SAT DB

T2103_.52.0128a01: 君子恥聞。亭曰柏人。漢后夜遁。非狂非醉。斯
T2103_.52.0128a02: 言難玷。但奕自行婬穢。其黨例有妻孥。故
T2103_.52.0128a03: 李耳李思王之編戸。張衡張魯天師子孫。宗
T2103_.52.0128a04: 胤顯然無宜不有。不知今日道士何爲。効僧
T2103_.52.0128a05: 遠財絶色。清高獨往不拘俗累。甚可怪也。故
T2103_.52.0128a06: 奕重其財色毀僧同之。如老子化胡經云。既
T2103_.52.0128a07: 化胡王令尹喜爲佛。性強梁者毀形絶好。斷
T2103_.52.0128a08: 其妻娶不令紹嗣。故名沙門。自餘軟善任從
T2103_.52.0128a09: 其本。則妻子不絶也。約斯論事。觀中道士。衣
T2103_.52.0128a10: 冠容制不異俗流。妻子承嗣。義依道法。不可
T2103_.52.0128a11: 怪也。是以仙童玉女侍老君之側。黄庭朱戸
T2103_.52.0128a12: 述命門之事。深欲擬僧斯蹤難泯。遂行流謗。
T2103_.52.0128a13: 固其然哉
T2103_.52.0128a14: 十二李瑒。趙人。魏延昌末爲高陽王友。于
T2103_.52.0128a15: 時人多絶戸爲沙門。瑒上言曰。禮以教世法
T2103_.52.0128a16: 導將來。迹用既殊區流亦別。故三千之罪。
T2103_.52.0128a17: 莫大於不孝。不孝之大。無過於絶祀。然則
T2103_.52.0128a18: 絶＊祀之罪。大莫甚焉。安得輕縱背禮之情而
T2103_.52.0128a19: 肆其向法之意也。寧有棄堂堂之政。而從鬼
T2103_.52.0128a20: 教乎。靈太后責以鬼教謗毀佛法。瑒曰。竊欲
T2103_.52.0128a21: 清明佛法使道俗兼通。非敢排棄眞學妄爲
T2103_.52.0128a22: 訾毀。且鬼神之名皆是通靈逹稱。三皇五帝
T2103_.52.0128a23: 皆號爲鬼。易曰。知鬼神之情状。周公自美。亦
T2103_.52.0128a24: 云。能事鬼神。禮曰。明則有禮樂。幽則有鬼
T2103_.52.0128a25: 神。佛非天非地。本出於人。應世導俗。其道幽
T2103_.52.0128a26: 隱。名之爲鬼。愚謂非謗。靈太后不罪。後遇害
T2103_.52.0128a27: 於河陰。詳瑒上言欲沙汰僻左。非爲疵謗矣｣
T2103_.52.0128a28: 十三劉晝渤海人。才術不能自給。齊不仕
T2103_.52.0128a29: 之。著高才不遇傳。以自況也。上書言。佛法
T2103_.52.0128b01: 詭誑。避役者以爲林藪。又詆訶淫蕩。有尼
T2103_.52.0128b02: 有優婆夷。實是僧之妻妾。損胎殺子其状難
T2103_.52.0128b03: 言。今僧尼二百許萬。并俗女向有四百餘萬。
T2103_.52.0128b04: 六月一損胎。如是則年族二百萬戸矣。驗此
T2103_.52.0128b05: 佛是疫胎之鬼也。全非聖人。亦言道士。非
T2103_.52.0128b06: 老莊之本。籍佛邪説爲其配坐而已。詳晝此
T2103_.52.0128b07: 言。殊塵聽視。專言墮胎殺子。豈是正士言哉。
T2103_.52.0128b08: 孔子見人一善而忘其百非。鮑生見人一惡
T2103_.52.0128b09: 而終身不忘。弘隘之迹斷可知矣。狂哲之心
T2103_.52.0128b10: 相去遠矣。然則天下高尚沙門有逾百萬。財
T2103_.52.0128b11: 色不顧名位莫縁。斯徳隱之妄張婬殺。一年
T2103_.52.0128b12: 誅二子。沙門且然。一歳有二男。編戸誰是。吐
T2103_.52.0128b13: 言孟浪未足廣之。而奕重爲正諫。及後上事
T2103_.52.0128b14: 還陳此略。考校則劉晝之門人矣
T2103_.52.0128b15: 十四陽衒之。北平人。元魏末爲祕書監。見
T2103_.52.0128b16: 寺宇壯麗損費金碧。王公相競侵漁百姓。乃
T2103_.52.0128b17: 撰洛陽伽藍記言。不恤衆庶也。後上書述。釋
T2103_.52.0128b18: 教虚誕有爲徒費。無執戈以衞國有飢寒於
T2103_.52.0128b19: 色養。逃役之流僕隸之類。避苦就樂非修道
T2103_.52.0128b20: 者。又佛言。有爲虚妄皆是妄想。道人深知佛
T2103_.52.0128b21: 理。故違虚其罪。故又廣引財事乞貸貪積
T2103_.52.0128b22: 無厭。又云。讀佛經者尊同帝王。寫佛畫師全
T2103_.52.0128b23: 無恭敬。請沙門等同孔老拜俗。班之國史。行
T2103_.52.0128b24: 多浮險者乞立嚴勅知其眞僞。然後佛法可
T2103_.52.0128b25: 遵師徒無濫。則逃兵之徒還歸本役。國富兵
T2103_.52.0128b26: 多天下幸甚。衒之此奏。大同劉晝之詞。言多
T2103_.52.0128b27: 庸猥不經周孔。故雖上事終委而不施行。而
T2103_.52.0128b28: 奕美之徹於府兪。致使淨遊浪宕之語。備寫
T2103_.52.0128b29: 不遺。斯仍曲士之沈鬱。非通人之留意也
T2103_.52.0128c01: 廣弘明集卷第六
T2103_.52.0128c02:
T2103_.52.0128c03:
T2103_.52.0128c04:
T2103_.52.0128c05: 廣弘明集卷第七
T2103_.52.0128c06: 大唐西明寺沙門釋道宣撰
T2103_.52.0128c07: 辯惑篇第二之三
T2103_.52.0128c08: 叙列代王臣滯惑解下
T2103_.52.0128c09: 梁荀濟齊章仇子陀周衞元嵩宋劉
T2103_.52.0128c10: 慧琳齊顧歡魏邢子才涼高道讓
T2103_.52.0128c11: 齊李公緒隋盧思道唐傅奕
T2103_.52.0128c12: 十五荀濟。頴川人。後居江左。博渉衆書志
T2103_.52.0128c13: 調矯俗。初與梁武布衣相知。及帝登位。仕
T2103_.52.0128c14: 不及之。濟負氣曰。會眉鼻上磨墨作檄耳。
T2103_.52.0128c15: 帝深不平之。梁州刺史陰子春左遷。濟作大
T2103_.52.0128c16: 詩贈之。文傳時俗。或稱于帝者。帝曰。箇人雖
T2103_.52.0128c17: 有才。亂俗好反不可用。濟以不得志。常懷悒
T2103_.52.0128c18: 怏二十餘載。見帝信重釋門寺像崇盛。便于
T2103_.52.0128c19: 時上書論佛教貪淫奢侈妖妄。又譏造同泰
T2103_.52.0128c20: 寺營費太甚必爲災患。其表略。以三墳五典
T2103_.52.0128c21: 帝皇之稱首。四維六紀終古之規模。及漢武
T2103_.52.0128c22: 祀金人。黄新以建國。桓靈祀浮圖。閹竪以
T2103_.52.0128c23: 控權。三國由茲鼎峙。五湖仍其荐食。衣冠
T2103_.52.0128c24: 奔於江東。戎教興於中壤。使父子之親隔。君
T2103_.52.0128c25: 臣之義乖。夫婦之和曠。友朋之信絶海内散
T2103_.52.0128c26: 亂三百年矣。濟所控詞述於僻者。至於貞 &T019598;

T2103_.52.0128c27: 絶俗。固莫叙之。斯偏黨也。述金人之初降致
T2103_.52.0128c28: ＊黄新之簒等。並安擬也。至如周斬紂首豈見
T2103_.52.0128c29: 佛經。秦抗儒士非關釋化。禮崩樂壞未覩浮
T2103_.52.0129a01: 圖。戰國無主何關僧僞。乃云綱紀之亂。何能
T2103_.52.0129a02: 亂之。夫婦父子何人不是。但妄言耳。不足述
T2103_.52.0129a03: 之。然濟極言惘僧深訾佛者。統知上書必不
T2103_.52.0129a04: 會旨。亦知不能排除佛法。直是恨帝不拔於
T2103_.52.0129a05: 微流無榮宦於朝廷也。所以鄙詞罵僧深文
T2103_.52.0129a06: 毀佛。其實奇意詈於上帝也。後之醜詞並擬
T2103_.52.0129a07: 斯矣
T2103_.52.0129a08: 濟表云。稽古之詔。未聞崇邪之命重沓。歳時
T2103_.52.0129a09: 禘祫未嘗親享。竹脯麪牲 &T020717;

誣宗廟。違黄屋
T2103_.52.0129a10: 之尊。就蒼頭之役。朝夕敬妖怪之胡鬼。曲躬
T2103_.52.0129a11: 供貪婬之賊禿。耽信邪胡諂祭淫祀。恐非聰
T2103_.52.0129a12: 明正直而可以福祐陛下者也。濟吐斯言。故
T2103_.52.0129a13: 動怒也。梁祖享祀於晦朔。四時交易於温清。
T2103_.52.0129a14: 流涕動於臣下。興言賦於孝思。故景陽臺至
T2103_.52.0129a15: 敬殿。咸陳文祖獻后之奠。何得言未嘗親
T2103_.52.0129a16: 享。故反前事肆情罵之。竹脯麪牲用替犧
T2103_.52.0129a17: 栗。蘋藻礿祭豈惟有梁之時。屈尊就卑乃
T2103_.52.0129a18: 萬代之希有。遺若脱屣豈百王之虚構哉。自
T2103_.52.0129a19: 非行總八恒位隣上忍。安能行慈絶欲於盛
T2103_.52.0129a20: 年。長齋竭誠於終事哉
T2103_.52.0129a21: 又曰。臣請言得失推校是非。案釋氏源流本
T2103_.52.0129a22: 中國所斥。投之荒裔以御魑魅者也。乃至舜

T2103_.52.0129a23:

時竄檮机於三危。左傳允

音
捐

姓之姦居于瓜

T2103_.52.0129a24: 州是也。杜預以允姓陰戎之別祖。與三苗倶
T2103_.52.0129a25: 放於三＊危。漢書西域傳。塞種本允姓之戎。
T2103_.52.0129a26: 世居燉煌。爲月氏迫逐。遂住葱嶺南奔。
T2103_.52.0129a27: 又謂懸度賢豆身毒天毒。仍訛轉以塞種爲
T2103_.52.0129a28: 釋種。其實一也。允姓與三苗比居教迹和洽。
T2103_.52.0129a29: 其釋種不行忠孝仁義。貪詐甚者號之爲佛。
T2103_.52.0129b01: 佛者戾也。或名爲勃。勃者亂也。而陛下以中
T2103_.52.0129b02: 華之盛胄。方尊姚石羌胡之軌躅。竊不取一
T2103_.52.0129b03: 也。案允姓之居＊燉煌西戎也。懸度賢豆等南
T2103_.52.0129b04: 梵也。西戎即叙禹貢所傳。懸度已下荀濟加
T2103_.52.0129b05: 謗。不讀三史奚以定之。尋夫懸度乃北天之
T2103_.52.0129b06: 險地。乘索而度也。賢豆天竺仁風所行。四時
T2103_.52.0129b07: 和於玉燭土絶流霜。七衆照於金鏡神機猛
T2103_.52.0129b08: 利。人傳天語字出天文。終古至今無相簒奪。
T2103_.52.0129b09: 斯是地心號中國也。人行忠孝何謂無之。濟
T2103_.52.0129b10: 之所言。同田巴罪三皇非五帝者。詎可聞
T2103_.52.0129b11: 哉
T2103_.52.0129b12: 又案釋迦出戎剖脇而誕。摩耶遂殂。事符梟
T2103_.52.0129b13: 鏡。年長爭立。内不自安。背父叛君逆節彌
T2103_.52.0129b14: 甚。逹多投石難陀引弓。變革常道自餓形骸。
T2103_.52.0129b15: 安能濟物。聚合兇徒易衣削髮。設言虚詐不
T2103_.52.0129b16: 足承禀。九十六道此道最貪。協彼淫愚衆多
T2103_.52.0129b17: 崇信。至如琉璃誅釋。瞿曇路左視之。在生親
T2103_.52.0129b18: 尚不存。既歿疏何能救。斯即不行忠孝。若天
T2103_.52.0129b19: 下習之。陛下則無以自處。不取者二也。尋經
T2103_.52.0129b20: 剖腋而誕。義出前經。以懷天師功徳大故。
T2103_.52.0129b21: 非諸人供可以奉之。又知母人。命將終。故
T2103_.52.0129b22: 生七日已。上報天中。然則脇誕背割此亦有
T2103_.52.0129b23: 之。不同梟＊鏡。如何濫委引弓投石事出權
T2103_.52.0129b24: 行。叛君逆節一何誣謗。自餓以化外道。變俗
T2103_.52.0129b25: 以靜貪門。而云諸道佛道最貪。全成毀訾。誅
T2103_.52.0129b26: 國而不護國。示業難亡。群典廣之。理路無
T2103_.52.0129b27: 沒。濟巧於合會。補貼成文。斯曰有才不妨
T2103_.52.0129b28: 無状
T2103_.52.0129b29: 濟又云。今僧尼不耕不偶。倶斷生育傲君陵
T2103_.52.0129c01: 親。違禮損化。一不經也。觀濟此旨。專擬帝
T2103_.52.0129c02: 躬深知僧尼絶欲用則超生。斯義可從。固所
T2103_.52.0129c03: 不逆。然不偶斷育斥帝行之。無容顯論寄僧
T2103_.52.0129c04: 罵上也。又云。凡在生靈夫婦配合産育男女。
T2103_.52.0129c05: 胡法反之。多營泥木專求布施。寧非臣戾。
T2103_.52.0129c06: 二不經也。濟之不經。斯事顯也。胡法不婬。胡
T2103_.52.0129c07: 從何有泥木布施擧事見譏。然佛之非胡。乃
T2103_.52.0129c08: 爲天種。胡乃戎類本異梵郷。猶言神州號爲
T2103_.52.0129c09: 漢地。今檢漢者止可方于梁。漢雖曰初封帝
T2103_.52.0129c10: 都在於京洛。自餘呉楚未曰中華。陸渾觀戎。
T2103_.52.0129c11: 又戎變夏矣。惟佛一法教絶色心。胡梵二種
T2103_.52.0129c12: 生生常習
T2103_.52.0129c13: 濟云。姦胡矯詐自稱大覺。而比丘徒黨行婬
T2103_.52.0129c14: 殺子。僧尼悉然。害螻蟻而起浮圖。費財力而
T2103_.52.0129c15: 搆堂宇。若牟尼能照而故縱婬殺。便是詐稱
T2103_.52.0129c16: 慈悲。徒能照而不能救。又是大覺於群生無
T2103_.52.0129c17: 益。而天下不覺。三不經也。斯又巨謗之大怪。
T2103_.52.0129c18: 通人逹士豈其言哉。猥曲醜事豈照此矣。然
T2103_.52.0129c19: 大盜取國。天下之罪人。行婬殺子。自是佛法
T2103_.52.0129c20: 之賊。濁現則擯於四國。將來則沈於三途

T2103_.52.0129c21:

而謂僧尼悉然。加誣之太甚也。又

云大覺無
慈。又云

於

T2103_.52.0129c22: 生無益。斯並以愚量智以聖濟凡。抗大覺之
T2103_.52.0129c23: 成化。失淳人之弘善。可謂螗蜋有拒輪之勇。
T2103_.52.0129c24: 井蛙滯坎阱之心哉
T2103_.52.0129c25: 濟云。胡法慳貪＊惟財是與。直是行三毒而
T2103_.52.0129c26: 害萬方。未見修六度而隆三寶。四不經也。且
T2103_.52.0129c27: 財食厚生貪夫之所沒。積而能散廉士之恒
T2103_.52.0129c28: 情。六度檀捨爲初。＊惟佛宗而立位三寶。佛爲
T2103_.52.0129c29: 教主。乃正覺之流慈。無佛法安知六度之功。
T2103_.52.0130a01: 絶慈風豈識三寶爲正化。濟以不得其志。沒
T2103_.52.0130a02: 齒陷之。但増貪競以咎人。未顯厭身以祛滯。
T2103_.52.0130a03: 俗中恒士尚不虚言。濟寔鄙夫。輕馳才筆。獨
T2103_.52.0130a04: 不聞顧雍拜萬戸封家人不知。葛亮受三郡
T2103_.52.0130a05: 賞庫無尺絹。謝安平百萬賊愀然改容。能仁
T2103_.52.0130a06: 捨四有諦遺如涕唾。斯實録也。況復捨身受
T2103_.52.0130a07: 身。觀三界如牢獄。惟財惟食。誠八徴之毒
T2103_.52.0130a08: 蛇。衣 &MT00269;

自隨。若鳥之遊空府。去留無滯。類
T2103_.52.0130a09: 鳧之泛長川。此等之徒名沙門也。故經云。僧
T2103_.52.0130a10: 無犯戒不清淨者。若反於此不名爲僧。豈得
T2103_.52.0130a11: 以賊臣虐主等稷偰與唐虞。稊莠荊棘比嘉
T2103_.52.0130a12: 苗及美木。夫立言設諫清濁兩分。全惘以昏
T2103_.52.0130a13: 兇。都掩諸髦彦。理不可也。于時有梁之爲
T2103_.52.0130a14: 政也。仁育爲初。帝則絶慾蔬食。僧則祠林
T2103_.52.0130a15: 義窟。冐行蠅點足可投卑豺虎矣。通人爲
T2103_.52.0130a16: 論理。則統之去瑕掩過。士之恒務。故魯之儒
T2103_.52.0130a17: 行惟孔一人。濫吹竊服時惟傾國。僧之眞僞
T2103_.52.0130a18: 權實難分。惟佛得知。餘存視聽。故濟不逹無
T2103_.52.0130a19: 足煩論。恨其早被火灰面陳。豈不知返
T2103_.52.0130a20: ＊濟云。佛家遺教。不耕墾田。不貯財穀。乞食
T2103_.52.0130a21: 納衣頭陀爲務。今則不然。數十萬衆無心蘭
T2103_.52.0130a22: 若。從教不耕者衆。天下有飢乏之憂。違教
T2103_.52.0130a23: 設法。不行何須此法。進退未爲盡理。五不經
T2103_.52.0130a24: 也。然濟知有遺教。則知有蘭若之徒。未知教
T2103_.52.0130a25: 有張弛。豈委三寶基業。但佛徳宏大。天供
T2103_.52.0130a26: 尚自下臨僧田。福廣神壤義當上踊。教有開
T2103_.52.0130a27: 合隨根制宜。不可局以糧粒用道。以通利物。
T2103_.52.0130a28: 故經云。若我弟子如法修行。如來白毫相中
T2103_.52.0130a29: 無量功徳百千萬分取一分。供我弟子受用
T2103_.52.0130b01: 無盡。故知爲道出家。爲道興供。爲道而受。
T2103_.52.0130b02: 爲道弘福。道本虚通非俗籌議。故受四事還
T2103_.52.0130b03: 宗佛徳。經云。如法受施千金納之。必乖佛化
T2103_.52.0130b04: 杯水不許。何得妄言惟貪財食。又經云。住我
T2103_.52.0130b05: 施受入闇無見。反此而行如空無盡者是也。
T2103_.52.0130b06: 是知心外無境見境是心。故使供施隨。心積
T2103_.52.0130b07: 散非外。經云。六度在心不在事。斯正言也。引
T2103_.52.0130b08: 證可知
T2103_.52.0130b09: ＊濟云。涅槃發問。世尊滅後。經教若爲得與
T2103_.52.0130b10: 波旬經別。觀此發問則瞿曇存日。門徒不能
T2103_.52.0130b11: 分辯眞僞。況中華避役姦詐之侶焉不迷惑
T2103_.52.0130b12: 者。尋濟此言。全非有識文明滅度。魔佛難分。
T2103_.52.0130b13: 豈述佛世。門人不識經中三種四依。考定魔
T2103_.52.0130b14: 佛邪正。非濟所知。彼亦不述。又云。中華避役
T2103_.52.0130b15: 姦侶焉不迷惑者。斯是讜言。誠非所解。非避
T2103_.52.0130b16: 役者堪能＊辯之。爾何不論掩善揚惡專爲務
T2103_.52.0130b17: 也。涅槃經云。避役出家無心志道。我當罷令
T2103_.52.0130b18: 還俗爲王策使。斯正言也。如何不録以上之｣
T2103_.52.0130b19: 齊又引涅槃。闍王害父耆婆叙状。佛以理
T2103_.52.0130b20: 除令其迷解。俗惟事結惑網逾深。故以陰界
T2103_.52.0130b21: 入中求父不得本。惟妄想謂父。實人横生圖
T2103_.52.0130b22: 害取其重位。若先逹解知父本空。何必起
T2103_.52.0130b23: 逆。國亦非有。由佛開化逹悟妄心。追悔慚
T2103_.52.0130b24: 謝獲無根信。濟不逹此以事徴理。斥天子注
T2103_.52.0130b25: 經。譏臣下逆亂。謂佛説無父。無父須除。執迹
T2103_.52.0130b26: 毀教。不足怪其愚闇也。餘有瑣碎似像之事。
T2103_.52.0130b27: 比擬繁論固同此例。又引張融范縝三破之
T2103_.52.0130b28: 論。前集備詳。有抗融縝之詞。見於後述。乃
T2103_.52.0130b29: 云。融縝立論無能破之。是虚言也
T2103_.52.0130c01: 濟云。自古帝師諸侯賓友。千載一逢猶如旦
T2103_.52.0130c02: 暮。賢明希世宇宙獨立。今乃削髮。千群不臣
T2103_.52.0130c03: 萬衆稱爲帝師。未之可也。姚石玉食三千佛
T2103_.52.0130c04: 寺。瓊宮八百供敬厚矣。終獲廣胤屠滅。宋
T2103_.52.0130c05: 齊已降莫懲前失。餘有罵僧醜詞。足可掩耳。
T2103_.52.0130c06: 畢寄詛帝之語。同莊蒙之寓言焉。又曰。僧出
T2103_.52.0130c07: 寒微規免租役。無期詣道志在貪婬。竊盜華
T2103_.52.0130c08: 典傾奪朝權。凡有十等。一曰。營繕廣厦。僭
T2103_.52.0130c09: 擬皇居也。二曰。興建大室莊飾胡像。僭比明
T2103_.52.0130c10: 堂宗祐也。三曰。廣譯妖言勸行流布。轢
T2103_.52.0130c11: 帝王之詔勅也。四曰。交納泉布賣天堂五
T2103_.52.0130c12: 福之虚果。奪大君之徳賞也。五曰。豫徴收贖
T2103_.52.0130c13: 免地獄六極之謬殃。奪人主之刑罰也。六曰。
T2103_.52.0130c14: 自稱三寶假託四依坐傲君王。此取威之術
T2103_.52.0130c15: 也。七曰。多建寺像廣度僧尼。此定覇之基也。
T2103_.52.0130c16: 八曰。三長六紀四大法集。此別行正朔密行
T2103_.52.0130c17: 徴發也。九曰。設樂以誘愚小。俳優以招遠會。
T2103_.52.0130c18: 陳佛土安樂。斥王化危苦。此變俗移風徴租
T2103_.52.0130c19: 税也。十曰。法席聚會邪謀變通。稱意贈金毀
T2103_.52.0130c20: 破遭謗。此呂尚之六韜祕策也。凡此十事不
T2103_.52.0130c21: 容有一。萌兆微露即合誅夷。今乃恣意流行
T2103_.52.0130c22: 排我王化方。又撃鴻鍾於高臺。期闕庭之箭
T2103_.52.0130c23: 漏。掛旛蓋於長刹。倣充庭之鹵簿。徴玉食
T2103_.52.0130c24: 以齋會。雜王公之享燕。唱高越之賛唄。象食
T2103_.52.0130c25: 擧之登歌。嘆功徳則比陳詞之祝史。受儭施
T2103_.52.0130c26: 則等束帛之等差。設威儀則効旌旂之文物。
T2103_.52.0130c27: 凡諸擧措竊擬朝儀云云。陛下方更傾儲供
T2103_.52.0130c28: 寺。萬乘擬附庸之儀。肅拜僧尼。三事執陪臣
T2103_.52.0130c29: 之禮。寵既隆矣。侮亦劇矣。臣不取者四也
T2103_.52.0131a01: 觀濟所列十條。同歸一僞。牽引構合増動帝
T2103_.52.0131a02: 心。素逹帝之機神。深銜帝之不齒。無何以
T2103_.52.0131a03: 通。蓄憤假謗以暢面譏。言雖若臣意寔輕侮。
T2103_.52.0131a04: 何者上列僧僞。無惡不揚。言帝重之明帝無
T2103_.52.0131a05: 識。斯則獨夫闇主。不言自形。飾詞覆詐。迹昌
T2103_.52.0131a06: 露矣。故曰。知人惟難。人實難知。知其難者
T2103_.52.0131a07: 千載惟一。梁祖深知濟情無堪莅政。故曰。有
T2103_.52.0131a08: 才而好反。豈徒言哉。然則後之上事。皆
T2103_.52.0131a09: 則濟之才辯。相去懸矣。故呈拙矣
T2103_.52.0131a10: ＊濟云。陛下以因果有必定之期。報應無遷延
T2103_.52.0131a11: 之業。故崇重像法供施彌隆。勞民伐木。燒掘
T2103_.52.0131a12: 螻蟻損傷和氣。豈顧大覺之慈悲乎。胡鬼堪
T2103_.52.0131a13: 能致福。可廢儒道。釋禿足能除禍。屏絶于戈。
T2103_.52.0131a14: 今乃重關以備不虞。撃柝以爭空地。殺螻蟻
T2103_.52.0131a15: 而營功徳。既乖釋典崇妖邪而行諂祭。又虧
T2103_.52.0131a16: 名教。五尺牧竪猶知不疑。四海之尊義無二
T2103_.52.0131a17: 三其徳。臣爲陛下不取五也
T2103_.52.0131a18: 詳濟以事徴理。今則以理通事。夫因果報應
T2103_.52.0131a19: 事同影響。若不信因前果後。則不謂形動影
T2103_.52.0131a20: 隨。物理顯然。如何致惑。伐木掘地。天常之舊
T2103_.52.0131a21: 規。造寺興供。人倫之厚敬。勞民損蟻何帝無
T2103_.52.0131a22: 之。是以福不自資。四俗不辭勞役。罪不及他。
T2103_.52.0131a23: 百蟲死而非罪。謂正法爲妖書。以潔齋爲諂
T2103_.52.0131a24: 祭。斯並幽明之所切齒。賢聖之所哀矜。然濟
T2103_.52.0131a25: 不知嶽瀆大神奉佛而祈福賜。天地靈聖拜
T2103_.52.0131a26: 首而請玄章。故能峙立宇宙之中獲四無畏。
T2103_.52.0131a27: 獨居空有之界具四辯才。非濟所知。或知而
T2103_.52.0131a28: 故謗以動帝情也
T2103_.52.0131a29: ＊濟曰。秦正受誑於三山。漢徹見欺於五利。
T2103_.52.0131b01: 信順妖訛。一至於此。不察情僞豈懲前失。又
T2103_.52.0131b02: 引五事明。宋齊兩代重佛敬僧。國移廟改者。
T2103_.52.0131b03: 但是佛妖僧僞。姦詐爲心。墮胎殺子。昏婬亂
T2103_.52.0131b04: 道。故使宋齊磨滅。今宋齊
T2103_.52.0131b05: 寺像見在。陛下承事。則宋齊之變不言而顯
T2103_.52.0131b06: 矣。今僧尼坐夏不殺螻蟻者。愛含生之命也。
T2103_.52.0131b07: 而傲君父忘仁於 &T044570;

蟲也。墮胎殺子反養
T2103_.52.0131b08: 於蚊虻也。夫易者君臣夫婦父子三綱六紀
T2103_.52.0131b09: 也。今釋氏君不君。乃至子不子。綱紀紊亂矣。
T2103_.52.0131b10: 濟引宋齊信佛而早亡。斯欺帝也何獨毀佛。
T2103_.52.0131b11: 亦毀神祇。夫運業廢興天之常數。禪讓放誅
T2103_.52.0131b12: 有國變通。前王自享於萬年。後帝無宜而取
T2103_.52.0131b13: 位。此乃交謝之恒理。生滅之大期。何得執一
T2103_.52.0131b14: 代之常存。而迷百王之革運。都不可也。齊宋
T2103_.52.0131b15: 諸帝所以重佛敬僧者。知帝位之有由。故銜
T2103_.52.0131b16: 恩而酬厚徳也。又知帝位之無保。故行因而
T2103_.52.0131b17: 仰長果也。昔因既短。不可延以萬年。故有梁
T2103_.52.0131b18: 之受禪也。今因未就。不可即因而成果。故受
T2103_.52.0131b19: 報於未來也。是則業運相循四序無失。如何
T2103_.52.0131b20: 輕佛無報應乎。若輕無報應。則郊廟諸神昊
T2103_.52.0131b21: 天圓丘地祇方澤山川望秩一切須除。豈獨
T2103_.52.0131b22: 佛僧濫受誣惘。乃云。墮胎殺子。令存好仇。
T2103_.52.0131b23: 爾亦好仇。何爲干政自不見也
T2103_.52.0131b24: 書奏。梁武大怒。集朝士將加顯戮。濟密逃於
T2103_.52.0131b25: 魏欲匡靜帝。事露爲齊文襄燒殺之。年八十
T2103_.52.0131b26: 餘矣。濟所行非理。妄逞才術。干政冐榮。負
T2103_.52.0131b27: 智自滅。古云。不在其位不謀其政。濟布衣之
T2103_.52.0131b28: 人。而謀廟堂之事濫矣。佛行仁化無損王臣。
T2103_.52.0131b29: 守戒潔心除邪滅惑。此佛教也。故三學八正
T2103_.52.0131c01: 以導出家。六度四弘用開士俗。其中通局適
T2103_.52.0131c02: 化隨縁悟逹爲宗。餘非佛意。而濟不談正行
T2103_.52.0131c03: 之士。專述亂業之夫。以僞排眞以邪陵正。
T2103_.52.0131c04: 以寡伐衆以僻亂全。禍不謀身。密陳無上之
T2103_.52.0131c05: 典。餘殃不盡。終被焚身之酬。深可悲矣
T2103_.52.0131c06: 十六章仇子陀者。魏郡人。齊武平中爲儒林
T2103_.52.0131c07: 學士。于時崇重佛法造制窮極。凡厥良沃悉
T2103_.52.0131c08: 爲僧。有傾竭府藏充佛福田。俗士不及。子陀
T2103_.52.0131c09: 微宦固非所幸。乃上疏陳曰。帝王上事昊天
T2103_.52.0131c10: 下字黎庶。君臣夫婦綱紀有本。自魏晋已來
T2103_.52.0131c11: 胡妖亂華。背君叛父不妻不夫。而姦蕩奢侈
T2103_.52.0131c12: 控御威福。坐受加敬輕欺士俗。妃主晝入僧
T2103_.52.0131c13: 房。子弟夜宿尼室。又云。臣不惶不恐不避鼎
T2103_.52.0131c14: &T055114;

。輒沐浴輿襯奉表以聞。有十餘紙。書奏。帝
T2103_.52.0131c15: 震怒欲殺之。高那肱曰。此漢覓名欲得死。陛
T2103_.52.0131c16: 下若斫伊頭。落漢術内可長。禁令自死。從
T2103_.52.0131c17: 之。經二年周武平齋出之。隋初猶存。不測其
T2103_.52.0131c18: 終。今讀子陀表奏。惟述僧之妖婬蓄積財事。
T2103_.52.0131c19: 更無別致。吐言繁重隨事廣張。無識者謂上
T2103_.52.0131c20: 事極多。通贍者止惟二轍。謂財色也。大同荀
T2103_.52.0131c21: 濟之言。才理雲泥不及于時。魏齊兩代名僧
T2103_.52.0131c22: 若林。擧十統以綰之。立昭玄以司之。清衆暐
T2103_.52.0131c23: 如不可陷溺。子陀家素貧煎。投庇莫從。形骸
T2103_.52.0131c24: 所資惟衣與食。困此終窶長弊飢寒。嫉僧厚
T2103_.52.0131c25: 施致陳抗表。終被抑退不遂其心。可謂澹澹
T2103_.52.0131c26: 漢博士詞費而無鎔撿。傅奕又加粉墨。言轉
T2103_.52.0131c27: 浮碎。爲下愚者所笑。何況上逹者哉
T2103_.52.0131c28: 十七衞元嵩。本河東人。遠祖從宦遂家于
T2103_.52.0131c29: 蜀。梁末爲僧陽狂浪宕。周氏平蜀。因爾入
T2103_.52.0132a01: 關。天和二年上書。略云。唐虞之化。無浮圖
T2103_.52.0132a02: 以治國。而國得安。齊梁之時。有寺舍以化民。
T2103_.52.0132a03: 而民不立者未合道也。若言民壞不由寺舍。
T2103_.52.0132a04: 國治豈在浮圖。但教民心合道耳。民合道則
T2103_.52.0132a05: 安。道滋民則治立。是以齊梁競像法而起九
T2103_.52.0132a06: 級連雲。唐虞憂庶人而累土階接地。然齊梁
T2103_.52.0132a07: 非無功於寺舍而詐不延。唐虞豈有業於浮
T2103_.52.0132a08: 圖。而治得久但利民益國則會佛心耳。夫佛
T2103_.52.0132a09: 心者以大慈爲本。安樂含生終不苦役黎元。
T2103_.52.0132a10: 虔敬泥木損傷有識蔭益無情。而大周啓運
T2103_.52.0132a11: 繼歴膺圖總六合。在一心齊日月之雙照。
T2103_.52.0132a12: 養四生如厚地覆萬姓。同玄天實三皇之中
T2103_.52.0132a13: 興。嗟兆民之始遇。成五帝之新立。慶黎庶之
T2103_.52.0132a14: 逢時。豈不慕唐虞之勝風。遺齊梁之末法。嵩
T2103_.52.0132a15: 請造平延大寺。容貯四海萬姓。不勸立曲見
T2103_.52.0132a16: 伽藍。偏安二乘五部。夫平延寺者。無選道俗
T2103_.52.0132a17: 罔擇親疏。愛潤黎元等無持毀。以城隍爲寺
T2103_.52.0132a18: 塔。即周主是如來。用郭邑作僧坊。和夫妻爲
T2103_.52.0132a19: 聖衆。勤用蠶以充戸課。供政課以報國恩。
T2103_.52.0132a20: 推令徳作三綱。遵耆老爲上座。選仁智充執
T2103_.52.0132a21: 事。求勇略作法師。行十善以伏未寧。示無貪
T2103_.52.0132a22: 以斷偸劫。於是衣寒露養孤生匹鰥夫配
T2103_.52.0132a23: 寡婦。矜老病免貧窮。賞忠孝之門。伐凶逆之
T2103_.52.0132a24: 黨。進清簡之士。退諂佞之臣使。六合無怨紂
T2103_.52.0132a25: 之聲。八荒有歌周之詠。飛沈安其巣穴。水陸

T2103_.52.0132a26:

任其長生

云云

。嵩此上言。有所因也。曾讀智

T2103_.52.0132a27: 論。見天王佛之政令也。故立平延。然述佛大
T2103_.52.0132a28: 慈令生安樂。斯得理也。事則不爾。夫妻乃和
T2103_.52.0132a29: 未能絶慾。城隍充寺非是聖基。故不可也。
T2103_.52.0132b01: 即色爲空。非正智莫曉。即凡爲聖。豈凡下能
T2103_.52.0132b02: 通。故須兩諦雙行二輪齊運。以道通俗。出要
T2103_.52.0132b03: 可期
T2103_.52.0132b04: 嵩云不勸立曲見伽藍者。以損傷人畜故也。
T2103_.52.0132b05: 若作則乖諸佛大慈。昔育王造塔。一日而役
T2103_.52.0132b06: 萬神。今造浮圖。累年而損財命。況復和土作
T2103_.52.0132b07: 泥塼瓦成日。爲草蟲而作火劫。助螻蟻而起
T2103_.52.0132b08: 水災。仰度仁慈未應垂許。斯誠誡也。故比
T2103_.52.0132b09: 丘造房先除妨難。有損命者必不得爲。重物
T2103_.52.0132b10: 起慈即爲仁塔。理極正矣。事罕行之
T2103_.52.0132b11: 又云。請有徳貧人免丁輸課。無行富僧輸課
T2103_.52.0132b12: 免丁。富僧輸課免丁。則諸僧必望停課爭斷
T2103_.52.0132b13: 慳貪。貧人免丁則衆人必望免丁競修忠孝。
T2103_.52.0132b14: 此則興佛法而安國家。實非滅三寶而危百
T2103_.52.0132b15: 姓也。有十五條。總是事意。勸行平等非滅佛
T2103_.52.0132b16: 法
T2103_.52.0132b17: 勸不平等　是滅佛法　勸行大乘　勸念貧
T2103_.52.0132b18: 窮　勸捨慳貪　勸人發露　勸益國民　勸
T2103_.52.0132b19: 燎爲民　勸人和合　勸恩愛會　勸立市利
T2103_.52.0132b20: 勸行敬養　勸寺無軍人　勸立無貪三藏　
T2103_.52.0132b21: 勸少立三藏勸立僧訓僧　勸敬大乘＊誡
T2103_.52.0132b22: 上列事條。反則滅法。順則興教。并陳表状
T2103_.52.0132b23: 及佛道二論。立主客論小大。嵩以理通我不
T2103_.52.0132b24: 事二家。惟事周祖。以二家空立其言。而周帝
T2103_.52.0132b25: 親行其事。故我事帝不事佛道。立詞煩廣。三
T2103_.52.0132b26: 十餘紙。大略以慈救爲先。彈僧奢泰不崇法
T2103_.52.0132b27: 度。無言毀佛。有協眞道也。故唐吏部唐臨冥
T2103_.52.0132b28: 報記云云
T2103_.52.0132b29: 十八劉慧琳。秦郡人。出家住楊都治城寺。

T2103_.52.0132c01:

有才學。爲宋廬陵王所知。著均善論

一云白
黒論

T2103_.52.0132c02: 其論難窮通。後法義篇備之矣。大較云。但知
T2103_.52.0132c03: 六度與五教並行。信順與慈悲齊立。殊塗同
T2103_.52.0132c04: 歸。不得守其發足之轍也
T2103_.52.0132c05: 十九范縝。南郡人少孤貧。學於沛國劉瓛而
T2103_.52.0132c06: 卓越不群。在門下積年。芒屩布衣徒行。而危
T2103_.52.0132c07: 言高論。盛稱無佛有於自然。其詞。亦備後法
T2103_.52.0132c08: 義篇。沈休文難之。故不煩載
T2103_.52.0132c09: 二十顧歡。呉郡人。以佛道二教互相非毀。
T2103_.52.0132c10: 歡著夷夏論以統之。略云。在佛曰實相。在道
T2103_.52.0132c11: 曰玄牝。道之大象即佛之法身。佛則在夷。
T2103_.52.0132c12: 故爲夷言。道既在華。故爲華語。獨立不改絶
T2103_.52.0132c13: 學無憂。曠劫諸聖共遵斯一。老釋未始分。迷
T2103_.52.0132c14: 者分未合。億善遍修。修遍成聖。雖十號千
T2103_.52.0132c15: 稱。終不能盡。然其文中抑佛而揚道。斯門人
T2103_.52.0132c16: 也。不足評之。又張融門律意亦同歡。前集已
T2103_.52.0132c17: 詳。後更略引。亦備法義篇。且佛則金姿丈六。
T2103_.52.0132c18: 道則白首同凡。佛則捨王位。道則臣王者。佛
T2103_.52.0132c19: 化無國不有。道則不出神州。佛則塔遍閻浮。
T2103_.52.0132c20: 道則冡居槐里。全不同也。何得輒引以擬倫
T2103_.52.0132c21: 乎
T2103_.52.0132c22: 二十一邢子才。何間人。仕魏著作郎遷中
T2103_.52.0132c23: 書黄門郎。以爲姓人不可保。謂元景曰。卿
T2103_.52.0132c24: 何必姓王。元景變色。子才曰。我亦何必姓邢
T2103_.52.0132c25: 能保五世耶。然佛是西域聖人。尋已冥滅。使
T2103_.52.0132c26: 神更生。安能勞苦今世邢子才。爲後身張阿
T2103_.52.0132c27: 得耶。亦有難解。如法義篇自尋之
T2103_.52.0132c28: 二十二高道讓者。涼書述云。釋氏之化。聞
T2103_.52.0132c29: 其風而悦之。義生天地之外。詞出耳目之表。
T2103_.52.0133a01: 斯奬教之洪致。九流之一家。而好之既深則
T2103_.52.0133a02: 其術亦高。而圖寺極壯窮海陸之財。造者弗
T2103_.52.0133a03: 吝金碧。殫生民之力。豈大覺之意乎。然至敬
T2103_.52.0133a04: 無文至神不飾。未能盡天下之牲。故祭天以
T2103_.52.0133a05: 繭栗。未能極天下之文。故藉神以稾秸。苟有
T2103_.52.0133a06: 其誠。則蘋藻侔於百品。明徳匪馨。則烹牛下
T2103_.52.0133a07: 於礿祭。而況鷲山之術彼岸之奇。而可以虚
T2103_.52.0133a08: 求乎。乃有浮遊都鄙避苦逃劇。原其誠心百
T2103_.52.0133a09: 裁一焉。既朱紫一亂。城社狐鼠穢大法之精
T2103_.52.0133a10: 華。損農蠶之要務。執契者不以爲患。當衡者
T2103_.52.0133a11: 不以爲言。有國者宜鑒而節之。此則讓爲護
T2103_.52.0133a12: 法之純臣矣。奕又何爲裁之。可謂高識之人。
T2103_.52.0133a13: 而載于高識之傳者可也
T2103_.52.0133a14: 二十三李公緒。趙郡人。通經史善陰陽。見
T2103_.52.0133a15: 有喪之家憂齋供福利。便曰。佛教者脱略父
T2103_.52.0133a16: 母遺蔑帝王。捐六親捨禮義。赭衣髡剔自比
T2103_.52.0133a17: 刑餘。妄説炫惑惟利是親。陰陽名墨。雖紕
T2103_.52.0133a18: 繆苛察。而四時節用有取。至如茲術則傷化
T2103_.52.0133a19: 託幽滋爲鬼道。惜哉擧國皆迷。彼衆我寡。悲
T2103_.52.0133a20: 哉吾之死也。福事一切罷之。棄華即戎。有識
T2103_.52.0133a21: 不許。弟概字季節。屬文讀佛經。脚指夾之。斯
T2103_.52.0133a22: 北邊士俗自保專執之大魁者。惜哉生爲徒
T2103_.52.0133a23: 生。無上善以資神。死爲徒死。有下惡以沈報。
T2103_.52.0133a24: 冥冥隨業反本何期。來際莫知現在焉識。與
T2103_.52.0133a25: 夫群畜愚叟奚以異哉
T2103_.52.0133a26: 二十四盧思道。范陽人。仕齊爲黄門郎。
T2103_.52.0133a27: 周武平齊詣京師。作西征記。略云。姚興好佛
T2103_.52.0133a28: 法。羅什譯經論。佛圖遍海内。士女爲僧尼者
T2103_.52.0133a29: 十六七。縻費公私歳以巨萬。帝獨運遠略罷
T2103_.52.0133b01: 之。強國富民之上策也。又作周齊興亡論。略
T2103_.52.0133b02: 云。周祖始位。大冡宰宇文護。太祖之猶子也。
T2103_.52.0133b03: 負圖作宰。親受顧命。周祖高居深視。一朝折
T2103_.52.0133b04: 首凡厥黨與咸見夷戮。乃棄奢淫布公道。屏
T2103_.52.0133b05: 重肉躬大布。始自六宮被於九服。以爲釋化
T2103_.52.0133b06: 立教。本貴清淨。近世已來縻費財力。遂下
T2103_.52.0133b07: 詔削除之。亦前王之所未得也。思道爲論糺
T2103_.52.0133b08: 其＊縻費。罷之則謂強國富民之策。斯一代之
T2103_.52.0133b09: 小識。未遠大之弘略也。夫佛法之行化也。
T2103_.52.0133b10: 要在清神滅惑也。彼費財崇福者。知身命財
T2103_.52.0133b11: 終歸散滅。徒爲保愛。此厚生守財之奴也。故
T2103_.52.0133b12: 俗云。多藏厚亡積而能散。石崇以財色而受
T2103_.52.0133b13: 誅。殷辛亦同之而早戮。自古咸爾。溢於見聞
T2103_.52.0133b14: 而不能止者。乃貪惑使之然也
T2103_.52.0133b15: 昔漢武壽陵秦皇終隴。財寶充牣畢被侵開。
T2103_.52.0133b16: 何若捨貪積而興上福。以崇景仰之至。割形
T2103_.52.0133b17: 骸而從道化。以襲全正之極者可也。不然藏
T2103_.52.0133b18: 積空勞自他。形神校計晨夕無暇身死名滅
T2103_.52.0133b19: 卒從他手。今昔如此。習俗相仍。略擧近代。齊
T2103_.52.0133b20: 代之行福也。寺塔崇盛僧衆雜聚。不能節之
T2103_.52.0133b21: 以道。縱其淆亂。斬斛律明月虚聽讖詞。周軍
T2103_.52.0133b22: 聞便解甲。齊后斯闇主也。權守國資不能周
T2103_.52.0133b23: 給。宇文既破。帑藏充盈不解。身用銜紲而詣
T2103_.52.0133b24: 軍門。財寶並爲周有。周祖既廢二教。自以爲
T2103_.52.0133b25: 萬代之上策也。西平東討無往不剋。以爲滅
T2103_.52.0133b26: 法之廟略也。固天宥之。統收齊餘泉貨鳩
T2103_.52.0133b27: 拾。素是貧國縑絋全希。一旦獲之。填胸滿目
T2103_.52.0133b28: 連手運帛。接軫長途。斯爲大盜之滅國。乃以
T2103_.52.0133b29: 爲興師之盛業也。生滅得失曾不籌之。惟擬
T2103_.52.0133c01: 目前快意莫慮於後。我既破他他亦破我。自
T2103_.52.0133c02: 古恒爾。無得不思。周祖謂以萬代常存與天
T2103_.52.0133c03: 地而齊壽也。窮討巖穴務存藏積。守儉保素
T2103_.52.0133c04: 剋己勵俗。亦萬代之一人也。當年崩背而其
T2103_.52.0133c05: 子用之。大張文物高陳聲勢。即開佛法。以從
T2103_.52.0133c06: 百姓之歡心。又顯勝相。用呈大國之威雄也。
T2103_.52.0133c07: 立四皇后表八柱國。前後鹵薄隊仗倍常。各
T2103_.52.0133c08: 二十四。自古皇王莫之比擬。立元宣政禪位
T2103_.52.0133c09: 小兒。時在繦褓王位斯及。自號天元皇帝
T2103_.52.0133c10: 也。春秋方富未許喪身。不盈一載又從萬古。
T2103_.52.0133c11: 兒小不立后父控衡。暦移運從隋高受禪。位
T2103_.52.0133c12: 及國財並爲隋有。斯可師也。而不師之。隋雖
T2103_.52.0133c13: 重法廣陳寺塔。至於財事無足稱言。故使蓄
T2103_.52.0133c14: 積穀帛遍於國中。倉庫殷實不能散施。故福
T2103_.52.0133c15: 門雖開示存而已。及煬帝之末。天下沸騰郊
T2103_.52.0133c16: 壘風驚。畿甸霧結。初登位也。哥帝徳而曰萬
T2103_.52.0133c17: 年。後陵遲也。咸面罵而揚諸咎。倉禀資於群
T2103_.52.0133c18: 盜縻爛者無窮。形骸執於賊臣。百辟困於黔
T2103_.52.0133c19: 首。擧斯以統無得守株。佛之誠言信而可驗。
T2103_.52.0133c20: 何以知其然耶。自古登臨無不高稱萬歳。歳
T2103_.52.0133c21: 之有萬斯即有期。況減於萬。何代不有。既前
T2103_.52.0133c22: 王不守於萬。固知後帝義不逾之。各取萬歳
T2103_.52.0133c23: 今何所在。五運相襲可不鏡諸。是以明后英
T2103_.52.0133c24: 賢。知五家之必散。上智高識。鑒三堅之可修。
T2103_.52.0133c25: 已用之財如影之相逐。未用之物不可賜及
T2103_.52.0133c26: 怨親。所以於國於家遺之如脱屣。若財若命
T2103_.52.0133c27: 棄之若遊塵。莊嚴性識。使早備法身。成就善
T2103_.52.0133c28: 權。務津梁諸有。斯至教也。餘諸幻有知何所
T2103_.52.0133c29: 論。故經云。劫燒終訖。乾坤洞燃。須彌巨海。
T2103_.52.0134a01: 都爲灰揚。天龍人鬼。於中凋喪。二儀尚殞。國
T2103_.52.0134a02: 有何常。如斯法句可以尋眞。自外凡鄙固非
T2103_.52.0134a03: 其務
T2103_.52.0134a04: 二十五傅奕。北地泥陽人。其本西涼。隨魏
T2103_.52.0134a05: 入代齊。平入周仕通道觀。隋開皇十三
T2103_.52.0134a06: 年。與中山李播請爲道士。十七年事漢王。及
T2103_.52.0134a07: 諒反遷于岐州。皇運初授太史令。武徳四
T2103_.52.0134a08: 年。上減省寺塔僧尼益國利民事十一條。高
T2103_.52.0134a09: 祖聞之竟不行下奕。乃多寫表状遠近流布。
T2103_.52.0134a10: 京師諸僧作破邪論以抗之。如後所列。奕表
T2103_.52.0134a11: 云。一僧尼六十已下。簡令作民。則兵強農勸。
T2103_.52.0134a12: 易曰。男女構精萬物化生。此則陰陽父子天
T2103_.52.0134a13: 地大象。不可乖也。今衞壯之僧。婉孌之尼。失
T2103_.52.0134a14: 禮不婚。夭胎殺子減損戸口。不亦傷乎。今佛
T2103_.52.0134a15: 家違天地之化。背陰陽之道。未之有也。請依
T2103_.52.0134a16: 前條尋。老子至聖尚謁帝王。孔丘聖人猶跪
T2103_.52.0134a17: 宰相。況道人無取徳義未隆。下忽公卿抗衡
T2103_.52.0134a18: 天子。如臣愚見。請同老孔弟子之例拜謁王
T2103_.52.0134a19: 臣編於朝典者。奕奏如此。未足理論。出處殊
T2103_.52.0134a20: 途不可一述。易稱構精。佛則絶慾固知李
T2103_.52.0134a21: 氏道門相結伉儷。日夕共會順易陰陽。不順
T2103_.52.0134a22: 則與佛何殊。若順固其恒俗。何爲學僧守靜
T2103_.52.0134a23: 絶＊慾無爲。以事討論纒綿自顯。如上已述。
T2103_.52.0134a24: 迷者未尋。且李耳子孫遍於天下。張陵餘胤
T2103_.52.0134a25: 散列諸州。祖宗遺緒如何輒異。若異其先斯
T2103_.52.0134a26: 爲絶嗣。三千之罪莫有高之。況復黄書服氣。
T2103_.52.0134a27: 三五七九之經。上下相和。四眼二舌之教。不
T2103_.52.0134a28: 可削也。佛教不爾。＊慾是過原。先必戒之方
T2103_.52.0134a29: 祛俗滯。此則佛道之分途也。高識者體之
T2103_.52.0134b01: 又云。請同孔老門人拜謁王臣者。不知奕出
T2103_.52.0134b02: 此語。何以自陳毀僧傲親抗君非爲忠孝。固
T2103_.52.0134b03: 知道士常拜君親。如何目見道士從僧抗禮。
T2103_.52.0134b04: 不能自化其類。何用彈人實而言之。道士由
T2103_.52.0134b05: 來拜謁。竊形濫吹冒入出俗之儔。致有黄巾
T2103_.52.0134b06: 乃張角之風也。法儀抗禮。是緇徒之範也。
T2103_.52.0134b07: 至如李老之服本襲朝章。冠屨同蘭臺太史。
T2103_.52.0134b08: 揖讓等大夫之儀也。如何門人高抗先師之
T2103_.52.0134b09: 位。仰則沙門之法。都不可也。會逢寛政置不
T2103_.52.0134b10: 繩之。以法懲劾於何逃責。但奕上事碎亂不
T2103_.52.0134b11: 經。或言胡佛邪教退還西域。或云。三萬戸
T2103_.52.0134b12: 州且存一寺。不足校也
T2103_.52.0134b13: 一奕云。大唐丁壯僧尼二十萬衆。共結胡
T2103_.52.0134b14: 心。可不備預之哉。請一配之則年産十萬。此
T2103_.52.0134b15: 亦劉生之古計也。無用陳之。如前已顯。斯則
T2103_.52.0134b16: 女子帶甲鰥夫執戈。餌敵負國一何可笑。又
T2103_.52.0134b17: 大唐寺籍佛道二衆不滿七萬。如何面欺
T2103_.52.0134b18: 上帝二十萬衆乎。斯即自刑無勞他處
T2103_.52.0134b19: 二明寺作草堂土舍。則秦皇漢武爲有徳之
T2103_.52.0134b20: 君。良以佛縱奢侈。寺塔八萬四千。此國効之
T2103_.52.0134b21: 又増其倍。凡百士庶暗愁往罪虚規來福。浪
T2103_.52.0134b22: 説天堂地獄。詛我華人。至如秦皇阿閣漢武
T2103_.52.0134b23: 甘泉。古迹宮觀不過十數。史官書之號曰無
T2103_.52.0134b24: 道。曾不言佛無道過之。又引張融三破之言。
T2103_.52.0134b25: 廣如前集。今重顯之。佛之化也依樹爲家。形
T2103_.52.0134b26: 骸有累權開小室。寺塔崇廣信心所營。請僧
T2103_.52.0134b27: 福用非僧課造。至如天堂地獄善惡之報殊
T2103_.52.0134b28: 焉。品類區分升沈之義天別。不知道經往往
T2103_.52.0134b29: 亦述地獄。須覈天堂有幾地獄何所云云
T2103_.52.0134c01: 故道歩虚云。天人同其願。飄颻入紫微。七祖
T2103_.52.0134c02: 生天堂。我身白日升。如是非一。述天堂也。
T2103_.52.0134c03: 不許僧云。是誰過乎
T2103_.52.0134c04: 三明請減寺塔。則民安國治者。由妖胡虚説
T2103_.52.0134c05: 造寺之福。庸人信之角營寺塔。小寺百僧。
T2103_.52.0134c06: 大寺二百。以兵率之五寺強成一旅。總計諸
T2103_.52.0134c07: 寺。兵多六軍。侵食生民國家大患。請三萬戸
T2103_.52.0134c08: 州且留一寺。又引自古已來僧反十餘。自餘
T2103_.52.0134c09: 兇黨至今猶在。請必除盪用消胡氣。浹旬之
T2103_.52.0134c10: 間宇宙廓清。奕奏如此。妄述兵多。于時二衆
T2103_.52.0134c11: 不滿七萬。半爲尼女。豈等大國之六軍乎。又
T2103_.52.0134c12: 云。反僧兇黨猶在者。僧之從逆爲俗所拘。一
T2103_.52.0134c13: 身獨立如何動衆。虚引飾詐亂俗惘君。天地
T2103_.52.0134c14: 不容。故早磨滅。又統詳之。賊臣酷吏何代不
T2103_.52.0134c15: 無。濁濫當官何時不有。堯放四兇非由事佛。
T2103_.52.0134c16: 舜既絶嗣豈是僧風。不可以一臣逆節擧朝
T2103_.52.0134c17: 同誅。一僧爲過全宗族滅。奕奏状日望即依
T2103_.52.0134c18: 行。明明作辟固絶其議
T2103_.52.0134c19: 四明僧尼衣布省齋。則貧人不飢蠶無横死
T2103_.52.0134c20: 者。臣聞佛戒僧尼糞掃衣五綴缽望中一食。
T2103_.52.0134c21: 獨坐山中清居禪誦。此佛之章法也。若殺
T2103_.52.0134c22: 蠶作衣。佛戒不許。今則知佛理虚故生違犯

T2103_.52.0134c23:

此是荀
濟語

餘則鄙罵惡類廝下之言。不足聞也｣

T2103_.52.0134c24: 五明斷僧尼居。積則百姓豐滿將士皆富｣
T2103_.52.0134c25: 六明帝王無佛則大治年長。有佛則虐政祚
T2103_.52.0134c26: 短者
T2103_.52.0134c27: 七明封周孔之教送與西域胡必不行者
T2103_.52.0134c28: 八明統論佛教虚多實少
T2103_.52.0134c29: 九明隱農安匠市 &MT01163;

處中國富民饒者
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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