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廣弘明集 (No. 2103_ 道宣撰 ) in Vol. 52 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 [行番号:有/無] [返り点:無/有] [CITE]
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: 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。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。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_.52.0137c03: 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_.52.0138a28: 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_.52.0138c02: 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_.52.0138c20: 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_.52.0139a04: 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_.52.0139a24: 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_.52.0139b09: 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_.52.0139c04: 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_.52.0139c12: 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_.52.0140a05: 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_.52.0140c22: 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_.52.0141b08: 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_.52.0141b25: 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_.52.0141c02: 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_.52.0141c11: 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_.52.0142a22: 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。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_.52.0142c23: 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_.52.0143a06: 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: 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_.52.0143c22: 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 T2103_.52.0144a01: 禁怪力背哀之術。彼此相形。致使世人疑其 T2103_.52.0144a02: 邪正。此豈大道自然虚寂無爲之意哉。將以 T2103_.52.0144a03: 後人背本妄生穿鑿故也。又道家方術以昇 T2103_.52.0144a04: 仙爲神。因而誑惑偸潤目下。昔徐福欺妄分 T2103_.52.0144a05: 國於夷丹。文成五利妖僞於漢世。三張詭惑 T2103_.52.0144a06: 於西梁。孫恩掻擾於東越。此之巨蠹自古稱 T2103_.52.0144a07: 誣。以之匡政政多邪僻。以之導民民多詭惑。 T2103_.52.0144a08: 驗其書典卷卷自違。論其理義首尾無取。昔 T2103_.52.0144a09: 行父之爲人也。見有禮於其君者。敬之如孝 T2103_.52.0144a10: 子之養父母。見無禮於其君者。惡之如鷹鸇 T2103_.52.0144a11: 之逐鳥雀。宣尼云。君子之事上也。進思盡忠 T2103_.52.0144a12: 退思補過。將順其美匡救其惡。故上下能相 T2103_.52.0144a13: 親也。春秋傳曰。君所謂可而有否焉。臣獻其 T2103_.52.0144a14: 可以去其否。臣亦何人。奉勅降問敢不實答。 T2103_.52.0144a15: 其道徳二卷可爲儒林之宗。所疑紕繆者去 T2103_.52.0144a16: 其兩端請量刪定。案五千文曰。上士聞道勤 T2103_.52.0144a17: 而行之。中士聞道若存若亡。下士聞道大笑 T2103_.52.0144a18: 之。不笑不名爲道。臣輒率下士之見爲笑道 T2103_.52.0144a19: 論三卷合三十六條。三卷者笑其三洞之名。 T2103_.52.0144a20: 三十六條者笑其經有三十六部。戰汗上呈 T2103_.52.0144a21: 心魂失守。謹啓。大周天和五年二月十五 T2103_.52.0144a22: 日。前司隷母極縣開國伯臣甄鸞啓 T2103_.52.0144a23: 笑道論卷上 T2103_.52.0144a24: 造立天地一年號差舛二元爲天人 T2103_.52.0144a25: 三結士爲人四五佛並出五五練 T2103_.52.0144a26: 生尸六觀音侍老七佛西法陰八 T2103_.52.0144a27: 笑道論卷中 T2103_.52.0144a28: 日經不同九崑崙飛浮十法道立官 T2103_.52.0144a29: 十一稱南無佛十二鳥跡前文十三 T2103_.52.0144b01: 張騫取經十四日月普集十五大上 T2103_.52.0144b02: 尊貴十六五穀命鑿十七老子所佛 T2103_.52.0144b03: 十八勅使瞿曇十九事邪求道二十 T2103_.52.0144b04: 邪氣亂政二十一誡木枯死二十二 T2103_.52.0144b05: 笑道論卷下 T2103_.52.0144b06: 北方禮始二十三害親求道二十四 T2103_.52.0144b07: 延生年符二十五樁與劫齊二十六 T2103_.52.0144b08: 隨劫生死二十七服丹金色二十八 T2103_.52.0144b09: 改佛爲道二十九偸佛因果三十 道 T2103_.52.0144b10: 經未出言出三十一 五億重天三十二 T2103_.52.0144b11: 出入威儀三十三道士奉佛三十四 T2103_.52.0144b12: 道士合氣三十五諸子道書三十六 T2103_.52.0144b13: 造立天地一 T2103_.52.0144b14: 一太上道君造立天地。初記稱老子。以周 T2103_.52.0144b15: 幽王徳衰。欲西度關。與尹嘉期三年後於長 T2103_.52.0144b16: 安市青羊肝中相見。老子乃生皇后腹中。至 T2103_.52.0144b17: 期喜見有賣青羊肝者。因訪見老子從母懷 T2103_.52.0144b18: 中起。頭鬢皓首身長丈六。戴天冠捉金杖。 T2103_.52.0144b19: 將尹喜化胡。隱首陽山。紫雲覆之。胡王疑妖。 T2103_.52.0144b20: 煮而不熱。老君大瞋考殺胡王。七子及國 T2103_.52.0144b21: 人一分並死。王方伏令國人受化。髡頭不 T2103_.52.0144b22: 妻受二百五十戒。作吾形香火禮拜。老子 T2103_.52.0144b23: 遂變形。左目爲日右目爲月。頭爲崑山髮 T2103_.52.0144b24: 爲星宿。骨爲龍肉爲狩腸爲蛇。腹爲海。指 T2103_.52.0144b25: 爲五嶽。毛爲草木。心爲華蓋。乃至兩腎合爲 T2103_.52.0144b26: 眞要父母 T2103_.52.0144b27: 臣鸞笑曰。漢書云。長安本名咸陽。漢祖定天 T2103_.52.0144b28: 下將都雒邑。因婁敬之諫乃歎曰。朕當長安 T2103_.52.0144b29: 於此。因爾名之。周幽未有何得老子。預知 T2103_.52.0144c01: 長安與尹喜期乎。又案三天正法混沌經云。 T2103_.52.0144c02: 混沌之始。清氣爲天濁氣爲地。便有七曜萬 T2103_.52.0144c03: 像之形其來久矣。豈有化胡之後老子方變 T2103_.52.0144c04: 爲日月山川之類乎。若爾者是則幽王之前。 T2103_.52.0144c05: 天地未生萬物。云何道經有三皇五帝三王 T2103_.52.0144c06: 乎。然則天地起自幽王矣。又造天地記云。崑 T2103_.52.0144c07: 崙山高四千八百里。上有玉京山大羅山。各 T2103_.52.0144c08: 高四千八百里。三山合則高一萬四千四百 T2103_.52.0144c09: 里。又廣説品云。天地相去萬萬五千里。計紫 T2103_.52.0144c10: 微宮在五億重天之上。是則高於崑崙山數 T2103_.52.0144c11: 百萬里。而老君以心爲華蓋。肝爲青帝宮。脾 T2103_.52.0144c12: 爲紫微宮。頭爲崑崙山。不知老君何罪倒竪 T2103_.52.0144c13: 於地。頭在下肝在上。以顛倒故見亦倒乎。以 T2103_.52.0144c14: 長安爲度關之年。幽王爲開闢之歳。將以化 T2103_.52.0144c15: 物。詎可承乎 T2103_.52.0144c16: 二年號差舛者。道徳經序云。老子以上皇 T2103_.52.0144c17: 元年丁卯。下爲周師。無極元年癸丑去周度 T2103_.52.0144c18: 關。笑曰。古先帝王立年無號。至漢武帝創 T2103_.52.0144c19: 起建元。後王因之遂至今日。上皇孟浪可笑 T2103_.52.0144c20: 之深 T2103_.52.0144c21: 又文始傳云。老子從三皇已來。代代爲國師 T2103_.52.0144c22: 化胡。又云湯時爲錫壽子。周初郭叔子。既 T2103_.52.0144c23: 爲國師應傳典籍。何爲不述。但列伊尹傅説 T2103_.52.0144c24: 呂望康邵之人乎。而傅説者。惟注老子爲柱 T2103_.52.0144c25: 下史。道家注爲周師。便是俗官。如何史傳 T2103_.52.0144c26: 不説。又上皇元年歳在丁卯。計姫王一代七 T2103_.52.0144c27: 百餘年。未聞上皇之號。檢諸史傳皆云。老子 T2103_.52.0144c28: 以景王時度關。魯哀十六年孔丘卒。即周 T2103_.52.0144c29: 敬王時。敬王即景王之子。景王即幽王之後 T2103_.52.0145a01: 一十餘世。此則孔老同時。而化胡經乃云。幽 T2103_.52.0145a02: 王之日度關。不聞更返。何得與孔子相見乎。 T2103_.52.0145a03: 化胡又云。爲周柱史七百年。計周初至幽王。 T2103_.52.0145a04: 止有三百餘年。何得妄作。然上皇之年道門 T2103_.52.0145a05: 詭號。故靈寶云。我於上皇元年半劫度人。其 T2103_.52.0145a06: 時人壽萬八千歳。如何超取半劫前號將來 T2103_.52.0145a07: 近世用乎。一何可笑。且上皇無極並是無識 T2103_.52.0145a08: 穿鑿。作者欲神其術。仍以年號加日。冀有信 T2103_.52.0145a09: 者從之 T2103_.52.0145a10: 又云。代代爲國師。葛洪神仙序中具説已怪 T2103_.52.0145a11: 尋。聖人既出匡救爲先。而夏桀陵虐塗炭生 T2103_.52.0145a12: 民。成湯武丁思賢若渇。老子何以賢君不輔 T2103_.52.0145a13: 虐政不師。修身養性自守而已。期頤將及。自 T2103_.52.0145a14: 知死至潜行西度。獨爲尹説直令讀誦。不勸 T2103_.52.0145a15: 授人。身死關中墳隴見在。秦佚弔之三號而 T2103_.52.0145a16: 出。究前傳經後人妄論。雖曰尊崇。翻成辱 T2103_.52.0145a17: 道 T2103_.52.0145a18: 三元爲天人者。太上三元品云。上元一品 T2103_.52.0145a19: 天宮元氣始凝。三光開明青黄之氣置上元 T2103_.52.0145a20: 三宮。第一宮名玄都元陽七寶紫微宮。則 T2103_.52.0145a21: 有青元始陽之氣。總主上眞自然玉宮靈寶 T2103_.52.0145a22: 上皇諸天帝王上聖大神。其宮皆五億五萬 T2103_.52.0145a23: 五千五百五十五億萬重青陽之氣。其中神 T2103_.52.0145a24: 仙官僚人衆各有五億五萬乃至如上萬重。 T2103_.52.0145a25: 皆結自然青元之氣而爲人也。其九宮重數 T2103_.52.0145a26: 官僚人衆皆同紫微 T2103_.52.0145a27: 臣笑曰。三天正法經云。天光未朗蔚積未澄。 T2103_.52.0145a28: 七千餘劫玄景始分。九氣存焉。一氣相去九 T2103_.52.0145a29: 萬九千九百九十里。青氣高澄濁混下降。而 T2103_.52.0145b01: 九天眞王元始天王生於九氣之中。氣結而 T2103_.52.0145b02: 形焉。便有九眞之帝。皆九天清氣凝成九宇 T2103_.52.0145b03: 之位。三元夫人從氣而生在洞房宮玉童玉 T2103_.52.0145b04: 女各三千而侍。以天爲父以氣爲母。生於三 T2103_.52.0145b05: 元之君 T2103_.52.0145b06: 又案靈寶罪根品云。太上道君禮元始天尊 T2103_.52.0145b07: 問十善等法。於是天尊命召神仙各説因縁。 T2103_.52.0145b08: 恒沙得道已成如來。其未成者亦如恒沙。又 T2103_.52.0145b09: 元始傳云。天堂對地獄。善者昇天惡者入 T2103_.52.0145b10: 地。若以此説理則不然。何者元始天王及太 T2103_.52.0145b11: 上道君諸天神人。皆結自然清元之氣而化 T2103_.52.0145b12: 爲之本。非修戒而成者也。彼本不因持戒而 T2103_.52.0145b13: 成者。何得令我獨行善法而望得之乎 T2103_.52.0145b14: 又案度人本行經云。太上道君言。我無量劫 T2103_.52.0145b15: 度人無數。元始天尊以我因縁之勳。賜我太 T2103_.52.0145b16: 上之號。推此有疑。如有無生成品云。空爲萬 T2103_.52.0145b17: 物母。道爲萬物父。此則先有於道乃有衆生。 T2103_.52.0145b18: 然此爲道之父。非衆生所作。道既如此。衆生 T2103_.52.0145b19: 何用修善而作乎。又道生萬物。生物之初是 T2103_.52.0145b20: 則始也。我既始生未有染習。何得有六道四 T2103_.52.0145b21: 生苦樂之別乎。又不可也。又云。衆生神識本 T2103_.52.0145b22: 來自有。非道生者。道既能生萬物。神識豈非 T2103_.52.0145b23: 物乎。又不可也 T2103_.52.0145b24: 四結土爲人者。三天正法經云。九氣既分。 T2103_.52.0145b25: 九眞天王乃至三元夫人三元之君太上道君 T2103_.52.0145b26: 於是而形。逮至皇帝始立生民結土爲像於 T2103_.52.0145b27: 曠野。三年能言。各在一方。故有傖秦夷羌。五 T2103_.52.0145b28: 情合徳五法自然。承上眞之氣而得爲人也」 T2103_.52.0145b29: 臣笑曰。三元品善惡業對皆由一身。又*元始 T2103_.52.0145c01: 傳云。若婬盜不孝。死入地獄受五苦八難。後 T2103_.52.0145c02: 生六畜邊夷之中。推此而言。乖違太甚。且 T2103_.52.0145c03: 皇帝土像之日。經于三年上眞氣入乃能言 T2103_.52.0145c04: 語。此上清之氣與太上同源。論先未有惡善。 T2103_.52.0145c05: 何爲入土像中。即墮八難爲蠻夷乎。此土爲 T2103_.52.0145c06: 像。先亦無因。云何造作之後。乃有中邊之別 T2103_.52.0145c07: 乎。又上眞之氣爲癡爲黠。若其癡也。不應入 T2103_.52.0145c08: 土能言。如其黠也。應識五苦八難。如何不樂 T2103_.52.0145c09: 善樂而貪爲苦難乎。推此諸條。可笑之深 T2103_.52.0145c10: 也 T2103_.52.0145c11: 五明五佛並興者。文始傳云。老子以上皇 T2103_.52.0145c12: 元年下爲周師。無極元年乘青牛薄板車度 T2103_.52.0145c13: 關。爲尹喜説五千文曰。吾遊天地之間。汝未 T2103_.52.0145c14: 得道。不可相隨。當誦五千文萬遍。耳當洞 T2103_.52.0145c15: 聽目當洞視。身能飛行六通四逹。期於成都。 T2103_.52.0145c16: 喜依言獲之。既訪相見。至罽賓檀特山中。乃 T2103_.52.0145c17: 至王以水火燒沈。老子乃坐蓮華中誦經如 T2103_.52.0145c18: 故。王求哀悔過。老子推尹喜爲師。語王曰。吾 T2103_.52.0145c19: 師號佛。佛事無上。道王從受化。男女髡髮不 T2103_.52.0145c20: 娶於妻。是無上道承佛威神。委尹喜爲罽賓 T2103_.52.0145c21: 國佛。號明光儒童 T2103_.52.0145c22: 臣笑曰。廣説品云。始老國王聞天尊説法。 T2103_.52.0145c23: 與妻子倶得須陀洹果。清和國王聞之與群 T2103_.52.0145c24: 臣造天尊所。皆白日昇天。王爲梵天之首。號 T2103_.52.0145c25: 玄中法師。其妻聞法同飛爲妙梵天王。後生 T2103_.52.0145c26: 罽賓號憤陀力王。殺害無道。玄中法師須化 T2103_.52.0145c27: 度之。化生李氏之胎。八十二年剖左腋。生 T2103_.52.0145c28: 而白首。經三月乘白鹿與尹喜西遊隱檀特。 T2103_.52.0145c29: 三年憤陀力王獵見便燒沈。老子不死。王伏 T2103_.52.0146a01: 便剃髮改衣。姓釋名法號沙門。成果爲釋迦 T2103_.52.0146a02: 牟尼佛。至漢世法流東秦。又文始傳。老子化 T2103_.52.0146a03: 胡推尹喜爲師而化胡。消氷經云。尹喜推老 T2103_.52.0146a04: 子爲師也。文始傳云。吾師號佛。佛事無上 T2103_.52.0146a05: 道。又云。無上道承佛威神委尹喜爲佛。推 T2103_.52.0146a06: 此衆途師弟亂矣。何名教之存乎。又化胡消 T2103_.52.0146a07: 氷經皆言。老子化罽賓身自爲佛。廣説品。憤 T2103_.52.0146a08: 陀力王老之妻也。得道號釋迦牟尼佛。即秦 T2103_.52.0146a09: 漢所流者。玄妙篇云。老子入關至天竺維衞 T2103_.52.0146a10: 國。入於夫人清妙口中。至後年四月八日剖 T2103_.52.0146a11: 左腋而生。擧手曰。天上天下惟我爲尊。三界 T2103_.52.0146a12: 皆苦何可樂者。尋罽賓一國乃有五佛倶出。 T2103_.52.0146a13: 一是尹喜號儒童者。二是老子化罽賓者。三 T2103_.52.0146a14: 老子之妻憤陀王號釋迦者。四老子在維衞 T2103_.52.0146a15: 作佛。亦號釋迦。五白淨王子悉逹作佛。復號 T2103_.52.0146a16: 釋迦。案文始傳云。五百年一賢千年一聖。 T2103_.52.0146a17: 今五佛並出。不覺煩乎。若言聖人能分身化 T2103_.52.0146a18: 物。説經亦必多方。何爲老化則多。經惟二卷 T2103_.52.0146a19: 不變。至於儒童尹喜憤陀佛經。無聞於今。但 T2103_.52.0146a20: 是白淨王子所説。以此推之。老喜爲佛。虚妄 T2103_.52.0146a21: 可曝。且老經祕説不許人聞。前後相番誠有 T2103_.52.0146a22: 遠意。然老能作佛。止是一人道士。不知奉 T2103_.52.0146a23: 佛惑之甚矣。如父爲道士。豈以道人子爲道 T2103_.52.0146a24: 士。豈以道人故。而不認其父乎 T2103_.52.0146a25: 六五練生尸者。五練經云。滅度者用色繒。 T2103_.52.0146a26: 天子一匹。公王一丈。庶民五尺。上金五兩而 T2103_.52.0146a27: 作一龍。庶民用鐵五色石五枚。以書玉文。通 T2103_.52.0146a28: 夜露埋。深三尺。女青文曰。九祖幽魂即出長 T2103_.52.0146a29: 夜入光明天。供其厨飯三十二年。還其故形 T2103_.52.0146b01: 而更生矣 T2103_.52.0146b02: 臣笑曰。三元品中天地大水三宮九府九宮 T2103_.52.0146b03: 一百二十曹。罪福功行。考官書之無有差錯。 T2103_.52.0146b04: 善者益壽惡者奪算。豈有不因業行直用五 T2103_.52.0146b05: 尺繒。而令九祖幽魂入光明天。三十二年還 T2103_.52.0146b06: 故形耶。不然之談。於斯可見。計五練之文。出 T2103_.52.0146b07: 天地未分之前。至今亦應用者。則三十二年 T2103_.52.0146b08: 後穿塚而出*也。耳目所知。何爲羲皇已來。 T2103_.52.0146b09: 不聞道士死屍九祖從地出者耶。不然之 T2103_.52.0146b10: 状。又可笑也。今郊野古塚。亦有穴開焉。非道 T2103_.52.0146b11: 士祖父更生之處乎。亦可啓齒 T2103_.52.0146b12: 七觀音侍道者。有道士造老像。二菩薩侍 T2103_.52.0146b13: 之。一曰金剛藏。二曰觀世音。又道士服黄 T2103_.52.0146b14: 布帔。或似服帊通身被之。偸佛僧袈裟法 T2103_.52.0146b15: 服之相。其服黄帔。乃是古賢之衣。横被加 T2103_.52.0146b16: 前兩帶者。今悉削除。學僧服像 T2103_.52.0146b17: 臣笑曰。案諸天内音八字文曰。梵形落空九 T2103_.52.0146b18: 重推前。天眞皇人。解曰。梵形者。元始天尊。 T2103_.52.0146b19: 於龍漢之世號也。至赤明年。號觀音矣。又案 T2103_.52.0146b20: 蜀記云。張陵避瘧丘社中。得咒鬼之術。自造 T2103_.52.0146b21: 符書以誑百姓。爲大蛇所呑。弟子恥之。云白 T2103_.52.0146b22: 日昇天。陵子衡爲係師。衡子魯爲嗣師。以祖 T2103_.52.0146b23: 妖法惑亂天下。漢書云。劉焉以魯爲督義司 T2103_.52.0146b24: 馬。遂殺漢中太守蘇固。便得漢中。鬼道化人。 T2103_.52.0146b25: 時傳黄衣當王。魯遂令其部衆改著黄衣巾 T2103_.52.0146b26: 帔。代漢之徴。自爾至今黄服不絶。像服沙門。 T2103_.52.0146b27: 良可悲也。且立身之本。忠孝爲先。子像父侍 T2103_.52.0146b28: 天地不立。觀音極位大士。老子不及大賢。而 T2103_.52.0146b29: 令祖父立侍子孫是不孝也。又襲張魯逆人之 T2103_.52.0146c01: 服。是不忠也。既挾不忠不孝。何足踵焉 T2103_.52.0146c02: 八佛生西陰者。老子序云。陰陽之道化成 T2103_.52.0146c03: 萬物。道生於東。爲木陽也。佛生於西。爲金陰 T2103_.52.0146c04: 也。道父佛母。道天佛地。道生佛死道因佛縁。 T2103_.52.0146c05: 並一陰一陽不相離也。佛者道之所生。大乘 T2103_.52.0146c06: 守善道者。自然無所從生。佛會大坐。法地方 T2103_.52.0146c07: 也。道會小坐。法天圓也。道人不兵者。乃是陰 T2103_.52.0146c08: 氣女人像也。故不加兵役。道作兵者。可知道 T2103_.52.0146c09: 人見天子王侯不拜。像女人深宮不干政也。 T2103_.52.0146c10: 道士見天子守令拜者。以干政爲臣僚也。道 T2103_.52.0146c11: 會飮酒者無過也。佛會不飮。以女人飮酒犯 T2103_.52.0146c12: 七出也。道會不齋。以主生生須食也。佛會持 T2103_.52.0146c13: 齋。以主死死不食*也。又以女人節食也。道 T2103_.52.0146c14: 人獨坐。以女人守一也。道士聚宿故無所 T2103_.52.0146c15: 制也 T2103_.52.0146c16: 臣笑曰。文始傳云。道生東木男也。佛生西金 T2103_.52.0146c17: 女也。今以五行推之。則金能刻木。木以金爲 T2103_.52.0146c18: 官鬼。金以木爲妻財。推此則佛是道之官鬼。 T2103_.52.0146c19: 道是佛之妻財也。又云。道生佛者理則不然。 T2103_.52.0146c20: 陰陽五行豈有生金之木。故知道不生佛。道 T2103_.52.0146c21: 人大坐。以是道之官府。道士小坐。以上逼於 T2103_.52.0146c22: 官也。道人不兵租者。以本王種故免也。道士 T2103_.52.0146c23: 庶賤兵租是常。道經若此。若免兵租便違道 T2103_.52.0146c24: 教。又靈寶大誡云。道士不飮酒不干貴。如何 T2103_.52.0146c25: 故違犯大誡乎。後之紜紜。全無指的。又云。道 T2103_.52.0146c26: 士以齋爲死法。故不齋者。何不飽食終日養 T2103_.52.0146c27: 此形骸。而興絶粒服氣以求長生之術乎。卒 T2103_.52.0146c28: 不見之終。爲捕影之論矣。又云。道人獨臥道 T2103_.52.0146c29: 士聚宿。據此合氣。黄書不可妄乎 T2103_.52.0147a01: 九日月周徑者。文始傳云。天去地四十萬九 T2103_.52.0147a02: 千里。日月直度各三千里。周迴六千里。天地 T2103_.52.0147a03: 午子相去九千萬萬里。卯酉四隅亦爾轉 T2103_.52.0147a04: 形。濟苦經云。崑崙山高一萬五千里 T2103_.52.0147a05: 臣笑曰。依濟苦經云。天地相去萬萬五千里。 T2103_.52.0147a06: 與前文始。全所不同。文始傳云。日月周圍六 T2103_.52.0147a07: 千里。徑三千里。據法則圍九千里。如何但止 T2103_.52.0147a08: 六千耶。又天圓地方道家恒述。今四隅與方 T2103_.52.0147a09: 等量。則天地倶圓矣。化胡云。佛法上限止極 T2103_.52.0147a10: 三十三天。不及道之八十一天上也。又云。 T2103_.52.0147a11: 崑山九重重相去九千里。山有四面。面有一 T2103_.52.0147a12: 天。故四九三十六天。第一重帝釋居之。今計 T2103_.52.0147a13: *崑山高一萬五千里。而有九重。重高九千。 T2103_.52.0147a14: 則高八萬一千。而言萬五千者。何太乖各。 T2103_.52.0147a15: 大可笑也 T2103_.52.0147a16: 十崑崙飛浮者。文始傳云。萬萬億萬萬歳。 T2103_.52.0147a17: 一大水崑崙飛浮。爾時飛仙迎取天王及善 T2103_.52.0147a18: 民。安之山上。復萬萬億歳大火起。爾時聖 T2103_.52.0147a19: 人飛迎天王及人。安于山上 T2103_.52.0147a20: 臣笑曰。濟苦經云。天地劫燒洞然空蕩。清氣 T2103_.52.0147a21: 爲天濁氣爲地。乃使巨靈胡亥造立山川日 T2103_.52.0147a22: 月如前。*崑山飛浮容可迎人安山之上。若天 T2103_.52.0147a23: 地洞然山爲火焚。義不獨立。如何迎取王人 T2103_.52.0147a24: 安山上乎 T2103_.52.0147a25: 又度人妙經云。五億重天之上大羅之天。有 T2103_.52.0147a26: 玉京山。災所不及。計太上慈愍。何不迎之以 T2103_.52.0147a27: 在玉京乎。若看死不迎。是不慈也。若不能迎。 T2103_.52.0147a28: 是欺詐也。又度人本行經云。道言我隨劫生 T2103_.52.0147a29: 死。然大上道君。居大羅之上。災所不及。猶 T2103_.52.0147b01: 云隨劫生死。自餘飛仙。如何迎取天王善人。 T2103_.52.0147b02: 安于山上令免死者。深大愚騃。又可笑也」 T2103_.52.0147b03: 十一法道天置官者。五符經云。中黄道君 T2103_.52.0147b04: 曰。天生萬物人爲貴也。人身苞含天地無所 T2103_.52.0147b05: 不法。立天子置三公九卿二十七大夫八十 T2103_.52.0147b06: 一元士九州百二十郡千二百縣也。膽爲天 T2103_.52.0147b07: 子大道君。脾爲皇后。心爲太尉。左腎爲司徒。 T2103_.52.0147b08: 右腎爲司空。封八神及臍爲九卿珠樓神十 T2103_.52.0147b09: 二胃神十二三焦神三。合爲二十七大夫。四 T2103_.52.0147b10: 支神爲八十一。元士合之百二十。以法郡數 T2103_.52.0147b11: 也。又肺爲尚書府。肝爲蘭臺府 T2103_.52.0147b12: 臣笑曰。檢道經州縣之名。文似近代所出。古 T2103_.52.0147b13: 縣大而郡小。見于春秋及周書洛誥。今反以 T2103_.52.0147b14: 郡大於縣。是則非春秋已前道經乎。誣惘迷 T2103_.52.0147b15: 謬不可觀。而可笑也 T2103_.52.0147b16: 十二稱南無佛者。化胡經云。老化胡。王 T2103_.52.0147b17: 不受其教。老子曰。王若不信。吾南入天竺 T2103_.52.0147b18: 化諸國。其道大興。自此已南無尊於佛者。胡 T2103_.52.0147b19: 王猶不信受曰。若南化天竺。吾當稽首稱南 T2103_.52.0147b20: 無佛。又流沙塞有加夷國。常爲劫盜。胡王患 T2103_.52.0147b21: 之。使男子守塞常憂。因號男爲憂婆塞。女 T2103_.52.0147b22: 子又畏加夷所掠。兼憂其夫爲夷所困。乃因 T2103_.52.0147b23: 號*憂婆夷 T2103_.52.0147b24: 臣笑曰。胡言南無。此言歸命。亦云救我。*胡 T2103_.52.0147b25: 言*憂婆塞。此言善信男也。*憂婆夷者。云善 T2103_.52.0147b26: 信女也。若以老子言。佛出於南。便云南無佛 T2103_.52.0147b27: 者。若出於西方。可云西無佛乎。若言。男子守 T2103_.52.0147b28: 塞可名憂塞。女子憂夫恐夷可名爲憂夷。未 T2103_.52.0147b29: 知婆者。復可憂其祖母乎。如此依字釋詁。醜 T2103_.52.0147c01: 拙困辱。大可笑也」 T2103_.52.0147c02: 十三鳥跡前文者。洞神三皇經。稱西域仙 T2103_.52.0147c03: 人曰皇文者。乃是三皇已前鳥。跡之始文章 T2103_.52.0147c04: 也。又云。三皇者。則三洞之尊神。大有之祖 T2103_.52.0147c05: 氣。天皇主氣。地皇主神。人皇主生。三合成徳 T2103_.52.0147c06: 萬物化生 T2103_.52.0147c07: 臣笑曰。南極眞人問事品稱。靈寶眞文三十 T2103_.52.0147c08: 六卷。在玉京山玄臺玉室。眞文大字滿中。天 T2103_.52.0147c09: 地淪沒萬成萬壞。眞文獨明。此之眞文。即三 T2103_.52.0147c10: 洞文也。三皇即三洞之尊神。必不在三洞之 T2103_.52.0147c11: 後。爾時未有鳥獸。何得云三皇已前鳥跡之 T2103_.52.0147c12: 始文也。若以伏羲爲三皇者。案淮南子云。 T2103_.52.0147c13: 皇帝使倉頡覩鳥跡造文字。此則止在皇帝 T2103_.52.0147c14: 之時。何得云三皇已前鳥文之始乎 T2103_.52.0147c15: 十四張騫取經者。化胡經曰。迦葉菩薩云。 T2103_.52.0147c16: 如來滅後五百歳。吾來東遊以道授韓平子。 T2103_.52.0147c17: 白日昇天。又二百年。以道授張陵。又二百年。 T2103_.52.0147c18: 以道授建平子。又二百年。以授午室。爾後 T2103_.52.0147c19: 漢末陵遲不奉吾道。至漢明永平七年甲子 T2103_.52.0147c20: 歳。星晝現西方夜。明帝夢神人長一丈六尺 T2103_.52.0147c21: 項有日光。旦問群臣。傅毅曰。西方胡王太子 T2103_.52.0147c22: 成道佛號佛。明帝即遣張騫等。窮河源。經 T2103_.52.0147c23: 三十六國至舍衞。佛已涅槃。寫經六十萬五 T2103_.52.0147c24: 千言。至永平十八年乃還 T2103_.52.0147c25: 臣笑曰。漢書云。張陵者後漢順帝時人。客學 T2103_.52.0147c26: 於蜀。入鶴鳴山爲蛇所呑。計順帝。乃是明 T2103_.52.0147c27: 帝七世之孫。理不在明帝之前百餘年也。又 T2103_.52.0147c28: 云。明帝遣張騫尋河源者。此亦妄作。案漢書。 T2103_.52.0147c29: 張騫爲前漢武帝尋河源。云何後漢明帝。復 T2103_.52.0148a01: 遣尋耶。不知騫是何長仙乎。代代受使。一 T2103_.52.0148a02: 何苦哉。可笑其妄引也 T2103_.52.0148a03: 十五日月普集者。諸天内音第三宗飄天 T2103_.52.0148a04: 八字文曰。澤落覺菩臺縁大羅。千天眞皇人 T2103_.52.0148a05: 解曰。澤者天中山名。衆龍所窟落覺者道君 T2103_.52.0148a06: 之内名。菩臺者眞人之隱號。玉臺處澤山之 T2103_.52.0148a07: 陽。三萬日月明其左右。羅漢月夫人。大劫既 T2103_.52.0148a08: 災。諸天日月會玉臺之下。大千世界之分。 T2103_.52.0148a09: 天下改易大千洞然 T2103_.52.0148a10: 臣笑曰。濟苦經云。乾坤洞然之後。乃使巨靈 T2103_.52.0148a11: 胡亥造山川玄中造日月。崑山南三十兆里 T2103_.52.0148a12: 復有崑山。如是次第有千*崑山。名小千界。 T2103_.52.0148a13: 復有千小千。名中千界。復有千中千。名一大 T2103_.52.0148a14: 千世界。計大千世界中有百億日月。又經云。 T2103_.52.0148a15: 大劫既交天地改易。日月星辰無有存者。若 T2103_.52.0148a16: 其普集則百億倶來。何爲但三千而至。若餘 T2103_.52.0148a17: 不集者爲是災所不及。爲是本界闕少。若必 T2103_.52.0148a18: 少者。地上凡人。尚蒙日月之照。天上福勝。如 T2103_.52.0148a19: 何獨無照乎。又日月之下。乃是欲界。下人不 T2103_.52.0148a20: 名大羅上界災所不及。今不來者。理其然 T2103_.52.0148a21: 乎。將知造此經者。惟聞大千之名。迷於日月 T2103_.52.0148a22: 之數。故其然哉 T2103_.52.0148a23: 十六大上尊貴者。文始傳稱。老子與尹喜 T2103_.52.0148a24: 遊天上。入九重白門天帝見老便拜。老命喜 T2103_.52.0148a25: 與天帝相禮。老子曰。太上尊貴。剋日引見。太 T2103_.52.0148a26: 上在玉京山七寶宮。出諸天上。寂寂冥冥清 T2103_.52.0148a27: 遠矣 T2103_.52.0148a28: 臣笑曰。神仙傳云。呉郡沈義白日登仙。四 T2103_.52.0148a29: 百年後還家。説云。初上天時欲見天帝。尊 T2103_.52.0148b01: 貴不可見。遂先見太上。在正殿坐。男女侍 T2103_.52.0148b02: 數百人。如此状明。則知太上劣於天帝矣。言 T2103_.52.0148b03: 大上尊貴治在衆天之上者妄也。今據九天 T2103_.52.0148b04: 生神章。太上住在玄都宮也。其玉清宮在玄 T2103_.52.0148b05: 都之上。何重宮復在玉清之上。便高玄都兩 T2103_.52.0148b06: 重矣。而老子云。太上治在衆天之上者。何謬 T2103_.52.0148b07: 如斯 T2103_.52.0148b08: 十七五穀爲刳命之鑿者。化胡經云。三皇 T2103_.52.0148b09: 修道人皆不死。上古時。天生甘露地生醴 T2103_.52.0148b10: 泉。食飮長生。中古來天生五氣地出五味。 T2103_.52.0148b11: 食之延年。下古世薄天生風雨地養百獸。人 T2103_.52.0148b12: 捕食之。吾傷此際。故嘗百穀以食兆民。於是 T2103_.52.0148b13: 三皇各奉粟五斗爲信。求世世子孫不絶五 T2103_.52.0148b14: 穀生神州 T2103_.52.0148b15: 臣笑曰。五符經云。三仙王告皇帝曰。人所以 T2103_.52.0148b16: 壽孝者。不食五穀故也。大有經曰。五穀刳命 T2103_.52.0148b17: 之鑿。臭五穀命促縮。此糧入腹無希久壽。 T2103_.52.0148b18: 汝欲不死腸中無屎。五府經云。黄精者三陽 T2103_.52.0148b19: 之氣。上太清宮。食之甘美。又長生也。未解 T2103_.52.0148b20: 老子何不嘗此。而嘗五穀腐人之腸乎。又三 T2103_.52.0148b21: 皇者皆神人也。何以不令子孫王於長生之 T2103_.52.0148b22: 國。而以五斗穀請子孫王於神州。求刳命腐 T2103_.52.0148b23: 腸之短壽乎又可笑耳 T2103_.52.0148b24: 十八老子作佛者。玄妙内篇云。老子入關 T2103_.52.0148b25: 往維衞國。入清妙夫人口中。後剖左腋生。行 T2103_.52.0148b26: 七歩曰。天上天下惟我爲尊。於是乃有佛法 T2103_.52.0148b27: 臣笑曰。化胡經云。老化罽賓一切奉佛。老 T2103_.52.0148b28: 曰。却後百年。兜率天上更有眞佛。託生舍衞 T2103_.52.0148b29: 白淨王宮。吾於爾時。亦遣尹喜下生從佛。號 T2103_.52.0148c01: 曰阿難。造十二部經。老子去後百年。舍衞國 T2103_.52.0148c02: 王果生太子。六年苦行成道。號佛字釋迦文。 T2103_.52.0148c03: 四十九年欲入涅槃。老子復見於世號迦葉。 T2103_.52.0148c04: 在雙樹間。爲諸大衆請啓如來三十六問訖。 T2103_.52.0148c05: 佛便涅槃。迦葉菩薩焚燒佛屍。取舍利分國 T2103_.52.0148c06: 造塔。阿育王又起八萬四千塔。即以事推。老 T2103_.52.0148c07: 子本不作佛。若作佛者。豈可老還自燒老屍 T2103_.52.0148c08: 而起塔耶。且可一笑。且老子諸經多云作佛。 T2103_.52.0148c09: 或作國師。豈可天下國師。與佛必待伯陽乎。 T2103_.52.0148c10: 度人化俗。要須李耳耶。若云佛不能作要須 T2103_.52.0148c11: 道者。從始氣以來。獨一老子。不許餘人悟大 T2103_.52.0148c12: 道而爲國師耶。是則老爲自伐惟我能也。然 T2103_.52.0148c13: 佛經。人人行行皆得佛果。道經不述。惟一 T2103_.52.0148c14: 老君。如何佛教如此之弘。道經如斯之隘乎。 T2103_.52.0148c15: 且妄言虚述首尾無據。蜀記。張陵蛇噉。而 T2103_.52.0148c16: 注白日昇天。漢書。劉安伏鉞。乃言長生不 T2103_.52.0148c17: 死道家誣老子作佛。詎可怪哉 T2103_.52.0148c18: 又造天地經云。西化胡王。老子變形而去。左 T2103_.52.0148c19: 目爲日。右目爲月。案玄妙經云。老子乘日精 T2103_.52.0148c20: 入清妙口中。是則老子乘一目之精而入口 T2103_.52.0148c21: 也。計大道洞神何所不在。乃要憑一精而入 T2103_.52.0148c22: 胎乎。若必藉精。精依於首。若乘頭入。兩眼 T2103_.52.0148c23: 倶來。今乃乘一眼而入。使成偏見之大道 T2103_.52.0148c24: 乎。亦可笑也 T2103_.52.0148c25: 十九勅瞿曇遣使者。老子化胡歌曰。我在 T2103_.52.0148c26: 舍衞時。約勅瞿曇身。汝共摩訶薩。齎經來東 T2103_.52.0148c27: 秦。歴落神州界。迫至東海間。廣宣世尊法。 T2103_.52.0148c28: 教授聾俗人。與子威神法。化道滿千年。年滿 T2103_.52.0148c29: 時當還。愼莫戀東秦。無令天帝怒。太上地 T2103_.52.0149a01: 瞋 T2103_.52.0149a02: 臣笑曰。案瞿曇者。即釋迦也。化胡經云。周莊 T2103_.52.0149a03: 本初三年太歳丙辰。白淨王子既得正覺。號 T2103_.52.0149a04: 佛釋迦。老子見其去世恐人懈怠。復下多羅 T2103_.52.0149a05: 聚落。號曰迦葉。親近於佛。焚屍取骨。起塔分 T2103_.52.0149a06: 布。若如上文。釋迦未生。不得預遣瞿曇往東 T2103_.52.0149a07: 土也。如其已生成佛者。中間無容。得受迦葉 T2103_.52.0149a08: 之約勅充千年之使乎。豈有菩薩親侍於佛 T2103_.52.0149a09: 而勅佛爲使乎。又周莊一政。止有一十五年。 T2103_.52.0149a10: 元年乙酉全無丙辰。本初之號何謬如斯。足 T2103_.52.0149a11: 令掩耳。亦使太上地而瞋乎 T2103_.52.0149a12: 二十以酒脯事邪求道者。度人妙經稱。三 T2103_.52.0149a13: 界魔王各有歌辭。誦之百遍名度南宮。千遍 T2103_.52.0149a14: 魔王保迎。萬遍飛昇大空。過三界登仙公。 T2103_.52.0149a15: 又玄中精經。道士受誡符録。置五嶽位設 T2103_.52.0149a16: 酒脯再拜 T2103_.52.0149a17: 臣笑曰。觀身大*誡云。道學不得祠祀鬼神及 T2103_.52.0149a18: 向禮拜。既是欲界魔王。未度諸有。焉能誦通 T2103_.52.0149a19: 百遍度南宮耶 T2103_.52.0149a20: 又案三張之法。春秋二分祭社祠竈。冬夏兩 T2103_.52.0149a21: 至同俗祠祀。兵符社契軍將交兵。都無戒 T2103_.52.0149a22: 勸之文。此之神社。爲神爲道。若是神者。道士 T2103_.52.0149a23: 不拜。如其道也。不設酒脯。豈有口誦魔言身 T2103_.52.0149a24: 行禮祭。求出三界。良可悲夫 T2103_.52.0149a25: 二十一佛邪亂政者。化胡經佛興胡域。西 T2103_.52.0149a26: 方金氣剛而無禮。神州之士。効其儀法起立 T2103_.52.0149a27: 浮圖。處處專尚背本趣末。辭言迂蕩不合 T2103_.52.0149a28: 妙法。飾彫經像以誑王臣。致天下水旱兵革 T2103_.52.0149a29: 相伐。不過十年災變普出。五星失度山河崩 T2103_.52.0149b01: 竭。王化不平皆由佛亂。帝主不事宗廟。庶人 T2103_.52.0149b02: 不享其先。所以神祇道氣。不可復理 T2103_.52.0149b03: 臣笑曰。智慧罪根品云。元始天尊曰。我於上 T2103_.52.0149b04: 皇元年半劫。度人延命萬八千年。我去後人 T2103_.52.0149b05: 心頽壞淫祀邪神。殺生祷祈更相殘害。自取 T2103_.52.0149b06: 夭傷壽無定年。以此推之。淫祀邪神萬神歡 T2103_.52.0149b07: 喜。氣與道合應獲福利。云何命促壽無定年。 T2103_.52.0149b08: 又漢明以前。佛法未行道氣隆盛。何乃兵戈 T2103_.52.0149b09: 屢作水旱相尋。雨血山崩饑荒荐集。更有桀 T2103_.52.0149b10: 紂炮烙生靈。自明帝後佛法行來五百餘年。 T2103_.52.0149b11: 寧有妖災虐政甚於前者。以今驗古。誰有誑 T2103_.52.0149b12: 欺。事彰竹帛。不可掩也。鸞乃庸疏。頗尋兩 T2103_.52.0149b13: 教。道法謙退。行僞以顯佛眞。佛法澄正。存理 T2103_.52.0149b14: 而開物性。若不如此通道。則可笑殺人 T2103_.52.0149b15: 二十二樹木聞誡枯死者。老子百八十戒 T2103_.52.0149b16: 重律云。吾戒大重。向樹説之則枯。向畜説之 T2103_.52.0149b17: 則死。又靈寶經云。玄素之道。古人修之延年 T2103_.52.0149b18: 益壽。今人修之消年損命 T2103_.52.0149b19: 又道士受三五將軍禁厭之法。有怨憎者癩 T2103_.52.0149b20: 狂殞命。又度國王品。東方開明招眞神身著 T2103_.52.0149b21: 黒幘。有玄文身廣百歩。頭柱天主食邪 T2103_.52.0149b22: 魔口容山。朝食五百暮噉三千五十五合衣 T2103_.52.0149b23: 呑。臣笑曰。三元大*誡云天尊説十*誡十善 T2103_.52.0149b24: 等法。無量人得道。誡云。不得懷惡心。聞*誡 T2103_.52.0149b25: 生謗得罪。今樹木無情。不慮獲罪起謗。何 T2103_.52.0149b26: 須戒之令枯。若必枯死。此則有知。若有知者。 T2103_.52.0149b27: 聞法應悟。然無此理。何用斯言。公知今人修 T2103_.52.0149b28: 則損命災毒已行。大道寛容檢而不檢。致令 T2103_.52.0149b29: 殃延後代而不收録之耶 T2103_.52.0149c01: 又案三張之術畏鬼科曰。左佩太極章。右佩 T2103_.52.0149c02: 昆吾鐵。指日則停空。擬鬼千里血。又造黄神 T2103_.52.0149c03: 赤章殺鬼。朱章殺人。或爲塗炭齋者。黄土 T2103_.52.0149c04: 泥面。驢泥中懸頭著拄。打拍使熟。自晋 T2103_.52.0149c05: 義熙中。道士王公期除打拍法。而陸修靜猶 T2103_.52.0149c06: 以黄土泥額。反縛懸頭。如此淫祀衆淫同 T2103_.52.0149c07: 笑。又案漢婕妤。帝疑其詛。對曰。若鬼神有 T2103_.52.0149c08: 知。不受無理之詛。如其無知。詛之何益。故 T2103_.52.0149c09: 不爲此。以事推測。常人之智尚識逹之。況鬼 T2103_.52.0149c10: 有靈聰明正直而受愚厭者。未之有也。今觀 T2103_.52.0149c11: 其文。詞義無取。有同俗巫解奏之曲。何期大 T2103_.52.0149c12: 道。若此容而不非乎。將不耽嗜糟汁湎淫終 T2103_.52.0149c13: 歳。以理推誠。豈得爾耶 T2103_.52.0149c14: 二十三起禮北方爲始者。依十*誡十四持 T2103_.52.0149c15: 身經云。北方禮一拜。北方爲始。東向而周十 T2103_.52.0149c16: 方。想見太上眞形 T2103_.52.0149c17: 臣笑曰。文始傳云。老子與尹喜遊天上。喜欲 T2103_.52.0149c18: 見太上。老曰。太上在大羅天玉京。山極幽遠。 T2103_.52.0149c19: 可遙禮闕。遂不見而還。以此推之。玄都玉京 T2103_.52.0149c20: 太上所住。今在上方。何不以上爲首。而浪禮 T2103_.52.0149c21: 北方耶。然道生東陽也。何不東方爲始。佛 T2103_.52.0149c22: 生西陰也。北亦陰也。前已鄙之。今復尊量而 T2103_.52.0149c23: 前禮乎。又罪根品云。大上道君同陽館中稽 T2103_.52.0149c24: 首禮元始天尊問十善等法。此*誡乃天尊所 T2103_.52.0149c25: 説。何以不禮天尊。而想見太上乎。捨本逐末。 T2103_.52.0149c26: 誰之咎也 T2103_.52.0149c27: 二十四害親求道者。老子消氷經云。老子 T2103_.52.0149c28: 語尹喜曰。若求學道。先去五情。一父母。二妻 T2103_.52.0149c29: 子。三情色。四財寶。五官爵。若除者與吾西 T2103_.52.0150a01: 行。喜精鋭。因斷七人首持來。老笑曰。吾試子 T2103_.52.0150a02: 心。不可爲事。所殺非親乃禽獸耳。伏視七 T2103_.52.0150a03: 頭爲七寶。七尸爲七禽。喜疑反家。七親皆存。 T2103_.52.0150a04: 又造立天地記云。老子化胡。胡王不伏。老子 T2103_.52.0150a05: 打殺。胡王七子國人一分 T2103_.52.0150a06: 臣笑曰。三元誡云。道學不得懷挾惡心。不孝 T2103_.52.0150a07: 父母。不愛妻子。計喜所殺父母。如知是幻。何 T2103_.52.0150a08: 得懷疑反視。如其實心依誡懷惡已犯重罪。 T2103_.52.0150a09: 何況斬二親之首乎。又胡王不伏。殺其七子。 T2103_.52.0150a10: 亦以甚矣。又殺國人一分。何斯不仁之深乎。 T2103_.52.0150a11: 若作法於後代。則令求道者皆殺二親妻子 T2103_.52.0150a12: 矣。又不可以一王不伏而濫誅半國之人乎。 T2103_.52.0150a13: 進退二三。可笑怪也 T2103_.52.0150a14: 二十五延生符者。三元品云。紫微宮青 T2103_.52.0150a15: 延生符書八方則八氣應之便成人。毀符以 T2103_.52.0150a16: 燒者。人隨煙化爲氣。其文四萬劫一出 T2103_.52.0150a17: 臣笑曰。文始傳云。萬億萬億歳一大水。崑 T2103_.52.0150a18: 崙飛浮。有仙飛迎天王善人。安之山上。乃至 T2103_.52.0150a19: 前前萬萬歳。天地混沌如雞子黄。名曰一 T2103_.52.0150a20: 劫。案大水之日天人不死。不應迎之山上」 T2103_.52.0150a21: 又濟苦經。乾坤洞然之後。潰然空蕩。計一 T2103_.52.0150a22: 劫之時。人物不存。其延生符四萬劫乃出。豈 T2103_.52.0150a23: 可四萬劫中絶無天人。幽幽冥冥。何其遠也。 T2103_.52.0150a24: 又萬萬止是一億。億億止是一兆。止言一億 T2103_.52.0150a25: 兆年而云。*萬億萬億者。蓋新學造經。不知 T2103_.52.0150a26: 數之大小耳 T2103_.52.0150a27: 二十六椿與劫齊者。洞玄東方青帝頌曰。 T2103_.52.0150a28: 九五不常居。天地有傾危。大劫終一椿。百六 T2103_.52.0150a29: 乘運迴 T2103_.52.0150b01: 臣笑曰。大水既漂。崑崙飛浮。後有大火。金鐵 T2103_.52.0150b02: 融地無草。乃至萬萬億歳。天地如雞子黄。總 T2103_.52.0150b03: 名一劫。然椿是世木。以世火燒之則灰。値劫 T2103_.52.0150b04: 火便絶。而言大劫齊椿者。一何謬歟。亦可笑 T2103_.52.0150b05: 矣 T2103_.52.0150b06: 二十七隨劫生死者。如度命妙經云。大劫 T2103_.52.0150b07: 交周。天崩地淪。欲界滅無。太平道經佛法 T2103_.52.0150b08: 華大小品。周遊上下十八天中。在色界内至 T2103_.52.0150b09: 大劫交。其文乃沒。其玉清上道三洞神經眞 T2103_.52.0150b10: 文玉字。出於元始。在二十八天無色界上大 T2103_.52.0150b11: 羅玉京山玄臺災所不及。故自然之文。與運 T2103_.52.0150b12: 同生同滅。能奉之七祖生天。轉輪聖王代代 T2103_.52.0150b13: 不絶 T2103_.52.0150b14: 臣笑曰。度人本行經云。道言自元始開光*以 T2103_.52.0150b15: 來。赤明元年。經九千餘億劫。度一恒沙衆生。 T2103_.52.0150b16: 爾後至上皇元年。度人無量。我隨劫生死。世 T2103_.52.0150b17: 世不絶。恒與靈寶同出。經久劫終九氣。政 T2103_.52.0150b18: 運託胎。洪氏積三千餘年。至赤明開通歳在 T2103_.52.0150b19: 甲子。誕於扶力。蓋天復與靈寶同出度人。 T2103_.52.0150b20: 無始天尊以我因縁。賜我太上之號。在玄都 T2103_.52.0150b21: 玉京以此推之。眞文在玉京災所不及。而云 T2103_.52.0150b22: 自然之文。與運同生同滅。同生同滅豈非災 T2103_.52.0150b23: 也 T2103_.52.0150b24: 又云。我與靈寶同時出沒。又云。我隨劫生死。 T2103_.52.0150b25: 計靈寶運滅。太上隨亡。而云長生不死。此爲 T2103_.52.0150b26: 妄也。又玉京在衆天之上災所不及。理合可 T2103_.52.0150b27: 疑。一切形色無有存者。玉京玉臺斯爲色界。 T2103_.52.0150b28: 色界非常。玉京豈存。又赤明甲子之號。殊同 T2103_.52.0150b29: 河漢之實矣 T2103_.52.0150c01: 二十八服丹成金色者。神仙金液經云。金 T2103_.52.0150c02: 液還丹。太上所服。而神今燒水銀。還復爲丹。 T2103_.52.0150c03: 服之得仙。白日昇天。求仙不得。此道徒自苦
T2103_.52.0150c06: 堅如金。故號佛金剛身也 T2103_.52.0150c07: 臣笑曰。文始傳云。太上老子太一元君。此 T2103_.52.0150c08: 二聖亦可爲一身。金液經云。太一者惟有中 T2103_.52.0150c09: 黄丈夫及太一君此二仙人主也。飮金液昇 T2103_.52.0150c10: 天爲大神調陰陽矣 T2103_.52.0150c11: 尋韓終未服金液。止是常人既服*昇天。即老 T2103_.52.0150c12: 君是也。而老君爲太上萬眞之主。何所不能 T2103_.52.0150c13: 而乃須金液後調陰陽乎 T2103_.52.0150c14: 又太一大神成者多少調陰陽者復須幾人。若 T2103_.52.0150c15: 言服者。皆得何其多耶。又丹與水銀遍地皆 T2103_.52.0150c16: 有。火燒成丹。作之不難。何爲道士不服白日 T2103_.52.0150c17: 昇天。爲天仙之主而辛苦叩齒。虚過一生良 T2103_.52.0150c18: 可哀哉。若不服者。明知爲丹所誤。故捕影 T2103_.52.0150c19: 之談耳 T2103_.52.0150c20: 又云。佛身金色由丹所成。此乃不須行因一 T2103_.52.0150c21: 炷丹。得邪見之重。可爲悲夫 T2103_.52.0150c22: 二十九偸改佛經爲道經者。如妙眞偈云。 T2103_.52.0150c23: 假使聲聞衆。其數如恒沙。盡思共度量。不能 T2103_.52.0150c24: 測道智 T2103_.52.0150c25: 臣笑曰。此乃改法華佛智爲道智耳。自餘並 T2103_.52.0150c26: 同諸文非一。昔有問道士顧歡歡答。靈寶妙 T2103_.52.0150c27: 經天文大字出於自然。本非法華。乃是羅什 T2103_.52.0150c28: 妄與僧肇。改我道經爲法華也。且靈寶偸於 T2103_.52.0150c29: 法華可誑東夏。法華之異靈寶。不殊西域。今 T2103_.52.0151a01: 譯人所出不爽經文。以此推之。故知偸改爲 T2103_.52.0151a02: 實。且佛經博約詞義宏深。千卷百部無重文 T2103_.52.0151a03: 者。不同老經自無別計。倚傍佛經開張卷部。 T2103_.52.0151a04: 且五千之文全無及佛。佛之八藏亦不論道。 T2103_.52.0151a05: 自餘後作皆竊佛經。後自明之。不廣其類。是 T2103_.52.0151a06: 以古來賢逹諷誦佛經。至今流傳代代不絶。 T2103_.52.0151a07: 道法必勝何不誦持。擧國統括誦道誰是。是 T2103_.52.0151a08: 故知非可爲准的 T2103_.52.0151a09: 三十偸佛經因果者。度王品云。天尊告純 T2103_.52.0151a10: 陀王曰。得道聖衆至恒沙如來者莫不從凡 T2103_.52.0151a11: 積行而得也。十仙者無數。亦有一興而致一 T2103_.52.0151a12: 仙位。復有積劫而登由功高。則一擧功卑。則 T2103_.52.0151a13: 十*昇有十階級。從歡喜至法雲。相好具足。 T2103_.52.0151a14: 於是諸王聞説即得四果 T2103_.52.0151a15: 又度身品。尼乾子於天尊所聞法。獲須陀洹 T2103_.52.0151a16: 果 T2103_.52.0151a17: 又文始傳。老子在罽賓彈指。諸天王羅漢五 T2103_.52.0151a18: 通飛天倶至。遣尹喜爲師。得道菩薩爲老子 T2103_.52.0151a19: 作頌 T2103_.52.0151a20: 臣笑曰。佛之與道。教迹不同變通有異。道以 T2103_.52.0151a21: 自然爲宗。佛以因縁爲義。自然者無爲而成。 T2103_.52.0151a22: 因縁者積行乃證。是以小乘列四果之差。大 T2103_.52.0151a23: 乘有十等之位。從凡入眞具有經論。未知道 T2103_.52.0151a24: 家所列四果十仙名與佛同。修行因縁未見 T2103_.52.0151a25: 其説。然道家所修。吸氣冲天飮水證道。聞法 T2103_.52.0151a26: 飛空餌草尸解。行業既殊證果理異。但説天 T2103_.52.0151a27: 有五重。或三千六千。或八十一天。或六十大 T2103_.52.0151a28: 梵。或三十六天。或五億五萬餘天。或九眞 T2103_.52.0151a29: 天王九氣天君四方氣君三元三天九宮天曹 T2103_.52.0151b01: 玉清大有玄都紫微三皇太極。諸如此類理 T2103_.52.0151b02: 有所縁。豈有虚張自取矯異。請説此天。爲重 T2103_.52.0151b03: 爲横爲虚爲實。服何丹草而獲此天。脱所未 T2103_.52.0151b04: 詳則徒爲虚指。更來可笑矣 T2103_.52.0151b05: 三十一道經未出言出者。案玄都道士所 T2103_.52.0151b06: 上經目。取宋人陸修靜所撰者。目云。上清經 T2103_.52.0151b07: 一百八十六卷。一百一十七卷已行。始清 T2103_.52.0151b08: 已下四十部六十九卷未行於世。檢今經目。 T2103_.52.0151b09: 並云見在。乃至洞玄經一十五卷。猶隱天 T2103_.52.0151b10: 宮。今檢其目並注見在 T2103_.52.0151b11: 臣笑曰。修靜宋明時人。太始七年因勅而上 T2103_.52.0151b12: 經目。既云隱在天宮。爾來一百餘年。不聞天 T2103_.52.0151b13: 人下降。不見道士上昇。不知此經從何至此。 T2103_.52.0151b14: 昔文成以書飯牛。詐言王母之命。而黄庭元 T2103_.52.0151b15: 陽以道換佛。張陵創造靈寶。呉赤烏時始出。 T2103_.52.0151b16: 上清起於葛玄。宋齊之間乃行。鮑靜造三皇。 T2103_.52.0151b17: 事露而被誅。文成書飯牛致戮於漢世。今之 T2103_.52.0151b18: 學者。又踵其術。又可悲乎。漢書張魯祖父陵。 T2103_.52.0151b19: 桓帝時造符書以惑衆。受道者出米五斗。俗 T2103_.52.0151b20: 謂米賊。陵傳子衡。衢傳子魯。號曰三師。三人 T2103_.52.0151b21: 之妻爲三夫人。皆云。白日昇天。初受道名 T2103_.52.0151b22: 鬼卒。後號祭酒。妖鄙之甚穿鑿濫行。皆此例 T2103_.52.0151b23: 矣 T2103_.52.0151b24: 三十二五億重天者。文始傳云。天有五億 T2103_.52.0151b25: 五萬五千五百五十五重。地亦如之。厚一萬 T2103_.52.0151b26: 里。四角有金柱金軸。方圓三千六百里。神風 T2103_.52.0151b27: 持之。以四海爲地脈。天地山川河漢通氣風 T2103_.52.0151b28: 雲皆從山出 T2103_.52.0151b29: 臣笑曰。三天正法經云。天光未明七千餘劫。 T2103_.52.0151c01: 玄景始分九氣存焉。九眞天王元始天王。禀 T2103_.52.0151c02: 自然之胤置九天之號。上中下眞眞爲一元。 T2103_.52.0151c03: 元有三天。上元宮即太上大道君所治。計一 T2103_.52.0151c04: 天相去九萬九千九百九十里。則九天相去 T2103_.52.0151c05: 七十九萬九千九百二十里。一里有三百歩。 T2103_.52.0151c06: 一歩有六尺。則有一十四億三千九百八十 T2103_.52.0151c07: 五萬六千尺。以五億重天分之。則天天相去 T2103_.52.0151c08: 二尺。豈有厚萬里之地。上載二尺之天乎 T2103_.52.0151c09: 文始傳云。老子引四天王。大衆皆身長丈六。 T2103_.52.0151c10: 短者丈二。計人大而天小。何以自容常臥不 T2103_.52.0151c11: 起。愕然大怪 T2103_.52.0151c12: 三十三道士出入儀式。玄中經説。道士執 T2103_.52.0151c13: 簡者用金玉。廣一寸長五寸五分。執之爲況。 T2103_.52.0151c14: 中古王執朝師君。下古金玉隱執雜木。長九 T2103_.52.0151c15: 寸名爲手簡。執以去慢誡於道士。若入王宮 T2103_.52.0151c16: 聚落人室。在舍外十歩。著巾帔執況而入。 T2103_.52.0151c17: 勿有側背。出舍外脱巾帔著素服行。勿自顯 T2103_.52.0151c18: 損道法。若入俗家。整威儀執簡坐。勿使俗怪。 T2103_.52.0151c19: 道士行百里外。執杖巾帔香爐銅灌缽釪。 T2103_.52.0151c20: 出家之具自隨。威儀具足得十種功徳 T2103_.52.0151c21: 臣笑曰。自然經云。道士巾褐帔法褐。長三丈 T2103_.52.0151c22: 六尺。三百六十寸。法年三十六旬。年有三百 T2103_.52.0151c23: 六十日。一身兩角。角各有六條。兩袖袖各六 T2103_.52.0151c24: 條。合二十四條。法二十四氣。二帶法陰陽。中 T2103_.52.0151c25: 兩角法兩儀。乃至冠法蓮華巾也。自然經既 T2103_.52.0151c26: 有科律。何以不依。乃法張魯黄巾之服。違律 T2103_.52.0151c27: 而無識也 T2103_.52.0151c28: 三十四道士奉佛者。化胡云。願將優曇 T2103_.52.0151c29: 花。願燒栴檀香。供養千佛身。稽首禮定光」 T2103_.52.0152a01: 又云。佛生何以晩。泥洹何以早。不見釋迦文。 T2103_.52.0152a02: 心中大懊惱 T2103_.52.0152a03: 又大誡云。道學當念。遊大流景宮禮佛 T2103_.52.0152a04: 臣笑曰。敷齋經。天尊令右玄眞人曰。釋 T2103_.52.0152a05: 迦文以轉輪生死法化世。使天老右玄眞人。 T2103_.52.0152a06: 以仙度之道不死之大法。又老子序云。道主 T2103_.52.0152a07: 生佛主死。道忌穢佛不忌。道屬陽生忌穢。佛 T2103_.52.0152a08: 則反之。據此清濁天分死生大判。何爲不念 T2103_.52.0152a09: 清虚大道。而願生死穢惡佛乎。古昔殷太 T2103_.52.0152a10: 宰問孔子聖人。孔答三皇五帝三王及丘倶 T2103_.52.0152a11: 不聖也。西方之人有聖者焉。故知孔子以佛 T2103_.52.0152a12: 爲聖。不以道爲聖也。化*胡云。天下大術。佛 T2103_.52.0152a13: 術第一。昇玄云。吾師化遊天竺。符子曰。老氏 T2103_.52.0152a14: 之師名釋迦文。此道齋經又云。稱仙梵天稱 T2103_.52.0152a15: 佛隱文。外國讀經多是梵天。道士所好梵即 T2103_.52.0152a16: 佛也。此即學佛久矣。由稱梵也。又靈寶三十 T2103_.52.0152a17: 二天大梵隱語。天各八字。誦之萬遍即飛行。 T2103_.52.0152a18: 七祖同昇南宮。此又道士學佛之證也。然道 T2103_.52.0152a19: 士止知學梵。亦不知梵是何佛。愚而信之亦 T2103_.52.0152a20: 應有福。不知可笑以不 T2103_.52.0152a21: 三十五道士合氣法。眞人内朝律云眞人 T2103_.52.0152a22: 曰。凡男女至朔望日。先齋三日入私房。詣 T2103_.52.0152a23: 師所立功徳。陰陽並進日夜六時。此諸猥雜 T2103_.52.0152a24: 不可聞説。又道律云。行氣以次。不得任意。排 T2103_.52.0152a25: 醜近好抄截越次。又玄子曰。不鬲戾得度世。 T2103_.52.0152a26: 不嫉姤世。可度陰陽合乘龍去云云 T2103_.52.0152a27: 臣笑曰。臣年二十之時。好道術就觀學。先教 T2103_.52.0152a28: 臣黄書合氣三五七九男女交接之道。四目 T2103_.52.0152a29: 兩舌正對。行道在於丹田。有行者度厄延年。 T2103_.52.0152b01: 教夫易婦惟色爲初。父兄立前不知羞恥。自 T2103_.52.0152b02: 稱中氣眞術。今道士常行此法。以之求道。有 T2103_.52.0152b03: 所未詳 T2103_.52.0152b04: 三十六諸子爲道書者。玄都經目云。道經 T2103_.52.0152b05: 傳記符圖論六千三百六十三卷。二千四十 T2103_.52.0152b06: 卷有本。須紙四萬五十四張。其一千一百餘 T2103_.52.0152b07: 卷經傳符圖。其八百八十四卷諸子論。其四 T2103_.52.0152b08: 千三百二十三卷陸修靜録。有其數目及本 T2103_.52.0152b09: 並末得 T2103_.52.0152b10: 臣鸞笑曰。道士所上經目。陸修靜目中見有 T2103_.52.0152b11: 經書。藥方符圖止有一千二百二十八卷。本 T2103_.52.0152b12: 無雜書諸子之名。而道士今列二千餘卷者。 T2103_.52.0152b13: 乃取漢藝文志目八百八十四卷爲道之經 T2103_.52.0152b14: 論。據如此状。理有可疑。何者至如韓子孟 T2103_.52.0152b15: 子淮南之徒。並言道事。又有八老黄白之 T2103_.52.0152b16: 方。陶朱變化之術。翻天倒地之符。辟兵殺鬼 T2103_.52.0152b17: 之法。及藥方咒厭得爲道書者。可須引來。未 T2103_.52.0152b18: 知連山歸藏易林太玄黄帝金匱。太公六韜。 T2103_.52.0152b19: 何以不在道書之例乎。修靜目中本無諸子。 T2103_.52.0152b20: 今乃剩安。不知何據。且去年七月中道士所 T2103_.52.0152b21: 上經目。止注諸子三百五十卷爲道經。今云 T2103_.52.0152b22: 八百餘卷。何以前後不同。又人之有惡惟恐 T2103_.52.0152b23: 人知。己之有善慮人不見。故道士自書云。不 T2103_.52.0152b24: 受道戒者不得讀道經。即如此状。恐人知其 T2103_.52.0152b25: 醜乎。若以諸子爲道書者。人中諸子悉須追 T2103_.52.0152b26: 取。何得遺之。且道士引例我老子道徳。本是 T2103_.52.0152b27: 諸子。今尊爲經。流例相附有何過歟。若爾則 T2103_.52.0152b28: 知老子黄子諸子之流。如何得與儒流七經 T2103_.52.0152b29: 而相抗乎。班固先六經後二篇。序道爲中上 T2103_.52.0152c01: 賢類。斯實録矣 T2103_.52.0152c02: 又陶朱者即范蠡也。既事越王勾踐。君臣囚 T2103_.52.0152c03: 呉石室。甞屎飮尿。亦以甚矣。今尊崇其術。不 T2103_.52.0152c04: 亦昧乎 T2103_.52.0152c05: 又蠡子被戮於齊。何爲不行父術變又造天 T2103_.52.0152c06: 地經。老子託幽王皇后腹。即幽王之子也。身 T2103_.52.0152c07: 爲柱史。即幽王之臣也。化*胡云。老子在漢 T2103_.52.0152c08: 爲東方朔。若審爾者。幽王爲犬戎所殺。豈可 T2103_.52.0152c09: 不愛君父與神符令不死乎 T2103_.52.0152c10: 又漢武窮兵疲役中國。天下戸口至減太半。 T2103_.52.0152c11: 稱老子爲方朔者。何忍不與辟兵辟穀之符。 T2103_.52.0152c12: 厭人咒鬼之方。以護漢國乎。眼看流弊。若此 T2103_.52.0152c13: 無心取救。將非欺誑謬乎 T2103_.52.0152c14: 又説統收道經目録。乃有六千餘卷。覈論見 T2103_.52.0152c15: 本止有二千四十卷。餘者虚指未出。將非鉛 T2103_.52.0152c16: 墨未備致經本未成乎。自餘孟浪紛論無足 T2103_.52.0152c17: 更廣 T2103_.52.0152c18: 廣弘明集卷第九 T2103_.52.0152c19: T2103_.52.0152c20: T2103_.52.0152c21: T2103_.52.0152c22: T2103_.52.0152c23: *大唐西明寺沙門釋道宣撰 T2103_.52.0152c24: 辯惑篇第二之六 T2103_.52.0152c25: 周祖廢二教立通道觀詔周武帝 T2103_.52.0152c26: 周祖平齊召僧叙癈立抗詔事 T2103_.52.0152c27: 釋惠遠 T2103_.52.0152c28: 周祖巡鄴請開佛法事任道林 T2103_.52.0152c29: 周祖天元立對衞元嵩上事王明廣 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 [行番号:有/無] [返り点:無/有] [CITE] |