2103_.52.0175b20: 見士流傷歎憐愍。而偏護道法憎惡佛僧。物
T2103_.52.0175b21: 類相感人畜同爾。有類蚩尤之犬吠於軒轅。
T2103_.52.0175b22: 盜跖之徒惡於夫子。弗可怪也。但奕覩佛法
T2103_.52.0175b23: 尊高衆僧貴勝。坐必居上行要在先。帝王盛
T2103_.52.0175b24: 崇朝臣頂戴。寺塔宏壯齋供充盈。民庶爭歸
T2103_.52.0175b25: 士女奔湊。至於玄壇之内事等荒村。治觀之
T2103_.52.0175b26: 中還同廢社。時因祭醮。託酒肉以招人。或頼
T2103_.52.0175b27: 吉凶。假送餉以來物。微沾識解弗受欺誣。
T2103_.52.0175b28: 少有信心豈從迎請。愧斯寂寞恒有嫉心。致
T2103_.52.0175b29: 虚搆浮辭強相挫辱。罵詈極其醜氣。咒詛窮
T2103_.52.0175c01: 其惡言。誹謗弗忌殃疣。識毀寧計罪福。縱
T2103_.52.0175c02: 令眼前焚蕩不稱其心。手下屠刑寧厭其快。
T2103_.52.0175c03: 書云。人惡其上獸惡其網。斯之謂乎。昔
T2103_.52.0175c04: 崔皓説魏太武。令破滅佛法殺害僧尼自於
T2103_.52.0175c05: 家内禮事尊像。太武察得忿其矯誑。即便誅
T2103_.52.0175c06: 戮曝尸都市。勅令行人咸糞其口。太武還興
T2103_.52.0175c07: 佛法敬事如初。又周武帝狂悖無道。毀滅佛
T2103_.52.0175c08: 法焚燒經像。破壞塔寺罷廢衆僧。遂身生癩
T2103_.52.0175c09: 瘡惡疾而死。斯並近代詳驗靈祟著明。聖
T2103_.52.0175c10: 上文思久已玄鑒。奕之罪業。方墜泥犁永劫
T2103_.52.0175c11: 沈淪。深可怜愍。概矜其邪謬曉以正言。儻
T2103_.52.0175c12: 或返迷去道何遠。望諸同惡咸識此心
T2103_.52.0175c13: 廣弘明集卷第十二
T2103_.52.0175c14:
T2103_.52.0175c15:
T2103_.52.0175c16:
T2103_.52.0175c17: 廣弘明集卷第十三
T2103_.52.0175c18: ＊大唐西明寺沙門釋道宣＊撰
T2103_.52.0175c19: 辯惑篇第二之九
T2103_.52.0175c20: 辯正論十喩九箴篇　　釋法琳
T2103_.52.0175c21: 十喩篇上　答李道士十異論
T2103_.52.0175c22: 有黄巾李仲卿。學謝管窺智慚臆度。矜白鳥
T2103_.52.0175c23: 之翼。望駭嵩華。負爝火之光。爭輝日月。乃作
T2103_.52.0175c24: 十異九迷貶量至聖。余慨其無識。念彼何辜。
T2103_.52.0175c25: 聊爲十喩曉之九箴誡之。用指諸掌。庶明逹
T2103_.52.0175c26: 君子。詳茲而改正焉
T2103_.52.0175c27: 外一異曰
T2103_.52.0175c28: 太上老君託神玄妙玉女。剖左腋而生
T2103_.52.0175c29: 釋迦牟尼寄胎摩耶夫人。開右脇而生

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