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廣弘明集 (No. 2103_ 道宣撰 ) in Vol. 52 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 [行番号:有/無] [返り点:有/無] [CITE]
T2103_.52.0175a01: 應聲菩薩化爲伏羲。吉祥菩薩化作女媧。儒 T2103_.52.0175a02: 童應作孔丘。迦葉化爲李老。妙徳託身開 T2103_.52.0175a03: 士。能儒誕孕國師。又涅槃經云。所有經書 T2103_.52.0175a04: 記論伎藝文章。皆是佛説。以此而推。三皇 T2103_.52.0175a05: 五帝孔李周莊。皆是菩薩化身所收。文字圖 T2103_.52.0175a06: 書詩章禮樂。並是諸佛法藏所攝。文理昭然 T2103_.52.0175a07: 豈爲虚妄。而奕執言謬理。覩化迷眞。專以形 T2103_.52.0175a08: 迹見譏。名器相局。將泥木以毀聖。持鐫畫以 T2103_.52.0175a09: 難眞。然鐫畫代眞。寧是眞佛。泥木表聖。非即 T2103_.52.0175a10: 聖人。故佛有覺名假名。非實佛有形像。假像 T2103_.52.0175a11: 非眞。非眞而立像。爲令因像以悟眞。非實 T2103_.52.0175a12: 以施名。爲令因名以悟實。無名無實。悟者所 T2103_.52.0175a13: 以豁虚。非像非眞。逹人所以玄會。妙哉斯 T2103_.52.0175a14: 言之至也。深矣斯理之極也。而奕闇於深理 T2103_.52.0175a15: 迷於業報。弗論身後唯計眼前。若言欲求富 T2103_.52.0175a16: 貴。唯須壯馬負鐵効力疆場。不須造像修功 T2103_.52.0175a17: 以祈福力者。武周壯馬最多。世充厚鉀不少。 T2103_.52.0175a18: 効力征戰固守疆場。常應富貴。今者何在。若 T2103_.52.0175a19: 言欲得布絹豐饒穀米成熟。但栽蒔桑麻積 T2103_.52.0175a20: 聚爛糞。不須寫涅槃千部。誦法華百遍。以祈 T2103_.52.0175a21: 福力者。建徳廣占桑田。薛擧大足馬糞。長應 T2103_.52.0175a22: 種殖多納倉厨。今復何在。若言欲得糧貯充 T2103_.52.0175a23: 牣。耕穫弗愆。但開渠引水灌畦注埠。不須轉 T2103_.52.0175a24: 海龍王經十部。以求雨潤者。蕭銑據有荊州。 T2103_.52.0175a25: 堤堰倍常。沃潤應課收納。保據封疆今復何 T2103_.52.0175a26: 在。以此而推。我 T2103_.52.0175a27: 大唐皇帝。内則樹善憑福。外則應天順民。故 T2103_.52.0175a28: 得華戎率從群兇授首。倉庫充牣封域廊清。 T2103_.52.0175a29: 若非内外福饗。豈能剋定艱難者也。若言欲 T2103_.52.0175b01: 求忠臣孝子佐世治民。唯讀孝經一卷老子 T2103_.52.0175b02: 二篇。不須廣讀佛經者。尋此經但明世間忠 T2103_.52.0175b03: 孝。未及出世忠孝。何者。夫處俗躬耕奉親以 T2103_.52.0175b04: 竭力。出家修道尊法以興慈。竭力者答現前 T2103_.52.0175b05: 之小恩。興慈者報將來之大徳。雖暫乖敬養 T2103_.52.0175b06: 似若慢親。終能濟拔方爲至孝。斯則利沾三 T2103_.52.0175b07: 世。豈唯旦夕之勞。恩潤百生。寧責晨昏之養。 T2103_.52.0175b08: 挍其在出。勝劣明矣。若言老子二篇足明忠 T2103_.52.0175b09: 臣孝子佐世治民者。尋老子絶慮守眞亡懷 T2103_.52.0175b10: 厭俗。捐親弗顧棄主如遺。豈論奉孝守忠治 T2103_.52.0175b11: 民佐世也。故老子云。吾所以有大患者。爲吾 T2103_.52.0175b12: 有身。及吾無身。有何患乎。此令厭身棄世。 T2103_.52.0175b13: 弗可佐世也。又言。貴身有天下者。可以暫託 T2103_.52.0175b14: 不可久也。何上公注云。人君貴身而賤人。 T2103_.52.0175b15: 欲爲天下主。則可暫寄不可久居。此令捨俗 T2103_.52.0175b16: 遺榮。不可以治民也。尋傅奕負恃兇頑輕哢 T2103_.52.0175b17: 脣吻。辭繁理寡語少罵多。縱瞋毒以中人。逞 T2103_.52.0175b18: 惡言以迷俗。於是梟音醜氣稍滿村閭。鴆響 T2103_.52.0175b19: 毒聲漸喧行路。遂令無識邪黨唱快相傳。逹 T2103_.52.0175b20: 見士流傷歎憐愍。而偏護道法憎惡佛僧。物 T2103_.52.0175b21: 類相感人畜同爾。有類蚩尤之犬吠於軒轅。 T2103_.52.0175b22: 盜跖之徒惡於夫子。弗可怪也。但奕覩佛法 T2103_.52.0175b23: 尊高衆僧貴勝。坐必居上行要在先。帝王盛 T2103_.52.0175b24: 崇朝臣頂戴。寺塔宏壯齋供充盈。民庶爭歸 T2103_.52.0175b25: 士女奔湊。至於玄壇之内事等荒村。治觀之 T2103_.52.0175b26: 中還同廢社。時因祭醮。託酒肉以招人。或頼 T2103_.52.0175b27: 吉凶。假送餉以來物。微沾識解弗受欺誣。 T2103_.52.0175b28: 少有信心豈從迎請。愧斯寂寞恒有嫉心。致 T2103_.52.0175b29: 虚搆浮辭強相挫辱。罵詈極其醜氣。咒詛窮 T2103_.52.0175c01: 其惡言。誹謗弗忌殃疣。識毀寧計罪福。縱 T2103_.52.0175c02: 令眼前焚蕩不稱其心。手下屠刑寧厭其快。 T2103_.52.0175c03: 書云。人惡其上獸惡其網。斯之謂乎。昔 T2103_.52.0175c04: 崔皓説魏太武。令破滅佛法殺害僧尼自於 T2103_.52.0175c05: 家内禮事尊像。太武察得忿其矯誑。即便誅 T2103_.52.0175c06: 戮曝尸都市。勅令行人咸糞其口。太武還興 T2103_.52.0175c07: 佛法敬事如初。又周武帝狂悖無道。毀滅佛 T2103_.52.0175c08: 法焚燒經像。破壞塔寺罷廢衆僧。遂身生癩 T2103_.52.0175c09: 瘡惡疾而死。斯並近代詳驗靈祟著明。聖 T2103_.52.0175c10: 上文思久已玄鑒。奕之罪業。方墜泥犁永劫 T2103_.52.0175c11: 沈淪。深可怜愍。概矜其邪謬曉以正言。儻 T2103_.52.0175c12: 或返迷去道何遠。望諸同惡咸識此心 T2103_.52.0175c13: 廣弘明集卷第十二 T2103_.52.0175c14: T2103_.52.0175c15: T2103_.52.0175c16: T2103_.52.0175c17: T2103_.52.0175c18: *大唐西明寺沙門釋道宣*撰 T2103_.52.0175c19: 辯惑篇第二之九 T2103_.52.0175c20: 辯正論 十喩九箴篇 釋法琳 T2103_.52.0175c21: 十喩篇上 答李道士十異論 T2103_.52.0175c22: 有黄巾李仲卿。學謝管窺智慚臆度。矜白鳥 T2103_.52.0175c23: 之翼。望駭嵩華。負爝火之光。爭輝日月。乃作 T2103_.52.0175c24: 十異九迷貶量至聖。余慨其無識。念彼何辜。 T2103_.52.0175c25: 聊爲十喩曉之九箴誡之。用指諸掌。庶明逹 T2103_.52.0175c26: 君子。詳茲而改正焉 T2103_.52.0175c27: 外一異曰 T2103_.52.0175c28: 太上老君託神玄妙玉女。剖左腋而生 T2103_.52.0175c29: 釋迦牟尼寄胎摩耶夫人。開右脇而生 T2103_.52.0176a01: 内一喩曰 T2103_.52.0176a02: 老君逆常託牧女而左出。世尊順化因聖母 T2103_.52.0176a03: 而右生 T2103_.52.0176a04: 開士曰。案盧景裕戴詵韋處玄等集解五千 T2103_.52.0176a05: 文及梁元帝周弘政等考義類云。太上有四。 T2103_.52.0176a06: 謂三皇及堯舜是也。言上古有此大徳之君。 T2103_.52.0176a07: 臨萬民之上。故云太上也。郭莊云。時之所賢 T2103_.52.0176a08: 者爲君。材不稱世者爲臣。老子非帝非皇。不 T2103_.52.0176a09: 在四種之限。有何典據輒稱太上耶。撿道家 T2103_.52.0176a10: 玄妙及中台朱韜玉札等經并出塞記云。老 T2103_.52.0176a11: 是理母所生。不云有玄妙玉女。既非正説。尤 T2103_.52.0176a12: 假謬談也。仙人玉籙云。仙人無妻玉女無 T2103_.52.0176a13: 夫。雖受女形畢竟不産。若有茲瑞誠曰可嘉。 T2103_.52.0176a14: 何爲史記無文周書不載。求虚責實。信矯妄 T2103_.52.0176a15: 者之言乎 T2103_.52.0176a16: 禮云。退官無位者左遷。論語云。左衽者非 T2103_.52.0176a17: 禮也。若以左勝右者。道士行道何不左旋而 T2103_.52.0176a18: 還右轉耶。國之詔書皆云如右。並順天之常 T2103_.52.0176a19: 也 T2103_.52.0176a20: 外二異曰 T2103_.52.0176a21: 老君垂訓。開不生不滅之長生 T2103_.52.0176a22: 釋迦設教。示不滅不生之永滅 T2103_.52.0176a23: 内二喩曰 T2103_.52.0176a24: 李聃禀質有生有滅。畏患生之生反招白首 T2103_.52.0176a25: 釋迦垂象示滅示生。歸寂滅之滅乃耀金軀 T2103_.52.0176a26: 開士曰。老子云。吾有大患莫若有身。使吾 T2103_.52.0176a27: 無身吾有何患。患之所由莫若身矣。老子既 T2103_.52.0176a28: 患有身欲求無惱。未免頭白與世不殊。若言 T2103_.52.0176a29: 長生何因早死 T2103_.52.0176b01: 外三異曰 T2103_.52.0176b02: 老君應生出茲東夏 T2103_.52.0176b03: 釋迦降迹挺彼西戎 T2103_.52.0176b04: 内三喩曰 T2103_.52.0176b05: 李耳誕形。居東周之苦縣 T2103_.52.0176b06: 能仁降迹。出中夏之神州 T2103_.52.0176b07: 開士曰。智度論云。千千重數故曰三千。二過 T2103_.52.0176b08: 復千故曰大千。迦維羅衞居其中也。婁炭經 T2103_.52.0176b09: 曰。葱河以東名爲震旦。以日初出耀於東隅。 T2103_.52.0176b10: 故得名也。諸佛出世皆在中州。不生邊邑。邊 T2103_.52.0176b11: 邑若生地爲之傾。按法苑傳高僧傳永初記 T2103_.52.0176b12: 等云。宋何承天與智嚴法師共爭邊中。法師 T2103_.52.0176b13: 云。中天竺地。夏至之日日正中時。竪木無 T2103_.52.0176b14: 影。漢國影臺。至期立表猶餘陰在。依算經。 T2103_.52.0176b15: 天上一寸地下千里。何乃悟焉。中邊始定約 T2103_.52.0176b16: 事爲論。中天竺國則地之中心。方別拒海五 T2103_.52.0176b17: 萬餘里。若准此土東約海濱。便可震旦本自 T2103_.52.0176b18: 居東。迦維未肯爲西。其理驗矣 T2103_.52.0176b19: 外四異曰 T2103_.52.0176b20: 老君文王之日爲隆周之宗師 T2103_.52.0176b21: 釋迦莊王之時爲罽賓之教主 T2103_.52.0176b22: 内四喩曰 T2103_.52.0176b23: 伯陽職處小臣忝充藏吏。不在文王之日。亦 T2103_.52.0176b24: 非隆周之師 T2103_.52.0176b25: 牟尼位居太子身證特尊。當昭王之盛年。爲 T2103_.52.0176b26: 閻浮之教主 T2103_.52.0176b27: 開士曰。前漢書云。孔子爲上上流。是聖。老子 T2103_.52.0176b28: 爲中上流。是賢。何晏王弼云。老未及聖。二教 T2103_.52.0176b29: 論云。柱史在朝本非諧賛。出周入秦爲尹言 T2103_.52.0176c01: 道。無聞諸侯不見天子。若爲周師史無明證。 T2103_.52.0176c02: 不符正説。其可得乎。案史記王儉百家譜云。 T2103_.52.0176c03: 李者高陽之後。始祖咎鷂爲舜理官。因遂氏 T2103_.52.0176c04: 焉。李氏之興起於聃也。自聃之前未有李姓。 T2103_.52.0176c05: 唯氏理焉。以樹下生乃稱李氏。老子之子名 T2103_.52.0176c06: 宗。仕魏文侯。蓋春秋之末六國時人也。文王 T2103_.52.0176c07: 之世既無李姓。何得有聃出爲周師。年代參 T2103_.52.0176c08: 差無的依據。抱朴云。出文王世嵇康皇甫謐 T2103_.52.0176c09: 並云生殷末者。蓋指道之僞文。非國典所 T2103_.52.0176c10: 載 T2103_.52.0176c11: 外五異曰 T2103_.52.0176c12: 老君降迹周王之代。三隱三顯五百餘年」 T2103_.52.0176c13: 釋迦應生胡國之時。一滅一生壽唯八十」 T2103_.52.0176c14: 内五喩曰 T2103_.52.0176c15: 李氏三隱三顯。既無的據可依。假令五百許 T2103_.52.0176c16: 年。猶慚龜鶴之壽 T2103_.52.0176c17: 法王一滅一生示現微塵之容。八十年間開 T2103_.52.0176c18: 誘恒沙之衆 T2103_.52.0176c19: 開士曰。撿諸史正典無三隱三顯出沒之文。 T2103_.52.0176c20: 唯臧兢諸操等考義例云。爲孔説仁義禮樂 T2103_.52.0176c21: 之本爲一時赧。王之世千室以疾病致感。老 T2103_.52.0176c22: 君受百八十戒并太平經一百七十篇爲二 T2103_.52.0176c23: 時。至漢安帝時。授張天師正一明威之教。于 T2103_.52.0176c24: 時自稱周之柱史。爲大上所遣爲三時也。夫 T2103_.52.0176c25: 應形設教必藉有縁。勸化度人皆資徒衆。豈 T2103_.52.0176c26: 可五百年間全無弟子。三出三隱不見門人。 T2103_.52.0176c27: 禀學親承。杳然河漢烏有之説。委巷空傳。在 T2103_.52.0176c28: 周劣駕小車。鬢垂絲髮。來漢即能簫鼓。雲萃 T2103_.52.0176c29: 雨從干寶搜神。未聞其説。齊諧異記不載斯 T2103_.52.0177a01: 靈。撫臆論心詭妄尤甚 T2103_.52.0177a02: 外六異曰 T2103_.52.0177a03: 老君降世。始自周文之日。訖乎孔丘之時 T2103_.52.0177a04: 釋迦下生。肇於淨飯之家。當我莊王之世 T2103_.52.0177a05: 内六喩曰 T2103_.52.0177a06: 迦葉生桓王丁卯之歳。終景王壬午之年。雖 T2103_.52.0177a07: 訖孔丘之時。不出姫昌之世 T2103_.52.0177a08: 調御誕昭王甲寅之年。終穆王壬申之歳。是 T2103_.52.0177a09: 爲淨飯之胤。本生莊王之前 T2103_.52.0177a10: 開士曰。孔子至周見老聃而問禮焉。史記具 T2103_.52.0177a11: 顯。爲文王師則無典證。出於周末其事可尋。 T2103_.52.0177a12: 若在周初史文不載。又檢周禮官儀。文武成 T2103_.52.0177a13: 康之世並無柱史藏吏之名。當是正品闕條 T2103_.52.0177a14: 周末小史耳 T2103_.52.0177a15: 外七異曰 T2103_.52.0177a16: 老君初生周代晩適流沙。不測所終莫知方 T2103_.52.0177a17: 所 T2103_.52.0177a18: 釋迦生於西國終彼提河。弟子槌胸群胡大 T2103_.52.0177a19: 叫 T2103_.52.0177a20: 内七喩曰 T2103_.52.0177a21: 老子生於頼郷葬於槐里。詳乎秦佚之弔。責 T2103_.52.0177a22: 在遁天之形 T2103_.52.0177a23: 瞿曇出彼王宮隱茲鶴樹。傳乎漢明之世。祕 T2103_.52.0177a24: 在蘭臺之書 T2103_.52.0177a25: 開士曰。莊子内篇云。老聃死。秦佚弔之三號 T2103_.52.0177a26: 而出。弟子怪問。非夫子之徒歟。秦佚曰。向吾 T2103_.52.0177a27: 入見。少者哭之如哭其父。老者哭之如哭其 T2103_.52.0177a28: 子。古者謂之遁天之形。始以爲其人也。而今 T2103_.52.0177a29: 非也。遁者隱也。天者免縛也。形者身也。言 T2103_.52.0177b01: 始以老子爲免縛隱形之仙。今則非也。嗟其 T2103_.52.0177b02: 諂曲取人之情。故不免死。非我友也 T2103_.52.0177b03: 外八異曰 T2103_.52.0177b04: 老君蹈五把十美眉方口。雙柱參漏日角月 T2103_.52.0177b05: 懸。此中國聖人之相 T2103_.52.0177b06: 釋迦鼻如金挺眼類井星。精若青蓮頭生螺 T2103_.52.0177b07: 髮。此西域佛陀之相 T2103_.52.0177b08: 内八喩曰 T2103_.52.0177b09: 李老羌眉方口。差是長者之徴。蹈五把十。 T2103_.52.0177b10: 未爲聖人之相 T2103_.52.0177b11: 婆伽聚日融金之色。既彰希有之徴。萬字千 T2103_.52.0177b12: 輻之奇。誠摽聖人之相 T2103_.52.0177b13: 開士曰。老子中胎等經云。老聃黄色廣顙長 T2103_.52.0177b14: 耳大目疏齒厚脣。手把十字之文。脚蹈二五 T2103_.52.0177b15: 之畫。止是人間之異相。非聖者之奇姿也。傳 T2103_.52.0177b16: 記並云。老子鼻隆薄頭尖口高齒疏眼睞耳 T2103_.52.0177b17: 擿髮蒼黧色厚脣長耳。其状如此。豈比佛耶。 T2103_.52.0177b18: 如來身長丈六方正不傾。圓光七尺照諸幽 T2103_.52.0177b19: 冥。頂有肉髻其髮紺青。耳覆垂埵目視開明。 T2103_.52.0177b20: 師子頬車七合網盈。口四十齒方白齊平。舌 T2103_.52.0177b21: 能掩面蓮花葉形。手内外握掌文皆成。其語 T2103_.52.0177b22: 雷震八種音聲。胸上萬字足輪千縈。色融紫 T2103_.52.0177b23: 磨相好難名。具三十二八十種禎。放一光而 T2103_.52.0177b24: 地獄休息。演一法使苦痛安寧。備列衆經不 T2103_.52.0177b25: 煩委指 T2103_.52.0177b26: 外九異曰 T2103_.52.0177b27: 老君設教。敬讓威儀自依中夏 T2103_.52.0177b28: 釋迦制法。恭肅儀容還遵外國 T2103_.52.0177b29: 内九喩曰 T2103_.52.0177c01: 老是俗人官居末品。衣冠拜伏自奉朝章 T2103_.52.0177c02: 佛爲聖主道與俗乖。服貎威儀豈同凡制 T2103_.52.0177c03: 開士曰。昔丹陽余玖興。撰明眞論以駁道 T2103_.52.0177c04: 士。出其僞妄。詳彼論焉言。巾褐之服正是古 T2103_.52.0177c05: 日儒墨之所服也。在昔五帝鹿巾許由皮冠。 T2103_.52.0177c06: 並俗者之服耳。褐身長三丈六尺。有三百六 T2103_.52.0177c07: 十寸。言法一歳三十六旬。或象一年三百六 T2103_.52.0177c08: 十日也。褐前有二帶。言法陰陽兩判。巾之兩 T2103_.52.0177c09: 角又法二儀。余氏又云。若周秦二世。即以夏 T2103_.52.0177c10: 之十月爲年。至於分度盈縮暦運折除。復焉 T2103_.52.0177c11: 得三百六十數耶。考堯舜周孔不爲此服。尋 T2103_.52.0177c12: 黄帝之遇皇人九眞之靈。又降帝嚳。至夏禹。 T2103_.52.0177c13: 開塗鍾二山之藏。窮此等服曾無據焉。案周 T2103_.52.0177c14: 有赤雀之徴。且感丹書之瑞。既符火徳世服 T2103_.52.0177c15: 朱衣。老是周人兼陪末吏。冠履拜伏自奉恒 T2103_.52.0177c16: 儀。即曰治頭本名鬼卒。黄巾赤籙不効伯陽。 T2103_.52.0177c17: 祝水行符親師張氏。非道非俗祖習誰風 T2103_.52.0177c18: 外十異曰 T2103_.52.0177c19: 老君之教。以復孝慈爲徳本 T2103_.52.0177c20: 釋迦之法。以捨親戚爲行先 T2103_.52.0177c21: 内十喩曰 T2103_.52.0177c22: 老訓狂勃殺二親爲行先 T2103_.52.0177c23: 釋教仁慈濟四生爲徳本 T2103_.52.0177c24: 開士曰。汝化胡經言。喜欲從聃。聃曰。若有至 T2103_.52.0177c25: 心隨我去者。當斬汝父母妻子七人頭者。乃 T2103_.52.0177c26: 可去耳。喜乃至心便自斬父母七人。將頭到 T2103_.52.0177c27: 聃前。便成七猪頭。夫順天地之道者行也。 T2103_.52.0177c28: 不傷和氣者孝也。丁蘭感通於朽木。董永孝 T2103_.52.0177c29: 致於天女。禽獸猶有母子而知親。況聃喜行 T2103_.52.0178a01: 道於天下。斬其父母。何名孝乎。戮其妻子。豈 T2103_.52.0178a02: 謂慈乎 T2103_.52.0178a03: 内十喩答外十異 T2103_.52.0178a04: 内從生有勝劣第一 立教有淺深二 T2103_.52.0178a05: 徳位有高卑三 化縁有廣陜四 T2103_.52.0178a06: 壽夭有延促五 化迹有先後六 T2103_.52.0178a07: 遷謝有顯晦七 相好有少多八 T2103_.52.0178a08: 威儀有同異九 法門有頓漸十 T2103_.52.0178a09: 外從生左右異一 T2103_.52.0178a10: 外論曰。聖人應迹異彼凡夫。或乘龍象以 T2103_.52.0178a11: 處胎。乍開脇腋而出世。雖復無關兩氣非假 T2103_.52.0178a12: 二親。至於左右之殊。其優劣之異一也 T2103_.52.0178a13: 内從生有勝劣 T2103_.52.0178a14: 内喩曰。右衽者則戎狄所尊。右命者爲中華 T2103_.52.0178a15: 所尚。故春秋云。冡卿無命介卿有之。不亦左 T2103_.52.0178a16: 乎。史記云。藺相如功大位在廉頗右。頗恥之。 T2103_.52.0178a17: 又云。張儀相右秦而左魏。犀首相右韓而左 T2103_.52.0178a18: 魏。蓋云不便也。禮云。左道亂群殺之。豈非右 T2103_.52.0178a19: 優而左劣也。皇甫謐高士傳云。老子楚之相 T2103_.52.0178a20: 人。家于渦水之陰。師事常松子。及常子有 T2103_.52.0178a21: 疾。耳往問疾焉。嵇康云李耳從涓子學九仙 T2103_.52.0178a22: 之術。撿太史公等衆書。不云老子剖左腋生。 T2103_.52.0178a23: 既無正出。不可承信明矣。驗知揮戈操翰。蓋 T2103_.52.0178a24: 文武之先。五氣三光。寔陰陽之首。是以釋門 T2103_.52.0178a25: 右轉且符人用。張陵左道信逆天常。何者。釋 T2103_.52.0178a26: 迦起無縁之慈。應有機之召。語其迹也。則行 T2103_.52.0178a27: 滿三祇相圓百劫。降神而乘玉象。掩耀而誕 T2103_.52.0178a28: 金姿。三十二祥休徴開於地府。一十八梵禎 T2103_.52.0178a29: 瑞駭於天宮。靈相周於十方。神光顯乎八極。 T2103_.52.0178b01: 述其本也。久證圓明。塵沙莫能算其壽。早登 T2103_.52.0178b02: 寂照。虚空無以量其體。豈唯就攀枝而偉瑞。 T2103_.52.0178b03: 徴白首而効祥。猶螢光與龍燭競輝。魚目共 T2103_.52.0178b04: 蛇珠並耀。爾道之劣一也 T2103_.52.0178b05: 外教門生滅異二 T2103_.52.0178b06: 外論曰。夫等無生滅其理則均。導世引凡不 T2103_.52.0178b07: 無差異。但生者物之所以欣。滅者物之所以 T2103_.52.0178b08: 惡。然則生道難得必俟修功。滅法易求詎勞 T2103_.52.0178b09: 禀學。是知騰神駕景。自可積劫身存。氣盡形 T2103_.52.0178b10: 殂。固當一時神逝。此教門之殊二也 T2103_.52.0178b11: 内立教有淺深 T2103_.52.0178b12: 内喩曰。夫滅身以懼大患。絶智以避長勞。議 T2103_.52.0178b13: 生靈於懸疣。齊泯性於王樂。蓋老莊之談也。 T2103_.52.0178b14: 且綿綿常住。古皇則不死不終。澠澠無名。 T2103_.52.0178b15: 老氏則復歸無物。然常存非永沒之稱。無物 T2103_.52.0178b16: 豈長生之化耶。抑復明其淺深。至如保弱守 T2103_.52.0178b17: 雌之文。虚心實腹之論。審浮生之有量。嗟智 T2103_.52.0178b18: 水之無涯。語大則局在域中。陶鈞則不出性 T2103_.52.0178b19: 分。蓋其志也。豈與夫大覺開無窮之縁。挺圓 T2103_.52.0178b20: 極之照。測微則窮乎絶隙。究理則控在無方。 T2103_.52.0178b21: 美氣與氤氳共和。神軀同太虚比固。語其量 T2103_.52.0178b22: 也。猶嵩華與培塿殊峻。溟渤將坎井異深。爾 T2103_.52.0178b23: 道之劣二也 T2103_.52.0178b24: 外方位東西異三 T2103_.52.0178b25: 外論曰。夫東西二方。自有陰陽之別。左右兩 T2103_.52.0178b26: 位。便成仁義之殊。仁惟長善陽又通生。義主 T2103_.52.0178b27: 裁成陰論肅殺。二氣爲教則陰不及陽。五徳爲
T2103_.52.0178c04: 内喩曰。夫金夫木妻。陰陽孰可永執。离南 T2103_.52.0178c05: 坎北。男女匪有定方。所以子午以東爲陽者。 T2103_.52.0178c06: 取男女生於東方也。子午以西爲陰者。言父 T2103_.52.0178c07: 母老於西方也。此則從生老以判陰陽。非尊 T2103_.52.0178c08: 卑以言勝劣假令父母在西未應卑子男女在 T2103_.52.0178c09: 東豈敢尊父。仁非義則不成。義非仁則不養。 T2103_.52.0178c10: 所以子午以東仁也父西義也。隨處立準無 T2103_.52.0178c11: 惑大方。苟局判於所生而拘限於封域者。亦 T2103_.52.0178c12: 當西羌大禹所出。仁汎之徳頓虚。東夷文王 T2103_.52.0178c13: 所生。裁成之教永缺。呑江納漢。非湫隘之陋
T2103_.52.0178c16: 推其妙。加以小學二乘之侶。大心五品之倫。 T2103_.52.0178c17: 譬衆星之拱北辰。若金山之麗碧海。足令鹿 T2103_.52.0178c18: 頭象面屈矯抗之心。六異十仙申伏膺之禮。 T2103_.52.0178c19: 何止挫徐甲於庸夫。導尹喜於關吏。禀學於
T2103_.52.0178c22: 外適化華夷異四 T2103_.52.0178c23: 外論曰。夫華夷禮隔。尊卑著自典墳。邊正道 T2103_.52.0178c24: 乖。勝負存乎史册。戎狄之主。不許僣號稱王。 T2103_.52.0178c25: 楚越之君。故自貶之爲子。豈可獯鬻之小匠。 T2103_.52.0178c26: 匹我天王之大師。此華夷之異四也 T2103_.52.0178c27: 内化縁有廣狹 T2103_.52.0178c28: 内喩曰。案道徳序云。老子修道自隱以無名 T2103_.52.0178c29: 爲務。周衰出關。二篇之教乃作。然周書典謨 T2103_.52.0179a01: 無老氏所制。案二教論云。五千文者容成 T2103_.52.0179a02: 所説老爲尹談。蓋述而不作也。又職*惟藏吏
T2103_.52.0179a05: 明於百億。敷法雲於大千。靈澤周於十方。神 T2103_.52.0179a06: 化覃於四表。崇崖峻壁之典。龍居象負之文。 T2103_.52.0179a07: 蓋盈溢於茲矣。雖弘羊潜計之術。莫能紀其 T2103_.52.0179a08: 纖芥。鄒衍談天之論。無以議其涓滴。豈夫章 T2103_.52.0179a09: 詮八十文列五千而已哉。恨子未窺牆仞。致 T2103_.52.0179a10: 有武叔之毀。亦復何傷日月。故多念其不知 T2103_.52.0179a11: 耳。爾道之劣四也 T2103_.52.0179a12: 外禀生夭壽異五 T2103_.52.0179a13: 外論曰。夫老君道契環中與虚空而等量。神 T2103_.52.0179a14: 超象外隨變化而無窮。所以壽命固不同凡。 T2103_.52.0179a15: 隱顯居然異俗
T2103_.52.0179a19: 内壽夭有延促五 T2103_.52.0179a20: 内喩曰。序云。懷於李氏處胎八十一年。蓋太 T2103_.52.0179a21: 陽之數。壽一百六十年。處胎已過其半。三變 T2103_.52.0179a22: 五百將非假稱珍怪。太史公以爲。楚老莱子 T2103_.52.0179a23: 及周太史儋。皆老子也。或言二百三十年。或 T2103_.52.0179a24: 一百六十歳。皇甫謐云。諸子之書近爲難信。 T2103_.52.0179a25: 唯秦佚弔焉。老死信矣。世人見谷神不死。是 T2103_.52.0179a26: 以玄牝。故好事者遂假託焉。神仙傳云。鬱 T2103_.52.0179a27: 華子録回子傳豫子大成子赤精子武成子 T2103_.52.0179a28: 尹壽子眞行子錫射子反邑先生等。並是老 T2103_.52.0179a29: 身者。止見碎書不出神仙正經。未可據用也。 T2103_.52.0179b01: 夫有天地則有道術。道術之士何時暫乏。豈 T2103_.52.0179b02: 獨常是一老子也。皆由晩學之徒好奇尚異。 T2103_.52.0179b03: 苟欲推崇老子使之無限。淺見道士欲以老 T2103_.52.0179b04: 子爲神異使後世學者信之。故爲詭説耳。誠 T2103_.52.0179b05: 哉斯言。可爲鑒矣。夫妙樂資三徳乃成。法身 T2103_.52.0179b06: 爲五分所立。是以生滅頓遣。圓覺之性乃彰。 T2103_.52.0179b07: 空有兼融。靈儀之妙攸在。故得形超視聽之 T2103_.52.0179b08: 表。名息情塵之外。湛然常樂。文系之所未 T2103_.52.0179b09: 銓。嶷爾圓明。言象之所莫測。雖西王桃實 T2103_.52.0179b10: 屢熟而靡延。東海桑田數變而非永。五雲九 T2103_.52.0179b11: 轉。悲繩鳥之暫留。飛雪玄霜。比遊駒以難固 T2103_.52.0179b12: 信。鍾馗無大椿之久。蜉蝣罕龜鶴之年。爾 T2103_.52.0179b13: 道之劣五也 T2103_.52.0179b14: 外從生前後異六 T2103_.52.0179b15: 外論曰。道佛二經各陳其説。或言劫劫出世。 T2103_.52.0179b16: 競事無先。或代代出生。爭陳久遠。此之眇邈 T2103_.52.0179b17: 難取證知。今依傳史定其時代。人倫而語。則 T2103_.52.0179b18: 老尊而少卑。郷黨爲言。亦長兄而幼弟。此先 T2103_.52.0179b19: 後之異六也 T2103_.52.0179b20: 内化迹有先後 T2103_.52.0179b21: 内喩曰。釋誕隆周之初。老生姫季之末。論年 T2103_.52.0179b22: 二百餘祀。語世一十餘王。紫氣青牛。弗在昭 T2103_.52.0179b23: 莊之世。神光白象。非關桓景之年。然而洞霧 T2103_.52.0179b24: 昏天濁流翳地。文仲逆祀。孔子非其不智。子 T2103_.52.0179b25: 禽毀聖。賜也譏其失言。言玷難磨駟不及
T2103_.52.0179b28: 由茲起惑。齡促化廣。慈氏以故發疑。巨嶽 T2103_.52.0179b29: 非衡石所量。譬壽久而猶邈。玄虚非丈尺 T2103_.52.0179c01: 所辯。方劫遠而無窮。豈知蛇穴求仙翻其 T2103_.52.0179c02: 夭世。蜺纓待藥未且延齡。蓋騰鷃共鵬翼 T2103_.52.0179c03: 偶高。馳駑與驥足爭遠。爾道之劣六也 T2103_.52.0179c04: 外遷神返寂異七 T2103_.52.0179c05: 外論曰。老君初誕之日既不同凡。晦迹之時 T2103_.52.0179c06: 故當殊世。所以西之流沙途經函谷。青牛出 T2103_.52.0179c07: 境紫氣浮天。不測始終莫知方域。釋迦抱危 T2103_.52.0179c08: 疾於舍衞。告殞命於雙林。燒柩焚屍還同胡 T2103_.52.0179c09: 法。氣盡神謝曾不異凡。此去世之異七也 T2103_.52.0179c10: 内遷謝有顯晦 T2103_.52.0179c11: 内喩曰。序云託形李氏之胎。示人有始終之 T2103_.52.0179c12: 義。豈非生滅耶。即莊生所云。老聃死秦佚弔 T2103_.52.0179c13: 之是也。而生依頼郷死就槐里。始終莫測。何
T2103_.52.0179c16: 伍。法儔聖衆之倫。且電合而風馳。既雲委 T2103_.52.0179c17: 而霧集。靈齒瑞骨。昭勝福於殊方。紺髮紅爪。 T2103_.52.0179c18: 顯神功於絶代。是知莫來莫往。弘濟之徳美 T2103_.52.0179c19: 焉。非顯非昧。聲華之風盛矣。豈同鼎湖亡返 T2103_.52.0179c20: 橋山之塚獨存。流沙不歸扶風之隴空樹
T2103_.52.0179c23: 外論曰。夫聖人妙相本異凡夫。或八采雙 T2103_.52.0179c24: 瞳。河目海口。龍顏鶴歩。反宇奇毫。至如卷髮 T2103_.52.0179c25: 緑睛。夷人之本状。高鼻深目。胡子之常形。豈 T2103_.52.0179c26: 可匹我聖人用爲奇相。若事佛得此報者。中 T2103_.52.0179c27: 國士女翻作胡形。此相好之異八也 T2103_.52.0179c28: 内相好有多少 T2103_.52.0179c29: 内喩曰。聖人相質無常。隨方顯妙。是以蛇軀 T2103_.52.0180a01: 龍首之聖。道穆於上皇。雙瞳四乳之君。徳昭 T2103_.52.0180a02: 於中古。周公反握。猶騏驥之一毛。禹耳齊肩。
T2103_.52.0180a05: 有白毫紺睫之輝。果脣花目之麗。万字千輻 T2103_.52.0180a06: 之相。日輪月彩之殊。非色妙色之容。離相具
T2103_.52.0180a15: 外中表威儀異九 T2103_.52.0180a16: 外論曰。老教容止威儀拜伏揖讓玄巾黄褐
T2103_.52.0180a20: 倚支之服。禿髮露頂狗踞狐蹲。非預人倫寔 T2103_.52.0180a21: 戎狄之風也。豈用茲形制匹我威儀。此容服 T2103_.52.0180a22: 之異九也 T2103_.52.0180a23: 内威儀有同異 T2103_.52.0180a24: 内喩曰。玉珮金貂。莫施於樵野。荷衣蕙帶。弗 T2103_.52.0180a25: 踐於王庭。故應器非靈廟所陳。染衣異朝宗 T2103_.52.0180a26: 之服。故乘於道者。或順機而軌物。據於徳者。 T2103_.52.0180a27: 或矯時而訓世。是以翦髮文身。仲尼稱太伯 T2103_.52.0180a28: 之善。反常合道。詩人美棠棣之花。況將反性 T2103_.52.0180b01: 澄神隔凡踐聖。而不異其容服未之有也。故 T2103_.52.0180b02: 使衣象福田器繩難量。絲桐弗惑於耳。朱紫 T2103_.52.0180b03: 無眩於目。輕肥罔狎其體。勢競莫駭其心。故 T2103_.52.0180b04: 經云。羅漢者眞人也。聲色不能汚。榮位不能 T2103_.52.0180b05: 動。何必鶡冠雀弁反拘自縛。磕齒嘘氣而稱 T2103_.52.0180b06: 道哉。登木求魚去之彌遠。刻船待釼何其 T2103_.52.0180b07: 鄙夫。爾道之劣九也 T2103_.52.0180b08: 外設規逆順異十 T2103_.52.0180b09: 外論曰。老君作範*惟孝*惟忠。救世度人極 T2103_.52.0180b10: 慈極愛。是以聲教永傳百王不改。玄風長被 T2103_.52.0180b11: 萬古無差。所以治國治家常然楷式。釋教棄 T2103_.52.0180b12: 親不仁不孝。闍王殺父翻説無愆。調逹射兄 T2103_.52.0180b13: 無聞得罪。以此導凡更爲長惡。用斯範世何 T2103_.52.0180b14: 能生善。此逆順之異十也 T2103_.52.0180b15: 内法門有漸頓 T2103_.52.0180b16: 内喩曰。義乃道徳所卑。禮生忠信之薄。瑣仁 T2103_.52.0180b17: 譏於匹婦。大孝存乎不匱。然對凶哥笑。乖
T2103_.52.0180b21: 人君也。化周萬國。乃明辟之至仁。形于四海。 T2103_.52.0180b22: 實聖王之巨孝。佛經言。識體輪迴六趣。無 T2103_.52.0180b23: 非父母。生死變易三界。孰辯怨親。又言。無明 T2103_.52.0180b24: 覆慧眼。來往生死中。往來多所作。更互爲父 T2103_.52.0180b25: 子。怨數爲知識。知識數爲怨。是以沙門捨俗 T2103_.52.0180b26: 趣眞。均庶類於天屬。遺榮即道。等含氣於己
T2103_.52.0180b29: 齊桓楚穆此其流焉。欲以訾聖豈不謬哉。爾 T2103_.52.0180c01: 道之劣十也◎ T2103_.52.0180c02: ◎九箴篇下 答九迷論 T2103_.52.0180c03: 周世無機一 建造像塔二 T2103_.52.0180c04: 威儀器服三 棄耕分衞四 T2103_.52.0180c05: 教爲治本五 忠孝靡違六 T2103_.52.0180c06: 三寶無翻七 異方同制八 T2103_.52.0180c07: 老身非佛九 T2103_.52.0180c08: 外論曰。夫言者非尚於華辭。貴在中理。歌者 T2103_.52.0180c09: 非尚於清響。貴資合節。佛經。如來説法之時。 T2103_.52.0180c10: 諸國天子普來集聽。或放光明遍大千土。但 T2103_.52.0180c11: 釋迦在世之日當我周朝。史册所書固無遺 T2103_.52.0180c12: 漏。未聞天王詣彼葱嶺。豈於中華之帝。無善 T2103_.52.0180c13: 不預道場。邊鄙之君。有縁普沾法座。光明 T2103_.52.0180c14: 所照則衆生離苦。而此土何辜偏無人悟。獨
T2103_.52.0180c18: 知。其迷一也 T2103_.52.0180c19: 内周世無機指一 T2103_.52.0180c20: 内箴曰。夫淳羲麗天。矇瞍莫鑒其色。震霆駭 T2103_.52.0180c21: 地。聾夫弗聆其響者。蓋機感之絶也。作暴兇 T2103_.52.0180c22: 跖。孔智無以遏其心。結憤野夫。賜辯莫能蠲
T2103_.52.0180c26: T2103_.52.0180c27: T2103_.52.0180c28: T2103_.52.0180c29: T2103_.52.0181a01: 道合則萬里懸應。勢乖則肝膽楚越。況無始 T2103_.52.0181a02: 結曠。惱愛與滄海挍深。有爲業廣。塵勞將巨 T2103_.52.0181a03: 岳爭峻。群情不能頓至。故導之以積漸。衆行 T2103_.52.0181a04: 不可備修故策之以限分。猶天地三化始合
T2103_.52.0181a10: 樂之文。周孔隆其教。明謙守質。乃登聖之階 T2103_.52.0181a11: 梯。三畏五常。爲人天之由漸。蓋冥符於佛理。 T2103_.52.0181a12: 非正辯之極談。猶訪道於瘖聾。麾方而莫窮 T2103_.52.0181a13: 遠邇。問津於兔馬。知濟而不測淺深。因斯而 T2103_.52.0181a14: 談。殷周之世非釋教所宜行也。猶炎威赫耀。 T2103_.52.0181a15: 童子不能正目而視。迅雷奮撃。懦夫不能張 T2103_.52.0181a16: 耳而聽。是以河池涌泛。昭王懼於誕神。雲霓
T2103_.52.0181a20: 月咎。適欲窮其鑿竅之辯。恐傷吾子混沌之 T2103_.52.0181a21: 情。非爾所知。其盲一也 T2103_.52.0181a22: 外論曰。夫銅山崩洛鍾應。葭灰缺月暈虧。未 T2103_.52.0181a23: 見彪嘯而風不生。龍騰而雲不起。今釋迦所 T2103_.52.0181a24: 説佛力最尊。一念運心無不來應。故凡俗各 T2103_.52.0181a25: 傾財産競造塔廟。不吝珠璣爭陳堂宇。或範 T2103_.52.0181a26: 土刻檀。寫獯胡之状。鎔金織素。代夷狄之容。 T2103_.52.0181a27: 妙盡丹青巧窮剞劂。一拜一禮冀望感通。自 T2103_.52.0181a28: 胡法南漸已來六百餘載。未聞一人言能見 T2103_.52.0181a29: 佛。豈胡人頂禮即値如來。漢國虔恭不逢調 T2103_.52.0181b01: 御。若化不到此即是無靈。誑惑人間空談威 T2103_.52.0181b02: 力。而世不能知。其迷二也 T2103_.52.0181b03: 内建造像塔指二 T2103_.52.0181b04: 内箴曰。左澈慕聖。刻像而拜軒皇。勾踐思 T2103_.52.0181b05: 賢。鎔金而模范蠡。丁蘭允孝。剞劂以代親。顏 T2103_.52.0181b06: 在資仁。綵璧而圖聖。故使憂喜形乎容色精 T2103_.52.0181b07: 誠通乎夢寐。亦其至矣。豈如忉利不還。優填 T2103_.52.0181b08: 以茲鏤木。堅林晦影。阿輸於是鑄金。託妙相 T2103_.52.0181b09: 於丹青。寄靈儀於銑鋈。或覩眞避坐寫貎迴
T2103_.52.0181b17: 徴應冥祥幽明録感應傳等。自漢明以下訖 T2103_.52.0181b18: 于齊梁。王公守牧清信士女。及比丘比丘尼 T2103_.52.0181b19: 等。冥感至聖目覩神光者。凡二百餘人。至如 T2103_.52.0181b20: 見迹萬山浮輝滬瀆。清臺之下覩滿月之容。 T2103_.52.0181b21: 雍門之外觀相輪之影。南平獲應於瑞像。文 T2103_.52.0181b22: 宣感夢於聖牙。蕭后一鑄而剋成。宋皇四摸 T2103_.52.0181b23: 而不就其例甚衆。不可具陳。豈以爾之無目 T2103_.52.0181b24: 而斥彼之有靈哉。然徳無不備者。謂之爲涅 T2103_.52.0181b25: 槃。道無不通者。名之爲菩提。智無不周者。稱 T2103_.52.0181b26: 之爲佛陀。以此漢語譯彼梵言。則彼此之佛 T2103_.52.0181b27: 昭然可信也。何以明之。夫佛陀者。漢言大覺 T2103_.52.0181b28: 也。菩提者。漢言大道也。涅槃者。漢言無爲 T2103_.52.0181c01: 也。而吾子終日踐菩提之地。不知大道即菩 T2103_.52.0181c02: 提之異號也。禀形大覺之境。未閑大覺即佛 T2103_.52.0181c03: 陀之譯名也。故莊周云。且有大覺者。而後知 T2103_.52.0181c04: 其大夢也。郭注。覺者聖人也。言患在懷者皆 T2103_.52.0181c05: 未悟。丘與爾皆夢也。注云。夫子與子游未能 T2103_.52.0181c06: 忘言而神解。故非大覺也。君子曰。孔丘之談 T2103_.52.0181c07: 茲亦盡矣。涅槃寂照不可識識不可智知。則言 T2103_.52.0181c08: 語斷而心行滅。故忘言也。法身乃三點四徳 T2103_.52.0181c09: 之所成。蕭然無累。故稱解脱。此其神解而患 T2103_.52.0181c10: 息也。夫子雖聖。遙以推功於佛。何者案劉向 T2103_.52.0181c11: 古舊二録云。佛經流於中夏一百五十年後。 T2103_.52.0181c12: 老子方説五千文。然而周之與老並見佛經。 T2103_.52.0181c13: 所説言教往往可驗。故夫子有言曰。夫易者 T2103_.52.0181c14: 無爲也。無思也。寂然不動感而遂通。非天下 T2103_.52.0181c15: 之至神。其孰能與於此。余今提耳語。子當 T2103_.52.0181c16: 捨其積迷。而荷其晩悟也。支提之製其流 T2103_.52.0181c17: 蓋遠。夫且封且樹。比干以忠勁顯墳。勿剪 T2103_.52.0181c18: 勿伐展季以清貞禁壟。四民懷於十善。緬邈 T2103_.52.0181c19: 輪王之恩。三界尊於六通。照旍羅漢之徳
T2103_.52.0181c22: 勿照。乃晹燭於無幽。故有香炭金瓶。全身 T2103_.52.0181c23: 遍乎八國。光螺鮮貝。散體周於十方。乍五色 T2103_.52.0181c24: 凝輝。旋空彰於漢世八彩分耀。神應顯於呉 T2103_.52.0181c25: 宮。爾其百鏡靈龕千花妙塔。掌承雲露鐸韻 T2103_.52.0181c26: 高風。紫柱紅梁遙浮空界。翔鵾跂鳳遠接虚 T2103_.52.0181c27: 方。盡壯麗之容。窮輪煥之美。豈夫高山仰 T2103_.52.0181c28: 止不忘景行。崇表峻闕標樹鴻猷而已哉。無 T2103_.52.0181c29: 以欄甃之辯譏滄海之廣陜。楡枋之智測崑 T2103_.52.0182a01: 閬之高卑乎。而汝莫知。其盲二也 T2103_.52.0182a02: 外論曰。夫禮義成徳之妙訓。忠孝立身之行 T2103_.52.0182a03: 本。未見臣民失禮其國可存。子孫不孝而家 T2103_.52.0182a04: 可立。今瞿曇制法必令衣同胡服。即是人中 T2103_.52.0182a05: 之師。口誦夷言。便爲世間之貴。致使無頼之 T2103_.52.0182a06: 徒因斯悖逆。踑踞父兄之上。自號桑門。傲 T2103_.52.0182a07: 慢君王之前。乃稱釋種。不仁不孝已著于家。
T2103_.52.0182a11: 唯徳是輔豈分胡漢。豈可戴巾修善偏無勝 T2103_.52.0182a12: 福。禿頂行檀獨能感果。仁惠豈可俟髡頭守 T2103_.52.0182a13: 眞無勞毀形貎。而世不能知。其迷三也 T2103_.52.0182a14: 内威儀器服指三 T2103_.52.0182a15: 内箴曰。夫玄聖創典。以因果爲宗。素王陳訓。 T2103_.52.0182a16: 以名教爲本。名教存乎治成。因果期乎道立。 T2103_.52.0182a17: 立道既捨愛居首。成治亦忠孝宜先。二義天 T2103_.52.0182a18: 殊。安可同日而言也。沙門者乃行超俗表心 T2103_.52.0182a19: 遊塵外。威儀進趣非法不動。容服應器非道 T2103_.52.0182a20: 不行。故泥染乃萬質同歸。緇衣爲衆采壞 T2103_.52.0182a21: 色。簡易遵於解脱。條隔象於福田。偏服示有
T2103_.52.0182a24: 摧棄聲色遵梵行也。剃除鬚髮去華競也。俯 T2103_.52.0182a25: 容肅質不忘敬也。分衞掃衣支身命也。言無 T2103_.52.0182a26: 隱曲離邪佞也。和聲怡氣入無諍也。吐納安 T2103_.52.0182a27: 詳愼辭令也。世貴莫屈守貞勁也。清虚恬淡 T2103_.52.0182a28: 順道性也。邪相不撓住八正也。顏下色敬愍 T2103_.52.0182a29: 衆病也。人天崇仰三業淨也。窮玄極眞取究 T2103_.52.0182b01: 竟也。廣仁弘濟亦忠孝之盛也。道士則不然。 T2103_.52.0182b02: 言慕道而心不染眞。謂捨家而形不變俗。戴 T2103_.52.0182b03: 圓冠無玄象之鑒。履方屨闕地理之明。著南 T2103_.52.0182b04: 鄭反漢之巾。把公旗誅家之笏。飾道𦸸禍宋 T2103_.52.0182b05: 之服。曳孫恩敗晋之裳。生常之業莫廢。庸 T2103_.52.0182b06: 隷之役無恥。狎世則忠孝之禮虧。求仙則高 T2103_.52.0182b07: 尚之道缺猶蒼蠅招白黒之論。蝙蝠有鳥鼠 T2103_.52.0182b08: 之譏。蓋妖惑之儔矣。爾不自見其盲三也
T2103_.52.0182b12: 察利安群品。是以味草木合五穀之精。植桑 T2103_.52.0182b13: 柘充八蠶之絋。故垂衣裳存稼穡。立稷正置 T2103_.52.0182b14: 司衣以利百姓。於是乎在。若一女不織。天下 T2103_.52.0182b15: 爲之苦寒。一男不耕。天下爲之少食。今釋迦 T2103_.52.0182b16: 垂法不織不耕。經無絶粒之法。田空耕稼之 T2103_.52.0182b17: 夫。教闕轉練之方。業廢機紝之婦。是知持盂 T2103_.52.0182b18: 振錫糊口誰憑。左衽偏衣於何取託。故當一 T2103_.52.0182b19: 歳之中。飢寒總至未聞利益。已見困窮世不 T2103_.52.0182b20: 能知。其迷四也 T2103_.52.0182b21: 内棄耕分衞指四 T2103_.52.0182b22: 内箴曰。謀道不先於食。守信必後於飢。是以 T2103_.52.0182b23: 桀溺矜耕。孔子譬諸禽獸。樊須學稼。仲尼譏 T2103_.52.0182b24: 於小人。稷下無位而招祿。高其賢也。黔婁非 T2103_.52.0182b25: 仕而獲賜。尚其清也。善人之道何必耕稼。 T2103_.52.0182b26: 吾請言之。釋教驗於因果。該三世之洪源。仙 T2103_.52.0182b27: 道尚於金玉。勞一生之虚費。何者夫賢愚壽 T2103_.52.0182b28: 妖信于指掌。貧富貴賤昭於目前。報應則形 T2103_.52.0182b29: 影無差。業縁亦聲響不異此其旨也。未見服 T2103_.52.0182c01: 丹不死餌液長生。古詩云。服食求神仙。多爲 T2103_.52.0182c02: 藥所誤。不如飮美酒。被服紈與素。寄語後世 T2103_.52.0182c03: 人。道士愼莫作。言虚棄功夫。浪殀年壽也。 T2103_.52.0182c04: 汝有轉練之方。何因更請田地。又談織紝之 T2103_.52.0182c05: 婦。必知並畜妻房。故應道士專耕女冠勤織。 T2103_.52.0182c06: 何爲莫充糊口恒闕資身。如其不織不耕。即 T2103_.52.0182c07: 墮負處。竊見樓觀黄巾。脱鹿皮而地。玄 T2103_.52.0182c08: 都鬼卒。捨横帔而偶耕。既無絶粒之人。頗 T2103_.52.0182c09: 慚容作之倦。自舂自磨餧在其中。勞形怵 T2103_.52.0182c10: 心何道之有。尋漢安元年歳在壬午。道士張 T2103_.52.0182c11: 陵分別黄書云。男女有和合之法三五七九 T2103_.52.0182c12: 交接之道。其道眞決在於丹田。丹田玉門也。 T2103_.52.0182c13: 唯以禁祕爲急。不許泄於道路。道路溺孔也。 T2103_.52.0182c14: 呼爲師友父母臭根之名。又云。女兒未嫁者。 T2103_.52.0182c15: 十四已上有決明之道。故注五千文云。道可道 T2103_.52.0182c16: 者謂朝食美也。非常道者謂暮成屎也。兩者 T2103_.52.0182c17: 同出而異名。謂人根出溺。溺出精也。玄之又 T2103_.52.0182c18: 玄者。謂鼻與口也。陵美此術。子孫三世相繼 T2103_.52.0182c19: 行之。汝法如是穢亂生民。若勸百姓依汝法 T2103_.52.0182c20: 行。則不孝不恭。世出豺狼之種。無禮無義。家 T2103_.52.0182c21: 生梟*鏡之兒明矣。夫辯奇貨者。採驪珠不 T2103_.52.0182c22: 忌九洄之深。求華璞者。追藍琰無憚三襲之 T2103_.52.0182c23: 險。貴其寶也。慕至道者。窺其戸牖輕勢利於 T2103_.52.0182c24: 鴻毛。入其隩隅忽榮位於脱屣重其眞也。故 T2103_.52.0182c25: 能使倦夫不愛其力。貧客不吝其財。蓋希冥 T2103_.52.0182c26: 益。非其迷也。至若仙術誕妄。源流久矣。韓終 T2103_.52.0182c27: 徐福始詐於秦邦。文成五利紹僞於漢國。叙 T2103_.52.0182c28: 控鶴弗克陵雲之實。言餐霞莫覩療飢之信。
T2103_.52.0183a04: 也。賤左道者以虚僞也。蓋撿實則積其所同 T2103_.52.0183a05: 究虚則集其所異。理符則世重。情詭則物違。 T2103_.52.0183a06: 故常事耳豈曰迷乎。卑道尊佛不亦可矣。而 T2103_.52.0183a07: 弗自知。爾盲四也 T2103_.52.0183a08: 外論曰。夫國以民爲本。本固則邦寧。是以賜 T2103_.52.0183a09: 及育子之門。恩流孕婦之室。故子孫享祀世 T2103_.52.0183a10: 載不虧。雖至孝毀窮不令絶祀。故得國家 T2103_.52.0183a11: 富強天下昌盛。未聞人民彫盡家國可存。今 T2103_.52.0183a12: 佛教即不妻不娶。名爲奉法。唯事早逝。號得 T2103_.52.0183a13: 涅槃。既闕長生之方。又無不死之術。斯一世 T2103_.52.0183a14: 之中家國空矣。俗人雖欲求福。不知形命*以 T2103_.52.0183a15: 殘。競慕家安。豈覺宗禋久滅。可謂畏死而服 T2103_.52.0183a16: 苟吻。懼溺而赴長河。且天皇地皇之世。無佛 T2103_.52.0183a17: 而祚延。後趙後魏已來。有僧而運促。正由眞 T2103_.52.0183a18: 僞混雜禮樂不調。世不能知。其迷五也 T2103_.52.0183a19: 内教爲治本指五 T2103_.52.0183a20: 内箴曰。夫澄神反性。入道之要門。絶情棄欲。 T2103_.52.0183a21: 登聖之遐本。故云道高者尚徳弘者賞。以道 T2103_.52.0183a22: 傳神以徳授聖。神聖相傳是謂良嗣。塞道之 T2103_.52.0183a23: 源伐徳之根。此謂無後。非云棄欲爲無後也。 T2103_.52.0183a24: 子不聞乎。昔何尚之言。釋氏之化無所不可。 T2103_.52.0183a25: 諒入道之教源。誠濟俗之稱首。夫行一善則 T2103_.52.0183a26: 去一惡。去一惡則息一刑。一刑息於家。則萬 T2103_.52.0183a27: 刑息於國。故知五戒十善爲正治之本矣。又 T2103_.52.0183a28: 五戒修而惡趣減。十善暢而人天滋。人天滋
T2103_.52.0183b05: 髓愛精。仙家之奧旨。今反謂婬欲爲妙訓。妻 T2103_.52.0183b06: 子爲化源。宗老而毀其言。㩭仙而棄其術。且 T2103_.52.0183b07: 愛犬馬者貴其識恩。嫉梟鏡者惡其反噬。爾 T2103_.52.0183b08: 則警夜代勞功劣於犬馬。逆鱗反舌釁深於 T2103_.52.0183b09: 梟鏡雄虺。九首不其然乎。載鬼一車吁可畏 T2103_.52.0183b10: 也。且運祚脩短雖曰天命。興替延促抑亦人 T2103_.52.0183b11: 符。故堯舜禹湯咸享嘉壽。桀紂幽厲無終永
T2103_.52.0183b16: 運局。談何容易談何客易。惜哉吾子自貽伊 T2103_.52.0183b17: 戚良足歎矣。昏若夜遊。爾盲五也 T2103_.52.0183b18: 外論曰。夫孝爲徳本。人倫所先。莫大之宗固 T2103_.52.0183b19: 惟恃怙。昊天之澤豈曰能酬。故生盡温清之 T2103_.52.0183b20: 恭。終備墳陵之禮。今佛垂訓必令棄爾骸骨 T2103_.52.0183b21: 捐茲草野多出財賄營我塔廟。遂使愚夫惑
T2103_.52.0183b27: 先。不敬其親而敬他人。其此謂矣。且水葬火 T2103_.52.0183c01: 葬風俗不同。埋屍露屍郷邦本異。捨己徇。 T2103_.52.0183c02: 他用爲求福。豈知土壤斯異。各自而然。世不 T2103_.52.0183c03: 能知。其迷六也 T2103_.52.0183c04: 内箴忠孝無違指六 T2103_.52.0183c05: 内箴曰。導唖聾者必俯仰而指撝。啓愚滯者 T2103_.52.0183c06: 亦提耳而擧掌。夫人倫本於孝敬。孝敬資於 T2103_.52.0183c07: 生成。故云。非父母不生。非聖人不立。非聖 T2103_.52.0183c08: 者無法。非孝者無親。此則生成之義通。師親 T2103_.52.0183c09: 之情顯。故顏回死。顏路請子之車。孔子云。回 T2103_.52.0183c10: 也視余猶父余不得視回猶子。蓋其義也。且 T2103_.52.0183c11: 愛敬之禮異容不出於二理。賢愚之性殊品 T2103_.52.0183c12: 無越於三階。故生則孝養無違。死則葬祭以 T2103_.52.0183c13: 禮。此禮制之異也。小孝用力。中孝用勞。大孝 T2103_.52.0183c14: 不匱。此性分之殊也。比夫釋教其義在焉。 T2103_.52.0183c15: 至如灑血焚軀之流。寶塔仁祠之禮。亦敬始
T2103_.52.0183c19: 總群生爲己任。等含氣於天屬。栖遑有漏之 T2103_.52.0183c20: 壞。負荷無頼之儔。蓋勞心也。迴軒實相之域。 T2103_.52.0183c21: 凝神寂照之場。指泥洹而長歸。乘法身而遐 T2103_.52.0183c22: 覽。斯不匱之道也。曁乃母氏降天。剖金棺
T2103_.52.0183c26: 走。意存宿債冀免將來。不若莊周非末代厚 T2103_.52.0183c27: 葬失禮之本。而云螻蟻何親禽獸何疏。生既 T2103_.52.0183c28: 以身爲逆旅。死當以天地爲棺槨。還依上古 T2103_.52.0183c29: 不許埋藏嫌物。輕生重死之弊也。求仙道 T2103_.52.0184a01: 者或負笈從師擔簦遠岳披蘿緝蕙鳥申熊 T2103_.52.0184a02: 經。金竈罕成玉華難覯。凝髓化骨空致斯 T2103_.52.0184a03: 談。載蜺憑螭未覩其實。或捐骸地胇喪骨天 T2103_.52.0184a04: 台。生闕養之恩。死無冥益之利。例心危 T2103_.52.0184a05: 於庶物。邪網罣於群生。九族延毀正之殃。 T2103_.52.0184a06: 六親招罔聖之業。攀危據朽諒足寒心傲然 T2103_.52.0184a07: 不懼何愚之甚。爾盲六也 T2103_.52.0184a08: 外論曰。夫華夷語韻不同。然佛經稱釋迦牟 T2103_.52.0184a09: 尼者此是胡語。此土翻譯乃曰能儒。能儒之 T2103_.52.0184a10: 名位卑周孔。故沒其能儒之劣名。而存釋迦 T2103_.52.0184a11: 之戎號所言阿耨多羅三藐三菩提者。漢言 T2103_.52.0184a12: 阿無也。耨多羅。上也。三藐三。正遍知也。菩 T2103_.52.0184a13: 提道也。此土先有無上正眞之道老莊之教 T2103_.52.0184a14: 胡法無以爲異。故不翻譯。又菩薩摩訶薩者。 T2103_.52.0184a15: 漢言大善心衆生。此名下劣非爲上士。掩其 T2103_.52.0184a16: 鄙稱亦莫有翻。凡不譯之流。其例如是。曚 T2103_.52.0184a17: 覆世俗惑亂物心。然厭舊尚新。流蕩之常弊。 T2103_.52.0184a18: 惡同好異。恒俗之鄙情。是以邯鄲有匍匐之 T2103_.52.0184a19: 賓。弱喪有忘歸之客。世不能知。其迷七也 T2103_.52.0184a20: 内三寶無翻指七 T2103_.52.0184a21: 内箴曰。夫名無得物。蓋謂實賓。豈以順世 T2103_.52.0184a22: 假談格玄聖之優劣。夫荀家以首名質。仲氏 T2103_.52.0184a23: 將山製名。山高於丘。仲仁未弘夫子。首總 T2103_.52.0184a24: 於耳。荀徳不逮老聃。能儒之名。何容遂卑周 T2103_.52.0184a25: 孔。然釋迦之號。義含多種。遍能貫於萬徳。不 T2103_.52.0184a26: 可以仁偏訓通。仁絶於四句。安得將能定飜 T2103_.52.0184a27: 述者。事不得已。強復存其舊號耳。又言。道家 T2103_.52.0184a28: 舊有正遍知。道與菩提不異者。信是正教流 T2103_.52.0184a29: 後僞竊此名。覈實尋源豈得斯號。夫上法高 T2103_.52.0184b01: 勝道義清通。正實翻邪眞由反僞。今符書咒
T2103_.52.0184b07: 字之眞。名實斯濫蓋此之謂也。又疑菩薩不 T2103_.52.0184b08: 翻。茲謬益甚。書云上聖逹於鴻螟。皆有蟲稱。 T2103_.52.0184b09: 經言。多足二足如來最尊。然蜫蟄通於含靈。 T2103_.52.0184b10: 衆生豈越凡聖。大心之稱非爲下劣。子雖洗 T2103_.52.0184b11: 垢求疵。無損南威之麗。捧心㩭疾。未變西施 T2103_.52.0184b12: 之姸。當更爲爾陳其指掌。釋迦是佛顯名。菩 T2103_.52.0184b13: 提是法尊稱。菩薩爲僧導首。三寶勝號。譯人 T2103_.52.0184b14: 存其本名。非如朱門玉柱之讖。陽父陰母之
T2103_.52.0184b19: 隱質事同嗤姸異矣。冥焉不知。爾盲七也」 T2103_.52.0184b20: 外論曰。夫聖人應化隨方接引。在胡則禿髮 T2103_.52.0184b21: 露頂。處漢則端委搢紳。此華夷之常形。非教 T2103_.52.0184b22: 方之勝負。若佛苟令去茲冠冕皂服披緇。棄 T2103_.52.0184b23: 我華風遠同*胡俗。則不能兼通冠冕。便是智 T2103_.52.0184b24: 力不周。何謂隨方現形而爲設教。苟若不能。 T2103_.52.0184b25: 則佛自是天竺之*胡神。非中華之大聖。豈有 T2103_.52.0184b26: 禿髮之訓施於正國。若漢學*胡形。剪髮便名 T2103_.52.0184b27: 事佛。則應胡習漢法著巾亦爲奉道。是知露 T2103_.52.0184b28: 頂括髮郷俗不同。嗟乎士民用爲修善。可謂 T2103_.52.0184b29: 貴隣室之弊襜。賤自家之黼黻。世不能知。其 T2103_.52.0184c01: 迷八也 T2103_.52.0184c02: 内異方同制八 T2103_.52.0184c03: 内箴曰。夫至道應運無方。聖賢乘機引物。子 T2103_.52.0184c04: 居九夷不患其陋。禹入裸國欣然解裳。姫伯 T2103_.52.0184c05: 適越而文身。武靈順世而*胡服。雖復筌蹄異 T2103_.52.0184c06: 術。而魚兔之功齊矣。況變俗緘心毀形結 T2103_.52.0184c07: 志。去簪纓以會道。棄鬚髮以修眞。聖制不徒 T2103_.52.0184c08: 其有致矣。但仁義變於三遊。盜跖資於五善。
T2103_.52.0184c16: 心與昧谷同昏。如斯之流。西土之邪論也。其 T2103_.52.0184c17: 次鬼笑靈談安歌浩唱。呑刀吐火。駭仲卿之 T2103_.52.0184c18: 庸心。漱雨嘘風。驚劉安之淺慮。或身佩中黄 T2103_.52.0184c19: 之籙。口誦靈飛之符。蹈金闕而遊神。憑玉京 T2103_.52.0184c20: 而洗累。若此之例。東區之異學也。並皆邪網 T2103_.52.0184c21: 覆心倒針刺眼。深持惑塹高築疑城。各抱一 T2103_.52.0184c22: 隅迷淪於三界。爭守二見沈晦於九流。識體 T2103_.52.0184c23: 輪迴。無明翳其住本。心用浮動。取相溺其長 T2103_.52.0184c24: 源。大聖道眼預觀隨機授藥。誕質西土正教 T2103_.52.0184c25: 東流。疾重則親降醫王。患輕則寄方遙授。偏 T2103_.52.0184c26: 裨以剪梟鏡。重將而戮鯨鯢。此亦釋門和扁 T2103_.52.0184c27: 之術。法王孫呉之勢也。聖無二制容服義均。 T2103_.52.0184c28: 猶清濟濁河歸滄海而同味。緑膺絳顙集須 T2103_.52.0184c29: 彌而共色。冲和子曰。琁璣文者皆是求神仙 T2103_.52.0185a01: 不死之道。其次則養我今日身命。駐采延華 T2103_.52.0185a02: 儻至三五百年。以此爲眞耳。長生久視義在 T2103_.52.0185a03: 於斯。今之道士所學之法。不復以此爲念。然 T2103_.52.0185a04: 大都止令如佛家身死神明更生勝地耳。若 T2103_.52.0185a05: 不復貴此身者。不如專心學佛道。佛道營 T2103_.52.0185a06: 練精神日明日益。甚有名理定慧之法。孱然 T2103_.52.0185a07: 可修何勞勤苦。自名道士而實是學佛家僧 T2103_.52.0185a08: 法邪。學又不專。蓋是圖龍畫虎之儔耳。何 T2103_.52.0185a09: 不去鹿巾釋黄褐剃鬚髮染袈裟而歸依世尊 T2103_.52.0185a10: 耶。世間道士經及行道義理則約數論而後
T2103_.52.0185a14: 未知何法取異佛家而稱爲道士也。其得意 T2103_.52.0185a15: 者當師佛矣。子是南人。躬學茅山道士冲和 T2103_.52.0185a16: 子之法。冲和子與陶隱居。常以敬重佛法爲 T2103_.52.0185a17: 業。但逢衆僧莫不禮拜。巖穴之内悉安佛像 T2103_.52.0185a18: 自率門徒。受學之士朝夕懺悔。恒讀佛經案 T2103_.52.0185a19: 琁璣抄文。冲和所制以非當世道士不敬佛 T2103_.52.0185a20: 者。故陶隱居答大鸞法師書云。去朔耳聞音 T2103_.52.0185a21: 聲。茲晨眼受文字。或由頂禮歳積。故致眞應 T2103_.52.0185a22: 來儀。正爾整拂藤蒲。採汲花水端襟儼思佇 T2103_.52.0185a23: 聆警錫也。弟子華陽陶弘景和南。汝師事 T2103_.52.0185a24: 佛敬僧。曾無異説。爾何自陷違背本宗。不義 T2103_.52.0185a25: 不仁罪招極法。牟子論云。堯舜周孔老氏之 T2103_.52.0185a26: 化。比之於佛猶白鹿之與麒麟。而子不能悟。 T2103_.52.0185a27: 其盲八也 T2103_.52.0185a28: 外論曰。天皇九紀之前。書契未作。太昊六爻 T2103_.52.0185a29: 之後。文字乃興。自爾已來漸弘載籍。前賢往 T2103_.52.0185b01: 聖皆著典墳。揖讓干戈備陳篆册。所以左史 T2103_.52.0185b02: 右史記事記詞。直筆直言無矯無妄。魏書外 T2103_.52.0185b03: 國傳皇甫謐高士傳並曰。桑門浮圖經老子
T2103_.52.0185b13: 伏之。方求悔過。自髡自剪謝愆謝罪。老君大 T2103_.52.0185b14: 慈愍其愚昧。爲説權教隨機戒約。皆令投陀 T2103_.52.0185b15: 乞食以制兇頑之心。赭服偏衣用挫強梁之 T2103_.52.0185b16: 性。割毀形貎示爲剠劓之身。禁約妻房絶其
T2103_.52.0185c02: 戇之甚良可悲痛。昔漢明感夢此法始來。還 T2103_.52.0185c03: 令*胡人立廟。漢士不許遵行。魏承漢軌還 T2103_.52.0185c04: 依舊貫。石勒之日念其胡風。與僧澄道人嬌 T2103_.52.0185c05: 足毛羽。避役之流競爲剪剃。世不能知。其迷 T2103_.52.0185c06: 九也 T2103_.52.0185c07: 内老身非佛指九 T2103_.52.0185c08: 内箴曰。大厦爲衆材所成。群生非一人可化。 T2103_.52.0185c09: 故十方聖智。比塵沙而不窮。八萬法門。傾河 T2103_.52.0185c10: 海而莫測。故有此聖彼聖。殊方類於比肩。前 T2103_.52.0185c11: 佛後佛。異世同於繼踵。像正差降淨穢區分。 T2103_.52.0185c12: 懲惡勸善其流一也。且周孔世訓。尚無改於 T2103_.52.0185c13: 百王。雛孟劇談。猶垂美於千載。豈容周姫 T2103_.52.0185c14: 一代而三變三遷。老氏一身而成道成佛。即 T2103_.52.0185c15: 是餘人無踐聖之理。群萌絶登道之期。又先 T2103_.52.0185c16: 譏十異後讃一同。首軸之間毀譽矛盾。卷舒 T2103_.52.0185c17: 之際向背參商。掩目盜裘信有斯諺。夫眞僞 T2103_.52.0185c18: 相形。猶禾莠之相類。善耘者存禾而去莠。求 T2103_.52.0185c19: 道者亦依眞而捨僞。沙門之勝宗流久矣。至
T2103_.52.0186a04: 敬也如此。其疵譴也如彼。夫顏閔遇於孔門 T2103_.52.0186a05: 摽徳行之首。蘇張逢於鬼谷居浮詐之先。非 T2103_.52.0186a06: 獨人性之優劣。亦所習之眞僞也。且賢佞相 T2103_.52.0186a07: 濫。佞泄而賢彰。聖詐難分。詐窮而聖顯。猶蛇 T2103_.52.0186a08: 床與蘼蕪類質。逹方者辨其容。苟吻與素 T2103_.52.0186a09: 華齊根。曉藥者分其性。是以公旦黜而還輔。 T2103_.52.0186a10: 孔門虚而復盈。有自來矣。自漢明捔試邪見 T2103_.52.0186a11: 折鋒。慧日凝輝法雲舒蔭。姜潘捨家入道。呂 T2103_.52.0186a12: 焦棄僞從眞。曹馬傳燈而不窮。秦魏涌泉而 T2103_.52.0186a13: 無竭。汝言始於澄石。不亦誣哉。自黄老風澆 T2103_.52.0186a14: 容服亦變。非道非俗諺號閹人。善詛善罵古 T2103_.52.0186a15: 名鬼卒。其救苦也。則解髮繋頸以繩自縛。牛 T2103_.52.0186a16: 糞塗身互相鞭打。其法律也。若失符籙則倒 T2103_.52.0186a17: 銜手板逆風掃地。楊枝百束自斫自負。盜奏
T2103_.52.0186a20: 門鍾磬集衆警時。漢魏已來。道家未有金剛 T2103_.52.0186a21: 師子護法善神。蓋佛教之所明。非黄領之先 T2103_.52.0186a22: 搆。亦効他勝範。竊我聖蹤耳。故顏之推云。神 T2103_.52.0186a23: 仙之事有金玉之費。頗爲虚放。華山之下白 T2103_.52.0186a24: 骨如莽。何有得仙之理。縱使得仙終當有死。 T2103_.52.0186a25: 不能出世。余勸汝曹學之。佛家三世之事信 T2103_.52.0186a26: 而有徴。家業歸心勿輕慢也。原夫四塵五 T2103_.52.0186a27: 蔭剖折形有。六舟三駕運載群生。萬行歸空 T2103_.52.0186a28: 千門入善。辯才智慧豈徒六經百氏之博哉。 T2103_.52.0186a29: 明非堯舜周孔老莊所及。故著歸心篇以誡 T2103_.52.0186b01: 子弟。爾不能知。其盲九也 T2103_.52.0186b02: 有考古通人。與占衡君子觀李卿誹毀之論。 T2103_.52.0186b03: 閲開士辯正之談。詳而議之。發憤興歎。欲使 T2103_.52.0186b04: 邪正異轍。眞僞分流。定其是非以明得失。冀 T2103_.52.0186b05: 後進者永無疑焉 T2103_.52.0186b06: 通人曰。余觀造化本乎陰陽。物類所生起乎 T2103_.52.0186b07: 天地。歴三古之世。尋五聖之文。不見天尊之 T2103_.52.0186b08: 神。亦無大道之像。案靈寶九天生神章云。氣 T2103_.52.0186b09: 清高澄積陽成天。氣結凝滓積滯成地。人 T2103_.52.0186b10: 之生也皆由三元養育九氣經形。然後生 T2103_.52.0186b11: 也。是知陰陽者人之本也。天地者物之根也。 T2103_.52.0186b12: 根本是氣無別道神 T2103_.52.0186b13: 君子曰。道士大霄隱書無上眞書等云無上 T2103_.52.0186b14: 大道君。治在五十五重無極大羅天中玉京 T2103_.52.0186b15: 之上。七寶玄臺金床玉几仙童玉女之所侍 T2103_.52.0186b16: 衞。住在三十二天三界之外。案神仙五岳圖 T2103_.52.0186b17: 云。大道天尊治大玄之都玉光之州金眞之 T2103_.52.0186b18: 郡天保之縣元明之郷定志之里災所不及。 T2103_.52.0186b19: 靈書經云。大羅是五億五萬五千五百五十 T2103_.52.0186b20: 五重天之上天也。五岳圖云。都者覩也。太上 T2103_.52.0186b21: 大道道中之道神明君。最守靜居太玄之都。 T2103_.52.0186b22: 諸天内音云。天與諸仙鳴樓都之鼓。朝晏玉 T2103_.52.0186b23: 京以樂道君。推此謬談。則道君是天之神明。 T2103_.52.0186b24: 既屬州縣。則天尊復是天之民伍。如佛家經 T2103_.52.0186b25: 論。三界之外名出生死。無分段之形。離色心 T2103_.52.0186b26: 之境。何得更有寶臺玉山州郡郷里。虚妄之 T2103_.52.0186b27: 甚轉復難矜但。道家僞説無迹可觀。習俗生 T2103_.52.0186b28: 常爲日已久。衆邪競叙互有不同。如欲正名 T2103_.52.0186b29: 理須詳悉。今略出縁起隨而判之。案周禮。自 T2103_.52.0186c01: 堯已前未有郡縣。舜巡五岳始見州名。尚書 T2103_.52.0186c02: 禹貢方陳州號。春秋之時。縣大郡小。以郡 T2103_.52.0186c03: 屬縣。漢高已來以縣屬郡。典誥所明。九州 T2103_.52.0186c04: 禹跡百郡秦并是也。縱有道在天上。猶應 T2103_.52.0186c05: 觸事無爲。何因戸屬郷居與凡不異。既有州 T2103_.52.0186c06: 縣即有官民。州牧郡守姓何名何。郷長里司 T2103_.52.0186c07: 誰子誰弟。並是管學道士無識黄巾。不悉古 T2103_.52.0186c08: 今未窺經史。見人間置立州縣。亦言天上與 T2103_.52.0186c09: 世符同。保僞爲眞良可羞恥。其根脈本末。並 T2103_.52.0186c10: 如笑道論中委出也。通人曰。莊周云。察其始 T2103_.52.0186c11: 而無生也。非徒無生而本無形。非徒無形而 T2103_.52.0186c12: 本無氣。恍忽之間變而有氣。氣變而有形。 T2103_.52.0186c13: 形變而有生。人之生也氣之聚。聚則爲生。散 T2103_.52.0186c14: 則爲死。故曰。有無相生也。萬物一也。何謂 T2103_.52.0186c15: 一也。天下一氣也。推此而談。無別有道高處 T2103_.52.0186c16: 大羅獨稱尊貴 T2103_.52.0186c17: 君子曰。陽氣黄精經云。流丹九轉結氣成精。 T2103_.52.0186c18: 精化成神。神變成人。陽氣赤。名曰玄丹。陰氣 T2103_.52.0186c19: 黄。名曰黄精。陰陽交合二氣降精。精化爲神。 T2103_.52.0186c20: 精神凝結上於九天。九天之氣下於丹田。與 T2103_.52.0186c21: 神合凝臨於命門。要須九過是爲九丹。上化 T2103_.52.0186c22: 下凝以成於人。不云別有道神能宰萬物使 T2103_.52.0186c23: 之生也。通人曰。古來名儒及河上公。解五千 T2103_.52.0186c24: 文。視之不見名曰夷者精也。聽之不聞名 T2103_.52.0186c25: 曰希者神也。摶之不得名曰微者氣也。是 T2103_.52.0186c26: 謂無状之状無物之象。故知氣體眇莽。所以 T2103_.52.0186c27: 迎之不見其首。氣形清虚。故云隨之不見其 T2103_.52.0186c28: 後。此則叙道之本從氣而生。所以上清經云。 T2103_.52.0186c29: 吾生眇莽之中甚幽冥。幽冥之中生乎空 T2103_.52.0187a01: 同。空同之内生於太無。太*無變化三氣明 T2103_.52.0187a02: 焉。一氣青。一氣白。一氣黄。故云。一生二。二 T2103_.52.0187a03: 生三。案生神章云。老子以元始三氣合而爲 T2103_.52.0187a04: 一。是主人法體精是精靈。神是變化。氣是 T2103_.52.0187a05: 氣象。如陸簡寂臧矜顧歡孟智周等老子義 T2103_.52.0187a06: 云。合此三乘以成聖體。又云。自然爲通相之 T2103_.52.0187a07: 體。三氣爲別相之體。撿道所宗以氣爲本。考 T2103_.52.0187a08: 三氣之内有色有心。既爲色心所成。未免生 T2103_.52.0187a09: 死之患。何得稱常。君子曰。原道所先。以氣爲 T2103_.52.0187a10: 體。何以明之。案養生服氣經云。道者氣也。保 T2103_.52.0187a11: 氣則得道。得道則長存。神者精也。保精則神 T2103_.52.0187a12: 明。神明則長生。精者血脈之川流。守骨之靈 T2103_.52.0187a13: 神。精去則骨枯。骨枯則死矣。故莊周云。吹 T2103_.52.0187a14: 呴呼吸吐故納新。彭祖修之以得壽考。挍此 T2103_.52.0187a15: 而言。能養和氣以致長生。謂得道也 T2103_.52.0187a16: 通人曰。縱使有道不能自生。從自然出。道本 T2103_.52.0187a17: 自然則道有所待。既因他有。即是無常。故老 T2103_.52.0187a18: 子云。人法地。地法天。天法道。道法自然。王 T2103_.52.0187a19: 弼之言。天地王道並不相違。故稱法也。自 T2103_.52.0187a20: 然無稱窮極之辭。道是智慧靈知之號。用 T2103_.52.0187a21: 智不及無智。有形不及無形。道是有義。不及 T2103_.52.0187a22: 自然之無義也 T2103_.52.0187a23: 君子曰。易乾鑿度云。昔燧人氏仰觀斗極以 T2103_.52.0187a24: 定方名。庖羲因之而畫八卦。黄帝受命使大 T2103_.52.0187a25: 撓造甲子容成次暦數。五行九宮之説自此 T2103_.52.0187a26: 而興。故説卦云。陽取九者。立天之道。曰陰 T2103_.52.0187a27: 與陽。陰二陽一則天有三焉。立地之道曰柔 T2103_.52.0187a28: 與剛。剛二柔一則地亦有三。立人之道曰仁 T2103_.52.0187a29: 與義。義二仁一則人亦有三。三三合九。陰陽 T2103_.52.0187b01: 相包以成萬物。不聞別有道神處大玄都坐 T2103_.52.0187b02: 高蓋天。上羅三清下包三界。居七英之房。出 T2103_.52.0187b03: 九宮之上。行神布氣造作萬物。豈非惑亂陷 T2103_.52.0187b04: 墜人間耶。挍功則業殊。比跡則事異。沙門旌 T2103_.52.0187b05: 徳而靡違。道士言行而多過。立不刊之遐 T2103_.52.0187b06: 迹。建不朽之玄猷。洋洋乎弗可尚也。其唯 T2103_.52.0187b07: 釋教歟豈以拗堂小。水匹憑夷大波者。哉 T2103_.52.0187b08: 非所類矣 T2103_.52.0187b09: 廣弘明集卷第十三 T2103_.52.0187b10: T2103_.52.0187b11: T2103_.52.0187b12: T2103_.52.0187b13: T2103_.52.0187b14: *大唐*西明寺*沙門釋道宣*撰 T2103_.52.0187b15: 辯惑篇第二之十 T2103_.52.0187b16: 内徳論門下典儀李師政 T2103_.52.0187b17: 若夫十力調御。運法舟於苦海。三乘汲引。坦 T2103_.52.0187b18: 夷途於火宅。勸善進徳之廣。七經所不逮。戒 T2103_.52.0187b19: 惡防患之深。九流莫之比。但窮神知化。其言 T2103_.52.0187b20: 宏大而可驚。去惑絶塵。厥軌清邈而難蹈。 T2103_.52.0187b21: 華夷士庶朝野文儒。各附所安鮮味斯道。自 T2103_.52.0187b22: 非研精以考眞妄。沈思而察苦空。無以立匪 T2103_.52.0187b23: 石之信根。去若亡之疑蓋。遠則淨名妙徳 T2103_.52.0187b24: 知道勝而服勤。近則天親龍樹悟理眞而敦。 T2103_.52.0187b25: 悦羅什道安之篤學。究玄宗而益敬。僧睿惠 T2103_.52.0187b26: 遠之歸信。迄皓首而彌堅。邁士安之淫書。 T2103_.52.0187b27: 甚宣尼之翫易。千金未足驚其視。八音不能 T2103_.52.0187b28: 改其聽。聞之博而樂愈深。思之深而信彌。篤 T2103_.52.0187b29: 皆欲罷而不能。則其非妄也必矣 T2103_.52.0187c01: 我皇誕膺天命弘濟區宇。覆等蒼旻載均厚 T2103_.52.0187c02: 地。掃氛祲清八。表救塗炭寧兆。民五教敬敷 T2103_.52.0187c03: 九功惟。序總萬古之徽。猷改百王之餘弊。 T2103_.52.0187c04: 網羅庶善。崇三寶以津梁。芟夷群惡。屏四 T2103_.52.0187c05: 部之稊莠。遵付囑之遺旨。弘紹隆之要術。功 T2103_.52.0187c06: 徳崇高昊天罔喩。但縉紳之士祖述多途。各 T2103_.52.0187c07: 師所學異論鋒起。或謂三王無佛而年永。二 T2103_.52.0187c08: 石有僧而政虐。損化由於奉佛。益國在於廢 T2103_.52.0187c09: 僧。苟明偏見未申通理。博考興亡足證浮僞。 T2103_.52.0187c10: 何則亡秦者胡亥。時無佛而土崩。興佛者漢 T2103_.52.0187c11: 明。世有僧而國治。周除佛寺。而天元之祚未 T2103_.52.0187c12: 永。隋弘釋教。而開皇之令無虐。盛衰由布政。 T2103_.52.0187c13: 治亂在庶官。歸咎佛僧寔非通論。且佛唯弘 T2103_.52.0187c14: 善不長惡。於臣民戒本防非。何損治于家 T2103_.52.0187c15: 國。若人人守善家家奉戒。則刑罰何得而 T2103_.52.0187c16: 施。禍亂無由而作。騏驥雖駿。不乘無以致 T2103_.52.0187c17: 遠。藥石徒豐。未餌焉能愈疾。項籍喪師。非 T2103_.52.0187c18: 范曾之無算。石氏興虐。豈浮圖之不仁。但 T2103_.52.0187c19: 爲違之而暴亂。未有遵之而兇虐。由此觀之。 T2103_.52.0187c20: 亦足明矣。復有謂正覺爲妖神比淨施於淫 T2103_.52.0187c21: 祀。訾而謗之無所不至。聖朝勸善。立伽藍以 T2103_.52.0187c22: 崇福。迷民起謗。反功徳以爲尤。此深訕上 T2103_.52.0187c23: 非徒毀佛。愚竊撫心而太息。所以發憤而含 T2103_.52.0187c24: 毫者也。忝頼皇恩預霑法雨。切瑳所惑積稔 T2103_.52.0187c25: 於茲。信隨聞起疑因解滅。昔甞苟訾而不信。 T2103_.52.0187c26: 今則篤信而無毀。近推諸己廣以量人。凡百 T2103_.52.0187c27: 輕毀而弗欽。皆爲討論之未究。若令探賾索 T2103_.52.0187c28: 隱。功齊於澄什。必皆深信篤敬。志均於名僧 T2103_.52.0187c29: 矣。師政學匪鉤深識不臻妙。少有所聞微去 T2103_.52.0188a01: 其惑。謹課庸短著論三篇。辯惑第一明邪正 T2103_.52.0188a02: 之通蔽。通命第二辯殃慶之倚伏。空有第三 T2103_.52.0188a03: 破斷常之執見。覈之以群言。考之以衆善。上 T2103_.52.0188a04: 顯聖朝之淨福。下折淫祀之虚誹。徒有斯意 T2103_.52.0188a05: 寔乏其才。屬辭鄙陋援證膚淺。雖竭愚勤 T2103_.52.0188a06: 何宣聖徳。庶同病而未愈者。聞淺譬而深悟 T2103_.52.0188a07: 也。如藩籬之卉或蠲疾於腹心。藜藿之餐儻 T2103_.52.0188a08: 救餒于溝壑。若金丹在目玉饌盈案。顧瞻菲 T2103_.52.0188a09: 薄良足陋矣 T2103_.52.0188a10: 辯惑篇第一 T2103_.52.0188a11: 一惑佛出西胡二惑周孔不言 T2103_.52.0188a12: 三惑毀佛譽道四惑比佛妖魅 T2103_.52.0188a13: 五惑昔有反僧六惑比僧土梟 T2103_.52.0188a14: 七惑譏毀鬚髮八惑埿種事*埿 T2103_.52.0188a15: 九惑有佛政虐十惑無佛民和 T2103_.52.0188a16: 有辯聰書生。謂忠正君子曰蓋聞釋迦生於 T2103_.52.0188a17: 天竺。修多。出自西。胡名號無傳於周孔。功徳 T2103_.52.0188a18: 靡稱於典謨。寔遠夷所尊敬。非中夏之師儒。 T2103_.52.0188a19: 逮攝摩騰之入漢。及康僧會之遊呉。顯舍利 T2103_.52.0188a20: 於南國。起招提於東都。自茲厥後乃尚浮圖。 T2103_.52.0188a21: 沙門盛洙泗之衆。精舍麗王侯之居。既營之 T2103_.52.0188a22: 于爽塏。又資之以膏腴。擢修幢而曜日。擬甲 T2103_.52.0188a23: 第而當衢。王公大人助之以金帛。農商富族 T2103_.52.0188a24: 施之以田廬。其福利之焉在。何尊崇之有餘 T2103_.52.0188a25: 也。未若銷像而絶鐫鑄。貨泉可以無費。毀經 T2103_.52.0188a26: 以禁繕寫。筆紙不爲之貴。廢僧以從編戸。益 T2103_.52.0188a27: 黍稷之餘税。壞塔以補不足。廣賑恤之仁惠。 T2103_.52.0188a28: 欲詣闕而効愚忠上書而獻斯計。竊謂可以 T2103_.52.0188a29: 益國而利民矣。吾子以爲何如乎。忠正君子 T2103_.52.0188b01: 曰。是何言之過歟。非忠孝之道也。夫忠臣奉 T2103_.52.0188b02: 國。願受福之無疆。孝子安親。務防災於未兆。 T2103_.52.0188b03: 聞多福之因縁。求之如不及。覩速禍之萌 T2103_.52.0188b04: 抵。避之若探湯。國重天地之祈。祈於福也。家 T2103_.52.0188b05: 避陰陽之忌。忌於禍也福疑從取禍疑從去。 T2103_.52.0188b06: 人之情也。忠之道焉。子乃去人之所謂福。取 T2103_.52.0188b07: 人之所謂殃。豈忠臣奉國之計。非孝子安親 T2103_.52.0188b08: 之方也。觀匹夫之自愛。尚不反醫而違卜。 T2103_.52.0188b09: 況忠臣之愛君。如何勸殃而阻福乎。何異採 T2103_.52.0188b10: 藥物以薦君而取農岐之所忌。求醫術以奉 T2103_.52.0188b11: 親而反和鵲之深致。彼勸取忌而用毒。良非 T2103_.52.0188b12: 重愼之至意。施諸己而猶懼矣。矧敢安於所 T2103_.52.0188b13: 天乎。若夫廢宗廟之粢盛。供子孫之魚肉。毀 T2103_.52.0188b14: 蒸甞之黻冕。充僕妾之衣服。苟求惠下之恩。 T2103_.52.0188b15: 不崇安上之福。恨養親之費膳。思廢養以潤 T2103_.52.0188b16: 屋。如此者可謂忠乎。可謂孝乎。且夫周棄弘 T2103_.52.0188b17: 播殖之教。遂配稷以長尊。勾龍立水土之功。 T2103_.52.0188b18: 亦爲社而恒敬。坊墉小益。尚參八蜡之祭。林 T2103_.52.0188b19: 澤微靈。猶行一獻之祀。況夫三逹無閡之 T2103_.52.0188b20: 智。百神無以儔。十力無等之尊。千聖莫之 T2103_.52.0188b21: 匹。萬惑盡矣。萬徳備矣。梵天仰焉。帝釋師 T2103_.52.0188b22: 焉。道濟四生化通三界。拔生死於輪迴。示涅 T2103_.52.0188b23: 槃之常樂。身光赫奕。奪朗日之流暉。形相端 T2103_.52.0188b24: 嚴。具聖人之奇表。微妙玄通。周孔未足擬議。 T2103_.52.0188b25: 博施兼濟。堯舜其猶病諸。等慈而無棄物。可 T2103_.52.0188b26: 不謂之仁乎。具智而有妙覺。可不謂之聖乎。 T2103_.52.0188b27: 夫體仁聖之徳者。豈爲譎誑之説哉。靜而思 T2103_.52.0188b28: 之蔑不信矣。至如立寺功深於巨海。度僧福 T2103_.52.0188b29: 重於高嶽。法王之所明言。開士之所篤信。若 T2103_.52.0188c01: 興之者増慶益國。不亦大乎。敬之者生善利 T2103_.52.0188c02: 民。不亦廣乎。或小損而大益。豈非國之所宜 T2103_.52.0188c03: 崇乎。或小益而大損。豈非民之所當避乎。法 T2103_.52.0188c04: 眼明了。覩福報之無量。金口信實。説咎因之 T2103_.52.0188c05: 不朽。凡百士民皆非目見。縱未能信其必爾。 T2103_.52.0188c06: 亦何以知其不然哉。冥昧不可以意決。深遠 T2103_.52.0188c07: 唯當以聖證。豈不冀崇之福資於君父。畏毀 T2103_.52.0188c08: 之累及於家國乎。臣無斯愼於其君。非忠臣 T2103_.52.0188c09: 也。子無此慮於其親。非孝子也。子欲苟遂 T2103_.52.0188c10: 娼嫉之褊心。不弘忠愼之深慮。阻祈福之大 T2103_.52.0188c11: 縁。毀安上之善業。乃取咎之道也。豈盡忠 T2103_.52.0188c12: 之義哉。余昔篤志於儒林。又措心于文苑。頗 T2103_.52.0188c13: 同吾子之言論。良由聞法之遲晩。頼指南以 T2103_.52.0188c14: 去惑。幸失途之未遠。毎省過而責躬則臨餐 T2103_.52.0188c15: 而忘飯。子若博考而深計。亦將悔迷而知返 T2103_.52.0188c16: 矣。竊聞有太史令傅君者。又甚余曩日之惑 T2103_.52.0188c17: 焉。内自省於昔迷。則十同其五矣。請辯傅君 T2103_.52.0188c18: 之惑言。以釋吾子之邪執 T2103_.52.0188c19: 傅謂佛法本出於西胡。不應奉之於中國。余 T2103_.52.0188c20: 昔同此惑焉。今則悟其不然矣。夫由余出 T2103_.52.0188c21: 自西戎。輔秦穆以開覇業。日磾生於北狄。侍 T2103_.52.0188c22: 漢武而除危害。臣既有之。師亦宜爾。何必取 T2103_.52.0188c23: 其同俗而捨於異方乎。師以道大爲尊。無論 T2103_.52.0188c24: 於彼此。法以善高爲勝。不計於遐邇。若夫尚 T2103_.52.0188c25: 仁爲美去欲稱高。戒積惡之餘殃。勸爲善以 T2103_.52.0188c26: 邀福。百家之所同。七經無以易。但褊淺而未 T2103_.52.0188c27: 深至。齷齪而不周廣。其恕己接物。孰與佛 T2103_.52.0188c28: 之弘乎。其覩末知本。孰與佛之遠乎。其勸善 T2103_.52.0188c29: 懲惡。孰與佛之廣乎。其明空析有。孰與佛之 T2103_.52.0189a01: 深乎。由此觀之。其道妙矣。聖人之徳何以 T2103_.52.0189a02: 加焉。豈得以生於異域而賤其道。出於遠方 T2103_.52.0189a03: 而棄其寶。夫絶群之駿。非唯中邑之産。曠世 T2103_.52.0189a04: 之珍。不必諸華之物。漢求西域之名馬。魏收 T2103_.52.0189a05: 南海之明珠。貢犀象之牙角。採翡翠之毛羽。 T2103_.52.0189a06: 物生遠域。尚於此而爲珍。道出遐方。獨奈何 T2103_.52.0189a07: 而可棄。若藥物出於戎夷。禁咒起於胡越。苟 T2103_.52.0189a08: 可以蠲邪而去疾。豈以遠來而不用之哉。夫 T2103_.52.0189a09: 滅三毒以證無爲。其蠲邪也大矣。除八苦而 T2103_.52.0189a10: 致常樂。其去疾也深矣。何得拘夷夏而計親 T2103_.52.0189a11: 疏乎。況百億日月之下。三千世界之内。則中 T2103_.52.0189a12: 在於彼域。不在於此方矣 T2103_.52.0189a13: 傅計詩書所未言。以爲修多不足尚。余昔 T2103_.52.0189a14: 同此惑焉。今又悟其不然矣 T2103_.52.0189a15: 夫天文暦象之祕奧。地理山川之卓詭。經脈 T2103_.52.0189a16: 孔穴之診候。針藥符咒之方術。詩書有所不 T2103_.52.0189a17: 載。周孔未之明言。然考之吉凶而有徴矣。察 T2103_.52.0189a18: 其行用而多効矣。且又周孔未言之物。蠢蠢 T2103_.52.0189a19: 無窮。詩書不載之法。茫茫何限。信乎書不盡 T2103_.52.0189a20: 言言不盡意。何得拘六經之局教。而背三乘 T2103_.52.0189a21: 之通旨哉。夫能事未興於上古。聖人開務於 T2103_.52.0189a22: 後世。故棟宇易橧巣之居。文字代結繩之 T2103_.52.0189a23: 制。飮血茹毛之饌則先用而未珍。火化粒食 T2103_.52.0189a24: 之功雖後作而非弊。彼用捨之先後。非理教 T2103_.52.0189a25: 之通蔽。豈得以詩書早播而特隆。修多晩至 T2103_.52.0189a26: 而當替。人有幼噉藜藿長飯粱肉。少爲布衣 T2103_.52.0189a27: 老遇侯服。豈得以藜藿先獲。謂勝粱肉之味。 T2103_.52.0189a28: 侯服晩遇。不如布衣之貴乎。萬物有遷三寶 T2103_.52.0189a29: 常住。寂然不動感而皆遇。化身示隱顯之迹。 T2103_.52.0189b01: 法體絶興亡之數。非初誕於王宮。不長逝於 T2103_.52.0189b02: 雙樹。何得論生滅于赴感。計修促于來去 T2103_.52.0189b03: 乎 T2103_.52.0189b04: 傅氏譽老子而毀釋迦。讃道書而非佛教。余 T2103_.52.0189b05: 昔同此惑焉。今又悟其不然也。夫釋老之爲 T2103_.52.0189b06: 教體一而不二矣。同蠲有欲之累。倶顯無爲 T2103_.52.0189b07: 之宗。老氏明而未融。釋典言臻其極。道若果 T2103_.52.0189b08: 是。佛固同是而無非。佛若果非。道亦可非而 T2103_.52.0189b09: 無是。理非矛盾之異。人懷向背之殊。既同衆 T2103_.52.0189b10: 狙之喜怒。又似葉公之愛畏。至如柱下道徳 T2103_.52.0189b11: 之旨。漆園内外之篇。雅奧而難加。清高而可 T2103_.52.0189b12: 尚。竊常讀之無間然矣。豈以信奉釋典而苟 T2103_.52.0189b13: 訾之哉。抑又論之。夫生死無窮之縁。報應不 T2103_.52.0189b14: 朽之旨。釋氏之所創明。黄老未之言及。不知 T2103_.52.0189b15: 今之道書何因類於佛典。論三世以勸戒。出 T2103_.52.0189b16: 九流之軌躅。若目覩而言之。則同佛而等其 T2103_.52.0189b17: 照。若耳聞而倣之。則師佛而遵其説。同照 T2103_.52.0189b18: 則同不當非。相師則師不可毀。譽道而非 T2103_.52.0189b19: 佛。何謬之甚哉 T2103_.52.0189b20: 傅云。佛是妖魅之氣。寺爲淫邪之祀。此其未 T2103_.52.0189b21: 思之言也。妖唯作。豈弘十善之化。魅必憑 T2103_.52.0189b22: 邪。寧興八正之道。妖猶畏狗。魅亦懼猫。何以 T2103_.52.0189b23: 降帝釋之高心。摧天魔之巨力。又如圖澄羅 T2103_.52.0189b24: 什之侶。道安慧遠之儔。高徳高名非狂非醉。 T2103_.52.0189b25: 豈容捨愛辭榮。求魑魅之邪道。勤身苦節。事 T2103_.52.0189b26: 魍魎之妖神。又自昔東漢至我 T2103_.52.0189b27: 大唐。代代而禁妖言。處處而斷淫祀。豈容捨 T2103_.52.0189b28: 其財力放其士民。營魑魅之堂塔。入魍魎之 T2103_.52.0189b29: 徒衆。又有宰輔冠蓋人倫羽儀。王導庾亮之 T2103_.52.0189c01: 徒。戴逵許詢之輩。置情天人之際。抗迹煙霞 T2103_.52.0189c02: 之表。並禀教而歸依。皆厝心以崇信。豈容尊 T2103_.52.0189c03: 妖奉魅以自屈乎。良由覩妙知眞使之然耳。 T2103_.52.0189c04: 又傅氏之先毅字武仲。高才碩學世號通人。 T2103_.52.0189c05: 辯顯宗之祥夢。證金人之冥感。釋道東被。毅 T2103_.52.0189c06: 有功焉。竊揆傅令之才識。未可齊於武仲也。 T2103_.52.0189c07: 何爲毀佛謗法。與其先之反乎。呉尚書令闞 T2103_.52.0189c08: 澤對呉主孫權曰。孔老二家比方佛法優劣 T2103_.52.0189c09: 遠矣。何以言之。孔老設教法天以制。不敢違 T2103_.52.0189c10: 天。諸佛説法天奉而行。不敢違佛。以此言 T2103_.52.0189c11: 之實非比對。愚謂闞子斯論。知優劣之一隅 T2103_.52.0189c12: 矣。凡百家君子可不思其言乎。夫大士高僧 T2103_.52.0189c13: 觀於理也深矣。明主賢臣謀於國也忠矣。而 T2103_.52.0189c14: 歴代寶之以爲大訓何哉。知其窮理盡性道 T2103_.52.0189c15: 莫之加故也。傅氏觀不深於名僧。思未精於 T2103_.52.0189c16: 前哲。獨師心而背法。輕絶福而興咎。何其爲 T2103_.52.0189c17: 國謀而不忠乎。爲身慮而不遠乎。大覺窮神 T2103_.52.0189c18: 而知化。深勸思患而豫防。惟百齡之易盡。 T2103_.52.0189c19: 嗟五福其難常。命川流而電逝。業地久而天 T2103_.52.0189c20: 長。三塗極迍而杳杳。四流無際而茫茫。憑法 T2103_.52.0189c21: 舟而利濟。藉信翮以高翔。宜轉咎而爲福。 T2103_.52.0189c22: 何罔念而作狂也 T2103_.52.0189c23: 傅云。趙時梁時皆有僧反。況今天下僧尼二 T2103_.52.0189c24: 十萬衆。此又不思之言也。若以昔有反僧而 T2103_.52.0189c25: 廢今之法衆。豈得以古有叛臣而棄今之多 T2103_.52.0189c26: 士。隣有逆兒而遂己之順子。昔有亂民而不 T2103_.52.0189c27: 養今之黎庶乎。夫普天之下。出家之衆。非雲 T2103_.52.0189c28: 集於一邑。寔星分於九土。攝之以州縣。限之 T2103_.52.0189c29: 以關河。無徴發之威權。有憲章之禁約。縱令 T2103_.52.0190a01: 五三凶險一二闡提。既無縁以烏合。亦何憂 T2103_.52.0190a02: 於蟻聚。且又沙門入道。豈懷亡命之謀。女子 T2103_.52.0190a03: 出家。寧求帶鉀之用。何乃混計僧尼之數。雷 T2103_.52.0190a04: 同梟鏡之黨。搆虚以亂眞。蔽善而稱惡。君 T2103_.52.0190a05: 子有三畏。豈當如是乎。夫青衿有罪。非關尼 T2103_.52.0190a06: 父之失。皂服爲非。豈是釋尊之咎。僧干朝憲 T2103_.52.0190a07: 尼犯俗刑。譬誦律而穿窬。如讀禮而驕倨。但 T2103_.52.0190a08: 以人禀頑嚚之性而不遷於善。非是經開逆 T2103_.52.0190a09: 亂之源而令染於惡。人不皆賢法實盡善。何 T2103_.52.0190a10: 得因怒惡而及善。以咎人而棄法。夫口談夷 T2103_.52.0190a11: 惠而身行桀蹠。耳聽詩禮而心存邪僻。夏殷 T2103_.52.0190a12: 以降何代無之。豈得怒蹠而尤夷惠疾邪而 T2103_.52.0190a13: 廢詩禮。然則人有可誅之罪。法無可廢之過。 T2103_.52.0190a14: 但應禁非以弘法。不可以人而賤道。竊篤信 T2103_.52.0190a15: 于妙法。不苟黨於沙門。至於耘稊稗以植嘉 T2103_.52.0190a16: 苗。肅姦回以清大教。所深願矣。所深願矣」 T2103_.52.0190a17: 傅云。道人土梟驢騾四色。皆是貪逆之惡種。 T2103_.52.0190a18: 此又不思之言也。夫以捨俗修道故稱道人。 T2103_.52.0190a19: 學道離貪何名貪逆。若云貪菩提道逆生死 T2103_.52.0190a20: 流。則傅子興言未逹斯旨。觀沙門之律行也。 T2103_.52.0190a21: 行人所不能行。止人所不能止。具諸釋典可 T2103_.52.0190a22: 得而究。蠕動之物猶不加害。況爲梟鏡之事 T2103_.52.0190a23: 乎。嫁娶之禮尚捨不爲。況爲禽獸之行乎。何 T2103_.52.0190a24: 乃引離欲之上人。*匹聚麀之下物援有道 T2103_.52.0190a25: 之賢俊。比無知之驢騾。毀大慈之善衆。媲不 T2103_.52.0190a26: 祥之惡鳥。謂道人爲逆種。以梵行比獸心。害 T2103_.52.0190a27: 善一何甚乎。反白頓如此乎 T2103_.52.0190a28: 余昔毎引孝經之不毀傷。以譏沙門之去鬚 T2103_.52.0190a29: 髮。謂其反先王之道。失忠孝之義。今則悟其 T2103_.52.0190b01: 不然矣。若夫事君親而盡節。雖殺身而稱仁。 T2103_.52.0190b02: 虧忠孝而偸存。徒全膚而非義。論美見危而 T2103_.52.0190b03: 致命禮防臨難而苟免。何得一概而訶毀傷。 T2103_.52.0190b04: 雷同而顧膚髮。割股納肝傷則甚矣。剔鬚落 T2103_.52.0190b05: 髮毀乃微焉。立忠不顧其命。論者莫之咎。求 T2103_.52.0190b06: 道不愛其毛。何獨以爲過。湯恤蒸民。尚焚軀 T2103_.52.0190b07: 以祈澤。墨敦兼愛。欲磨足而至頂。況夫上 T2103_.52.0190b08: 爲君父深求福利。鬚髮之毀何足顧哉。且夫 T2103_.52.0190b09: 聖人之教有殊途而同歸。君子之道或反經 T2103_.52.0190b10: 而合義。則太伯其人也。廢在家之就養。託 T2103_.52.0190b11: 採藥而不歸。棄中國之服章。依剪髮以爲 T2103_.52.0190b12: 飾。反經悖禮莫甚。於斯。然而仲尼稱之曰。 T2103_.52.0190b13: *太伯可謂至徳矣。其故何也。雖迹背君親 T2103_.52.0190b14: 而心忠於家國。形虧百越而徳全乎三讓。故 T2103_.52.0190b15: *太伯棄衣冠之制而無損於至徳。則沙門捨 T2103_.52.0190b16: 搢紳之容。亦何傷乎妙道。雖易服改貎違臣 T2103_.52.0190b17: 子之常儀。而信道歸心願君親之多福。苦其 T2103_.52.0190b18: 身意。修出家之衆善。遺其君父。以歴劫之深 T2103_.52.0190b19: 慶。其爲忠孝。不亦多乎。謂善沙門爲不忠。未 T2103_.52.0190b20: 之信矣 T2103_.52.0190b21: 傅又云。西域胡人因埿而生。是以便事埿 T2103_.52.0190b22: 瓦。此又未思之言也。夫崇立靈像摸寫尊 T2103_.52.0190b23: 形。所用多塗。非獨泥瓦。或彫或鑄。則以鐵 T2103_.52.0190b24: 木金銅。圖之繍之。亦在丹青縑素。復謂西域 T2103_.52.0190b25: 士女遍從此物而生乎。且又中國之廟以木 T2103_.52.0190b26: 爲主。則謂制禮君子皆從木而育耶。親不 T2103_.52.0190b27: 可忘。故爲之宗廟。佛不可忘。故立其形像。以 T2103_.52.0190b28: 表罔極之心。用申如在之敬。欽聖仰徳。何 T2103_.52.0190b29: 失之有哉。夫以善爲過者。故亦以惡爲功 T2103_.52.0190c01: 矣 T2103_.52.0190c02: 傅又云。帝王無佛則國治年長。有佛則政虐 T2103_.52.0190c03: 祚短。此又未思之言也。則謂能仁設教。皆闡 T2103_.52.0190c04: 淫虐之風。菩薩立言。專弘桀紂之事。以實論 T2103_.52.0190c05: 之。殊不然矣。夫殷喪大寶。災興妲己之言。周 T2103_.52.0190c06: 失諸侯。禍由褒姒之笑。三代之亡。皆此物也。 T2103_.52.0190c07: 三乘之教。豈斯尚乎。佛之爲道慈悲喜護。齊 T2103_.52.0190c08: 物我而等怨親。與安樂而救危苦。古之所以 T2103_.52.0190c09: 得其民者。佛既弘之矣。民之所以逃其上者。 T2103_.52.0190c10: 經甚戒之矣。羲軒舜禹之徳。在六度而苞 T2103_.52.0190c11: 籠。羿浞癸辛之咎。總十惡以防禁。向使桀弘 T2103_.52.0190c12: 少欲之教。紂順大慈之道。伊呂無所用其 T2103_.52.0190c13: 謀。湯武焉得行其討。可使嗚條免去國之禍。 T2103_.52.0190c14: 牧野息倒戈之亂。夏后從洛汭之歌。楚子違 T2103_.52.0190c15: 乾溪之難。然則釋氏之化爲益非小。延福祚 T2103_.52.0190c16: 於無窮。遏危亡於未兆。傅謂有之爲損無之 T2103_.52.0190c17: 爲益。是何言歟。是何言歟。與佛何讐而誣之 T2103_.52.0190c18: 至此。佛何所負而疾之若讎乎 T2103_.52.0190c19: 傅又云。未有佛法之前。人皆淳和世無簒逆。 T2103_.52.0190c20: 此又未思之言也。夫九黎亂徳。豈非無佛之 T2103_.52.0190c21: 年。三苗逆命。非當有法之後。夏殷之季何有 T2103_.52.0190c22: 淳和。春秋之時寧無簒逆。寇賊姦宄。作士命 T2103_.52.0190c23: 於皐繇。玁狁孔熾。薄伐勞於吉甫。而傅謂 T2103_.52.0190c24: 佛興簒逆法敗淳和。專搆虚言皆違實録。一 T2103_.52.0190c25: 縷之盜佛猶戒之。豈長簒逆之亂乎。一言之 T2103_.52.0190c26: 妄佛亦防之。何敗淳和之道乎。惟佛之爲教 T2103_.52.0190c27: 也。勸臣以忠。勸子以孝。勸國以治。勸家以 T2103_.52.0190c28: 和。弘善示天堂之樂。懲非顯地獄之苦。不唯 T2103_.52.0190c29: 一字以爲褒。豈止五刑而作戒。乃謂傷和而 T2103_.52.0191a01: 長亂。不亦誣謗之甚哉。亦何傷於佛日乎。 T2103_.52.0191a02: 但自淪於苦海矣。輕而不避。良可悲夫。於是 T2103_.52.0191a03: 書生心伏而色愧避席而謝曰。僕以習俗生 T2103_.52.0191a04: 常違道自佚。忽於所未究翫其所先述。背 T2103_.52.0191a05: 正法而異論。受邪言以同失。今聞佛智之玄 T2103_.52.0191a06: 遠。乃知釋教之忠實。豁然神悟而理攄。足以 T2103_.52.0191a07: 蕩迷而祛疾。雖從邪於昔歳。請歸正於茲 T2103_.52.0191a08: 日。謹誦來戒以爲口實矣 T2103_.52.0191a09: 内徳論通命篇第二 T2103_.52.0191a10: 或曰。聖人陳福以勸善。示禍以戒惡。小人謂 T2103_.52.0191a11: 善無益而不爲。謂惡無傷而不去。然有殃有 T2103_.52.0191a12: 福之言。乃華而不實。無益無傷之論。則信而 T2103_.52.0191a13: 有徴。何以言之也。伯夷餒矣。啓期貧矣。顏 T2103_.52.0191a14: 回殀矣。冉耕疾矣。或侈侈隆富。言罕及於 T2103_.52.0191a15: 義方。或皤皤壽考。名不稱於歿世。仁而不壽 T2103_.52.0191a16: 富而未仁。書契已降不可勝紀。故知仲尼殃 T2103_.52.0191a17: 慶之言。徒欺人耳。文命影響之喩。殆難信乎。 T2103_.52.0191a18: 有敦善行而不怠者。嗟斯言之長惑焉。乃論 T2103_.52.0191a19: 而釋之曰。夫殃福蓋有其根。不可無因而妄 T2103_.52.0191a20: 致。善惡當收其報。必非失應而徒已。但根深 T2103_.52.0191a21: 而報遠。耳目之所不該。原始而究終。儒墨之 T2103_.52.0191a22: 所莫逮。故隨遭之命度於天而難詳。殀壽之 T2103_.52.0191a23: 年考於人而易惑。人之爲賞罰也。尚能明察 T2103_.52.0191a24: 而不濫。天之降殃福也。豈反淆亂而無倫哉。 T2103_.52.0191a25: 故知有理存焉。不可誣矣。非夫大覺而遍知 T2103_.52.0191a26: 者。孰能窮理而除惑哉。卜商賈誼之爲言。班 T2103_.52.0191a27: 彪季康之著論。但知混而謂之命。莫辯命之 T2103_.52.0191a28: 所以然。何異見黍稷於倉廩。而不知得之由 T2103_.52.0191a29: 稼穡。覩羅紈於篋笥。而未識成之以機杼。馬 T2103_.52.0191b01: 遷嗟報施之爽。積疑而莫之通。范滂惑善惡 T2103_.52.0191b02: 之宜。含憤而無以釋。皆覩流而弗尋源。見一 T2103_.52.0191b03: 而不知二。惟觀釋氏之經論。可以究其始終 T2103_.52.0191b04: 乎。爲善爲惡之報。窮枝派於千葉。一厚一薄 T2103_.52.0191b05: 之命。照根源于萬古。辯六趣之往來。示三 T2103_.52.0191b06: 世之殃福。乃知形歿而業無朽焉。人死而神 T2103_.52.0191b07: 又生焉。或賢聖而受宿殃。六通乏適口之。膳 T2103_.52.0191b08: 或禽獸而荷餘福。四足懷如意之寶。爲業既 T2103_.52.0191b09: 非一緒。感報寔亦千變。業各異而隨心。報不 T2103_.52.0191b10: 同其如面。原其心也。或先迷而後復。或有 T2103_.52.0191b11: 初而無終。或惡恒而罔悔。或善粹而常崇。或 T2103_.52.0191b12: 爲功而兼咎。或福微而慧隆。或罪均而情異。 T2103_.52.0191b13: 或功殊而志同。故其報也。有先號而後笑。有 T2103_.52.0191b14: 既得而患失。有少賤而卒凶。有始榮而終吉。 T2103_.52.0191b15: 有操潔而年*殀。有行鄙而財溢。有同罪而殊 T2103_.52.0191b16: 刑。有齊徳而異秩。業多端而交加。果遍酬而 T2103_.52.0191b17: 縷悉。譬如畫工布丹青之彩。鏡像應姸蚩 T2103_.52.0191b18: 之質。命招六印。逹季子之遊談。業引萬金。果 T2103_.52.0191b19: 朱公之計術。取青紫如俯拾。有昔因之助焉。 T2103_.52.0191b20: 逹禮樂而固窮。無宿福之資也。讀論者繼踵 T2103_.52.0191b21: 而張文獨享其榮。説詩者比肩而匡鼎偏高 T2103_.52.0191b22: 其位。或功勤可記而祿不及於介推。或咎隙 T2103_.52.0191b23: 當誅而爵先加於雍齒。韋賢經術遠勝黄金 T2103_.52.0191b24: 之遺。趙壹文籍。不如盈嚢之錢。此豈功業 T2103_.52.0191b25: 之異哉。故由宿命之殊耳。或材小而任大。宰 T2103_.52.0191b26: 衡無赫赫之功。或道著而身微。孔墨有栖栖 T2103_.52.0191b27: 之辱。亦有徳位倶顯。元凱列唐虞之朝。才命 T2103_.52.0191b28: 並隆。傅呂受鹽梅之寄。二因雙殖。則兼之也。 T2103_.52.0191b29: 如此。一業孤修。則其偏也若彼。管仲釋囚而 T2103_.52.0191c01: 登相。李斯爲相而被刑。范睢先辱而後榮。鄧 T2103_.52.0191c02: 通始富而終餒。非初訥而末辯。豈昔愚而 T2103_.52.0191c03: 今智。由果熟而泰來。以福盡而屯及。若云 T2103_.52.0191c04: 敗伍胥者宰嚭也。非由昔殃。濟張倉者王陵 T2103_.52.0191c05: 也。何關往福。此爲見縁而不知因。有斷見之 T2103_.52.0191c06: 咎矣。若*云業縻好爵不念同昇之恩。命偶仁 T2103_.52.0191c07: 風。無愧來蘇之澤。此爲知因而不識縁。有背 T2103_.52.0191c08: 恩之罪矣。若兼逹其旨兩遣其累。進徳修業 T2103_.52.0191c09: 豈有閡乎。春種嘉穀。方頼夏雨以繁滋。宿 T2103_.52.0191c10: 殖良因。乃藉今縁而起發。受膏澤而荒蕪不 T2103_.52.0191c11: 墾之地也。遇明時而貧賤無因之士也。因縁 T2103_.52.0191c12: 之旨具諸經論。觸途而長。皆此類焉。若唯見 T2103_.52.0191c13: 其一不會其二。咎累之萌傷其徳矣。觀釋典 T2103_.52.0191c14: 之所明也。白黒之業。有必定之與不定。禍福 T2103_.52.0191c15: 之報。有可轉及於無轉。爲徳爲咎。唯禳可轉 T2103_.52.0191c16: 之業。若賢若愚。無移必定之命。夫大善積而 T2103_.52.0191c17: 災銷。衆惡盈而福滅。理之必然信而不貳。 T2103_.52.0191c18: 譬如藥石勝而疾除。水雨注而焚息。巨堤之 T2103_.52.0191c19: 堰涓流。蕭斧之伐朝菌。但疾處膏肓。良藥有 T2103_.52.0191c20: 所不救。火炎原隰。滴水固其無解。鄧林之木 T2103_.52.0191c21: 非隻刃而可盡。長江之流豈一塊之能塞。大 T2103_.52.0191c22: 徳可以掩微瑕。微功不足補大咎。鐫金石者 T2103_.52.0191c23: 難爲功。摧枯朽者易爲力。其業微者報不堅。 T2103_.52.0191c24: 其行堅者果必定。不堅故可轉。必定則難移。 T2103_.52.0191c25: 可轉之難。故三唱息巨海之波。難移之厄。則 T2103_.52.0191c26: 四果遇兇人之害。劉琨小賢。致反風而滅 T2103_.52.0191c27: 火。唐堯大聖。遭洪水之襄陵。准此而論。未 T2103_.52.0191c28: 足惑矣。晋文増徳。殄長蛇於路隅。宋景興 T2103_.52.0191c29: 言。退妖星於天際。此不定之業也。邾文輕己 T2103_.52.0192a01: 而利民。有徳而無應。楚昭引災而讓福。言善 T2103_.52.0192a02: 而身凶。乃必定之命也。或同惡而殊感。或善 T2103_.52.0192a03: 均而報異。皆昔因之所致也。何足怪之於一 T2103_.52.0192a04: 生哉。孔子曰。小人不知天命而不畏。又曰。不 T2103_.52.0192a05: 知命無以爲君子。佛之所云業也。儒之所謂 T2103_.52.0192a06: 命也。蓋言殊而理會。可得而同論焉。命繋 T2103_.52.0192a07: 於業。業起於人。人禀命以窮通。命隨業而厚 T2103_.52.0192a08: 薄。厚薄之命莫非由己。怨天尤上不亦謬 T2103_.52.0192a09: 乎。詩云。下民之。匪降自天。傳曰。禍福無 T2103_.52.0192a10: 門。惟人所召。此云。天之不可推而責之於 T2103_.52.0192a11: 人矣。孟軻干魯。不憾臧倉之蔽。仲由仕季。無 T2103_.52.0192a12: 恚伯寮之讒。則謂人之不可責而推之於天 T2103_.52.0192a13: 矣。其言若及其致匪殊。要而論之。同歸進 T2103_.52.0192a14: 徳。剋己戒人。以勗乾乾之志。樂天知命。蠲 T2103_.52.0192a15: 其慼*慼之尤。夫然故内勤克命之功。外弘 T2103_.52.0192a16: 不爭之徳。上無怨天之咎。下絶尤人之累。 T2103_.52.0192a17: 行之中和。於是乎在。古之善爲道者。其從事 T2103_.52.0192a18: 於斯乎。昔者初聞釋典信之不篤。拘其耳目 T2103_.52.0192a19: 之間。疑於視聽之外。謂前因後果之説。等莊 T2103_.52.0192a20: 周之寓言。天上地下之談。類相如之烏有。覩 T2103_.52.0192a21: 姦回之漏網。則爲非而不懲。聞忠直之逢尤。 T2103_.52.0192a22: 則輕善而無勸。甚哉此惑也。知業則不然。夫 T2103_.52.0192a23: 逹業之君子無私而委命。仰聖賢之清徳。敦 T2103_.52.0192a24: 金玉之高行。無悶于陋巷之居。忘懷於名利 T2103_.52.0192a25: 之競。所以畢既往之餘業。啓將來之長慶。不 T2103_.52.0192a26: 顧流俗之嗤毀。豈求郷曲之稱詠哉。夫種殖 T2103_.52.0192a27: 不見其長。有時而大砥礪。莫覩其虧。終銷厥 T2103_.52.0192a28: 厚。今形善惡之報。爲時近而未熟。昔世吉凶 T2103_.52.0192a29: 之果。須數終而乃謝。譬如稼穡作甘。不朝 T2103_.52.0192b01: 種而夕稔。蒺爲刺。亦春生而秋實。不耕而 T2103_.52.0192b02: 飽飫者。因昔歳之餘穀。不賢而富壽者。荷前 T2103_.52.0192b03: 身之舊福。天道無親疏。人業有盈縮。由斯以 T2103_.52.0192b04: 推天命。可得除疑惑矣。若夫虞夏商周之典。 T2103_.52.0192b05: 黄老孔墨之言。道*惟施於一生。言罔及於三 T2103_.52.0192b06: 世。則可惑者有六焉。無辭以通之矣。示爲善 T2103_.52.0192b07: 之利。謂爵賞及名譽。陳爲惡之害。明恥辱與 T2103_.52.0192b08: 刑罰。然逃賞晦名之士。以何爲利乎。苟免無 T2103_.52.0192b09: 恥之夫。不受其害矣。何足以爲懲勸哉。可惑 T2103_.52.0192b10: 者一也。云天與善降之以百祥。謂神糺淫加 T2103_.52.0192b11: 之以六極。然伯牛徳行而有疾。天豈惡其爲 T2103_.52.0192b12: 善乎。盜蹠凶暴而無殃。神豈善其爲惡乎。 T2103_.52.0192b13: 何禍福之濫及哉。可惑者二也。者云罪隨形 T2103_.52.0192b14: 而並滅。功與身而共朽。善何慶之可論。惡何 T2103_.52.0192b15: 殃而當戒。若善惡之報。信有而非無也。食山 T2103_.52.0192b16: 薇而飢死。何處而加之福。膾人肝而壽終。何 T2103_.52.0192b17: 時而受其禍。何善惡之無報哉。可惑者三也。 T2103_.52.0192b18: 若云禍福由其祖禰。殃慶延於子孫。考之於 T2103_.52.0192b19: 前載。不必皆然矣。伯宗羊肹之嗣。絶滅於 T2103_.52.0192b20: 晋朝。慶父叔牙之後。繁昌於魯國。豈祖禰之 T2103_.52.0192b21: 由乎。可惑者四也。若云觀善察惡。時有謬於 T2103_.52.0192b22: 上天。故使降福流災遂無均於下土。然天之 T2103_.52.0192b23: 明命寧當闇於賞罰乎。曾謂天道不如王者 T2103_.52.0192b24: 之制乎。可惑者五也。若云禍福非人所召。善 T2103_.52.0192b25: 惡無報於後。而百王賞善而刑淫。六經褒徳 T2103_.52.0192b26: 而貶過。則爲虚勸於不益妄戒於無損。何貴 T2103_.52.0192b27: 孔丘之弘教。何咎羸正之焚書乎。可惑者六 T2103_.52.0192b28: 也。然則善惡之所感致。禍福之所倚伏。*惟 T2103_.52.0192b29: 限之於一生。不通之以三世。其理局而不弘 T2103_.52.0192c01: 矣。何以辯人之惑乎。防於惡也未盡。導於善 T2103_.52.0192c02: 也多闕。其取義也尚淺。其利民也猶微。比夫 T2103_.52.0192c03: 十力深言三乘妙法。濟四生于火宅。運六舟 T2103_.52.0192c04: 於苦海。高下之相懸也。若培塿之與崑崙。淺 T2103_.52.0192c05: 深之不類也。匹潢汚之與江漢。何可同年而 T2103_.52.0192c06: 語哉。昔維摩詰之明逹。及舍利弗之聰辯。經 T2103_.52.0192c07: 論詳之。可得而挍。足以逾項託超孔丘。邁李 T2103_.52.0192c08: 老越許由。伏墨翟摧莊周。呑百氏該九流。書 T2103_.52.0192c09: 籍所載莫之與儔。然受諸異道不毀正信。雖 T2103_.52.0192c10: 明世典常樂佛法。師事釋迦伏膺善誘。豈不 T2103_.52.0192c11: 識道勝而鑚仰之乎 T2103_.52.0192c12: 内徳論空有篇第三 T2103_.52.0192c13: 或有惡取於空以生斷見。無所慚懼。自謂大 T2103_.52.0192c14: 乘。此正法所深戒也。其斷見者曰。經以法喩 T2103_.52.0192c15: 泡影生同幻化。又云。罪福不二業報非有。故 T2103_.52.0192c16: 知殖因收果之談。天堂地獄之説。無異相 T2103_.52.0192c17: 如述上林之橘樹。孟徳指前路之梅園。權 T2103_.52.0192c18: 誘愚蒙假稱珍怪。有其語焉無其實矣。至如 T2103_.52.0192c19: 冉疾顏殀以攝養之乖宜。彭壽聃存。由將衞 T2103_.52.0192c20: 之有術。貴賤自然而殊。苦樂偶其所遇。譬諸 T2103_.52.0192c21: 草木區以別矣。若蓂莢之表祥瑞。連理之應 T2103_.52.0192c22: 休明。名載于竹帛状圖於丹青。此則草木之 T2103_.52.0192c23: 貴者也。若被三徑而易蔓。亘七澤而難剪。充 T2103_.52.0192c24: 僕妾之薪蒸。被牛羊之履踐。此則草木之賤 T2103_.52.0192c25: 者也。若列挺干雲之峯。羅生絶跡之地。斤斧 T2103_.52.0192c26: 莫之及。樵蘇所不至。此則草木之全壽者也。 T2103_.52.0192c27: 若匠石之所數顧。農夫之所務去。遭荷蓧之 T2103_.52.0192c28: 奮鋤。値般輸之揮斧。此則草木*殀命者 T2103_.52.0192c29: 也。若篠簜比質於松柏。蕙若同氣於蘭芷。 T2103_.52.0193a01: 翠陵寒而未渝。芳在幽而不已。草木之賢俊 T2103_.52.0193a02: 者也。若蒺生而見惡。枳棘多而莫美。在詩 T2103_.52.0193a03: 騷之比興。以匹姦而喩鄙。草木之庸猥者也。 T2103_.52.0193a04: 若乃異臭殊味。千品萬形壤之所殖。胡可勝 T2103_.52.0193a05: 名。何業而見重。何因而被輕。何尤而速斃。 T2103_.52.0193a06: 何功而久生。何咎而枯槁。何福而華榮。何習 T2103_.52.0193a07: 而含毒。何修而播馨。此豈宿業之所致乎。乃 T2103_.52.0193a08: 自然而萬差耳。人之殊命。蓋亦如是。豈由前 T2103_.52.0193a09: 業使之然哉。然則無是無非。大乘之深理。明 T2103_.52.0193a10: 善明惡。小乘之淺教。愚騃者 T2103_.52.0193a11: 合眞。謹愼者乖道。何爲捨惡趣善而起分別 T2103_.52.0193a12: 之心乎。又嫌佛之説法端緒太多。論空説有 T2103_.52.0193a13: 自相乖背。此是佛鬥衆生耳。何不唯明一 T2103_.52.0193a14: 種之法乎。邪空之説云爾。正空則不然矣。苟 T2103_.52.0193a15: 識空有之理者。豈發如是之言乎。此既喩非 T2103_.52.0193a16: 而博言僞而辯。懼其迷誤後人増長邪見。聊 T2103_.52.0193a17: 率所聞試論之曰。若夫如夢如幻如響如泡。 T2103_.52.0193a18: 無一法而不爾。總萬象而倶苞。上士觀之 T2103_.52.0193a19: 以至聖。至聖體之而獨超。大浸稽天而不溺。 T2103_.52.0193a20: 大風偃岳而無飄。具六通而自在。越三界而 T2103_.52.0193a21: 逍遙。然理不自了正觀以照。心不自寂靜攝 T2103_.52.0193a22: 斯調。障不自遣對治方銷。徳不自備勤修乃 T2103_.52.0193a23: 饒。六蔽既除則眞如可顯。三障未滅則菩提 T2103_.52.0193a24: 極遙。故眞諦離垢淨之相。俗諦立是非之條。 T2103_.52.0193a25: 指事必假於分別。論法豈宜於混淆。六度不 T2103_.52.0193a26: 可爲墜苦之業。三毒不可爲出世之橋。投谷 T2103_.52.0193a27: 難以無墜。赴火何由不燒。堯舜不可比之於 T2103_.52.0193a28: 昏桀。幽厲不可同之於聖堯。忠賢不可斥之 T2103_.52.0193a29: 於荒野。邪佞不可昇之於明朝。不可反白而 T2103_.52.0193b01: 作黒。不可俾晝而爲宵。不可以邪害於正。不 T2103_.52.0193b02: 可持鳳比於梟。何得同因果於兔角。匹罪福 T2103_.52.0193b03: 於龜毛乎。雖引大乘之妙言。不得妙之眞致。 T2103_.52.0193b04: 説之於口若同。用之於心則異。異者何也。正 T2103_.52.0193b05: 法以空去其貪。邪説以空恣其愛。智者觀空 T2103_.52.0193b06: 以除恚。惑者論空而肆害。逹者行空而慧解。 T2103_.52.0193b07: 迷者取空以狂悖。大士體空而進徳。小人説 T2103_.52.0193b08: 空而善退。其殊若此。豈同致乎。良由反用正 T2103_.52.0193b09: 言以生邪執矣。騏驥浮水勤而無功。舟楫 T2103_.52.0193b10: 登山勞而不進。豈騏驥舟楫之不善哉。但 T2103_.52.0193b11: 浮水登山用之反也。讀淨名離相之典而廢 T2103_.52.0193b12: 進修。誦莊周齊物之言以縱情欲。無異策駟 T2103_.52.0193b13: 馬而泝流。棹方舟以登阪。望追造父之長 T2103_.52.0193b14: 驅。欲比越人之利渉。不亦難乎。夫淨名有清 T2103_.52.0193b15: 高之徳。莊周無嗜欲之累。故知斷見之論空。 T2103_.52.0193b16: 與無爲之道反矣。夫妙道之玄致。即群有以 T2103_.52.0193b17: 明空。既觸實而知假。亦就殊而照同。其何類 T2103_.52.0193b18: 也。譬如對廣鏡而傍觀。臨碧池而俯映。衆 T2103_.52.0193b19: *象粲而在目可見而無實性。縁生有而成形。 T2103_.52.0193b20: 有離縁而喪質。水遇寒而氷壯。氷渉温而 T2103_.52.0193b21: 堅失。凡從縁而爲有。雖大有其何實。故天 T2103_.52.0193b22: 地與我皆虚。我與萬物爲一。菩提不得謂爲 T2103_.52.0193b23: 有。何況群生與衆術。故察於物而非物。取諸 T2103_.52.0193b24: 身而匪身。麗天著而皆妄。鎭地崇而莫眞。言 T2103_.52.0193b25: 論窮理而無説。賓客盈堂而無人。豔色絶世 T2103_.52.0193b26: 而無美。瑰寶溢目而無珍。善惡殊途而不二。 T2103_.52.0193b27: 聖凡異等而常均。尋夫經論之大旨也。從縁 T2103_.52.0193b28: 以明非有。縁起以辯非無。事有而無妙實。義 T2103_.52.0193b29: 空而匪太虚。無人非闚戸之閴。無見非面牆 T2103_.52.0193c01: 之愚。無説非金人之口。無體非棘猴之軀。無 T2103_.52.0193c02: 動非山岳之貎。無別非雷同之諛。無眞非魚 T2103_.52.0193c03: 目之寶。無實非雁足之書。財比夢財而莫 T2103_.52.0193c04: 異。色與幻色而何殊。猗頓等原憲之産。宋里 T2103_.52.0193c05: 匹平城之姝。道智了空而絶縛。俗情滯有以 T2103_.52.0193c06: 常拘。人與業報而非有。業報隨人而不無。天 T2103_.52.0193c07: 堂類天而匪妄。地獄等地而爲虚。非同楊雄 T2103_.52.0193c08: 之假稱玉樹。曼都之矯見神居。何乃取空言 T2103_.52.0193c09: 而背旨。援卉木而比諸。夫夜光結緑之寶。南 T2103_.52.0193c10: 威毛嬙之色。人皆見其有而興愛。孰能體其 T2103_.52.0193c11: 空而不染。睚眥蠆介之隙。青蠅貝錦之讐。 T2103_.52.0193c12: 莫不著其相而興憤。尟能比於空而不憾。獨 T2103_.52.0193c13: 謂鄙行空而不戒。善法空而不遵。三惑應捨 T2103_.52.0193c14: 而未悛。五徳應修而反棄。不觀空以遣累。但 T2103_.52.0193c15: 取空而廢善。此豈淨名不二之深致。莊周齊 T2103_.52.0193c16: 物之玄旨乎。大矣哉至人之體空也。證萬物 T2103_.52.0193c17: 之本寂。知四大之爲假。視西施如行厠。比南 T2103_.52.0193c18: 金于碎瓦。五欲不能亂其心。四魔無以變其 T2103_.52.0193c19: 雅。智日明而徳富。惑日除而過寡。截手足而 T2103_.52.0193c20: 無憾。乞頭目而能捨。八法不生二相。萬物
T2103_.52.0193c23: 爲非而不懼崇邪以爲是。夫見舟見水皆非 T2103_.52.0193c24: 眞諦。而將渉大川非舟不濟。病體藥性均 T2103_.52.0193c25: 是空虚。而人由病殞病因藥除。犀角鴆毛等 T2103_.52.0193c26: 類泡沫。而飮鴆者死服犀者活。淡水醇醪並 T2103_.52.0193c27: 非眞有。而漿不亂人酒能生咎。忠順叛逆皆 T2103_.52.0193c28: 如響。而叛逆受誅忠順獲賞。罪福之性平 T2103_.52.0193c29: 等不二。而福以善臻禍因惡致。善惡諸法等 T2103_.52.0194a01: 空無相。而善法助道惡法生障。故知萬法眞 T2103_.52.0194a02: 性同一如矣。無妨因縁法中有萬殊矣。空 T2103_.52.0194a03: 有二門不相違矣。眞俗二諦同所歸矣。若 T2103_.52.0194a04: 謂小乘有罪福之言。大乘無是非之語。似 T2103_.52.0194a05: 胡越之殊趣。若矛盾之相拒。童子尚羞番 T2103_.52.0194a06: 覆。聖人豈爲首鼠。良以道聽而途説。遂使謬 T2103_.52.0194a07: 量而惡取。若博考而深思。必疑釋而迷愈 T2103_.52.0194a08: 矣。敬惟十力世雄無上慈父。言無不實慈無 T2103_.52.0194a09: 不普。相無不離視無不覩。徳無不周過無不 T2103_.52.0194a10: 去。善無不勸惡無不沮。香塗不欣刀割無怒。 T2103_.52.0194a11: 不愛從順不憎違拒。福慧圓滿而靡餘。煩惱 T2103_.52.0194a12: 罄竭而無緒。拔三界之沈溺啓四生之聾瞽。 T2103_.52.0194a13: 空有倶照以相濟。眞俗會通而雙擧。務在量 T2103_.52.0194a14: 病而施藥。不可違中而偏處。若夫方等一乘 T2103_.52.0194a15: 波若八部聖慧之極。大乘之首。莫不廣述受 T2103_.52.0194a16: 持之利。深陳毀謗之咎。經又云。深信因果不 T2103_.52.0194a17: 謗大乘。何謂大乘之理都無因果乎。夫取相 T2103_.52.0194a18: 而爲善。則善而未精。見相而斷惡。則斷已復 T2103_.52.0194a19: 生。若悟善性寂而無作。若了惡體空而何 T2103_.52.0194a20: 斷。乃令三障氷銷而寂滅。萬徳雲集以彌滿。 T2103_.52.0194a21: 智慧如海。不可酌之以一蠡。道邁人天。豈得 T2103_.52.0194a22: *闚之以寸管。而喩之於檮杌。測之以愚短。 T2103_.52.0194a23: 不亦謬哉。夫説空而恣情者。不能無所苦也。 T2103_.52.0194a24: 疾痛惱之則寢不安矣。刀鋸傷之則體不完 T2103_.52.0194a25: 矣。終日不食則受其飢矣。無裘禦冬則苦其 T2103_.52.0194a26: 寒矣。然則致苦之業。豈可輕而不避乎。夫五 T2103_.52.0194a27: 福之與六極。人情所不能齊也。故居窮而思 T2103_.52.0194a28: 逹。處危而求安。嬰疾而願愈。在慼而羨歡。愛 T2103_.52.0194a29: 壽考而忌短折。榮世祿而恥形殘。樂加之而 T2103_.52.0194b01: 欣笑。苦及之而憂歎。何得雷同於善惡而不 T2103_.52.0194b02: 修於福因乎。觀萬姓之異禀。寔千種而殊級。 T2103_.52.0194b03: 或比上壽而有餘。或匹下殤而不及。或衣單 T2103_.52.0194b04: 布而無恙。或服重繭而寒入。或藉草土而安 T2103_.52.0194b05: 和。或處床褥而風濕。或不治而自愈。或雖治 T2103_.52.0194b06: 而不立。或無術而體康。或善攝而痾集。其 T2103_.52.0194b07: 形之表也均有髮膚。膚之内也腑臟奚殊。 T2103_.52.0194b08: 皆含血而*苞肉並筋連而骨扶。何一壽而一 T2103_.52.0194b09: 夭。何一充而一臞。禀何靈而獨實。受何氣而 T2103_.52.0194b10: 偏虚。虚者不獨埃塵而作體。實者豈偏金石 T2103_.52.0194b11: 以爲軀。未必壽長者有醫術。齡促者無道書。 T2103_.52.0194b12: 何謂專由攝養不在業乎。亦有殀命胞胎。 T2103_.52.0194b13: 受疾嬰孩。憙怒未競嗜欲未開。未觸冐於寒 T2103_.52.0194b14: 暑。未毀悴於悲哀。壽何以而*殀。疾何從而 T2103_.52.0194b15: 來。則其所以然者。豈非前業之由哉。至如漢 T2103_.52.0194b16: 昭哀之二主。魏文明之兩帝。或未三九而登 T2103_.52.0194b17: 遐。或僅五八而捐世。術人雲集。但致李氏之 T2103_.52.0194b18: 靈。方士如林。不救倉舒之逝。君王不乏於藥。 T2103_.52.0194b19: 巫醫豈祕其藝。何寢疾而弗瘳。何促齡而莫 T2103_.52.0194b20: 繼。豈非隨業而感報非道術之所濟乎。然經 T2103_.52.0194b21: 稱施藥之功。佛歎醫王之徳。孔公明愼疾之 T2103_.52.0194b22: 軌。老子有攝生之則。不信業者既迷。不順醫 T2103_.52.0194b23: 者亦惑。能詳因果之深淺。乃辯藥石之通塞。 T2103_.52.0194b24: 可究之以智慧。難具之於翰墨。至如公明辯 T2103_.52.0194b25: 崇鶣鵲除痾。河東郭璞譙郡華他。廣陵呉普 T2103_.52.0194b26: 彭城樊阿。或禳凶而作吉。或止疾以爲和。何 T2103_.52.0194b27: 得不信醫術之有益乎。然景純識加刑之日。 T2103_.52.0194b28: 而不能使刑之不加。公明知壽盡之年。不能 T2103_.52.0194b29: 令年之不盡。*鶣鵲華他不能使其親不歿。 T2103_.52.0194c01: 呉普樊阿不能令其躬不殞。何得不信長短 T2103_.52.0194c02: 之有業乎。醫由業會藥依縁聚。醫實有功藥 T2103_.52.0194c03: 非無取。必死之病雖聖莫之蠲。可療之疾待 T2103_.52.0194c04: 醫而方愈。魂由業反。則僵尸遇再生之藥。 T2103_.52.0194c05: 命以業殂。則聖醫爲一棺之土。壽之修促體 T2103_.52.0194c06: 之安苦。隨遭不泰姸*蚩申痀。千品萬端皆 T2103_.52.0194c07: 業爲主。三界六趣隨業而處。百卉無情。故美 T2103_.52.0194c08: 惡非關於業報。四生有命。則因縁不同於草 T2103_.52.0194c09: 莽。斤斧伐木不驚。刀杖加人則懼。匏爪繋而 T2103_.52.0194c10: 不食。羽毛食而馳騖。比有情於無知。何非倫 T2103_.52.0194c11: 而引喩。夫空有略談則率由心業。前且詠其 T2103_.52.0194c12: 生常。今則示其正法。小乘以依報爲業有。大 T2103_.52.0194c13: 乘以萬境爲識造。隨幻業而施之天地。逐妄 T2103_.52.0194c14: 心而現之識草。若翳目覩乎空花。比睡夢現 T2103_.52.0194c15: 其生老。若悟之於心業。則*惟聞乎佛道。原夫 T2103_.52.0194c16: 小乘之與大乘。如小學之與大學。幼唯教之 T2103_.52.0194c17: 以書計。長乃博之以禮樂。始蒙然而類牛毛。 T2103_.52.0194c18: 終卓爾而同麟角。此乃爲訓之次序。何有異 T2103_.52.0194c19: 同而可剥。良以衆生之根有利有鈍。是故聖 T2103_.52.0194c20: 人之教或漸或頓。或致之於深遠。或進之以 T2103_.52.0194c21: 分寸。雖百慮而一致。亦異道而乖論。乃有 T2103_.52.0194c22: 執空門以反教。論大乘而謗小。佛不鬪衆生 T2103_.52.0194c23: 衆生自不了。譬闇室之無燭。如夜遊而未曉。 T2103_.52.0194c24: 故相剥奪而諠諠。競是非而擾擾。何異採芙 T2103_.52.0194c25: 蓉於木末。尋呉楚于燕趙。不亦謬乎。夫一 T2103_.52.0194c26: 水無以和羹。一木無以構室。一衣不稱衆 T2103_.52.0194c27: 體。一藥不療殊疾。一彩無以爲文繍。一聲無 T2103_.52.0194c28: 以諧琴瑟。一言無以勸衆善。一戒無以防多 T2103_.52.0194c29: 失。何得怪漸頓之殊異。令法門之專一。夫法 T2103_.52.0195a01: 門之多品。如藥石之殊功。救冷以温物爲用。 T2103_.52.0195a02: 去熱則寒藥宜豐。或特宜於禦濕。或偏須於 T2103_.52.0195a03: 止風。不可同病而殊藥。不可病殊而藥同。若 T2103_.52.0195a04: 守株而必閡。能逹變而後通。何得拘一途而 T2103_.52.0195a05: 相剥起戰爭於其中乎。三世因果佛不誑欺。 T2103_.52.0195a06: 十力勸戒聞當不疑。勸之者應修。戒之者宜 T2103_.52.0195a07: 遠。抑凡情之所耽。行聖智之所願。何得違經 T2103_.52.0195a08: 論之所明。以胸臆而爲斷。而謂善惡都空無 T2103_.52.0195a09: 損益乎。夫法眼明了無法不悉。舌相廣長言 T2103_.52.0195a10: 無不實。其析有也。則一毫爲萬。其等空也。 T2103_.52.0195a11: 則萬象皆一。防斷常之生尤。兼空有以除 T2103_.52.0195a12: 疾。彼菩提之妙理。實甚深而微密。厭塵勞而 T2103_.52.0195a13: 求解慧。當謹愼而無放佚。非聖者必凶。順道 T2103_.52.0195a14: 者終吉。勿謂不信。有如皎日 T2103_.52.0195a15: 廣弘明集卷第十四 T2103_.52.0195a16: T2103_.52.0195a17: T2103_.52.0195a18: T2103_.52.0195a19: T2103_.52.0195a20: *大唐*西明寺*沙門釋道宣撰 T2103_.52.0195a21: 佛徳篇第三 T2103_.52.0195a22: 序曰。夫以。蒙俗作梗。妙籍舟師。師之大者。 T2103_.52.0195a23: 所謂王也。故王者往也。若海之朝宗百川焉。 T2103_.52.0195a24: 王之取號況於此也。然則統言王者。約縁乃 T2103_.52.0195a25: 多。事理兩分擧要惟二。初謂詳事。二謂明 T2103_.52.0195a26: 理。故詳事之王。則人王天王是也。行化在事。 T2103_.52.0195a27: 事止於身。身存而化行。身滅而化息。此則外 T2103_.52.0195a28: 計其身。而莫思其内識。故目其化。爲外教也。 T2103_.52.0195a29: 二謂明理。則法王佛覺是也。行化在理。理在 T2103_.52.0195b01: 於心。心存而化行。想滅而境絶。此則内撿其 T2103_.52.0195b02: 心。而不縁於外境。故目其化。爲内教也。所以 T2103_.52.0195b03: 厚身而存生。生生而不窮。捐生而去情。情亡 T2103_.52.0195b04: 而照寂。致使存形之教萬國同儀。練心之術 T2103_.52.0195b05: 千聖齊一。是則道俗兩教出入升沈。俗則入 T2103_.52.0195b06: 有而沈形。六道以之而綿亘。道則出空而升 T2103_.52.0195b07: 位。三聖自此而昌明焉。自正道東流。六百餘 T2103_.52.0195b08: 載。釋蒙從信。其徒不一。獨夫振虐。而坑僧 T2103_.52.0195b09: 撃像者二三。明后重道。寺塔崇樹者亦衆 T2103_.52.0195b10: 矣。至如呉王之詳佛聖。曉天人之所歸。宋君 T2103_.52.0195b11: 之叙佛徳。明朝賢之宗奉。諸餘蒙昧。無足勝 T2103_.52.0195b12: 言。故序現迹之祥瑞。又述頌作之盛徳。隨類 T2103_.52.0195b13: 覽歴。豈不昭彰心性乎 T2103_.52.0195b14: 初序梁弘明集序佛徳目 T2103_.52.0195b15: 晋宗炳明佛論 T2103_.52.0195b16: 大唐廣弘明集佛徳篇總目 卷十五 T2103_.52.0195b17: 晋沙門支道林佛菩薩像讃 T2103_.52.0195b18: 晋沙門釋慧遠佛影銘 T2103_.52.0195b19: 宋侍中謝靈運佛法銘讃
T2103_.52.0195b22: 梁高祖出育王舍利詔
T2103_.52.0195c01: 佛釋迦文菩薩等像讃 晋沙門支道 T2103_.52.0195c02: 林 T2103_.52.0195c03: 佛影銘 晋沙門釋慧遠 T2103_.52.0195c04: 佛法銘讃 宋侍中謝靈運 T2103_.52.0195c05: 佛記序 梁沈約 T2103_.52.0195c06: 佛像瑞集 唐終南山釋氏 T2103_.52.0195c07: 出育王舍利詔 梁高祖武皇帝 T2103_.52.0195c08: 菩提樹頌 梁晋安王蕭綱 T2103_.52.0195c09: 梁唱導文 蕭綱在蕃作 T2103_.52.0195c10: 歸佛發願誓文 梁王僧孺
T2103_.52.0195c13: 之謂也。昔姫周之末有大聖號佛。天竺釋王 T2103_.52.0195c14: 白淨之太子也。俗氏母族。厥姓裘曇焉。仰靈 T2103_.52.0195c15: 胄以丕承。藉乃哲之遺芳。吸中和之誕化。禀 T2103_.52.0195c16: 白淨之浩然。生自右脇。弱而能言。諒天爵 T2103_.52.0195c17: 以不加爲貴。誠逸祿以靡須爲足。故常夕惕 T2103_.52.0195c18: 上位逆旅紫庭。紆軫儲宮擬翮區外。俄而高 T2103_.52.0195c19: 逝周覽郊野。四闢皇扉。三鑒疾苦。風人勵 T2103_.52.0195c20: 辭以激興。乃甘心受而莫逆。訊大猷於有道。 T2103_.52.0195c21: 慨在茲之致淹。遂乃明發遐征栖遲幽閑。脱 T2103_.52.0195c22: 皇儲之重寶。希無待以輕擧。褫龍草之盛 T2103_.52.0195c23: 飾。貿窮巖之蓰褐。資送之儔自崖而反矣。 T2103_.52.0195c24: 爾乃抗志匪石。安仁以山。斑卉匡居。摧心 T2103_.52.0195c25: 立盟。釐安般之氣緒。運十算以質心。偋運 T2103_.52.0195c26: 四籌之八記。從二隨而簡巡。絶送迎之兩 T2103_.52.0195c27: 際。縁妙一於鼻端。發三止之矇秀。洞四觀而 T2103_.52.0195c28: 合泯。五陰遷於還府。六情虚於靜林。涼五内 T2103_.52.0195c29: 之欲火。廓太素之浩心。濯般若以進徳。潜七 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 [行番号:有/無] [返り点:有/無] [CITE] |