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廣弘明集 (No. 2103_ 道宣撰 ) in Vol. 52

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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
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: 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: 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: 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: 廣弘明集卷第十
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
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
T2103_.52.0153a01:   周祖*癈二教已更立通道觀*詔
T2103_.52.0153a02:   周帝宇文邕
T2103_.52.0153a03: 武帝。猜忌黒衣受法黄老。欲留道法擯滅佛
T2103_.52.0153a04: 宗。僉議攸同咸遵釋教。帝置情日久殊非本
T2103_.52.0153a05: 圖。會道安法師上二教論無聞道法。意彌不
T2103_.52.0153a06: 伏。無奈理通衆口義難獨留。遂二教倶除憤
T2103_.52.0153a07: 發於内。未逾經月下詔曰。至道弘深混成無
T2103_.52.0153a08: 際。體苞空有理極幽玄。但岐路既分派源
T2103_.52.0153a09: 逾遠。淳離樸散形器斯乖。遂使三墨八儒朱
T2103_.52.0153a10: 紫交競。九流七略異説相騰。道隱小成其來
T2103_.52.0153a11: 久矣。不有會歸爭驅靡息。今可立通道觀。
T2103_.52.0153a12: 聖哲微言先賢典訓。金科玉篆祕賾玄文。所
T2103_.52.0153a13: 以濟養黎元扶成教義者。並宜弘闡一以貫
T2103_.52.0153a14: 之。俾夫翫培塿者。識嵩岱之隆崛。守磧礰者。
T2103_.52.0153a15: 悟渤澥之泓澄。不亦可乎。所司量置員數。俸
T2103_.52.0153a16: 力務異恒式。主者施行
T2103_.52.0153a17: 于時員置百二十人監護。吏力各有差。並選
T2103_.52.0153a18: 擇李門人有名當世者。著衣冠笏履。名通道
T2103_.52.0153a19: 觀學士。有前沙門京兆樊普曠者。彭享譎詭
T2103_.52.0153a20: 調笑動人。帝頗重之。召入通道。雖被抑退。常
T2103_.52.0153a21: 翦髮留鬚。帝問何事去留。曠曰。臣學陛下。二
T2103_.52.0153a22: 教雖除猶存通道。鬚爲俗飾故留。髮非俗教
T2103_.52.0153a23: 故遣。帝曰。俗有留髮上加以冠。何言非教。曠
T2103_.52.0153a24: 曰。無髮之士豈是教乎。臣預除之。加冠何損。
T2103_.52.0153a25: 帝笑之。自爾常淨剃髮著冠纓領。人有問者
T2103_.52.0153a26: 曰。我患熱也。云云
T2103_.52.0153a27:   周祖平齊召僧叙*癈立抗拒事
T2103_.52.0153a28:   沙門釋*惠遠
T2103_.52.0153a29: 周武帝。以齊承光二年春東平高氏。召前修
T2103_.52.0153b01: 大徳並赴殿集。帝升御座序廢立義云。朕受
T2103_.52.0153b02: 天命寧一區宇。世弘三教其風逾遠。考定至
T2103_.52.0153b03: 理多愆陶化。今並廢之。然其六經儒教文弘
T2103_.52.0153b04: 政術。禮義忠孝於世有宜。故須存立。且自眞
T2103_.52.0153b05: 佛無像遙敬表心。佛經廣歎崇建圖塔。壯麗
T2103_.52.0153b06: 修造致福極多。此實無情何能恩惠。愚人
T2103_.52.0153b07: 嚮信傾竭珍財徒爲引費。故須除蕩。故凡是
T2103_.52.0153b08: 經像皆毀滅之。父母恩重沙門不敬。悖逆之
T2103_.52.0153b09: 甚國法不容。並退還家用崇孝治。朕意如
T2103_.52.0153b10: 此。諸大徳謂理何如。于時沙門大統等五百
T2103_.52.0153b11: 餘人。咸以王威震赫決諫難從。關内已除義
T2103_.52.0153b12: 非孤立。衆各默然下勅催答。並相顧無色。俛
T2103_.52.0153b13: 首垂涙。有慧遠法師。聲名光價。乃自惟曰。佛
T2103_.52.0153b14: 之寄四衆是依。豈以杜言謂能通理。遂出
T2103_.52.0153b15: 對曰。陛下統臨大域得一居尊。隨俗致詞憲
T2103_.52.0153b16: 章三教。詔云。眞佛無像。誠如天旨。但耳目生
T2103_.52.0153b17: 靈。頼經聞佛藉像表眞。今若廢之無以興敬。
T2103_.52.0153b18: 帝曰。虚空眞佛咸自知之。未假經像。遠曰。漢
T2103_.52.0153b19: 明已前經像未至。此土含生何故不知虚空
T2103_.52.0153b20: 眞佛。帝時無答。遠曰。若不藉經教自知有法
T2103_.52.0153b21: 者。三皇已前未有文字。人應自知五常等法。
T2103_.52.0153b22: 當時諸人何爲但識其母不識其父。同於禽
T2103_.52.0153b23: 獸。帝又無答。遠曰。若以形像無情。事之無福
T2103_.52.0153b24: 故須廢者。國家七廟之像。豈是有情而妄相
T2103_.52.0153b25: 尊事。帝不答此難。乃云。佛經外國之法。此
T2103_.52.0153b26: 國不須。廢而不用。七廟上代所立。朕亦不以
T2103_.52.0153b27: 爲是。將同廢之。遠曰。若以外國之經非此用
T2103_.52.0153b28: 者。仲尼所説出自魯國秦晋之地。亦應廢而
T2103_.52.0153b29: 不行。又以七廟爲非將欲廢者。則是不尊祖
T2103_.52.0153c01: 考。祖考不尊則昭穆失序。昭穆失序則五經
T2103_.52.0153c02: 無用。前存儒教其義安在。若爾則三教同廢。
T2103_.52.0153c03: 將何治國。帝曰。魯邦之與秦晋封域乃殊。莫
T2103_.52.0153c04: 非王者一化。故不類佛經七廟之難。帝無以
T2103_.52.0153c05: 通。遠曰。若以秦魯同遵一化。經教通行者。
T2103_.52.0153c06: 震旦之與天竺國界雖殊。莫不同在閻浮四
T2103_.52.0153c07: 海之内輪王一化。何不同遵佛經而今獨廢。
T2103_.52.0153c08: 帝又無答。遠曰。詔云。退僧還家崇孝養者。
T2103_.52.0153c09: 孔經亦云。立身行道以顯父母。即是孝行。何
T2103_.52.0153c10: 必還家。帝曰。父母恩重交資色養。棄親向疏
T2103_.52.0153c11: 未成至孝。遠曰。若如是言。陛下左右皆有
T2103_.52.0153c12: 二親。何不放之。乃使長役五年不見父母。帝
T2103_.52.0153c13: 曰。朕亦依番上下得歸侍奉。遠曰。佛亦聽僧
T2103_.52.0153c14: 冬夏隨縁修道。春秋歸家侍養。故目連乞食
T2103_.52.0153c15: 餉母。如來擔棺臨葬。此理大通。未可獨廢。
T2103_.52.0153c16: 帝又無答。遠抗聲曰。陛下今恃王力自在破
T2103_.52.0153c17: 滅三寶。是邪見人。阿鼻地獄不簡貴賤。陛下
T2103_.52.0153c18: 何得不怖。帝勃然作色大怒。直視於遠曰。但
T2103_.52.0153c19: 令百姓得樂。朕亦不辭地獄諸苦。遠曰。陛
T2103_.52.0153c20: 下以邪法化人。現種苦業。當共陛下同趣阿
T2103_.52.0153c21: 鼻。何處有樂可得。帝理屈。言前所圖意盛更
T2103_.52.0153c22: 無所答。但云。僧等且還。有司録取論僧姓字。
T2103_.52.0153c23: 帝已行虐三年。關隴佛法誅除略盡。既克齊
T2103_.52.0153c24: 境還准毀之。爾時魏齊東川佛法崇盛。見成
T2103_.52.0153c25: 寺廟出四十千。並賜王公充爲第宅。五衆釋
T2103_.52.0153c26: 門減三百萬。皆復軍民還歸編戸。融刮佛像
T2103_.52.0153c27: 焚燒經教。三寶福財簿録入官。登即賞賜分
T2103_.52.0153c28: 散蕩盡。帝以爲得志於天下也。未盈一年。癘
T2103_.52.0153c29: 氣内蒸身瘡外發。惡相已顯。無悔可銷。遂
T2103_.52.0154a01: 隱於雲陽宮。纔經七日尋爾傾崩。天元嗣暦。
T2103_.52.0154a02: 於東西二京立陟岵寺。罰菩薩僧用開佛化。
T2103_.52.0154a03: 不久帝崩國運移革至隋高祖方始大通。如
T2103_.52.0154a04: 後所顯。近見大唐吏部尚書唐臨冥報記云。
T2103_.52.0154a05: 外祖隋文僕射齊公。親見文帝問死者還活
T2103_.52.0154a06: 人云。初死見周武帝云。爲我相聞大隋天子。
T2103_.52.0154a07: 昔與我共食倉庫玉帛。亦我儲之。我今爲滅
T2103_.52.0154a08: 佛法極受大苦。可爲我作功徳也。文帝出勅。
T2103_.52.0154a09: 普及天下人。出一錢爲之追福焉
T2103_.52.0154a10:   周高祖巡鄴除殄佛法有前僧任道林上
T2103_.52.0154a11: 表請開法
T2103_.52.0154a12: 周建徳六年十一月四日。上臨鄴宮新殿。内
T2103_.52.0154a13: 史宇文昂上士李徳林。收上書人表。于時任
T2103_.52.0154a14: 道林以表上之。上士覽表曰。君二教也。聖主
T2103_.52.0154a15: 機辯特難酬答。可思審之。對曰。主上鋒辯名
T2103_.52.0154a16: 流十方。林亦早聞。正以聞辯故來。得辯無爽
T2103_.52.0154a17: 云云。乃引入。上階御座西立。詔曰。卿既上事
T2103_.52.0154a18: 助匡治政。朕甚嘉尚。可條別自申。勿廣詞
T2103_.52.0154a19: 費。林乃上安撫齊餘省減賦役事。帝備納之。
T2103_.52.0154a20: 又曰。林原誓弘佛道。向且專論俗政。似欲諂
T2103_.52.0154a21: 君人。其實天心護法。自釋氏弘訓。權應
T2103_.52.0154a22: 無方智方高奇。廣宣正法。救茲五濁特拔三
T2103_.52.0154a23: 有。人中天上六道四生。莫不歸依迴向受其
T2103_.52.0154a24: 開悟。自漢至今。踰五百載。王公卿士遵奉傳
T2103_.52.0154a25: 通。及至大周頓令廢絶。陛下治襲前王化承
T2103_.52.0154a26: 後帝。何容偏於佛教獨不師古。如其非善先
T2103_.52.0154a27: 賢久滅。如言有益陛下。可行廢佛之義。臣所
T2103_.52.0154a28: 未曉。詔曰。佛生西域寄傳東夏。原其風教殊
T2103_.52.0154a29: 乖中國。漢魏晋世似有若無。五胡亂治風化
T2103_.52.0154b01: 方盛。朕非五胡心無敬事。既非正教所以廢
T2103_.52.0154b02: 之。奏曰。佛教東傳時過七代。劉淵簒晋元非
T2103_.52.0154b03: 中夏。以非正朔稱爲五胡。其漢魏晋世佛化
T2103_.52.0154b04: 已弘。宋趙符燕久習崇盛。陛下恥同五胡盛
T2103_.52.0154b05: 修佛法。請如漢魏不絶其宗
T2103_.52.0154b06: 詔曰。佛義雖廣朕亦嘗覽。言多虚大語好浮
T2103_.52.0154b07: 奢。罪則憙推過去。無福則指未來。事者無
T2103_.52.0154b08: 徴行之多惑。論其勸善未殊古禮。研其斷惡
T2103_.52.0154b09: 何異俗律。昔嘗爲廢所以暫學。決知非益所
T2103_.52.0154b10: 以除之。奏曰。理深語大。非近情所測。時遠事
T2103_.52.0154b11: 深。寧小機欲辯。豈以一世之局見。而拒久
T2103_.52.0154b12: 遠之通議。封迷忽悟不亦過乎。是以佛理極
T2103_.52.0154b13: 於法界。教體通於外内。談行自他倶益*辯
T2103_.52.0154b14: 果。常樂無爲樹徳恩隆。天地授道廣利無
T2103_.52.0154b15: 邊。見奇則神通自在。布化則萬國同歸。救度
T2103_.52.0154b16: 則怨親等濟。慈愛則有識無傷。戒除外惡定
T2103_.52.0154b17: 止心非。慧照古今智窮萬物。若家家行此則
T2103_.52.0154b18: 民無不治。國國修之則兵戈無用。今離不
T2103_.52.0154b19: 行何處求益。因重奏曰。臣聞孝者至天之道。
T2103_.52.0154b20: 順者極地之養。所以通神明光四海。百行之
T2103_.52.0154b21: 本孰先孝者。昔世道將傾魏室崩壞。太祖奮
T2103_.52.0154b22: 威補天夷難。創啓王業。陛下因斯鴻緒遂登
T2103_.52.0154b23: 皇極。君臨四海徳加天下。追惟莫大終身無
T2103_.52.0154b24: 報。何有信己心智執固自解。倚恃爪牙任
T2103_.52.0154b25: 王力。殘壞太祖所立寺廟。毀破太祖所事靈
T2103_.52.0154b26: 像。休廢太祖所奉法教。退落太祖所敬師尊。
T2103_.52.0154b27: 且父母床几尚不敢損虧。況父之親事輒能
T2103_.52.0154b28: 輕壞。國祚延促弗由於佛。政治興毀何關於
T2103_.52.0154b29: 法。豈信一時之慮招萬世之譏。愚臣冐死特
T2103_.52.0154c01: 爲不可
T2103_.52.0154c02: 詔曰。孝道之義寧非至極。若專守執惟利一
T2103_.52.0154c03: 身。是使大智權方反常合道。湯武伐主仁智
T2103_.52.0154c04: 不非。尾生守信禍至身滅。事若有益假違要
T2103_.52.0154c05: 行。儻非合理雖順必剪。不可護己一名令四
T2103_.52.0154c06: 海懷惑。外乖太祖内潤黔元
T2103_.52.0154c07: 令沙門還俗省侍父母。成天下之孝。各各自
T2103_.52.0154c08: 活不惱他人。使率土護利。捨戎從夏六合同
T2103_.52.0154c09: 一。即是揚名萬代以顯太祖。即孝之終也。何
T2103_.52.0154c10: 得言非
T2103_.52.0154c11: 奏曰。若言壞佛有益毀僧益民。昔太祖康
T2103_.52.0154c12: 玄鑒萬理智括千途。必佛法損化即尋除蕩。
T2103_.52.0154c13: 寧肯積年奉敬興遍天下。又佛法存日損處
T2103_.52.0154c14: 是何。自破已來成何利潤。若實無益寧非不
T2103_.52.0154c15: 孝。詔曰。法興有時道亦難准。制由上行王者
T2103_.52.0154c16: 作則。縱有小利尚須休廢。況佛無益理不可
T2103_.52.0154c17: 容。何者敬事無徴招感無効。自救無聊何能
T2103_.52.0154c18: 益國。自廢已來民役稍希。租調年増兵師日
T2103_.52.0154c19: 盛。東平齊國西定妖戎。國安民樂豈非有
T2103_.52.0154c20: 益。若事有益。太祖存日屢嘗討齊。何不見獲。
T2103_.52.0154c21: 朕壞佛法。若是違害亦可亡身。既平東夏。明
T2103_.52.0154c22: 知有益。廢之合理義無更興
T2103_.52.0154c23: 奏曰。自國立政惟貴於道。制化養民寧高於
T2103_.52.0154c24: 徳。止見道消國喪。未有兵強祚久。是以虐紂
T2103_.52.0154c25: 恃衆禍傾帝業。周武修徳福集皇基。夫差驕
T2103_.52.0154c26: 戰遂至滅身。勾踐以道危而更安。以此論之。
T2103_.52.0154c27: 何關壞佛退僧方平東夏。直是毀佛。當此託
T2103_.52.0154c28: 定之時。偶然斯會。妄謂壞法有益。若爾湯伐
T2103_.52.0154c29: 有夏。文王滅崇。武王誅紂。秦并天下。赤漢
T2103_.52.0155a01: 滅項。此等諸君豈由壞佛。自後交論譏毀人
T2103_.52.0155a02: 法。或以抗禮君親。或謂妄稱佛性。或譏辯
T2103_.52.0155a03: 析色心。或重見作非業。或指身本陰陽。林
T2103_.52.0155a04: 皆隨難消解。帝雖構難重疊三番五番窮理
T2103_.52.0155a05: 盡性。林則無疑不遣。有難斯通。帝曰。卿言業
T2103_.52.0155a06: 不乖理。凡有入聖之期。性非業外。道有通凡
T2103_.52.0155a07: 之趣。此則道無不在凡聖該通。是則教無孔
T2103_.52.0155a08: 釋虚崇。如是之言。形通道俗。徒加剃剪之飾。
T2103_.52.0155a09: 是知帝王即是如來。宜停丈六。王公即是菩
T2103_.52.0155a10: 薩。省事文殊。耆年可爲上座。不用賓頭。仁惠
T2103_.52.0155a11: 眞爲檀度。豈假棄國。和平第一精僧。寧勞布
T2103_.52.0155a12: 薩。貞謹即成木叉。何必受戒。儉約實是少
T2103_.52.0155a13: 欲。無假頭陀。蔬食至好長齋。豈煩斷穀。放
T2103_.52.0155a14: 任妙同無我。何藉解空。忘功全逼大乘。寧
T2103_.52.0155a15: 波若。文武直是二智。不觀空有。權謀
T2103_.52.0155a16: 成巧便。豈待變化。加官眞爲授記。無謝證果。
T2103_.52.0155a17: 爵祿交獲天堂。何待上界。罰戮見感地獄。不
T2103_.52.0155a18: 指泥犁。以民爲子。可謂大慈。四海爲家。即同
T2103_.52.0155a19: 法界。治政以理。何異救物。安樂百姓。寧殊
T2103_.52.0155a20: 拔苦。剪罰殘害。理是降魔。君臨天下。眞成得
T2103_.52.0155a21: 道。汪汪何殊淨土。濟濟豈謝迦維。卿懷異
T2103_.52.0155a22: 見妄生偏執。即事而言何處非道
T2103_.52.0155a23: 奏曰。伏承聖旨。義博言深融道混俗移專
T2103_.52.0155a24: 執。乃令觸處乘眞有情倶道物我咸適千徒
T2103_.52.0155a25: 齊一。美則美矣。愚臣尚疑。若使至道惟一。則
T2103_.52.0155a26: 無二可融。若理恒外内。則自可常別。若一而
T2103_.52.0155a27: 非一。則半是半非。二而無二。則乍道乍俗。是
T2103_.52.0155a28: 則緇素錯亂儒釋失序。外内交雜上下參倫。
T2103_.52.0155a29: 何直遠沈清化。亦是近惑民俗。是以陰陽同
T2103_.52.0155b01: 氣生殺恒殊。天地齊形高卑常異。不可以其
T2103_.52.0155b02: 倶形而使地動天靜。或者見其並氣。而令陰
T2103_.52.0155b03: 生陽殺。即事永無此理。虚言難可成用。所以
T2103_.52.0155b04: 形齊氣一。可得言同。生殺高卑義無不別。故
T2103_.52.0155b05: 使同而不同。一而不一。道俗之理有齊無與。
T2103_.52.0155b06: 無爲自別。又若王名雖一凡聖天殊。形事微
T2103_.52.0155b07: 同寛狹全異。是故儒釋與無始倶興。道俗共
T2103_.52.0155b08: 天地同化。若欲泯之爲一。正可以道廢俗。如
T2103_.52.0155b09: 其倶益於世。則兩理幽顯齊明。今則興一廢
T2103_.52.0155b10: 一。眞成不可
T2103_.52.0155b11: 詔曰。卿言道俗天殊全乖内外。亦可道應自
T2103_.52.0155b12: 道無預於俗。釋應自釋莫依於儒。道若惟
T2103_.52.0155b13: 道。道何所利。佛若獨佛。化有何功。故道俗相
T2103_.52.0155b14: 資儒釋更顯。卿不因朕言。卿欲何論。是以内
T2103_.52.0155b15: 外抑揚廢興彼此。今國法不行王法所斷。廢
T2103_.52.0155b16: 興在數常理無違。義無常興廢有何咎
T2103_.52.0155b17: 奏曰。仰承聖旨。如披雲覩日。伏聽勅訓。實如
T2103_.52.0155b18: 聖説。道不自道非俗不顯。佛不自佛惟王能
T2103_.52.0155b19: 興。是以釋教東傳時經五百。弘通法化要依
T2103_.52.0155b20: 王力。方知道藉人弘神由物感。佛之盛毀功
T2103_.52.0155b21: 歸聖旨。道有興廢義無恒久。法有隱顯理難
T2103_.52.0155b22: 常存。比來已廢義無即行。休斷既久興期次
T2103_.52.0155b23: 及。與廢更迭理自應機。並從世運。不亦宜
T2103_.52.0155b24:
T2103_.52.0155b25: 詔曰。帝王之法善決取捨明斷去就。審鑒同
T2103_.52.0155b26: 異妙察非常。朕於釋教。以潜思於府内。校量
T2103_.52.0155b27: 於今古。驗之以行事。算之以得失。理非常而
T2103_.52.0155b28: 不要。文高奇而無用。非無端而棄廢。何愛
T2103_.52.0155b29: 憎於儒釋
T2103_.52.0155c01: 奏曰。弘法之本。必留心於逹人通化之首。要
T2103_.52.0155c02: 存志於正道。勿見忤己以惡者。懷之以疏隔。
T2103_.52.0155c03: 容己以美者。歡心以親近。是則自感於所
T2103_.52.0155c04: 見。自亂於所聞。不可數聞有謗正之言。遂便
T2103_.52.0155c05: 信納從唱而和乘生是非。尋討愆短日懷憎
T2103_.52.0155c06: 薄。是則以僞移眞。衆聲惑志。故令當疏者更
T2103_.52.0155c07: 進之。當親者更遠之。遂使談論偏駮取捨專
T2103_.52.0155c08: 非。斯乃害眞之禍患。喪徳之妖累。於是帝
T2103_.52.0155c09: 不答。乃更開異途以發論端。問曰。朕聞君子
T2103_.52.0155c10: 擧厝必合於禮。明哲動止要應於機。比頻賜
T2103_.52.0155c11: 卿食。言不飮酒食肉。且酒是和神之藥。肉爲
T2103_.52.0155c12: 肌之膳。古今同味。卿何獨鄙。若身居喪
T2103_.52.0155c13: 服。禮制不食。即如今賜自可得食。可食不食
T2103_.52.0155c14: 豈非過耶
T2103_.52.0155c15: 奏曰。貪財憙色貞夫所鄙。好膳嗜美廉士所
T2103_.52.0155c16: 惡。割情從道前賢所歎。抑欲崇徳往哲同
T2103_.52.0155c17: 嗟。況肉由殺命酒能亂神。不食是理。寧可爲
T2103_.52.0155c18:
T2103_.52.0155c19: 詔曰。肉由害命。斷之且然。酒不損生。何爲頓
T2103_.52.0155c20: 制。若使無損。計罪無過言非。飮漿食飯亦應
T2103_.52.0155c21: 得罪。而實不爾。酒何偏斷
T2103_.52.0155c22: 奏曰。結戒隨事得罪據心。肉體因害食之即
T2103_.52.0155c23: 罪。酒性非損過由弊神。餘處生過。過生由酒。
T2103_.52.0155c24: 斷酒即除。所以遮制不同。非謂酒體是罪
T2103_.52.0155c25: 詔曰。罪有遮性。酒體生罪。今有耐酒之人。能
T2103_.52.0155c26: 飮不醉。又不弊神。亦不生罪。此人飮酒應不
T2103_.52.0155c27: 得罪。斯則能飮無過。不能招咎。何關斷酒以
T2103_.52.0155c28: 成戒善。可謂能飮耐酒常名持戒。少飮即醉
T2103_.52.0155c29: 是大罪人
T2103_.52.0156a01: 奏曰。制過防非本爲生善。戒是止善身口無
T2103_.52.0156a02: 違。縁中止息遮性兩斷。乃名戒善。今耐酒之
T2103_.52.0156a03: 人。既不亂神。未破飮戒。實理非罪。正以飮
T2103_.52.0156a04: 生罪。酒外違遮。教縁中生犯。仍名有罪。以乖
T2103_.52.0156a05: 不飮猶非持戒
T2103_.52.0156a06: 詔曰。大士懷道要由妙解。至人高逹貴其不
T2103_.52.0156a07: 執。融心與法性齊寛。肆意共虚空同量。萬物
T2103_.52.0156a08: 無不是善。美惡何有非道。是則居酒臥肉之
T2103_.52.0156a09: 中。寧能有罪。帶婦懷兒而遊。豈言生過。故使
T2103_.52.0156a10: 子取婦得道。周陀以捨妻沈淪。淨名以處
T2103_.52.0156a11: 俗高逹。身子以出家愚執。是故善者未可成
T2103_.52.0156a12: 善。惡者何足言惡。禁酒斷肉之奇。殊乖大
T2103_.52.0156a13:
T2103_.52.0156a14: 奏曰。龍虎以鱗牙爲能。猿鳥以超翔爲才。
T2103_.52.0156a15: 君子以解行爲道。賢哲以眞實成徳。故使内
T2103_.52.0156a16: 外稱奇緇素高尚。若惟解而無行。同沙井之
T2103_.52.0156a17: 閏。專虚而不實。似空雲而無雨。是以匠
T2103_.52.0156a18: 萬物者以繩墨爲正。御天下者以法理爲本。
T2103_.52.0156a19: 故能善防邪萌防察姦宄。故使一行之失痛
T2103_.52.0156a20: 於割肌。一言之善重於千金。若使心根妙解。
T2103_.52.0156a21: 則居惡爲善。神智虚明則處罪成福。亦可移
T2103_.52.0156a22: 臣賤質居天重任。迴聖極尊處臣卑下。是則
T2103_.52.0156a23: 君臣雜亂上下倒錯。即事不可。古今未有。何
T2103_.52.0156a24: 異詞談忠孝身恒叛逆。語論慈捨形常殺盜。
T2103_.52.0156a25: 口閑百技觸事無能。言通萬里足不出戸。斯
T2103_.52.0156a26: 皆情切事奢。虚高無用。是以才有大而無用。
T2103_.52.0156a27: 理有小而必通。執此爲道。誠難取信
T2103_.52.0156a28: 詔曰。執情者未可論道。小智者難與談眞。是
T2103_.52.0156a29: 以井坎之魚。寧知東海深廣。燕雀籬翔。詎羨
T2103_.52.0156b01: 鵬鳳之遊。斯皆固小以違大趣。守文以害通
T2103_.52.0156b02: 途。若以我我於物。無物而非我。以物物於我。
T2103_.52.0156b03: 無我而非物。我既不異於物。物復焉異於我。
T2103_.52.0156b04: 我物兩亡自他齊一。虚心者是物無不同。遺
T2103_.52.0156b05: 功者無事而不可
T2103_.52.0156b06: 奏曰。仰承聖旨。名義深博宗源浩汚。究察莫
T2103_.52.0156b07: 由。事等窺天。誰測其廣。又同測海。寧識其
T2103_.52.0156b08:
T2103_.52.0156b09: 若以小小於大。無大而不小
T2103_.52.0156b10: 以大大於小。無小而非大
T2103_.52.0156b11: 大無不大則秋毫非小小
T2103_.52.0156b12: 小無不小則太山非大大
T2103_.52.0156b13: 故使大大非大小。小小非小大
T2103_.52.0156b14: 是則小大異於同。大小同於異。無大小之異
T2103_.52.0156b15: 同。何小大之同異
T2103_.52.0156b16: 方知非異可異同。寧有同可同異。無同可同
T2103_.52.0156b17: 異非異同
T2103_.52.0156b18: 無異可異同無同異
T2103_.52.0156b19: 是故無同而同非同。無異而異非異
T2103_.52.0156b20: 何同異而可異同。非異同而可同異。帝遂不
T2103_.52.0156b21: 答。於是君臣寂然不言良久
T2103_.52.0156b22: 詔乃問。卿何寂寞。乃欲散有歸無。勿以談
T2103_.52.0156b23: 不適懷遂息清辯
T2103_.52.0156b24: 奏曰。古人當言而懼。發言而憂。是以古有不
T2103_.52.0156b25: 言之君。世忘功之士。所以息言表知。非
T2103_.52.0156b26: 爲不適
T2103_.52.0156b27: 詔曰。至人無爲未曾不爲。知者不言未曾不
T2103_.52.0156b28: 言。亦有鸚鵡言而無用。鳳皇不言成軌。木
T2103_.52.0156b29: 有無任得存。雁有不鳴致死。卿今取捨若爲
T2103_.52.0156c01: 自適。又曰。士有一言而知人。有目撃而道存。
T2103_.52.0156c02: 亦有覩色審情。復有聽言*辯徳。朕與卿言爲
T2103_.52.0156c03: 日既久。其間旨趣寧不略委。卿可爲朕記録
T2103_.52.0156c04: 在所申陳。令諸世人知朕意焉。是則助朕。何
T2103_.52.0156c05: 愧忠誠
T2103_.52.0156c06: 林以佛法淪陷冐死申請。帝情較執不遂所
T2103_.52.0156c07: 論。*辯論雖明終非本意。承長安廢教。後別
T2103_.52.0156c08: 立通道觀。其所學者惟是老莊。好設虚談通
T2103_.52.0156c09: 申三教。冀因義勢登明釋部。乃表。鄴城義學
T2103_.52.0156c10: 沙門十人並聰敏高明者。請預通道觀。上覽
T2103_.52.0156c11: 表即曰。卿入通道觀大好學。無不有至論。補
T2103_.52.0156c12: 己大爲利益。仍設食訖曰。卿可裝束入關衆
T2103_.52.0156c13: 人前却。至五月一日。至長安延壽殿奉見。二
T2103_.52.0156c14: 十四日帝往雲陽宮。至六月一日帝崩。天元
T2103_.52.0156c15: 登詐在同州。至九月十三日。長宗伯岐公奏
T2103_.52.0156c16: 訖。帝允許之曰。佛理弘大道極幽微。興施有
T2103_.52.0156c17: 則法須研究。如此累奏恐有稽違。奏曰。臣
T2103_.52.0156c18: 本申事止爲興法。數啓慇懃惟願早行。今聖
T2103_.52.0156c19: 上允可議曹奏決。上下含和定無異趣。一日
T2103_.52.0156c20: 頒行天下稱慶。臣何敢言。至大成元年正月
T2103_.52.0156c21: 十五日
T2103_.52.0156c22: 詔曰。弘建玄風三寶尊重。特宜修敬。法化弘
T2103_.52.0156c23: 廣理可歸崇。其舊沙門中徳行清高者七人。
T2103_.52.0156c24: 在正武殿西安置行道。二月二十六日改元
T2103_.52.0156c25: 大象。又勅。佛法弘大千古共崇。豈有沈隱捨
T2103_.52.0156c26: 而不行。自今以後。王公已下并及黎庶。並
T2103_.52.0156c27: 宜修事知朕意焉。即於其日。殿嚴尊像具修
T2103_.52.0156c28: 虔敬。于時佛道二衆。各銓一大徳令昇法
T2103_.52.0156c29: 座。勸揚妙典。遂使人懷無畏。互吐微言佛
T2103_.52.0157a01: 理汪汪沖深莫測。道宗漂泊清淺可知。挫鋭
T2103_.52.0157a02: 席中王公嗟賞。至四月二十八日。下詔曰。佛
T2103_.52.0157a03: 義幽深神奇弘大。必廣開化儀。通其修行。崇
T2103_.52.0157a04: 奉之徒依經自檢。遵道之人勿須剪髮。毀形
T2103_.52.0157a05: 以乖大道。宜可存鬚髮嚴服以進高趣。令選
T2103_.52.0157a06: 舊沙門中懿徳貞潔學業沖博名實灼然聲望
T2103_.52.0157a07: 可嘉者一百二十人。在陟岵寺爲國行道。擬
T2103_.52.0157a08: 欲供給資須四事無乏。其民間禪誦。一無有
T2103_.52.0157a09: 礙。惟京師及洛陽。各立一寺。自餘州郡猶未
T2103_.52.0157a10: 通許。周大象元年五月二十八日。任道林法
T2103_.52.0157a11: 師。在同州衞道虎宅。修述其事呈上。内史
T2103_.52.0157a12: 沛公宇文澤親覽。小内史臨涇公宇文弘披
T2103_.52.0157a13: 讀。掌禮上士託跋行恭委尋都上士叱寇臣
T2103_.52.0157a14: 審覆
T2103_.52.0157a15:   周天元立有上事者對衞元
T2103_.52.0157a16: 前僧王明廣。大象元年二月二十七日
T2103_.52.0157a17: 明廣答衞元嵩上破佛法事。鄴城故趙武帝
T2103_.52.0157a18: 白馬寺佛圖澄孫弟子王明廣。誠惶誠恐死
T2103_.52.0157a19: 罪上書
T2103_.52.0157a20: 廣言。爲益州野安寺僞道人衞元嵩。既峯辯
T2103_.52.0157a21: 天逸抑是飾非。請廢佛圖滅壞僧法。此乃偏
T2103_.52.0157a22: 辭惑上先至難明。大國信之諫言不納。普天
T2103_.52.0157a23: 私論兆庶怪望。誠哉不便莫過斯甚。廣學非
T2103_.52.0157a24: 幼敏才謝生知。嘗覽一志之言。頗讀多方之
T2103_.52.0157a25: 論。訪求百氏復審六經。驗考嵩言全不
T2103_.52.0157a26: 會。嗚呼佛法由來久矣。所悲今日抂見陵遲。
T2103_.52.0157a27: 夫諂諛苟免其身者國之賊也。直言不避重
T2103_.52.0157a28: 誅者國之福也。敬憑斯義敢死投誠。件對元
T2103_.52.0157a29: 嵩六條如左
T2103_.52.0157b01: 惟天元皇帝。開四明逹四聰。暫降天威
T2103_.52.0157b02: 微迴聖慮。一垂聽覽。恩罰之科伏待刑憲。謹
T2103_.52.0157b03:
T2103_.52.0157b04: 臣廣謹對。詩云。無徳不報。無言不詶。雖則庸
T2103_.52.0157b05: 虚聞諸先逹。至道絶於心慮。大徳出於名
T2103_.52.0157b06: 聲。君子不出浮言。諸佛必爲篤論。去迷破執
T2103_.52.0157b07: 道群冥。天人師敬由來久矣。善言教物凡
T2103_.52.0157b08: 聖歸仁。甘露蘭芝誰其見徳。縱使堯稱至道。
T2103_.52.0157b09: 不見金夢平陽。舜號無爲。尚隔瑞光蒲阪。悲
T2103_.52.0157b10: 夫。虚生易死正法難聞。淳勝之風頗違。諂曲
T2103_.52.0157b11: 之言難用。若使齊梁坐興佛法國祚不隆。唐
T2103_.52.0157b12: 虞豈爲業於僧坊。皇宗絶嗣人飢菜色。詎聞
T2103_.52.0157b13: 梁史浮天水害著自堯年。全道何必唐虞之
T2103_.52.0157b14: 邦。民壞豈止齊梁之域。至如義行豐國。寶殿
T2103_.52.0157b15: 爲起非勞。禮廢窮年。土階處之爲逸。故傅毅
T2103_.52.0157b16: 云。世人稱美。神農親耕堯舜茅茨。蓋衰
T2103_.52.0157b17: 言。非先王之道也。齊梁塔寺。自開福徳之因。
T2103_.52.0157b18: 豈責交報之祐。故曾子曰。人之好善。福雖未
T2103_.52.0157b19: 至。去禍遠矣。人之爲惡。禍雖未至。去福遠
T2103_.52.0157b20: 矣。抱朴子曰。賢不必壽愚不必殘。善無近福
T2103_.52.0157b21: 惡無交禍。焉責斯近驗而遠棄大徴者乎。今
T2103_.52.0157b22: 古推移質文代變。治國濟俗義貴適時。悲恐
T2103_.52.0157b23: 唐虞之勝風。言是不獨是。齊梁之末法。言非
T2103_.52.0157b24: 不獨非
T2103_.52.0157b25: 臣廣又對。詩云。有覺徳行。四國順之。造化自
T2103_.52.0157b26: 然豈關人事。六天勸請萬國歸依。七處八會
T2103_.52.0157b27: 之堂何量。豈千僧之寺。不有大賢誰其致
T2103_.52.0157b28: 敬。不有大聖誰其戾止。涅槃經云。不奪他
T2103_.52.0157b29: 財物。常施惠一切。造招提僧房。則生不動
T2103_.52.0157c01: 國。諸經既顯庶事有由。不合佛心是何誣
T2103_.52.0157c02: 誷。寺稱平延嵩乃妄論。佛立伽藍何名曲
T2103_.52.0157c03: 見。斯乃校量過分與奪乖儀。執行何異布鼓
T2103_.52.0157c04: 而笑雷門。對天庭而誇蟻穴。勸以夫妻爲聖
T2103_.52.0157c05: 衆。苟恣婚婬。言國主是如來。冀崇諂説。清諫
T2103_.52.0157c06: 之士如此異乎。何別魏陵之覓交寵勸楚王
T2103_.52.0157c07: 奪子之妻。宰嚭求於近利爲呉主解蒼蒼之
T2103_.52.0157c08: 夢。心知不順口説美辭。彼信邪言由斯滅
T2103_.52.0157c09: 國。元嵩必爲過罪。僧官驅擯。忿羞恥辱謗旨
T2103_.52.0157c10: 因生。覆巣破寺恐理不申。扇動帝心名尊爲
T2103_.52.0157c11: 佛。曲取一人之意。埋沒三寶之田。凡百聞知
T2103_.52.0157c12: 孰不歎惜。有佛法來永久無際。天居地止所
T2103_.52.0157c13: 尊崇。前帝後王誰不重異。獨何此國
T2103_.52.0157c14: 賤者哉。昔卞和困楚孔子厄陳。方今擬古恐
T2103_.52.0157c15: 招嗤論
T2103_.52.0157c16: 臣廣又對。佛爲慈父調御天人。初中後善利
T2103_.52.0157c17: 安一切。自潜神雙樹地動十方。髮授四天驅
T2103_.52.0157c18: 分八國。涅槃經云。造像若佛塔。猶如大拇指。
T2103_.52.0157c19: 常生歡喜心。則生不動國。明知資父事師自
T2103_.52.0157c20: 關古典。束脩發起孔教。誠論叵有。衞嵩
T2103_.52.0157c21: 横加非難。入堂不死。豈勝不言。昔唐堯則
T2103_.52.0157c22: 天之治。天有逸水之災。周置宗廟之禮。廟無
T2103_.52.0157c23: 降雨之力。如謂塔無交福。以過則歸。亦可天
T2103_.52.0157c24: 廟虚求。例應停棄。若以理推冥運。寤天廟
T2103_.52.0157c25: 之恩亦可數窮命也。豈堂塔而能救。設使費
T2103_.52.0157c26: 公縮地魯子迴天。不奈必死之人。豈續已休
T2103_.52.0157c27: 之命。命而不定。福也能排。義異向論。必須慈
T2103_.52.0157c28: 祐。至如遍吉像前病癩歸之得愈。祇洹精舍
T2103_.52.0157c29: 平服殘患之人濟苦攘災事多非一。更詶餘
T2103_.52.0158a01: 難不復廣論。若夫道不獨遍徳無不在。千途
T2103_.52.0158a02: 一致何止内心。至若輸伽之建寶塔。百鬼助
T2103_.52.0158a03: 以日功。雀離之起浮圖。四天扶其夜力。大矣
T2103_.52.0158a04: 哉感天地動鬼神。外修無福是何言也。此若
T2103_.52.0158a05: 課貧抑作。民或嗟勞。義出苞容能施忘倦。
T2103_.52.0158a06: 若必元由塔寺敗國窮民。今既廢僧。貧應卒
T2103_.52.0158a07: 富。儉困城市更甚昔年。可由佛之者也。鬼非
T2103_.52.0158a08: 如敬謂之爲諂。拜求社樹何惑良多。若言社
T2103_.52.0158a09: 樹爲鬼所依資奉而非咎。亦可殿塔爲佛住
T2103_.52.0158a10: 持修營必應如法。若言佛在虚空不處泥木。
T2103_.52.0158a11: 亦應鬼神冥寂。豈在樹中。夫順理濟物聖教
T2103_.52.0158a12: 開。非義饒益經言不許。頗有天宮佛塔。
T2103_.52.0158a13: 撒作橋屏之牆。繍像幡經。用充膿血之服。
T2103_.52.0158a14: 天下日日饑窮。百姓年年憔悴。鬼神小聖尚
T2103_.52.0158a15: 或叵欺。諸佛大靈何容可負。詩云。旻天不
T2103_.52.0158a16: 駿其徳。降喪饑饉。此之謂也。更別往代功臣
T2103_.52.0158a17: 今時健將。干戈討定清息遐方。生乃偏受榮
T2103_.52.0158a18: 勳。朱門紫室。死則多使民夫樹廟興墳祭死
T2103_.52.0158a19: 殺生。崇虚損實有勞無益。初未渉言。況釋迦
T2103_.52.0158a20: 如來道被三千化隆百億。前瞻無礙後望誰
T2103_.52.0158a21: 勝。能降外道之師。善伏天魔之黨。不用寸兵
T2103_.52.0158a22: 靡勞尺刃。五光遍照無苦不消。四辯横流恕
T2103_.52.0158a23: 蒙安樂。爲將爲帥名高位大。寺存廟立義有
T2103_.52.0158a24: 何妨。土龍不能致雨。尚遵之以求福。泥佛縱
T2103_.52.0158a25: 使不語。敬者豈得無徴。昔馬卿慕藺孔父夢
T2103_.52.0158a26: 周。故重古人敬遵舊徳。況三世諸佛風化理
T2103_.52.0158a27: 同。就使彌勒初興。不應頓棄釋迦遺法
T2103_.52.0158a28: 臣廣又對。令無行富僧從課有理。有徳貧僧
T2103_.52.0158a29: 奪寺無辜。至如管蔡不臣。未可姫宗悉戮。卜
T2103_.52.0158b01: 商鄙吝。詎可孔徒頓貶。牧馬童兒。先去亂群
T2103_.52.0158b02: 之馬。放牛竪子。由寵護群之牛。莊子曰。道
T2103_.52.0158b03: 無不在。契之者通。適得怪焉。未合至道。唯
T2103_.52.0158b04: 此而已。至如釋迦周孔堯舜老莊。教迹雖殊
T2103_.52.0158b05: 宗歸一也。豈得結繩之世孤稱正治。剃髮之
T2103_.52.0158b06: 僧獨名權道。局執之情甚矣。齊物之解安寄。
T2103_.52.0158b07: 老子曰。上士聞道勤而行之。中士聞道若存
T2103_.52.0158b08: 若亡。下士聞道大笑毀之。元嵩既是佛法下
T2103_.52.0158b09: 士。偸形法服不識荊珍。謬量和寶。醜*辭出
T2103_.52.0158b10: 自僞口。不遜貴於筆端。若使關西之地少有
T2103_.52.0158b11: 人物。不然之書誰肯信也。廣嘗見逃山越海
T2103_.52.0158b12: 之客。東夷北狄之民。昔者慕善而來。今以破
T2103_.52.0158b13: 法流散。可謂好利不愛士民。則有離亡之咎
T2103_.52.0158b14: 矣。然外國財貨未聞不用。外國師訓獨見不
T2103_.52.0158b15: 祇。天下怪望事出於此。廣既誠在念忠信
T2103_.52.0158b16: 爲心。理自可言早望申奏。但先皇別解可用
T2103_.52.0158b17: 嵩言。已往難追遂事不諫。三年久矣。三思乃
T2103_.52.0158b18: 言。有一可從。乞尋改
T2103_.52.0158b19: 臣廣又對。竊以山*苞蘭艾海蘊龍蛇。美惡雜
T2103_.52.0158b20: 流賢愚亂處。若龍蛇倶寵則無別是非。若蘭
T2103_.52.0158b21: 艾並挫誰明得失。若必存留有徳簡去不肖。
T2103_.52.0158b22: 一則有潤家風。二則不惑群品。三則天無
T2103_.52.0158b23: 善之譏。四則民徳歸厚矣。我大周。應千載之
T2103_.52.0158b24: 期。當萬基之位。述禮明樂合地平天。武
T2103_.52.0158b25: 文昭翼眞明俗。賢僧國器。不弊姚民之兵。
T2103_.52.0158b26: 聖衆歸往。豈獨龜茲之陣。或有慈悲外接聰
T2103_.52.0158b27: 辯内明。開發大乘舟航黎庶。或有禪林戢翼
T2103_.52.0158b28: 定水遊鱗。固守浮嚢堅持忍鎧。或有改形
T2103_.52.0158b29: 逭服苟異常人。婬縱無端還同愚俗。元嵩乞
T2103_.52.0158c01: 簡差當有理。夫天地至功有時動靜。日月延
T2103_.52.0158c02: 縮猶或短長。今莊老之學人間罕遇。若使合
T2103_.52.0158c03: 國共行。必應違式者罪。何以得知。現見時人
T2103_.52.0158c04: 受行儒教。剋己服禮觸事多違。禮云。餚乾
T2103_.52.0158c05: 不食。未見與肉而求菜者乎。爵盈不飮。未
T2103_.52.0158c06: 見巵滿而不勸者。禮極飮不過三。未見酣酒
T2103_.52.0158c07: 而不醉者。天子不合圍。諸侯不掩群。庶民不
T2103_.52.0158c08: 麑卵。廣既少染玄門。不閑掩圍之事。擧目
T2103_.52.0158c09: 盡見*麑卵之民。復云何彼不合禮不罷儒服
T2103_.52.0158c10: 者乎。夫化由道洽政以禮成。榮辱所示君子。
T2103_.52.0158c11: 刑罰所御小人。類野芸田之法。禾莠須分。
T2103_.52.0158c12: 條桑㧅樹。豈當盡
T2103_.52.0158c13: 臣廣又對。忠臣孝子義有多途。何必躬耕租
T2103_.52.0158c14: 丁爲上。禮云。小孝用力。中孝用勞。大孝不
T2103_.52.0158c15: 匱。沙門之爲孝也。上順諸佛。中報四恩。下爲
T2103_.52.0158c16: 含識。三者不匱大孝一也。是故詩云。愷悌君
T2103_.52.0158c17: 子。求福不回。若必六經不用反信浮言。正道
T2103_.52.0158c18: 廢虧竊爲不願。若迺事親以力。僅稱小孝。租
T2103_.52.0158c19: 丁奉上忝是庸民。施僧敬像倶然合理。以嵩
T2103_.52.0158c20: 向背鉾楯自妨。上言慢人。敬石名作癡僧。敬
T2103_.52.0158c21: 像還成愚俗。婬妻愛子畜生亦解。詠懷剋念
T2103_.52.0158c22: 何其陋哉。孝經云。身體髮膚。受之父母。不敢
T2103_.52.0158c23: 毀傷。孝之始也。立身行道。揚名於後世。以顯
T2103_.52.0158c24: 父母。孝之終也。若言沙門出家即渉背親之
T2103_.52.0158c25: 譏。亦可曾參事於孔丘便爲不孝之子。夫以
T2103_.52.0158c26: 道相發聞之聖典。束脩合禮僧有何愆。老子
T2103_.52.0158c27: 曰。四象不行。大象無以暢。五音不聲。大聲無
T2103_.52.0158c28: 以至。若欲永滅二乘。亦可大乘無以暢。
T2103_.52.0158c29: 嵩若志明出家不悔。志若不明悔何必是。昔
T2103_.52.0159a01: 丁公入漢。先獲至點之殘。馬母叛姜。自招覆
T2103_.52.0159a02: 水之逝。是驗敗國之師。不任忠臣之用。逭夫
T2103_.52.0159a03: 之婦。終失貞淑之名。嵩本歸命釋迦。可言善
T2103_.52.0159a04: 始。厭道還俗。非是令終。與彼&MT02125;女亂臣計
T2103_.52.0159a05: 將何別。天無長惡何久全身。背眞向俗取返。
T2103_.52.0159a06: 何殊。請簡僧立寺者。廣聞金玉異珍在人共
T2103_.52.0159a07: 寶。玄儒別義遐邇同遵。豈必孔生自國便欲
T2103_.52.0159a08: 師從。佛處遠邦有心捐棄。不勝事切輒陳愚
T2103_.52.0159a09: 亮。是非之理不敢自專。昔孔丘辭逝廟千載
T2103_.52.0159a10: 之規摹。釋迦言往寺萬代之靈塔。欲使見形
T2103_.52.0159a11: 剋念面像歸心。敬師忠主其義一也。至如丁
T2103_.52.0159a12: 蘭束帶。孝事木母之形。無盡解瓔。奉承多寶
T2103_.52.0159a13: 佛塔。眇尋曠古邈想清塵。既種成林於理不
T2103_.52.0159a14: 越。又案禮經。天子七廟。諸侯五廟。大夫卿士
T2103_.52.0159a15: 各有階級。故天曰神。祭天於圓丘。地曰祇。祭
T2103_.52.0159a16: 地於方澤。人曰鬼。祭之於宗廟。龍鬼降雨之
T2103_.52.0159a17: 勞。牛畜挽犁之効。由或立形村邑樹像城門。
T2103_.52.0159a18: 豈況天上天下三界大師。此方他方四生慈
T2103_.52.0159a19: 父。威徳爲百億所遵。風化爲萬靈之範。故
T2103_.52.0159a20: 善人迴向。若群流之歸溟壑。大光攝受。如兩
T2103_.52.0159a21: 曜之伴衆星。自月支遺影那竭灰身。舍利遍
T2103_.52.0159a22: 流祇洹遂造。乃賢乃聖憑茲景福。或尊或貴
T2103_.52.0159a23: 冀此獲安。忽使七層九架頽龕墜構。四戸八
T2103_.52.0159a24: 窓可無於失道。不令而治。形教隨時損益。至
T2103_.52.0159a25: 理不言而得。經像自可令行。通人逹士隨方
T2103_.52.0159a26: 顯用。翼眞明俗聖感應時。若待太公爲卿相。
T2103_.52.0159a27: 千載無太公。要得羅什爲師訓。萬代無羅什。
T2103_.52.0159a28: 法不自顯弘必由人。豈使大周法輪永滅。聖
T2103_.52.0159a29: 上六條御物九徳自明。曲理莫施直言必用。
T2103_.52.0159b01: 昔秦始皇發孔丘墓。禍鍾三日。魏太武滅僧
T2103_.52.0159b02: 伽藍。災起七年。崔皓之説可知。衞嵩之言難
T2103_.52.0159b03: 用。仁者不損他自利。智者不樂禍邀名。元嵩
T2103_.52.0159b04: 天喪無祐。只然一罷人身當生何處。廣識謝
T2103_.52.0159b05: 指南言慚信正。此如不對恐傷衆善。夫恕人
T2103_.52.0159b06: 之短者厚之行也。念存物徳者仁之智也。今
T2103_.52.0159b07: 僧美惡假令相半。豈宜驅擯一切不留。普天
T2103_.52.0159b08: 失望率土嗟傷。愚謂此途未光周徳何爲。敬
T2103_.52.0159b09: 儒士以顯尊重。賤釋子以快其意。賤金貴石
T2103_.52.0159b10: 有何異乎。計王道蕩蕩豈理應然。土以負水
T2103_.52.0159b11: 而平。木以受繩故直。明君納諫不諱。逹士好
T2103_.52.0159b12: 聞其非。智不輕怒。下愚之見得申。仁不輕絶。
T2103_.52.0159b13: 三寶之田頓立。天無不覆。地載寛勝山苞海
T2103_.52.0159b14: 納。何所不容。十室之内必有忠信。一國之裏
T2103_.52.0159b15: 可無賢僧。伏惟天元皇帝。擧徳納賢招英簡
T2103_.52.0159b16: 俊。去煩就省州存一寺。山林石窟隨處聽
T2103_.52.0159b17: 居。有舍利者還令起塔。其寺題名周中興寺使
樂慧
T2103_.52.0159b18: 之士抑揚
以開導志
寂之侶息言以求通。内外兼益公私
T2103_.52.0159b19: 無損。即是道俗幸甚玄儒快志。隆周之帝
T2103_.52.0159b20: 重百王。大象之君光於四海。天高聽遠。輕擧
T2103_.52.0159b21: 庸言。氣悸魂浮。以生冒死。乞降雷電之威。布
T2103_.52.0159b22: 其風雨之徳。謹上。二月廿七日。納言。韓長
T2103_.52.0159b23: 鸞受書内史上大夫歸昌公宇文澤内史大
T2103_.52.0159b24: 拓跋行恭等問廣曰。佛圖澄者乃三百年
T2103_.52.0159b25: 人。觀卿不過三十遠稱上聖弟子。不乃謬乎。
T2103_.52.0159b26: 廣答曰。其或繼周者。雖百世亦可知。先師雖
T2103_.52.0159b27: 復三百許年。論時不過十世。何足可惑。*澤
T2103_.52.0159b28: 曰。元嵩所上曲見伽藍害民損國。卿今勸立
T2103_.52.0159b29: 有何意見。廣答曰。桀紂失國殷士歸周。亡國
T2103_.52.0159c01: 破家不由佛法。内外典籍道俗明文。自古及
T2103_.52.0159c02: 今不可停棄。是故請立
T2103_.52.0159c03: *澤又問。齊君高偉。豈不立佛法國破家亡摧
T2103_.52.0159c04: 殘若此
T2103_.52.0159c05: 廣答曰。齊君失國有兩義。不由佛法。一則暦
T2103_.52.0159c06: 數有窮。開闢已來。天下未見不亡之國。二則
T2103_.52.0159c07: 寵罰失中。君子惡居下流。是以歸周。不由
T2103_.52.0159c08: 佛法
T2103_.52.0159c09: *澤又問。經者胡書幻妄。何得引爲口實。廣
T2103_.52.0159c10: 又答曰。公謂佛經爲妄。廣亦謂孔教不眞
T2103_.52.0159c11: *澤又問。卿據何爲驗言孔教不眞
T2103_.52.0159c12: 廣答曰。莊周有孔子之行。古往事同。已陳芻
T2103_.52.0159c13: 狗*由使百代歌其遺風。千載詠而不絶。遍
T2103_.52.0159c14: 尋諸子未見一人名佛幻妄矣
T2103_.52.0159c15: *澤又問。丁蘭木母卿引不類。何者。昔人躓
T2103_.52.0159c16: 頓木母。木母爲之血出。高祖破寺已來。泥佛
T2103_.52.0159c17: 石像何箇出血
T2103_.52.0159c18: 答。昔夏立九鼎以鎭九州。一州不靜則一
T2103_.52.0159c19: 鼎沸。九州不靜則九鼎都沸。比來見二國交
T2103_.52.0159c20: 兵四方擾動。不見一鼎有沸。今日殿前尚依
T2103_.52.0159c21: 古立鼎。獨偏責泥木石像不出血。即便停棄」
T2103_.52.0159c22: 三月一日。勅賜飮食。預坐北宮。食訖駕發還
T2103_.52.0159c23:
T2103_.52.0159c24: 皇帝出北宮南門。與上書人等面辭受拜。拜
T2103_.52.0159c25: 訖内史託跋行恭宣
T2103_.52.0159c26: 勅旨。日月雖明猶衆星輔曜。明王至聖亦尚
T2103_.52.0159c27: 臣下匡救
T2103_.52.0159c28: 朕以闇徳。卿等各獻忠謀。深可嘉尚。文書既
T2103_.52.0159c29: 廣。卒未尋究。即當披&MT01479;。別有檢校。卿等並
T2103_.52.0160a01: 宜好住。至四月八日。内史上大夫宇文*澤宣
T2103_.52.0160a02: 勅旨。佛教興來多歴年代。論其至理實自難
T2103_.52.0160a03: 明。但以世漸澆浮不依佛教。致使清淨之法
T2103_.52.0160a04: 變成濁穢。高祖武皇帝。所以廢而不立。正爲
T2103_.52.0160a05: 如此。朕今情存至道。思弘善法。方欲簡擇練
T2103_.52.0160a06: 行恭修此理。今形服不改徳行仍存。廣設
T2103_.52.0160a07: 道場欲行善法。王公已下並宜知委
T2103_.52.0160a08: 廣弘明集卷第十
T2103_.52.0160a09:
T2103_.52.0160a10:
T2103_.52.0160a11:
T2103_.52.0160a12:
T2103_.52.0160a13: 廣弘明集卷第十一
T2103_.52.0160a14:   大唐西明寺沙門釋道宣
T2103_.52.0160a15: 辯惑篇第二之七
T2103_.52.0160a16:   唐上廢省佛僧表太史令傅奕唐
T2103_.52.0160a17: 廢省佛僧箴附前
表彈
沙門釋法琳唐破
T2103_.52.0160a18: 邪論沙門釋法琳
T2103_.52.0160a19: 太史令朝散大夫臣傅奕上減省寺塔廢僧
T2103_.52.0160a20: 尼事十有一條
T2103_.52.0160a21: 臣奕言。臣聞羲農軒頊。治合李老之風彈曰。
詩云。
T2103_.52.0160a22: 上以風化下。下以諷刺上。老子在周爲守書藏吏。如今
祕書官也。本非天子有何風化。令羲農上帝與之合治
T2103_.52.0160a23: 虞夏湯姫。政符周孔之教彈曰。周公孔子並是國
臣。上述虞夏之教下化
T2103_.52.0160a24: 澆薄之民。亦非人王不得自爲教主。
豈令虞夏四君。却符周孔之教耶
雖可聖有先後
T2103_.52.0160a25: 道徳不別。君有沿革治術尚同。竊聞八十老
T2103_.52.0160a26: 父撃壤而哥。十五少童鼓腹爲樂。耕能讓
T2103_.52.0160a27: 畔。路不拾遺。孝子承家。忠臣滿國。然國君有
T2103_.52.0160a28: 難則殉命以報讐彈曰既國並忠臣何得有難。
田常六卿之徒不應起
T2103_.52.0160a29: 母有痾則終身以側侍。豈非曾參閔子之友
T2103_.52.0160b01: 庠序成林。墨翟耿恭之儔相來羽彈曰。二
十九代止
T2103_.52.0160b02: 一曾參。漢高已前濁推閔子。成林之
言無實。羽*翼之奏本虚。事太過矣
乃有守道含徳
T2103_.52.0160b03: 無欲無求彈曰。州吁叔段不能守
道。夏桀殷紂唯事貪求
寵辱若驚職參
T2103_.52.0160b04: 彈曰。潘崇羿浞未肯若驚。
季氏陽貨亦居朝
荊山鼎上攀附
T2103_.52.0160b05: 昇龍。緱氏壇邊相從駕鶴。瑤池王母之使具
T2103_.52.0160b06: 禮來朝。碧海無夷之神周行謁帝。所以然者。
T2103_.52.0160b07: 當此之時。共遵李孔之教彈曰。皇帝昇龍。蓋是
三皇之世。瑤池王母。
T2103_.52.0160b08: 復是周穆之時。計此李老未出之前。孔丘
無名之日。不應反遵老教。却習孔
而無胡佛
T2103_.52.0160b09: 故也彈曰。汝既稱無
佛。亦不得有道
自漢明夜寢金人入夢。傅毅
T2103_.52.0160b10: 對詔辯曰胡神彈曰。周世不來。傅毅豈知有佛。
良以先來早有。傅氏。得知先祖
T2103_.52.0160b11: 言佛。汝反稱無。五
逆重殃自貽永
後漢中原未之有信彈曰虚
詞太過
T2103_.52.0160b12: 魏晋夷虜信者一分彈曰。禮樂衣冠晋朝始備。
汝既謗言夷虜。中夏是
T2103_.52.0160b13: 符融託佛齋而起逆逃竄江東。呂光假征胡
T2103_.52.0160b14: 而叛君跱立西土彈曰時人嫉融謗云結聚。呂光
征還符主國破。遂居河右覇在
T2103_.52.0160b15: 涼州。亦不
僧叛居西
降斯已後妖胡滋盛太半雜華
T2103_.52.0160b16: 箴曰。慈悲所熏出于末劫
惡世。有縁得度正在於斯
搢紳門裏翻受禿丁邪戒。
T2103_.52.0160b17: 儒士學中倒説妖胡浪語箴曰。搢紳遵忍辱之
服。儒士貴金口之談
T2103_.52.0160b18: 哇哥聽之喪本臭同鮑肆過者失香彈曰。
發汝
T2103_.52.0160b19: 哇聲揚汝鮑肆聽之必知喪本過者寧不
失香仰面唾天自受其辱。斯言信兼矣兼
復廣置伽藍
T2103_.52.0160b20: 壯麗非一箴曰。造生天之
業。種脱苦之因
勞役工匠獨坐泥胡
曰。
T2103_.52.0160b21: 爭運身手
儀像聖
撞華夏之鴻鍾集蕃僧之僞衆
曰。
T2103_.52.0160b22: 鳴百錬之神鍾
召三千之聖衆
動淳民之耳目。索營私之貨賄
T2103_.52.0160b23: 箴曰。感信心之耳
目發貪癡之貨
女工羅綺剪作淫祀之旛。巧
T2103_.52.0160b24: 匠金銀散雕舍利之塚箴曰。女工羅綺造續命之
旛。巧匠金銀起碎身之
T2103_.52.0160b25: 粳粱麺米。横設僧尼之會。香油蝋燭。抂照胡
T2103_.52.0160b26: 神之堂箴曰。粳粱米麺爭陳福田之
會香油蝋燭求照慈悲之堂
剥削民財割截
T2103_.52.0160c01: 國貯。朝廷貴臣曾不一悟。良可痛哉彈曰。朝
廷稽古捨
T2103_.52.0160c02: 俗歸眞。崇敬釋
門不同邪見
伏惟
T2103_.52.0160c03: 陛下定天門之開闔更新寶位。通萬物之屯
T2103_.52.0160c04: 否再育黔黎。布李老無爲之風而民自化。執
T2103_.52.0160c05: 孔丘愛敬之禮而天下孝慈。且佛之經教妄
T2103_.52.0160c06: 説罪福箴曰原教所由。示人斷
惡之門。開人行善之路
軍民逃役剃髮隱
T2103_.52.0160c07: 中。不事二親專行十惡箴曰。捨二親之恩愛修十
善之仁風。忍其小違以成
T2103_.52.0160c08:
歳月不除姦僞逾甚。臣閲覽書契。爰自庖
T2103_.52.0160c09: 犧至於漢高。二十九代四百餘君。但聞郊祀
T2103_.52.0160c10: 上帝彈曰。員丘南郊不免殺之咎。豈如
佛戒不殺爲先。挍量是非斷可知矣
官治
T2103_.52.0160c11: 民察。未見寺堂銅像建社寧邦。請胡佛邪教
T2103_.52.0160c12: 退還天竺箴曰。縁感則興事濟便
息。來往應物隱顯隨時
凡是沙門放歸
T2103_.52.0160c13: 桑梓。令逃課之黨普樂輸租避役之曹恒忻
T2103_.52.0160c14: 効力勿度禿小長揖國家彈曰。昔嚴子陵不拜
天子。趙元叔長揖司
T2103_.52.0160c15: 空。典籍稱其美也。況沙門是出世福田。釋氏
爲物外高士。欲令拜謁違損處深。理不可也
自足忠
T2103_.52.0160c16: 臣宿衞宗廟。則大唐廓定作造化之主。百姓
T2103_.52.0160c17: 無事爲羲皇之民彈曰。造化之世人不輸租。義皇
之民鼓腹而臥。聖明在上。豈信
T2103_.52.0160c18: 崔皓姜斌
之詞者
臣奕誠惶誠恐彈曰。事君盡忠言而有信。
聞奏不實罪有所歸。誣
T2103_.52.0160c19: 誷國家終須伏劍。
惶恐能了
謹上益國利民事十有一
T2103_.52.0160c20: 條如左。謹言彈曰。如汝所奏損
國害民事不可
T2103_.52.0160c21: 上秦王論啓
T2103_.52.0160c22: 沙門法琳等啓。琳聞情切者其聲必哀。理正
T2103_.52.0160c23: 者其言必直。是以窮子念逹其言。勞人願歌
T2103_.52.0160c24:
T2103_.52.0160c25:
T2103_.52.0160c26:
T2103_.52.0160c27:
T2103_.52.0160c28:
T2103_.52.0160c29:
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